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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..1d12d22 --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #55587 (https://www.gutenberg.org/ebooks/55587) diff --git a/old/55587-0.txt b/old/55587-0.txt deleted file mode 100644 index 0789d4f..0000000 --- a/old/55587-0.txt +++ /dev/null @@ -1,16968 +0,0 @@ -The Project Gutenberg EBook of A Plain and Literal Translation of the -Arabian Nights Entertainments, Now Ent, by Sir Richard Francis Burton - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: A Plain and Literal Translation of the Arabian Nights Entertainments, Now Entituled the Book of the Thousand Nights and a Night Volume 9 (of 17) - -Author: Sir Richard Francis Burton - -Release Date: September 20, 2017 [EBook #55587] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK ARABIAN NIGHTS ENTERTAINMENTS, VOL 9 *** - - - - -Produced by Richard Tonsing, Richard Hulse and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive) - - - - - - -[Illustration] - ------------------------------------------------------------------------- - -[Illustration: لا لابرار كلّ شي تبر] - - “TO THE PURE ALL THINGS ARE PURE.” - (Puris omnia pura) - - —_Arab Proverb._ - - “Niuna corrotta mente intese mai sanamente parole.” - - —“_Decameron_”—_conclusion_. - - “Erubuit, posuitque meum Lucretia librum - Sed coram Bruto. Brute! recede, leget.” - - —_Martial._ - - “Mieulx est de ris que de larmes escripre, - Pour ce que rire est le propre des hommes.” - - —RABELAIS. - -“The pleasure we derive from perusing the Thousand-and-One Stories makes -us regret that we possess only a comparatively small part of these truly -enchanting fictions.” - - —CRICHTON’S “_History of Arabia_.” - ------------------------------------------------------------------------- - -[Illustration] - ------------------------------------------------------------------------- - -_A PLAIN AND LITERAL TRANSLATION OF THE ARABIAN NIGHTS ENTERTAINMENTS. -NOW ENTITULED_ - - - - - _THE BOOK OF THE_ - Thousand Nights and a Night - - _WITH INTRODUCTION EXPLANATORY NOTES ON THE MANNERS AND CUSTOMS OF - MOSLEM MEN AND A TERMINAL ESSAY UPON THE HISTORY OF THE NIGHTS_ - - VOLUME IX. - - - BY - RICHARD F. BURTON - -[Illustration] - - PRINTED BY THE BURTON CLUB FOR PRIVATE SUBSCRIBERS ONLY - ------------------------------------------------------------------------- - - - - - Shammar Edition - -Limited to one thousand numbered sets, of which this is - - Number _547_ - - - - - PRINTED IN U. S. A. - ------------------------------------------------------------------------- - - - - - TO ALEXANDER BAIRD OF URIE. - - - MY DEAR BAIRD, - - I avail myself of a privilege of authorship, not yet utterly - obsolete, to place your name at the head of this volume. Your long - residence in Egypt and your extensive acquaintance with its - “politic,” private and public, make you a thoroughly competent judge - of the merits and demerits of this volume; and encourage me to hope - that in reading it you will take something of the pleasure I have - had in writing it. - - RICHARD F. BURTON. - - TANGIER, _December 31st, 1885_. - - - - - CONTENTS OF THE NINTH VOLUME. - - - PAGE - - ALI NUR AL-DIN AND MIRIAM THE GIRDLE-GIRL (Continued) 1 - - (_Lane omits, III. 572._) - - THE MAN OF UPPER EGYPT AND HIS FRANKISH WIFE 19 - - (_Lane omits._) - - THE RUINED MAN OF BAGHDAD AND HIS SLAVE-GIRL 24 - - (_Lane, Anecdote of a Man of Baghdad and His Slave-Girl, III. 572_) - - KING JALI’AD OF HIND AND HIS WAZIR SHIMAS: FOLLOWED BY THE HISTORY - OF KING WIRD KHAN, SON OF KING JALI’AD, WITH HIS WOMEN AND - WAZIRS 32 - - _a._ THE MOUSE AND THE CAT 35 - - _b._ THE FAKIR AND HIS JAR OF BUTTER 40 - - _c._ THE FISHES AND THE CRAB 43 - - _d._ THE CROW AND THE SERPENT 46 - - _e._ THE WILD ASS AND THE JACKAL 48 - - _f._ THE UNJUST KING AND THE PILGRIM PRINCE 50 - - _g._ THE CROWS AND THE HAWK 53 - - _h._ THE SERPENT-CHARMER AND HIS WIFE 56 - - _i._ THE SPIDER AND THE WIND 59 - - _j._ THE TWO KINGS 65 - - _k._ THE BLIND MAN AND THE CRIPPLE 67 - - _l._ THE FOOLISH FISHERMAN 93 - - _m._ THE BOY AND THE THIEVES 95 - - _n._ THE MAN AND HIS WIFE 98 - - _o._ THE MERCHANT AND THE ROBBERS 100 - - _p._ THE JACKALS AND THE WOLF 103 - - _q._ THE SHEPHERD AND THE ROGUE 106 - - _r._ THE FRANCOLIN AND THE TORTOISES 113 - - CONCLUSION OF THE HISTORY OF KING WIRD KHAN 115 - - ABU KIR THE DYER AND ABU SIR THE BARBER 134 - - (_Lane, III. 580, The Story of Aboo Seer and Aboo Keer._) - - ABDULLAH THE FISHERMAN AND ABDULLAH THE MERMAN 165 - - (_Lane, III. 627. The Story of ’Abd Allah of the Land and ’Abd Allah of - the Sea._) - - HARUN AL-RASHID AND ABU HASAN, THE MERCHANT OF OMAN 188 - - IBRAHIM AND JAMILAH 207 - - ABU AL-HASAN OF KHORASAN 229 - - KAMAR AL-ZAMAN AND THE JEWELLER’S WIFE 246 - - ABDULLAH BIN FAZIL AND HIS BROTHERS 304 - - - Now when it was the Eight Hundred and Eighty-ninth Night, - -She pursued, It hath reached me, O auspicious King, that when Nur al-Din -heard the voice singing these verses he said in himself, “Verily this be -the Lady Miriam chanting without hesitation or doubt or suspicion of one -from without.[1] Would Heaven I knew an my thought be true and if it be -indeed she herself or other self!” And regrets redoubled upon him and he -bemoaned himself and recited these couplets:— - - When my blamer saw me beside my love ✿ Whom I met in a site that lay - open wide, - I spake not at meeting a word of reproach ✿ Though oft it comfort sad - heart to chide; - Quoth the blamer, “What means this silence that bars ✿ Thy making answer - that hits his pride?” - And quoth I, “O thou who as fool dost wake, ✿ To misdoubt of lovers and - Love deride; - The sign of lover whose love is true ✿ When he meets his belovèd is mum - to bide.” - -When he had made an end of these verses, the Lady Miriam fetched inkcase -and paper and wrote therein:—“After honour due to the Basmalah,[2] may -the peace of Allah be upon thee and His mercy and blessings be! I would -have thee know that thy slave-girl Miriam saluteth thee, who longeth -sore for thee; and this is her message to thee. As soon as this letter -shall fall into thy hands, do thou arise without stay and delay and -apply thyself to that she would have of thee with all diligence and -beware with all wariness of transgressing her commandment and of -sleeping. When the first third of the night is past, (for that hour is -of the most favourable of times) apply thee only to saddling the two -stallions and fare forth with them both to the Sultan’s Gate.[3] If any -ask thee whither thou wend, answer, I am going to exercise the steeds, -and none will hinder thee; for the folk of this city trust to the -locking of the gates.” Then she folded the letter in a silken kerchief -and threw it out of the latticed window to Nur al-Din, who took it and -reading it, knew it for the handwriting of the Lady Miriam and -comprehended all its contents. So he kissed the letter and laid it -between his eyes; then, calling to mind that which had betided him with -her of the sweets of love-liesse, he poured forth his tears whilst he -recited these couplets:— - - Came your writ to me in the dead of the night ✿ And desire for you - stirrèd heart and sprite; - And, remembered joys we in union joyed, ✿ Praised the Lord who placed us - in parting plight. - -As soon as it was dark Nur al-Din busied himself with making ready the -stallions and patiented till the first watch of the night was past; -when, without a moment delay, Nur al-Din the lover full of teen, saddled -them with saddles of the goodliest, and leading them forth of the -stable, locked the door after him and repaired with them to the -city-gate, where he sat down to await the coming of the Princess. -Meanwhile, Miriam returned forthright to her private apartment, where -she found the one-eyed Wazir seated, elbow-propt upon a cushion stuffed -with ostrich-down; but he was ashamed to put forth his hand to her or to -bespeak her. When she saw him, she appealed to her Lord in heart, -saying, “Allahumma—O my God—bring him not to his will of me nor to me -defilement decree after purity!” Then she went up to him and made a show -of fondness for him and sat down by his side and coaxed him, saying, “O -my lord, what is this aversion thou displayest to me? Is it pride or -coquetry on thy part? But the current byword saith:—An the -salam-salutation be little in demand, the sitters salute those who -stand.[4] So if, O my lord, thou come not to me neither accost me, I -will go to thee and accost thee.” Said he, “To thee belong favour and -kindness, O Queen of the earth in its length and breadth; and what am I -but one of thy slaves and the least of thy servants. Indeed, I was -ashamed to intrude upon thine illustrious presence, O unique pearl, and -my face is on the earth at thy feet.” She rejoined, “Leave this talk and -bring us to eat and drink.” Accordingly he shouted to his eunuchs and -women an order to serve food, and they set before them a tray containing -birds of every kind that walk and fly and in nests increase and -multiply, such as sand-grouse and quails and pigeon-poults and lambs and -fatted geese and fried poultry and other dishes of all sorts and -colours. The Princess put out her hand to the tray and began to eat and -feed the Wazir with her fair finger-tips and kiss him on the mouth. They -ate till they had enough and washed their hands, after which the -handmaidens removed the table of food and set on the service of wine. So -Princess Miriam filled the cup and drank and gave the Wazir to drink and -served him with assiduous service, so that he was like to fly for joy -and his breast broadened and he was of the gladdest. When she saw that -the wine had gotten the better of his senses, she thrust her hand into -her bosom and brought out a pastile of virgin Cretan-Bhang, which she -had provided against such an hour, whereof if an elephant smelt a -dirham’s weight, he would sleep from year to year. She distracted his -attention and crumbled the drug into the cup: then, filling it up, -handed it to the Wazir, who could hardly credit his senses for delight. -So he took it and kissing her hand, drank it off, but hardly had it -settled in his stomach when he fell head foremost to the ground. Then -she rose and filling two great pairs of saddle-bags with what was light -of weight and weighty of worth of jewels and jacinths and precious -stones, together with somewhat of meat and drink, donned harness of war -and armed herself for fight. She also took with her for Nur al-Din what -should rejoice him of rich and royal apparel and splendid arms and -armour, and shouldering the bags (for indeed her strength equalled her -valiancy), hastened forth from the new palace to join her lover. On this -wise fared it with the Lady Miriam; but as regards Nur al-Din,——And -Shahrazad perceived the dawn of day and ceased to say her permitted say. - - - Now when it was the Eight Hundred and Ninetieth Night, - -She resumed, It hath reached me, O auspicious King, that when the Lady -Miriam left the new palace, she went straightways to meet her lover for -indeed she was as valiant as she was strong; but Nur al-Din the -distracted, the full of teen, sat at the city-gate hending the horses’ -halters in hand, till Allah (to whom belong Majesty and Might) sent a -sleep upon him and he slept—glory be to Him who sleepeth not! Now at -that time the Kings of the Islands had spent much treasure in bribing -folk to steal the two steeds or one of them; and in those days there was -a black slave, who had been reared in the islands skilled in -horse-lifting; wherefore the Kings of the Franks seduced him with wealth -galore to steal one of the stallions and promised him, if he could avail -to lift the two, that they would give him a whole island and endue him -with a splendid robe of honour. He had long gone about the city of -France in disguise, but succeeded not in taking the horses, whilst they -were with the King; but, when he gave them in free gift to the Wazir and -the monocular one carried them to his own stable, the blackamoor thief -rejoiced with joy exceeding and made sure of success, saying in himself, -“By the virtue of the Messiah and the Faith which is no liar, I will -certainly steal the twain of them!” Now he had gone out that very night, -intending for the stable, to lift them; but, as he walked along, behold, -he caught sight of Nur al-Din lying asleep, with the halters in his -hands. So he went up to the horses and loosing the halters from their -heads, was about to mount one of them and drive the other before him, -when suddenly up came the Princess Miriam, carrying on her shoulders the -couple of saddle-bags. She mistook the black for Nur al-Din and handed -him one pair of bags, which he laid on one of the stallions: after which -she gave him the other and he set it on the second steed, without word -said to discover that it was not her lover. Then they mounted and rode -out of the gate[5] in silence till presently she asked, “O my lord Nur -al-Din, what aileth thee to be silent?” Whereupon the black turned to -her and cried angrily, “What sayst thou, O damsel?” When she heard the -slave’s barbarous accents, she knew that the speech was not of Nur -al-Din; so raising her eyes she looked at him and saw that he was a -black chattel, snub-nosed and wide-mouthed, with nostrils like ewers; -whereupon the light in her eyes became night and she asked him, “Who art -thou, O Shaykh of the sons of Ham and what among men is thy name?” He -answered, “O daughter of the base, my name is Mas’úd, the lifter of -horses, when folk slumber and sleep.” She made him no reply, but -straightway baring her blade, smote him on the nape and the blade came -out gleaming from his throat-tendons, whereupon he fell earthwards, -weltering in his blood, and Allah hurried his soul to the Fire and -abiding-place dire. Then she took the other horse by the bridle and -retraced her steps in search of Nur al-Din, whom she found lying, asleep -and snoring, in the place where she had appointed him to meet her, -hending the halters in hand, yet knowing not his fingers from his feet. -So she dismounted and gave him a cuff,[6] whereupon he awoke in affright -and said to her, “O my lady, praised be Allah for thy safe coming!” Said -she “Rise and back this steed and hold thy tongue!” So he rose and -mounted one of the stallions, whilst she bestrode the other, and they -went forth the city and rode on awhile in silence. Then said she to him, -“Did I not bid thee beware of sleeping? Verily, he prospereth not who -sleepeth.” He rejoined, “O my lady, I slept not but because of the -cooling of my heart by reason of thy promise. But what hath happened, O -my lady?” So she told him her adventure with the black, first and last, -and he said, “Praised be Allah for safety!” Then they fared on at full -speed, committing their affair to the Subtle, the All-wise and -conversing as they went, till they came to the place where the black lay -prostrate in the dust, as he were an Ifrit, and Miriam said to Nur -al-Din, “Dismount; strip him of his clothes and take his arms.” He -answered, “By Allah, O my lady, I dare not dismount nor approach him.” -And indeed he marvelled at the blackamoor’s stature and praised the -Princess for her deed, wondering the while at her valour and -stout-heartedness. They fared on lustily and ceased not so doing all -that night and halted not till the day broke with its shine and sheen -and the sun shone bright upon plain and height when they came to a wide -riverino lea wherein the gazelles were frisking gracefully. Its surface -was clothed with green and on all sides fruit trees of every kind were -seen: its slopes for flowers like serpents’ bellies showed, and birds -sang on boughs aloud and its rills in manifold runnels flowed. And -indeed it was as saith the poet and saith well and accomplisheth the -hearer’s desire:— - - Rosy red Wady hot with summer-glow, ✿ Where twofold tale of common - growth was piled. - In copse we halted wherein bent to us ✿ Branches, as bendeth nurse o’er - weanling-child. - And pure cold water quenching thirst we sipped: ✿ To cup-mate sweeter - than old wine and mild: - From every side it shut out sheen of sun ✿ Screen-like, but wooed the - breeze to cool the wild: - And pebbles, sweet as maidens deckt and dight ✿ And soft as threaded - pearls, the touch beguiled. - -And as saith another:— - - And when birdies o’er warble its lakelet, it gars ✿ Longing[7] lover to - seek it where morning glows; - For likest to Paradise lie its banks ✿ With shade and fruitage and fount - that flows. - -Presently Princess Miriam and Nur al-Din alighted to rest in this -Wady——And Shahrazad perceived the dawn of day and ceased saying her -permitted say. - - - Now when it was the Eight Hundred and Ninety-first Night, - -She said, It hath reached me, O auspicious King, that when Princess -Miriam and Nur al-Din alighted in that valley, they ate of its fruits -and drank of its streams, after turning the stallions loose to pasture: -then they sat talking and recalling their past and all that had befallen -them and complaining one to other of the pangs of parting and of the -hardships suffered for estrangement and love-longing. As they were thus -engaged, behold, there arose in the distance a dust-cloud which spread -till it walled the world, and they heard the neighing of horses and -clank of arms and armour. Now the reason of this was, that after the -Princess had been bestowed in wedlock upon the Wazir who had gone in to -her that night, the King went forth at daybreak, to give the couple good -morrow, taking with him, after the custom of Kings with their daughters, -a gift of silken stuffs and scattering gold and silver among the eunuchs -and tire-women, that they might snatch at and scramble for it. And he -fared on escorted by one of his pages; but when he came to the new -palace, he found the Wazir prostrate on the carpet, knowing not his head -from his heels; so he searched the place right and left for his -daughter, but found her not; whereat he was troubled sore with concern -galore and his wits forlore. Then he bade bring hot water and virgin -vinegar and frankincense[8] and mingling them together, blew the mixture -into the Wazir’s nostrils and shook him, whereupon he cast the Bhang -forth of his stomach, as it were a bit of cheese. He repeated the -process, whereupon the Minister came to himself and the King questioned -him of his case and that of his daughter. He replied, “O mighty King, I -have no knowledge of her save that she poured me out a cup of wine with -her own hand; and from that tide to this I have no recollection of aught -nor know I what is come of her.” When the King heard this, the light in -his eyes became night, and he drew his scymitar and smote the Wazir on -the head, that the steel came out gleaming from between his grinder -teeth. Then, without an instant delay, he called the grooms and syces -and demanded of them the two stallions: but they said, “O King, the two -steeds were lost in the night and together with them our chief, the -Master of Horse; for, when we awoke in the morning, we found all the -doors wide open.” Cried the King, “By the faith of me and by all wherein -my belief is stablished on certainty, none but my daughter hath taken -the steeds, she and the Moslem captive which used to tend the Church and -which took her aforetime! Indeed I knew him right well and none -delivered him from my hand save this one-eyed Wazir; but now he is -requited his deed.” Then the King called his three sons, who were three -doughty champions, each of whom could withstand a thousand horse in the -field of strife and the stead where cut and thrust are rife; and bade -them mount. So they took horse forthwith and the King and the flower of -his knights and nobles and officers mounted with them and followed on -the trail of the fugitives till Miriam saw them, when she mounted her -charger and baldrick’d her blade and took her arms. Then she said to Nur -al-Din, “How is it with thee and how is thy heart for fight and strife -and fray?” Said he, “Verily, my steadfastness in battle-van is as the -steadfastness of the stake in bran.[9]” And he improvised and said:— - - O Miriam thy chiding I pray, forego; ✿ Nor drive me to death or - injurious blow: - How e’er can I hope to bear fray and fight ✿ Who quake at the croak of - the corby-crow? - I who shiver for fear when I see the mouse ✿ And for very funk I bepiss - my clo’! - I love no foin but the poke in bed, ✿ When coynte well knoweth my - prickle’s prow; - This is rightful rede, and none other shows ✿ Righteous as this in my - sight, I trow. - -Now when Miriam heard his speech and the verse he made, she laughed and -smilingly said, “O my lord Nur al-Din, abide in thy place and I will -keep thee from their ill grace, though they be as the sea-sands in -number. But mount and ride in rear of me, and if we be defeated and put -to flight, beware of falling, for none can overtake thy steed.” So -saying, she turned her lance-head towards foe in plain and gave her -horse the rein, whereupon he darted off under her, like the stormy gale -or like waters that from straitness of pipes out-rail. Now Miriam was -the doughtiest of the folk of her time and the unique pearl of her age -and tide; for her father had taught her, whilst she was yet little, on -steeds to ride and dive deep during the darkness of the night in the -battle tide. When the King saw her charging down upon them, he knew her -but too well and turning to his eldest son, said, “O Bartaut,[10] thou -who art surnamed Ras al-Killaut,[11] this is assuredly thy sister Miriam -who chargeth upon us, and she seeketh to wage war and fight fray with -us. So go thou out to give her battle: and I enjoin thee by the Messiah -and the Faith which is no liar, an thou get the better of her, kill her -not till thou have propounded to her the Nazarene faith. An she return -to her old creed, bring her to me prisoner; but an she refuse, do her -die by the foulest death and make of her the vilest of examples, as well -as the accursed which is with her.” Quoth Bartaut, “Hearkening and -obedience”; and, rushing out forthright to meet his sister, said to her, -“O Miriam, doth not what hath already befallen us on thine account -suffice thee, but thou must leave the faith of thy fathers and -forefathers and follow after the faith of the Vagrants in the lands, -that is to say, the faith of Al-Islam? By the virtue of the Messiah and -the Faith which is no liar, except thou return to the creed of the Kings -thy Forebears and walk therein after the goodliest fashion, I will put -thee to an ill death and make of thee the most shameful of ensamples!” -But Miriam laughed at his speech and replied, “Well-away! Far be it that -the past should present stay or that he who is dead should again see -day! I will make thee drink the sourest of regrets! By Allah, I will not -turn back upon the faith of Mohammed son of Abdullah, who made salvation -general; for his is the True Faith; nor will I leave the right road -though I drain the cup of ruin!”——And Shahrazad perceived the dawn of -day and ceased to say her permitted say. - - - Now when it was the Eight Hundred and Ninety-second Night, - -She continued, It hath reached me, O auspicious King, that Miriam -exclaimed to her brother, “Well-away! Heaven forfend that I turn back -from the faith of Mohammed Abdullah-son who made salvation general; for -his is the Right Road nor will I leave it although I drain the cup of -ruin.” When the accursed Bartaut heard this, the light in his eyes -became night, the matter was great and grievous to him and between them -there befel a sore fight. The twain swayed to and fro battling -throughout the length and breadth of the valley and manfully enduring -the stress of combat singular, whilst all eyes upon them were fixed in -admiring surprise: after which they wheeled about and foined and feinted -for a long bout and as often as Bartaut opened on his sister Miriam a -gate of war,[12] she closed it to and put it to naught, of the -goodliness of her skill and her art in the use of arms and her cunning -of cavalarice. Nor ceased they so doing till the dust overhung their -heads vault-wise and they were hidden from men’s eyes; and she ceased -not to baffle Bartaut and stop the way upon him, till he was weary and -his courage wavered and his resolution was worsted and his strength -weakened; whereupon she smote him on the nape, that the sword came out -gleaming from his throat tendons and Allah hurried his soul to the Fire -and the abiding-place which is dire. Then Miriam wheeled about in the -battle-plain and the stead where cut and thrust are fain; and championed -it and offered battle, crying out and saying, “Who is for fighting? Who -is for jousting? Let come forth to me to-day no weakling or nidering; -ay, let none come forth to me but the champions who the enemies of The -Faith represent, that I may give them to drink the cup of ignominious -punishment. O worshippers of idols, O miscreants, O rebellious folk, -this day verily shall the faces of the people of the True Faith be -whitened and theirs who deny the Compassionate be blackened!” Now when -the King saw his eldest son slain, he smote his face and rent his dress -and cried out to his second son, saying, “O Bartús, thou who art -surnamed Khara al-Sús,[13] go forth, O my son, in haste and do battle -with thy sister Miriam; avenge me the death of thy brother Bartaut and -bring her to me a prisoner, abject and humiliated!” He answered, -“Hearkening and obedience, O my sire,” and charging down drave at his -sister, who met him in mid-career, and they fought, he and she, a sore -fight, yet sorer than the first. Bartus right soon found himself unable -to cope with her might and would have sought safety in flight, but of -the greatness of her prowess could not avail unto this sleight; for, as -often as he turned to flee, she drave after him and still clave to him -and pressed him hard, till presently she smote him with the sword in his -throat, that it issued gleaming from his nape, and sent him after his -brother. Then she wheeled about in the mid-field and plain where cut and -thrust are dealed, crying out and saying, “Where be the Knights? Where -be the Braves? Where is the one-eyed Wazir, the lameter, of the crooked -faith[14] the worthy believer?” Thereupon the King her father cried out -with heart in bleeding guise and tear-ulcerated eyes, saying, “She hath -slain my second son, by the virtue of the Messiah and the Faith which is -no liar!” And he called aloud to his youngest son, saying, “O Fasyán, -surnamed Salh al-Subyán,[15] go forth, O my son, to do battle with thy -sister and take of her the blood-wreak for thy brothers and fall on her, -come what may; and whether thou gain or thou lose the day[16]; and if -thou conquer her, slay her with foulest slaughter!” So he drave out to -Miriam, who ran at him with the best of her skill and charged him with -the goodliness of her cleverness and her courage and her cunning in -fence and cavalarice, crying to him, “O accursed, O enemy of Allah and -the Moslems, I will assuredly send thee after thy brothers and woeful is -the abiding-place of the Miscreants!” So saying, she unsheathed her -sword and smote him and cut off his head and arms and sent him after his -brothers and Allah hurried his soul to the Fire and the abiding-place -dire. Now when the Knights and the riders who rode with her sire saw his -three sons slain, who were the doughtiest of the folk of their day, -there fell on their hearts terror of the Princess Miriam, awe of her -overpowered them; they bowed their heads earthwards and they made sure -of ruin and confusion, disgrace and destruction. So with the flames of -hate blazing in heart they turned their backs forthright and addressed -themselves to flight. When the King saw his sons slain and on his flying -troops cast sight, there fell on him bewilderment and affright, whilst -his heart also was afire for despight. Then quoth he to himself, “In -very sooth Princess Miriam hath belittled us; and if I venture myself -and go out against her alone, haply she will gar me succumb and slay me -without ruth, even as she slew her brothers, and make of me the foulest -of examples, for she hath no longer any desire for us nor have we of her -return any hope. Wherefore it were the better rede that I guard mine -honour and return to my capital.” So he gave reins to his charger and -rode back to his city. But when he found himself in his palace, fire was -loosed in his heart for rage and chagrin at the death of his three -gallant sons and the defeat of his troops and the disgrace to his -honour; nor did he abide half an hour ere he summoned his Grandees and -Officers of state and complained to them of that his daughter Miriam had -done with him of the slaughter of her brothers and all he suffered -therefrom of passion and chagrin, and sought advice of them. They all -counselled him to write to the Vicar of Allah in His earth, the -Commander of the Faithful, Harun al-Rashid, and acquaint him with his -circumstance. So he wrote a letter to the Caliph, containing, after the -usual salutations, the following words. “We have a daughter, Miriam the -Girdle-girl hight, who hath been seduced and debauched from us by a -Moslem captive, named Nur al-Din Ali, son of the merchant Taj al-Din of -Cairo, and he hath taken her by night and went forth with her to his own -country; wherefore I beg of the favour of our lord the Commander of the -Faithful that he write to all the lands of the Moslems to seize her and -send her back to us by a trusty messenger.”——And Shahrazad perceived the -dawn of day and ceased saying her permitted say. - - - Now when it was the Eight Hundred and Ninety-third Night, - -She pursued, It hath reached me, O auspicious King, that the King of -France wrote to the Caliph and Prince of True Believers, Harun -al-Rashid, a writ humbling himself by asking for his daughter Miriam and -begging of his favour that he write to all the Moslems, enjoining her -seizure and sending back to him by a trusty messenger of the servants of -his Highness the Commander of the Faithful; adding, “And in requital of -your help and aidance in this matter, we will appoint to you half of the -city of Rome the Great, that thou mayst build therein mosques for the -Moslems, and the tribute thereof shall be forwarded to you.” And after -writing this writ, by rede of his Grandees and Lords of the land, he -folded the scroll and calling his Wazir, whom he had appointed in the -stead of the monocular Minister, bade him seal it with the seal of the -kingdom, and the Officers of state also set hands and seals thereto; -after which the King bade the Wazir bear the letter to Baghdad,[17] the -Palace of Peace, and hand it into the Caliph’s own hand, saying, “An -thou bring her back, thou shalt have of me the fiefs of two Emirs and I -will bestow on thee a robe of honour with twofold fringes of gold.” The -Wazir set out with the letter and fared on over hill and dale, till he -came to the city of Baghdad, where he abode three days, till he was -rested from the way, when he sought the Palace of the Commander of the -Faithful and when guided thereto he entered it and craved audience. The -Caliph bade admit him; so he went in and kissing ground before him, -handed to him the letter of the King of France, together with rich gifts -and rare presents beseeming the Commander of the Faithful. When the -Caliph read the writ and apprehended its significance, he commanded his -Wazir to write, without stay or delay, despatches to all the lands of -the Moslems, setting out the name and favour of Princess Miriam and of -Nur al-Din, stating how they had eloped and bidding all who found them -lay hands on them and send them to the Commander of the Faithful, and -warning them on no wise in that matter to use delay or indifference. So -the Wazir wrote the letters and sealing them, despatched them by -couriers to the different Governors, who hastened to obey the Caliph’s -commandment and addressed themselves to make search in all the lands for -persons of such name and favour. On this wise it fared with the -Governors and their subjects; but as regards Nur al-Din and Miriam the -Girdle-girl, they fared on without delay after defeating the King of -France and his force and the Protector protected them, till they came to -the land of Syria and entered Damascus-city. Now the couriers of the -Caliph had foregone them thither by a day and the Emir of Damascus knew -that he was commanded to arrest the twain as soon as found, that he -might send them to the Caliph. Accordingly, when they entered the city, -the secret police[18] accosted them and asked them their names. They -told them the truth and acquainted them with their adventure and all -that had betided them; whereupon they knew them for those of whom they -were in search and seizing them, carried them before the Governor of the -city. He despatched them to the city of Baghdad under escort of his -officers who, when they came thither, craved audience of the Caliph -which he graciously granted; so they came into the presence; and, -kissing ground before him, said, “O Commander of the Faithful, this is -Miriam the Girdle-girl, daughter of the King of France, and this is the -captive Nur al-Din, son of the merchant Taj al-Din of Cairo, who -debauched her from her sire and stealing her from his kingdom and -country fled with her to Damascus, where we found the twain as they -entered the city, and questioned them. They told us the truth of their -case: so we laid hands on them and brought them before thee.” The Caliph -looked at Miriam and saw that she was slender and shapely of form and -stature, the handsomest of the folk of her tide and the unique pearl of -her age and her time; sweet of speech[19] and fluent of tongue, stable -of soul and hearty of heart. Thereupon she kissed the ground between his -hands and wished him permanence of glory and prosperity and surcease of -evil and enmity. He admired the beauty of her figure and the sweetness -of her voice and the readiness of her replies and said to her, “Art thou -Miriam the Girdle-girl, daughter of the King of France?” Answered she, -“Yes, O Prince of True Believers and Priest of those who the Unity of -Allah receive and Defender of the Faith and cousin of the Primate of the -Apostles!” Then the Caliph turned to Nur al-Din Ali and seeing him to be -a shapely youth, as he were the shining full moon on fourteenth night, -said to him, “And thou, art thou Ali Nur al-Din, son of the merchant Taj -al-Din of Cairo?” Said he, “Yes, O Commander of the Faithful and stay of -those who for righteousness are care-full!” The Caliph asked, “How -cometh it that thou hast taken this damsel and fled forth with her of -her father’s kingdom?” So Nur al-Din proceeded to relate to the -Commander of the Faithful all his past, first and last; whereat the -Caliph was astonied with extreme astonishment and diverted and -exclaimed, “How manifold are the sufferings that men suffer!”——And -Shahrazad perceived the dawn of day and ceased to say her permitted say. - - - Now when it was the Eight Hundred and Ninety-fourth Night, - -She resumed, It hath reached me, O auspicious King, that when the Caliph -Harun al-Rashid asked Nur al-Din of his adventure and was told of all -that had passed, first and last, he was astonied with extreme -astonishment and exclaimed, “How manifold are the sufferings that men -suffer!” Then he turned to the Princess and said to her, “Know, O -Miriam, that thy father, the King of France, hath written to me anent -thee. What sayst thou?” She replied, “O Vicar of Allah on His earth and -Executor of the precepts of His prophet and commands to man’s -unworth,[20] may He vouchsafe thee eternal prosperity and ward thee from -evil and enmity! Thou art Viceregent of Allah in His earth and I have -entered thy Faith, for that it is the creed which Truth and -Righteousness inspire; and I have left the religion of the Miscreants -who make the Messiah a liar,[21] and I am become a True Believer in -Allah the Bountiful and in the revelation of His compassionate Apostle. -I worship Allah (extolled and exalted be He!) and acknowledge Him to be -the One God and prostrate myself humbly before Him and glorify Him; and -I say before the Caliph:—Verily, I testify that there is no god but -_the_ God and I testify that Mohammed is the Messenger of God, whom He -sent with the Guidance and the True Faith, that He might make it -victorious over every other religion, albeit they who assign partners to -God be averse from it.[22] Is it therefore in thy competence, O -Commander of the Faithful, to comply with the letter of the King of the -heretics and send me back to the land of the schismatics who deny The -Faith and give partners to the All-wise King, who magnify the Cross and -bow down before idols and believe in the divinity of Jesus, for all he -was only a creature? An thou deal with me thus, O Viceregent of Allah, I -will lay hold upon thy skirts on the Day of Muster before the Lord and -make my complaint of thee to thy cousin the Apostle of Allah (whom God -assain and preserve!) on the Day when wealth availeth not neither -children save one come unto Allah wholehearted[23]!” Answered the -Caliph, “O Miriam, Allah forfend that I should do this ever! How can I -send back a Moslemah believer in the one God and in His Apostle to that -which Allah hath forbidden and eke His Messenger hath forbidden?” Quoth -she, “I testify that there is no God but _the_ God and that Mohammed is -the Apostle of God!” Rejoined the Caliph, “O Miriam, Allah bless and -direct thee in the way of righteousness! Since thou art a Moslemah and a -believer in Allah the One, I owe thee a duty of obligation and it is -that I should never transgress against thee nor forsake thee, though be -lavished unto me on thine account the world full of gold and gems. So be -of good cheer and eyes clear of tear; and be thy breast broadened and -thy case naught save easy. Art thou willing that this youth Ali of Cairo -be to thee man and thou to him wife?” Replied Miriam, “O Prince of True -Believers, how should I be other than willing to take him to husband, -seeing that he bought me with his money and hath entreated me with the -utmost kindness and, for crown of his good offices, he hath ventured his -life for my sake many times?” So the Caliph summoned the Kazi and the -witnesses and married her to him assigning her a dowry and causing the -Grandees of his realm be present and the marriage day was a notable. -Then he turned to the Wazir of the French King, who was present, and -said to him, “Hast thou heard her words? How can I her send back to her -father the Infidel, seeing that she is a Moslemah and a believer in the -Unity? Belike he will evil entreat her and deal harshly with her, more -by token that she hath slain his sons, and I shall bear blame for her on -Resurrection-day. And indeed quoth the Almighty ’Allah will by no means -make a way for the Infidels over the True Believers.[24]’ So return to -thy King and say to him:—Turn from this thing and hope not to come at -thy desire thereof.” Now this Wazir was a Zany: so he said to the -Caliph, “O Commander of the Faithful, by the virtue of the Messiah and -the Faith which is no liar, were Miriam forty times a Moslemah and forty -times thereto, I may not depart from thee without that same Miriam! And -if thou send her not back with me of free will, I will hie me to her -sire and cause him despatch thee an host, wherewith I will come upon you -from the landward and the seaward; and the van whereof shall be at your -capital city whilst the rear is yet on the Euphrates[25] and they shall -lay waste thy realms.” When the Caliph heard these words from the -accursed Wazir of the King of France, the light in his face became night -and he was wroth at his speech with exceeding wrath and said to him, “O -damned one, O dog of the Nazarenes, art thou come to such power that -thou durst assail me with the King of the Franks?” Then quoth he to his -guards, “Take this accursed and do him die”; and he repeated this -couplet[26]:— - - This be his recompense who will ✿ Oppose and thwart his betters’ will. - -Then he commanded to cut off the Wazir’s head and burn his body; but -Princess Miriam cried, “O Commander of the Faithful, soil not thy sword -with the blood of this accursed.” So saying, she bared her brand and -smote him and made his head fly from his corpse, and he went to the -house of ungrace; his abode was Gehenna, and evil is the abiding-place. -The Caliph marvelled at the force of her fore-arm and the strength of -her mind, and they carried the dead Wazir forth of the pavilion and -burnt him. Then the Commander of the Faithful bestowed upon Nur al-Din a -splendid robe of honour and assigned to him and her a lodging in his -palace. Moreover, he appointed them solde and rations, and commanded to -transport to their quarters all they needed of raiment and furniture and -vessels of price. They sojourned awhile in Baghdad in all delight of -life and solace thereof till Nur al-Din longed for his mother and -father. So he submitted the matter to the Caliph and sought his leave to -revisit his native land and visit his kinsfolk, and he granted him the -permission he sought and calling Miriam, commended them each to other. -He also loaded them with costly presents and rarities and bade write -letters to the Emirs and Olema and notables of Cairo the God-guarded, -commending Nur al-Din and his wife and parents to their care and -charging them honour them with the highmost honour. When the news -reached Cairo, the merchant Taj al-Din joyed at the return of his son -and Nur al-Din’s mother likewise rejoiced therein with passing joy. The -Emirs and the notables of the city went forth to meet him, in obedience -to the Caliph’s injunctions, and indeed it was for them a right -note-worthy day, wherein foregathered the lover and the beloved and the -seeker attained the sought. Moreover, all the Emirs made them -bride-feasts, each on his own day, and joyed in them with joy exceeding -and vied in doing them honour, one the other succeeding. When Nur al-Din -foregathered with his mother and father, they were gladdened in each -other with the utmost gladness and care and affliction ceased from them, -whilst his parents joyed no less in the Princess Miriam and honoured her -with the highmost honour. Every day, there came to them presents from -all the Emirs and great merchants, and they were in new delight and -gladness exceeding the gladness of festival. Then they ceased not -abiding in solace and pleasance and good cheer and abounding prosperity, -eating and drinking with mirth and merriment, till there came to them -the Destroyer of delights and Sunderer of societies, Waster of houses -and palace-domes and Peopler of the bellies of the tombs. So they were -removed from worldly stead and became of the number of the dead; and -glory be to the Living One, who dieth not and in whose hand are the keys -of the Seen and the Unseen! And a tale was also told by the Emir Shujá’ -al-Din,[27] Prefect of Cairo anent - ------ - -Footnote 1: - - Arab. “Wa lá rajma ghaybin:” lit. = without stone-throwing - (conjecture) of one latent. - -Footnote 2: - - _i.e._ saying Bismillah, etc. See vol. v. 206. - -Footnote 3: - - Where he was to await her. - -Footnote 4: - - As a rule, amongst Moslems the rider salutes the man on foot and the - latter those who sit. The saying in the text suggests the Christian - byword anent Mohammed and the Mountain, which is, I need hardly say, - utterly unknown to Mahommedans. - -Footnote 5: - - The story-teller does not remember that “the city-folk trust to the - locking of the gates” (dccclxxxix.); and forgets to tell us that the - Princess took the keys from the Wazir whom she had hocussed. In a - carefully corrected Arabic Edition of The Nights, a book much wanted, - the texts which are now in a mutilated state would be supplied with - these details. - -Footnote 6: - - Which probably would not be the last administered to him by the - Amazonian young person, who after her mate feared to approach the dead - blackamoor must have known him to be cowardly as Cairenes generally - are. Moreover, he had no shame in his poltroonery like the recreant - Fellah-soldiers, in the wretched Sawákin campaign against the noble - Súdáni negroids, who excused their running away by saying, “We are - Egyptians” _i.e._ too good men and Moslems to lose our lives as - becomes you Franks and dog-Christians. Yet under Mohammed Ali the - Great, Fellah-soldiers conquered the “colligated” Arabs (Pilgrimage - iii. 48) of Al-Asír (Ophir) at Bissel and in Wahhabi-land and put the - Turks to flight at the battle of Nazíb, and the late General Jochmus - assured me that he saved his command, the Ottoman cavalry in Syria, by - always manœuvring to refuse a pitched battle. But Mohammed Ali knew - his men. He never failed to shoot a runaway, and all his officers, - even the lieutenants, were Turks or Albanians. Sa’id Pasha was the - first to appoint Fellah-officers and under their command the Egyptian - soldier, one of the best in the East, at once became the worst. We - have at last found the right way to make them fight, by officering - them with Englishmen, but we must not neglect the shooting process - whenever they dare to turn tail. - -Footnote 7: - - “Al-walhán” (as it should be printed in previous places, instead of - Al-walahán) is certainly not a P.N. in this place. - -Footnote 8: - - Arab. “Kundur,” Pers. and Arab. manna, mastich, frankincense, the - latter being here meant. - -Footnote 9: - - So Emma takes the lead and hides her lover under her cloak during - their flight to the place where they intended to lie concealed. In - both cases the women are the men. - -Footnote 10: - - Or “Bartút,” in which we recognise the German Berthold. - -Footnote 11: - - _i.e._ Head of Killaut which makes, from the Muhít, “the name of a son - of the sons of the Jinn and the Satans.” - -Footnote 12: - - _i.e._ attacked her after a new fashion: see vol. i. 136. - -Footnote 13: - - _i.e._ Weevil’s dung; hence Suez = Suways the little weevil, or - “little Sus” from the Maroccan town: see The Mines of Midian p. 74 for - a note on the name. Near Gibraltar is a fiumara called Guadalajara - _i.e._ Wady al-Khara, of dung. “Bartús” is evidently formed “on the - weight” of “Bartút;” and his metonym is a caricature, a chaff fit for - Fellahs. - -Footnote 14: - - Arab. “Al-Din al-a’raj,” the perverted or falsified Faith, - Christianity having been made obsolete and abolished by the Mission of - Mohammed, even as Christianity claims to have superseded the Mosaic - and Noachian dispensations. Moslems are perfectly logical in their - deductions, but logic and truth do not always go together. - -Footnote 15: - - The “Breaker of Wind” (faswah = a fizzle, a silent crepitus) “son of - Children’s dung.” - -Footnote 16: - - Arab. “Ammá laka au ’alayk” lit. = either to thee (be the gain) or - upon thee (be the loss). This truly Arabic idiom is varied in many - ways. - -Footnote 17: - - In addition to what was noted in vol. iii. 100 and viii. 51, I may - observe that in the “Masnavi” the “Baghdad of Nulliquity” is opposed - to the Ubiquity of the World. The popular derivation is Bagh (the - idol-god, the slav “Bog”) and dád a gift, he gave (Persian). It is - also called Al-Zaurá = a bow, from the bend of the Tigris where it was - built. - -Footnote 18: - - Arab. “Jawásís” plur. of Jásús lit. the spies. - -Footnote 19: - - The Caliph could not “see” her “sweetness of speech”; so we must - understand that he addressed her and found out that she was fluent of - tongue. But this idiomatic use of the word “see” is also found in the - languages of Southern Europe: so Camoens (Lus. i. ii.), “Ouvi * * * - vereis” lit. = “hark, you shall see” which sounds Hibernian. - -Footnote 20: - - Here “Farz” (Koranic obligation which it is mortal sin to gainsay) - follows whereas it should precede “Sunnat” (sayings and doings of the - Apostle) simply because “Farz” jingles with “Arz” (earth.) - -Footnote 21: - - Moslems, like modern Agnostics, hold that Jesus of Nazareth would be - greatly scandalized by the claims to Godship advanced for him by his - followers. - -Footnote 22: - - Koran ix. 33: See also v. 85. In the passage above quoted Mr. Rodwell - makes the second “He” refer to the deity. - -Footnote 23: - - Koran xxvi. 88, 89. For a very indifferent version (and abridgment) of - this speech, see Saturday Review, July 9, 1881. - -Footnote 24: - - Koran iv. 140. - -Footnote 25: - - Arab. “Furát” from the Arab. “Faruta” = being sweet, as applied to - water. Al-Furátáni = the two sweet (rivers), are the Tigris and - Euphrates. The Greeks, who in etymology were satisfied with Greek, - derived the latter from εὐφραινεῖν (to gladden, lætificare, for which - see Pliny and Strabo, although both are correct in explaining - “Tigris”) and Selden remarks hereon, “Talibus nugis nugantur Græculi.” - But not only the “Græculi”; _e.g._ Parkhurst’s good old derivations - from the Heb. “Farah” of fero, fructus, Freya (the Goddess), frayer - (to spawn), friand, fry (of fish), etc., etc. - -Footnote 26: - - The great Caliph was a poet; and he spoke verses as did all his - contemporaries: his lament over his slave-girl Haylanah (Helen) is - quoted by Al-Suyuti, p. 305. - -Footnote 27: - - “The Brave of the Faith.” - - - - - THE MAN OF UPPER EGYPT AND HIS FRANKISH WIFE. - - -We lay one night in the house of a man of the Sa’íd or Upper Egypt, and -he entertained us and entreated us hospitably. Now he was a very old man -swart with exceeding swarthiness, and he had little children, who were -white, of a white dashed with red. So we said to him, “Harkye, such an -one, how cometh it that these thy children are white, whilst thou -thyself art passing swart?” And he said, “Their mother was a Frankish -woman, whom I took prisoner in the days of Al-Malik al-Násir Saláh -al-Dín,[28] after the battle of Hattín,[29] when I was a young man.” We -asked, “And how gottest thou her?” and he answered, “I had a rare -adventure with her.” Quoth we, “Favour us with it;” and quoth he:—With -all my heart! You must know that I once sowed a crop of flax in these -parts and pulled it and scutched it and spent on it five hundred gold -pieces; after which I would have sold it, but could get no more than -this therefor, and the folk said to me, “Carry it to Acre: for there -thou wilt haply make good gain by it.” Now Acre was then in the hands of -the Franks[30]; so I carried my flax thither and sold part of it at six -months’ credit. One day, as I was selling, behold, there came up a -Frankish woman (now ’tis the custom of the women of the Franks to go -about the market streets with unveiled faces), to buy flax of me, and I -saw of her beauty what dazed my wits. So I sold her somewhat of flax and -was easy with her concerning the price; and she took it and went away. -Some days after, she returned and bought somewhat more flax of me and I -was yet easier with her about the price; and she repeated her visits to -me, seeing that I was in love with her. Now she was used to walk in -company of an old woman to whom I said, “I am sore enamoured of thy -mistress. Canst thou contrive for me to enjoy her?” Quoth she, “I will -contrive this for thee; but the secret must not go beyond us three, me, -thee and her; and there is no help but that thou be lavish with money, -to boot.” And I answered, saying, “Though my life were the price of her -favours ’twere no great matter.”——And Shahrazad perceived the dawn of -day and ceased saying her permitted say. - - - Now when it was the Eight Hundred and Ninety-fifth Night, - -She said, It hath reached me, O auspicious King, that the old woman said -to the man, “However the secret must not go beyond us three, to wit me, -thee and her; and there is no help but thou be lavish of thy money to -boot.” He replied, “Though my life were the price of her favours ’twere -no great matter.” So it was agreed (continued the man of Upper Egypt), -that I should pay her fifty dinars and that she should come to me; -whereupon I procured the money and gave it to the old woman. She took it -and said, “Make ready a place for her in thy house, and she will come to -thee this night.” Accordingly I went home and made ready what I could of -meat and drink and wax candles and sweetmeats. Now my house overlooked -the sea and ’twas the season of summer; so I spread the bed on the -terrace roof. Presently, the Frank woman came and we ate and drank, and -the night fell dark. We lay down under the sky, with the moon shining on -us, and fell to watching the shimmering of the stars in the sea: and I -said to myself, “Art thou not ashamed before Allah (to whom belong Might -and Majesty!) and thou a stranger, under the heavens and in presence of -the deep waters, to disobey Him with a Nazarene woman and merit the -torment of Fire?” Then said I, “O my God, I call Thee to witness that I -abstain from this Christian woman this night, of shamefastness before -Thee and fear of Thy vengeance!” So I slept till the morning, and she -arose at peep of day full of anger and went away. I walked to my shop -and sat there; and behold, presently she passed, as she were the moon, -accompanied by the old woman who was also angry; whereat my heart sank -within me and I said to myself, “Who art thou that thou shouldst refrain -from yonder damsel? Art thou Sarí al-Sakatí or Bishr Barefoot or Junayd -of Baghdad or Fuzayl bin ’Iyáz[31]?” Then I ran after the old woman and -coming up with her said to her, “Bring her to me again;” and said she, -“By the virtue of the Messiah, she will not return to thee but for an -hundred ducats!” Quoth I, “I will give thee a hundred gold pieces.” So I -paid her the money and the damsel came to me a second time; but no -sooner was she with me than I returned to my whilome way of thinking and -abstained from her and forbore her for the sake of Allah Almighty. -Presently she went away and I walked to my shop, and shortly after the -old woman came up, in a rage. Quoth I to her, “Bring her to me again;” -and quoth she, “By the virtue of the Messiah, thou shalt never again -enjoy her presence with thee, except for five hundred ducats, and thou -shalt perish in thy pain!” At this I trembled and resolved to expend the -whole price of my flax and therewith ransom my life. But, before I could -think, I heard the crier proclaiming and saying, “Ho, all ye Moslems, -the truce which was between us and you is expired, and we give all of -you Mahometans who are here a week from this time to have done with your -business and depart to your own country.” Thus her visits were cut off -from me and I betook myself to getting in the price of my flax which men -had bought upon credit, and to bartering what remained in my hands for -other goods. Then I took with me fair merchandise and departed Acre with -a soul full of affection and love-longing for the Frankish woman, who -had taken my heart and my coin. So I journeyed till I made Damascus, -where I sold the stock in trade I had brought from Acre, at the highest -price, because of the cutting off of communication by reason of the term -of truce having expired; and Allah (extolled and exalted be He!) -vouchsafed me good gain. Then I fell to trading in captive slave-girls, -thinking thus to ease my heart of its pining for the Frankish woman, and -in this traffic engaged I abode three years, till there befel between -Al-Malik al-Násir and the Franks what befel of the action of Hattin and -other encounters and Allah gave him the victory over them, so that he -took all their Kings prisoners and he opened[32] the coast[33] cities by -His leave. Now it fortuned one day after this, that a man came to me and -sought of me a slave-girl for Al-Malik al-Nasir. Having a handsome -handmaid I showed her to him and he bought her of me for an hundred -dinars and gave me ninety thereof, leaving ten still due to me, for that -there was no more found in the royal treasury that day, because he had -expended all his monies in waging war against the Franks. Accordingly -they took counsel with him and he said, “Carry him to the treasury[34] -where are the captives’ lodging and give him his choice among the -damsels of the Franks, so he may take one of them for the ten -dinars.”——And Shahrazad perceived the dawn of day and ceased to say her -permitted say. - - - Now when it was the Eight Hundred and Ninety-sixth Night, - -She continued, It hath reached me, O auspicious King, that whenas -Al-Malik al-Nasir said, “Give him his choice to take one of the girls -for the ten dinars that are due to him;” they brought me to the -captives’ lodging and showed me all who were therein, and I saw amongst -them the Frankish damsel with whom I had fallen in love at Acre and knew -her right well. Now she was the wife of one of the cavaliers of the -Franks. So I said, “Give me this one,” and carrying her to my tent, -asked her, “Dost thou know me?” She answered, “No;” and I rejoined, “I -am thy friend, the sometime flax-merchant with whom thou hadst to do at -Acre and there befel between us what befel. Thou tookest money of me and -saidest, ‘Thou shalt never again see me but for five hundred dinars.’ -And now thou art become my property for ten ducats.” Quoth she, “This is -a mystery. Thy faith is the True Faith and I testify that there is no -god but _the_ God and that Mohammed is the Messenger of God!” And she -made perfect profession of Al-Islam. Then said I to myself, “By Allah, I -will not go in unto her till I have set her free and acquainted the -Kazi.” So I betook myself to Ibn Shaddád[35] and told him what had -passed and he married me to her. Then I lay with her that night and she -conceived; after which the troops departed and we returned to Damascus. -But within a few days there came an envoy from the King of the Franks, -to seek the captives and the prisoners, according to the treaty between -the Kings. So Al-Malik al-Nasir restored all the men and women captive, -till there remained but the woman who was with me and the Franks said, -“The wife of such an one the Knight is not here.” Then they asked after -her and making strict search for her, found that she was with me; -whereupon they demanded her of me and I went in to her sore concerned -and with colour changed; and she said to me, “What aileth thee and what -evil assaileth thee?” Quoth I, “A messenger is come from the King to -take all the captives, and they demand thee of me.” Quoth she, “Have no -fear, bring me to the King and I know what to say before and to him.” I -carried her into the presence of the Sultan Al-Malik al-Nasir, who was -seated, with the envoy of the King of the Franks on his right hand, and -I said to him, “This is the woman that is with me.” Then quoth the King -and the envoy to her, “Wilt thou go to thy country or to[36] thy -husband? For Allah hath loosed thy bonds and those of thy fellow -captives.” Quoth she to the Sultan, “I am become a Moslemah and am great -with child, as by my middle ye may see, and the Franks shall have no -more profit of me.” The envoy asked, “Whether is dearer to thee, this -Moslem or thy first husband the knight such an one?;” and she answered -him even as she had answered the Sultan. Then said the envoy to the -Franks with him, “Heard ye her words?” They replied, “Yes.” And he said -to me, “Take thy wife and depart with her.” So I took her and went away; -but the envoy sent after me in haste and cried, “Her mother gave me a -charge for her, saying, My daughter is a captive and naked: and I would -have thee carry her this chest. Take it thou and deliver it to her.” -Accordingly I carried the chest home and gave it to her. She opened it -and found in it all her raiment as she had left it and therein I saw the -two purses of fifty and an hundred dinars which I had given her, -untouched and tied up with my own tying, wherefore I praised Almighty -Allah. These are my children by her and she is alive to this day and -’twas she dressed you this food. We marvelled at his story and at that -which had befallen him of good fortune, and Allah is All-knowing. But -men also tell a tale anent the - ------ - -Footnote 28: - - _i.e._ Saladin. See vol. iv. p. 116. - -Footnote 29: - - Usually called the Horns of Hattin (classically Hittin) North of - Tiberias where Saladin by good strategy and the folly of the Franks - annihilated the Latin kingdom of Jerusalem. For details see the - guide-books. In this action (June 23, 1187), after three bishops were - slain in its defence, the last fragment of the True Cross (or rather - the cross verified by Helena) fell into Moslem hands. The Christians - begged hard for it, but Saladin, a conscientious believer, refused to - return to them even for ransom “the object of their iniquitous - superstition.” His son, however, being of another turn, would have - sold it to the Franks who then lacked money to purchase. It presently - disappeared and I should not be surprised if it were still lying, an - unknown and _inutile lignum_ in some Cairene mosque. - -Footnote 30: - - ’Akká (Acre) was taken by Saladin on July 29, 1187. The Egyptian - states that he was at Acre in 1184 or three years before the affair of - Hattin (Night dcccxcv.). - -Footnote 31: - - Famous Sufis and ascetics of the second and third centuries A.H. For - Bishr Barefoot, see vol. ii. p. 127. Al-Sakati means “the old-clothes - man;” and the names of the others are all recorded in D’Herbelot. - -Footnote 32: - - _i.e._ captured, forced open their gates. - -Footnote 33: - - Arab. “Al-Sáhil” _i.e._ the seaboard of Syria; properly Phœnicia or - the coast-lands of Southern Palestine. So the maritime lowlands of - continental Zanzibar are called in the plur. Sawáhil = “the shores” - and the people Sawáhílí = Shore-men. - -Footnote 34: - - Arab. “Al-Khizánah” both in Mac. Edit. and Breslau x, 426. Mr. Payne - has translated “tents” and says, “Saladin seems to have been encamped - without Damascus and the slave-merchant had apparently come out and - pitched his tent near the camp for the purposes of his trade.” But I - can find no notice of tents till a few lines below. - -Footnote 35: - - Bahá al-Dín ibn Shaddád, then Kázi al-Askar (of the Army) or - Judge-Advocate-General under Saladin. - -Footnote 36: - - _i.e._ “abide with” thy second husband, the Egyptian. - - - - - RUINED MAN OF BAGHDAD AND HIS SLAVE-GIRL. - - -There was of old time in Baghdad a man of condition, who had inherited -from his father abounding affluence. He fell in love with a slave-girl; -so he bought her and she loved him as he loved her; and he ceased not to -spend upon her, till all his money was gone and naught remained thereof; -whereupon he sought a means of getting his livelihood, but availed not -to find any. Now this young man had been used, in the days of his -affluence, to frequent the assemblies of those who were versed in the -art of singing and had thus attained to the utmost excellence therein. -Presently he took counsel with one of his intimates, who said to him, -“Meseems thou canst find no better profession than to sing, thou and thy -slave-girl; for on this wise thou wilt get money in plenty and wilt eat -and drink.” But he misliked this, he and the damsel, and she said to -him, “I have bethought me of a means of relief for thee.” He asked, -“What is it?;” and she answered, “Do thou sell me; thus shall we be -delivered of this strait, thou and I, and I shall be in affluence; for -none will buy the like of me save a man of fortune, and with this I will -contrive for my return to thee.” He carried her to the market and the -first who saw her was a Háshimí[37] of Bassorah, a man of good breeding, -fine taste and generosity, who bought her for fifteen hundred dinars. -(Quoth the young man, the damsel’s owner), When I had received the -price, I repented me and wept, I and the damsel; and I sought to cancel -the sale; but the purchaser would not consent. So I took the gold in a -bag, knowing not whither I should wend, now my house was desolate of -her, and buffeted my face and wept and wailed as I had never done -before. Then I entered a mosque and sat shedding tears, till I was -stupefied and losing my senses fell asleep, with the bag of money under -my head by way of pillow. Presently, ere I could be ware, a man plucked -the bag from under my head and ran off with it at speed: whereupon I -started up in alarm and affright and would have arisen to run after him; -but lo! my feet were bound with a rope and I fell on my face. Then I -took to weeping and buffeting myself, saying, “Thou hast parted with thy -soul[38] and thy wealth is lost!”——And Shahrazad perceived the dawn of -day and ceased saying her permitted say. - - - Now when it was the Eight Hundred and Ninety-seventh Night, - -She pursued, It hath reached me, O auspicious King, that the young man -continued:—So I said to myself, “Thou hast parted with thy soul and thy -wealth is lost.” Then, of the excess of my chagrin, I betook myself to -the Tigris and wrapping my face in my gown, cast myself into the stream. -The bystanders saw me and cried, “For sure, this is because of some -great trouble that hath betided him.” They cast themselves in after me -and bringing me ashore, questioned me of my case. I told them what -misadventure had befallen me and they condoled with me. Then an old man -of them came to me and said, “Thou hast lost thy money, but why goest -thou about to lose thy life and become of the people of The Fire?[39] -Arise, come with me, that I may see thy lodging.” I went with him to my -house and he sat with me awhile, till I waxed calmer, and becoming -tranquil I thanked him and he went away. When he was gone, I was like to -kill myself, but bethought me of the Future and the Fire; so I fared -forth my house and fled to one of my friends and told him what had -befallen me. He wept for pity of me and gave me fifty dinars, saying, -“Take my advice and hie thee from Baghdad forthright and let this -provide thee till thy heart be diverted from the love of her and thou -forget her. Thy forbears were Secretaries and Scribes and thy -handwriting is fine and thy breeding right good: seek out, then, whom -thou wilt of the Intendants[40] and throw thyself on his bounty; thus -haply Allah shall reunite thee with thy slave-girl.” I hearkened to his -words (and indeed my mind was strengthened and I was somewhat comforted) -and resolved to betake myself to Wásit,[41] where I had kinsfolk. So I -went down to the river-side, where I saw a ship moored and the sailors -embarking goods and goodly stuffs. I asked them to take me with them and -carry me to Wasit; but they replied, “We cannot take thee on such wise, -for the ship belongeth to a Hashimi.” However I tempted them with -promise of passage-money and they said, “We cannot embark thee on this -fashion;[42] but, if it must be, doff those fine clothes of thine and -don sailor’s gear and sit with us as thou wert one of us.” I went away -and buying somewhat of sailors’ clothes, put them on; after which I -bought me also somewhat of provisions for the voyage; and, returning to -the vessel, which was bound for Bassorah, embarked with the crew. But -ere long I saw my slave-girl herself come on board, attended by two -waiting-women; whereupon what was on me of chagrin subsided and I said -in myself, “Now shall I see her and hear her singing, till we come to -Bassorah.” Soon after, up rode the Hashimi, with a party of people, and -they embarked aboard the ship, which dropped down the river with them. -Presently the Hashimi brought out food and ate with the damsel, whilst -the rest ate amidships. Then said he to her, “How long this abstinence -from singing and permanence in this wailing and weeping? Thou art not -the first that hath been parted from a beloved!” Wherefore I knew what -she suffered for love of me. Then he hung a curtain before her along the -gunwale and calling those who ate apart, sat down with them without the -curtain; and I enquired concerning them and behold they were his -brethren.[43] He set before them what they needed of wine and dessert, -and they ceased not to press the damsel to sing, till she called for the -lute and tuning it, intoned these two couplets:— - - The company left with my love by night, ✿ Nor forbore to fare with my - heart’s delight: - And raged, since their camels off paced, a fire ✿ As of Ghazá[44]-wood - in the lover’s sprite. - -Then weeping overpowered her and she threw down the lute and ceased -singing; whereat the folk were troubled and I slipped down a-swoon. They -thought I was possessed[45] and one of them began reciting exorcisms in -my ear; nor did they cease to comfort her and beseech her to sing, till -she tuned the lute again and chaunted these couplets twain:— - - I stood and bewailed who their loads had bound ✿ And far yode but still - in my heart are found: - I drew near the ruins and asked of them ✿ And the camp was void and lay - waste the ground. - -Then she fell down in a fainting-fit and weeping arose amongst the folk; -and I also cried out and fainted away. The sailors were startled by me -and one of the Hashimi’s pages said to them, “How came ye to take this -madman on board?” So they said one to other, “As soon as we come to the -next village, we will set him ashore and rid us of him.” When I heard -this, I was sore troubled but I heartened and hardened myself, saying in -thought, “Nothing will serve me to deliver myself from their hands, -except I make shift to acquaint her with my presence in the ship, so she -may prevent my being set ashore.” Then we sailed when we came hard by a -hamlet[46] and the skipper said, “Come, let us go ashore.” Therewith -they all landed, save myself: and as evening fell I rose and going -behind the curtain took the lute and changed its accord, mode[47] by -mode, and tuning it after a fashion of my own,[48] that she had learnt -of me, returned to my place in the ship;——And Shahrazad perceived the -dawn of day and ceased to say her permitted say. - - - Now when it was the Eight Hundred and Ninety-eighth Night, - -She resumed, It hath reached me, O auspicious King, that the young man -continued:—I returned to my place in the ship; and presently the whole -party came on board again and the moon shone bright upon river and -height. Then said the Hashimi to the damsel, “Allah upon thee, trouble -not our joyous lives!” So she took the lute, and touching it with her -hand, gave a sob, that they thought her soul had fled her frame, and -said, “By Allah, my master and teacher is with us in this ship!” -Answered the Hashimi, “By Allah, were this so, I would not forbid him -our conversation! Haply he would lighten thy burthen, so we might enjoy -thy singing: but his being on board is far from possible.” However she -said, “I cannot smite lute-string or sing sundry airs I was wont to sing -whilst my lord is with us.” Quoth the Hashimi, “Let us ask the sailors;” -and quoth she, “Do so.” He questioned them, saying, “Have ye carried -anyone with you?”; and they answered, “No.” Then I feared lest the -enquiry should end there; so I laughed and said, “Yes; I am her master -and taught her whenas I was her lord.” Cried she, “By Allah, that is my -lord’s voice!” Thereupon the pages carried me to the Hashimi, who knew -me at first sight and said to me, “Out on thee! What plight is this in -which I see thee and what hath brought thee to such condition?” I -related to him all that had befallen me of my affair, weeping the while, -and the damsel made loud wail from behind the curtain. The Hashimi wept -with sore weeping, he and his brethren, for pity of me, and he said, “By -Allah, I have not drawn near this damsel nor enjoyed her, nor have I -even heard her sing till this day! I am a man to whom Allah hath been -ample and I came to Baghdad but to hear singing and seek my allowances -of the Commander of the Faithful. I accomplished both my needments and -being about to return home, said to myself, ‘Let us hear some what of -the singing of Baghdad.’ Wherefore I bought this damsel, knowing not -that such was the case with you twain; and I take Allah to witness that, -when I reach Bassorah I will free her and marry her to thee and assign -you what shall suffice you, and more; but on condition that, whenever I -have a mind to hear music, a curtain shall be hung for her and she shall -sing to me from behind it, and thou shalt be of the number of my -brethren and boon-companions.” Hereat I rejoiced and the Hashimi put his -head within the curtain and said to her, “Will that content thee?”; -whereupon she fell to blessing and thanking him. Then he called a -servant and said to him, “Take this young man and do off his clothes and -robe him in costly raiment and incense him[49] and bring him back to -us.” So the servant did with me as his master bade him and brought me -back to him, and served me with wine, even as the rest of the company. -Then the damsel began singing after the goodliest fashion and chanted -these couplets:— - - They blamed me for causing my tears to well ✿ When came my beloved to - bid farewell: - They ne’er tasted the bitters of parting nor felt ✿ Fire beneath my ribs - that flames fierce and fell! - None but baffled lover knows aught of Love, ✿ Whose heart is lost where - he wont to dwell. - -The folk rejoiced in her song with exceeding joy and my gladness -redoubled, so that I took the lute from the damsel and preluding after -the most melodious fashion, sang these couplets:— - - Ask (if needs thou ask) the Compassionate, ✿ And the generous donor of - high estate. - For asking the noble honours man ✿ And asking the churl entails bane and - bate: - When abasement is not to be ’scaped by wight ✿ Meet it asking boons of - the good and great. - Of Grandee to sue ne’er shall vilify man, ✿ But ’tis vile on the vile of - mankind to ’wait. - -The company rejoiced in me with joy exceeding and they ceased not from -pleasure and delight, whilst anon I sang and anon the damsel, till we -came to one of the landing-places, where the vessel moored and all on -board disembarked and I with them. Now I was drunken with wine and -squatted on my hams to make water; but drowsiness overcame me and I -slept, and the passengers returned to the ship which ran down stream -without any missing me, for that they also were drunken, and continued -their voyage till they reached Bassorah. As for me I awoke not till the -heat of the sun aroused me, when I rose and looked about me, but saw no -one. Now I had given my spending-money to the damsel and had naught -left: I had also forgotten to ask the Hashimi his name and where his -house was at Bassorah and his titles; thus I was confounded and my joy -at meeting the damsel had been but a dream; and I abode in perplexity -till there came up a great vessel wherein I embarked and she carried me -to Bassorah. Now I knew none there much less the Hashimi’s house, so I -accosted a grocer and taking of him inkcase and paper,——And Shahrazad -perceived the dawn of day and ceased saying her permitted say. - - - Now when it was the Eight Hundred and Ninety-ninth Night, - -She said, It hath reached me, O auspicious King, that when the Baghdad -man who owned the maid entered Bassorah, he was perplexed for not -knowing the Hashimi’s house. So I accosted (said he) a grocer and, -taking of him inkcase and paper, sat down to write. He admired my -handwriting and seeing my dress stained and soiled, questioned me of my -case, to which I replied that I was a stranger and poor. Quoth he, “Wilt -thou abide with me and order the accounts of my shop and I will give -thee thy food and clothing and half a dirham a day for ordering the -accompts of my shop?”; and quoth I, “’Tis well,” and abode with him and -kept his accounts and ordered his income and expenditure for a month, at -the end of which he found his income increased and his disbursements -diminished; wherefore he thanked me and made my wage a dirham a day. -When the year was out, he proposed to me to marry his daughter and -become his partner in the shop. I agreed to this and went in to my wife -and applied me to the shop. But I was broken in heart and spirit, and -grief was manifest upon me; and the grocer used to drink and invite me -thereto, but I refrained for melancholy. I abode on this wise two years -till, one day, as I sat in the shop, behold, there passed by a parcel of -people with meat and drink, and I asked the grocer what was the matter. -Quoth he, “This is the day of the pleasure-makers, when all the -musicians and dancers of the town go forth with the young men of fortune -to the banks of the Ubullah river[50] and eat and drink among the trees -there.” The spirit prompted me to solace myself with the sight of this -thing and I said in my mind, “Haply among these people I may foregather -with her I love.” So I told the grocer that I had a mind to this and he -said, “Up and go with them an thou please.” He made me ready meat and -drink and I went till I came to the River of Ubullah, when, behold, the -folk were going away: I also was about to follow, when I espied the Rais -of the bark wherein the Hashimi had been with the damsel and he was -going along the river. I cried out to him and his company who knew me -and took me on board with them and said to me, “Art thou yet alive?”; -and they embraced me and questioned me of my case. I told them my tale -and they said, “Indeed, we thought that drunkenness had gotten the -better of thee and that thou hadst fallen into the water and wast -drowned.” Then I asked them of the damsel, and they answered, “When she -came to know of thy loss, she rent her raiment and burnt the lute and -fell to buffeting herself and lamenting and when we returned with the -Hashimi to Bassorah we said to her, “Leave this weeping and wailing.” -Quoth she, “I will don black and make me a tomb beside the house and -abide thereby and repent from singing.[51] We allowed her so to do and -on this wise she abideth to this day.” Then they carried me to the -Hashimi’s house, where I saw the damsel as they had said. When she -espied me, she cried out a great cry, methought she had died, and I -embraced her with a long embrace. Then said the Hashimi to me, “Take -her;” and I said, “’Tis well: but do thou free her and according to thy -promise marry her to me.” Accordingly he did this and gave us costly -goods and store of raiment and furniture and five hundred dinars, -saying, “This is the amount of that which I purpose to allow you every -month, but on condition that thou be my cup-companion and that I hear -the girl sing when I will.” Furthermore, he assigned us private quarters -and bade transport thither all our need; so, when I went to the house, I -found it filled full of furniture and stuffs and carried the damsel -thither. Then I betook me to the grocer and told him all that had -betided me, begging to hold me guiltless for divorcing his daughter, -without offence on her part; and I paid her her dowry[52] and what else -behoved me.[53] I abode with the Hashimi in this way two years and -became a man of great wealth and was restored to the former estate of -prosperity wherein I had been at Baghdad, I and the damsel. And indeed -Allah the Bountiful put an end to our troubles and loaded us with the -gifts of good fortune and caused our patience to result in the -attainment of our desire: wherefore to Him be the praise in this world -and the next whereto we are returning.[54] And among the tales men tell -is that of - ------ - -Footnote 37: - - A descendant of Háshim, the Apostle’s great-grandfather from whom the - Abbasides were directly descended. The Ommiades were less directly - akin to Mohammed, being the descendants of Hashim’s brother, Abd - al-Shams. The Hashimis were famed for liberality; and the quality - seems to have been inherited. The first Háshim got his name from - _crumbling_ bread into the Saríd or brewis of the Meccan pilgrims - during “The Ignorance.” He was buried at Ghazzah (Gaza) but his tomb - was soon forgotten. - -Footnote 38: - - _i.e._ thy lover. - -Footnote 39: - - _i.e._ of those destined to hell; the especial home of Moslem - suicides. - -Footnote 40: - - Arab. “’Ummál” (plur. of ’Ámil) viceroys or governors of provinces. - -Footnote 41: - - A town of Irák Arabi (Mesopotamia) between Baghdad and Bassorah built - upon the Tigris and founded by Al-Hajjaj: it is so called because the - “Middle” or half-way town between Basrah and Kufah. To this place were - applied the famous lines:— - - “In good sooth a right noble race are they; - Whose men “yea” can’t say nor their women “nay.” - -Footnote 42: - - _i.e._ robed as thou art. - -Footnote 43: - - _i.e._ his kinsfolk of the Hashimis. - -Footnote 44: - - See vol. ii. 24. - -Footnote 45: - - Arab. “Sur’itu” = I was possessed of a Jinn, the common Eastern - explanation of an epileptic fit long before the days of the Evangel. - See vol. iv. 89. - -Footnote 46: - - Arab. “Zí’ah,” village, feoff or farm. - -Footnote 47: - - Arab. “Taríkah.” - -Footnote 48: - - “Most of the great Arab musicians had their own peculiar fashion of - tuning the lute, for the purpose of extending its register or - facilitating the accompaniment of songs composed in uncommon keys and - rhythms or possibly of increasing its sonority, and it appears to have - been a common test of the skill of a great musician, such as Ishac - el-Mausili or his father Ibrahim, to require him to accompany a - difficult song on a lute purposely untuned. As a (partial) modern - instance of the practice referred to in the text, may be cited - Paganini’s custom of lowering or raising the G string of the violin in - playing certain of his own compositions. According to the Kitab - el-Aghani, Ishac el-Mausili is said to have familiarized himself, by - incessant practice, with the exact sounds produced by each division of - the strings of the four course lute of his day, under every imaginable - circumstance of tuning.” It is regrettable that Mr. Payne does not - give us more of such notes. - -Footnote 49: - - See vol. vii. 363 for the use of these fumigations. - -Footnote 50: - - In the Mac. Edit. “Aylah” for Ubullah: the latter is one of the - innumerable canals, leading from Bassorah to Ubullah-town a distance - of twelve miles. Its banks are the favourite pleasure-resort of the - townsfolk, being built over with villas and pavilions (now no more) - and the orchards seem to form one great garden, all confined by one - wall. See Jaubert’s translation of Al-Idrisi, vol. i. pp. 368–69. The - Aylah, a tributary of the Tigris, waters (I have noted) the Gardens of - Bassorah. - -Footnote 51: - - Music having been forbidden by Mohammed who believed with the vulgar - that the Devil has something to do with it. Even Paganini could not - escape suspicion in the nineteenth century. - -Footnote 52: - - The “Mahr,” or Arab dowry consists of two parts, one paid down on - consummation and the other agreed to be paid to the wife, contingently - upon her being divorced by her husband. If she divorce him this - portion, which is generally less than the half, cannot be claimed by - her; and I have related the Persian abomination which compels the - woman to sacrifice her rights. See vol. iii. p. 304. - -Footnote 53: - - _i.e._ the cost of her maintenance during the four months of single - blessedness which must or ought to elapse before she can legally marry - again. - -Footnote 54: - - Lane translates most incompletely, “To Him, then, be praise, first and - last!” - - - - - KING JALI’AD OF HIND AND HIS WAZIR SHIMAS; FOLLOWED BY THE HISTORY OF - KING WIRD KHAN, SON OF KING JALI’AD, WITH HIS WOMEN AND WAZIRS.[55] - - -There was once in days of yore and in ages and times long gone before, -in the land of Hind, a mighty King, tall of presence and fair of favour -and goodly of parts, noble of nature and generous, beneficent to the -poor and loving to his lieges and all the people of his realm. His name -was Jalí’ád and under his hand were two and-seventy Kings and in his -cities three hundred and fifty Kazis. He had three score and ten Wazirs -and over every ten of them he set a premier. The chiefest of all his -ministers was a man called Shimás[56] who was then[57] two-and-twenty -years old, a statesman of pleasant presence and noble nature, sweet of -speech and ready in reply; shrewd in all manner of business, skilful -withal and sagacious, for all his tender age, a man of good counsel and -fine manners versed in all arts and sciences and accomplishments; and -the King loved him with exceeding love and cherished him by reason of -his proficiency in eloquence and rhetoric and the art of government and -for that which Allah had given him of compassion and brooding care[58] -with his lieges for he was a King just in his Kingship and a protector -of his peoples, constant in beneficence to great and small and giving -them that which befitted them of good governance and bounty and -protection and security and a lightener of their loads in taxes and -tithes. And indeed he was loving to them each and every, high and low, -entreating them with kindness and solicitude and governing them in such -goodly guise as none had done before him. But, with all this, Almighty -Allah had not blessed him with a child, and this was grievous to him and -to the people of his reign. It chanced, one night, as Jali’ad[59] lay in -his bed, occupied with anxious thought of the issue of the affair of his -Kingdom, that sleep overcame him and he dreamt that he poured water upon -the roots of a tree,——And Shahrazad perceived the dawn of day and ceased -to say her permitted say. - - - Now when it was the Nine Hundredth Night, - -She continued, It hath reached me, O auspicious King, that the King saw -himself in his vision pouring water upon the roots of a tree, about -which were many other trees; and lo and behold! there came fire out of -this tree and burnt up every growth which encompassed it; whereupon -Jali’ad awoke affrighted and trembling, and calling one of his pages -said to him, “Go fetch the Wazir Shimas in all haste.” So he betook -himself to Shimas and said to him, “The King calleth for thee forthright -because he hath awoke from his sleep in affright and hath sent me to -bring thee to him in haste.” When Shimas heard this, he arose without -stay or delay and going to the King, found him seated on his bed. He -prostrated himself before him, wishing him permanence of glory and -prosperity, and said, “May Allah not cause thee grieve, O King! What -hath troubled thee this night, and what is the cause of thy seeking me -thus in haste?” The King bade him be seated; and, as soon as he sat -down, began telling his tale and said to him, “I have dreamt this night -a dream which terrified me, and ’twas, that methought I poured water -upon the roots of a tree where about were many other trees and as I was -thus engaged, lo and behold! fire issued therefrom and burnt up all the -growths that were around it; wherefore I was affrighted and fear took -me. Then I awoke and sent to bid thee to me, because of thy knowledge -and skill in the interpretation of dreams and of that which I know of -the vastness of thy wisdom and the greatness of thine understanding.” At -this Shimas the Wazir bowed his head groundwards awhile and presently -raising it, smiled; so the King said to him, “What deemest thou, O -Shimas? Tell me the truth of the matter and hide naught from me.” -Answered Shimas, “O King, verily Allah Almighty granteth thee thy wish -and cooleth thine eyes; for the matter of this dream presageth all good, -to wit, that the Lord will bless thee with a son, who shall inherit the -Kingdom from thee, after thy long life. But there is somewhat else I -desire not to expound at this present, seeing that the time is not -favourable for interpretation.” The King rejoiced in these words with -exceeding joy and great was his contentment; his trouble departed from -him, his mind was at rest and he said, “If the case be thus of the happy -presage of my dream, do thou complete to me its exposition when the -fitting time betideth: for that which it behoveth not to expound to me -now, it behoveth that thou expound to me when its time cometh, so my joy -may be fulfilled, because I seek naught in this save the approof of -Allah extolled and exalted be He!” Now when the Wazir Shimas saw that -the King was urgent to have the rest of the exposition, he put him off -with a pretext; but Jali’ad assembled all the astrologers and -interpreters of dreams of his realm and as soon as they were in the -presence related to them his vision, saying, “I desire you to tell me -the true interpretation of this.” Whereupon one of them came forward and -craved the King’s permission to speak, which being granted, he said, -“Know, O King, that thy Wazir Shimas is nowise unable to interpret this -thy dream; but he shrank from troubling thy repose: wherefore he -disclosed not unto thee the whole thereof: but, an thou suffer me to -speak I will expose to thee that which he concealed from thee.” The King -replied, “Speak without respect for persons, O interpreter, and be -truthful in thy speech.” The interpreter said, “Know then, O King, that -there will be born to thee a boy-child who shall inherit the Kingship -from thee, after thy long life; but he shall not order himself towards -the lieges after thy fashion; nay, he shall transgress thine ordinances -and oppress thy subjects, and there shall befal him what befel the Mouse -with the Cat[60]; and I seek refuge with Almighty Allah[61]!” The King -asked, “But what is the story of the Cat and the Mouse?”; and the -interpreter answered “May Allah prolong the King’s life! They tell the -following tale of - - - _THE MOUSE AND THE CAT_.” - -A Grimalkin, that is to say, a Cat, went out one night to a certain -garden, in search of what she might devour, but found nothing and became -weak for the excess of cold and rain that prevailed that night. So she -sought for some device whereby to save herself. As she prowled about in -search of prey, she espied a nest at the foot of a tree, and drawing -near unto it, sniffed thereat and purred till she scented a Mouse within -and went round about it, seeking to enter and seize the inmate. When the -Mouse smelt the Cat, he turned his back to her and scraped up the earth -with his forehand, to stop the nest-door against her; whereupon she -assumed a weakly voice and said, “Why dost thou thus, O my brother? I -come to seek refuge with thee, hoping that thou wilt take pity on me and -harbour me in thy nest this night; for I am weak because of the -greatness of my age and the loss of my strength, and can hardly move. I -have ventured into thy garden to-night, and how many a time have I -called upon death, that I might be at rest from this pain! Behold, here -am I at thy door, prostrate for cold and rain and I beseech thee, by -Allah, take of thy charity my hand and bring me in with thee and give me -shelter in the vestibule of thy nest; for I am a stranger and wretched -and ’tis said:—Whoso sheltereth a stranger and a wretched one in his -home his shelter shall be Paradise on the Day of Doom. And thou, O my -brother, it behoveth thee to earn eternal reward by succouring me and -suffering me abide with thee this night till the morning, when I will -wend my way.”——And Shahrazad perceived the dawn of day and ceased saying -her permitted say. - - - Now when it was the Nine Hundred and First Night, - -She pursued, It hath reached me, O auspicious King, that quoth the Cat -to the Mouse, “So suffer me to night with thee this night, after which I -will wend my way.” Hearing these words the Mouse replied, “How shall I -suffer thee enter my nest seeing that thou art my natural foe and thy -food is of my flesh? Indeed I fear lest thou false me, for that is of -thy nature and there is no faith in thee, and the byword saith:—It -befitteth not to entrust a lecher with a fair woman nor a moneyless man -with money nor fire with fuel. Neither doth it behove me to entrust -myself to thee; and ’tis said:—Enmity of kind, as the enemy himself -groweth weaker groweth stronger.” The Cat made answer in the faintest -voice, as she were in most piteous case, saying, “What thou advancest of -admonitory instances is the truth and I deny not my offences against -thee; but I beseech thee to pardon that which is past of the enmity of -kind between me and thee; for ’tis said:—Whoso forgiveth a creature like -himself, his Creator will forgive him his sins. ’Tis true that whilome I -was thy foe, but here am I a suitor for thy friendship, and they say, -“An thou wilt have thy foe become thy friend, do with him good. O my -brother, I swear to thee by Allah and make a binding covenant with thee -that I will hurt thee nevermore and for the best of reasons, to wit, -that I have no power thereto; wherefore place thy trust in Allah and do -good and accept my oath and covenant.” Quoth the Mouse, “How can I -accept the covenant of one between whom and me there is a rooted enmity, -and whose wont it is to deal treacherously by me? Were the feud between -us aught but one of blood, this were light to me; but it is an enmity of -kind between souls, and it is said:—Whoso trusteth himself to his foe is -as one who thrusteth hand into a serpent’s[62] mouth.” Quoth the Cat, -full of wrath, “My breast is strait and my soul is faint: indeed I am -_in articulo mortis_ and ere long I shall die at thy door and my blood -will be on thy head, for that thou hadst it in thy power to save me in -mine extremity: and this is my last word to thee.” Herewith the fear of -Allah Almighty overcame the Mouse and ruth gat hold upon his heart and -he said in himself, “Whoso would have the succour of Allah the Most High -against his foe, let him entreat him with compassion and kindness show. -I rely upon the Almighty in this matter and will deliver this Cat from -this her strait and earn the divine reward for her.” So he went forth -and dragged into his nest the Cat, where she abode till she was rested -and somewhat strengthened and restored, when she began to bewail her -weakness and wasted strength and want of gossips. The Mouse entreated -her in friendly guise and comforted her and busied himself with her -service; but she crept along till she got command of the issue of the -nest, lest the Mouse should escape. So when the nest-owner would have -gone out after his wont, he drew near the Cat; whereupon she seized him -and taking him in her claws, began to bite him and shake him and take -him in her mouth and lift him up and cast him down and run after him and -cranch him and torture him.[63] The Mouse cried out for help, beseeching -deliverance of Allah and began to upbraid the Cat, saying, “Where is the -covenant thou madest with me and where are the oaths thou swarest to me? -Is this my reward from thee? I brought thee into my nest and trusted -myself to thee: but sooth he speaketh that saith:—Whoso relieth on his -enemy’s promise desireth not salvation for himself. And again:—Whoso -confideth himself to his foe deserveth his own destruction. Yet do I put -my trust in my Creator, for He will deliver me from thee.” Now as he was -in this condition, with the Cat about to pounce on him and devour him, -behold, up came a huntsman, with hunting dogs trained to the chase. One -of the hounds passed by the mouth of the nest and hearing a great -scuffling, thought that within was a fox tearing somewhat; so he crept -into the hole, to get at him, and coming upon the Cat, seized on her. -When she found herself in the dog’s clutches, she was forced to take -thought anent saving herself and loosed the Mouse alive and whole -without wound. Then the hound brake her neck and dragging her forth of -the hole, threw her down dead: and thus was exemplified the truth of the -saying, “Who hath compassion shall at the last be compassionated. Whoso -oppresseth shall presently be oppressed.” “This, then, O King,” added -the interpreter, “is what befel the Mouse and the Cat and teacheth that -none should break faith with those who put trust in him; for whoever -doth perfidy and treason, there shall befal him the like of that which -befel the Cat. As a man meteth, so shall it be meted unto him, and he -who betaketh himself to good shall gain his eternal reward. But grieve -thou not, neither let this trouble thee, O King, for that assuredly thy -son, after his tyranny and oppression, shall return to the goodliness of -thy policy. And I would that yon learned man, thy Wazir Shimas, had -concealed from thee naught in that which he expounded unto thee; and -this had been well-advised of him, for ’tis said:—Those of the folk who -most abound in fear are the amplest of them in knowledge and the most -emulous of good.” The King received the interpreter’s speech with -submission and gifted him and his fellows with rich gifts; then, -dismissing them he arose and withdrew to his own apartments and fell to -pondering the issue of his affair. When night came, he went in to one of -his women, who was most in favour with him and dearest to him of them -all, and lay with her: and ere some four months had passed over her, the -child stirred in her womb, whereat she rejoiced with joy exceeding and -told the King. Quoth he, “My dream said sooth, by Allah the Helper!”; -and he lodged her in the goodliest of lodgings and entreated her with -all honour, bestowing on her store of rich gifts and manifold boons. -Then he sent one of his pages to fetch his Wazir Shimas and as soon as -he was in the presence told the Minister what had betided, rejoicing and -saying, “My dream is come true and I have won my wish. It may be this -burthen will be a man-child and inherit the Kingship after me; what -sayest thou of this, O Shimas?” But he was silent and made no reply, -whereupon cried the King, “What aileth thee that thou rejoicest not in -my joy and returnest me no answer? Doth the thing mislike thee, O -Shimas?” Hereat the Wazir prostrated himself before him and said, “O -King, may Allah prolong thy life! What availeth it to sit under the -shade of a tree, if there issue fire therefrom, and what is the delight -of one who drinketh pure wine, if he be choked thereby, and what doth it -profit to quench one’s thirst with sweet cool water, if one be drowned -therein? I am Allah’s servant and thine, O King; but there are three -things[64] whereof it besitteth not the understanding to speak, till -they be accomplished; to wit, the wayfarer, till he return from his way, -the man who is in fight, till he have overcome his foe, and the pregnant -woman, till she have cast her burthen.——And Shahrazad perceived the dawn -of day and ceased to say her permitted say. - - - Now when it was the Nine Hundred and Second Night, - -She resumed, It hath reached me, O auspicious King, that after Shimas -had enumerated to the King the three things whereof it besitteth not the -understanding to speak save after they are done, he continued, “For -know, O King, that he, who speaketh of aught before its accomplishment -is like the Fakir who had hung over his head the jar of clarified -butter.[65]” “What is the story of the Fakir,” asked the King, “and what -happened to him?” Answered the Wazir, “O King, they tell this tale anent - - - _THE FAKIR AND HIS JAR OF BUTTER_.[66]” - -A Fakir[67] abode once with one of the nobles of a certain town, who -made him a daily allowance of three scones and a little clarified butter -and honey. Now such butter was dear in those parts and the Devotee laid -all that came to him together in a jar he had, till he filled it and -hung it up over his head for safe keeping. One night, as he sat on his -bed staff in hand, he fell a-musing upon the butter and the greatness of -its price and said in himself:—Needs must I sell all this butter I have -by me and buy with the price an ewe and take to partner therein a -Fellah[68] fellow who hath a ram. The first year she will bear a male -lamb and a female and the second a female and a male and these in their -turn will bear other males and other females, nor will they give over -bearing females and males, till they become a great matter. Then will I -take my share and vent thereof what I will. The males I will sell and -buy with them bulls and cows, which will also increase and multiply and -become many; after which I will purchase such a piece of land and plant -a garden therein and build thereon a mighty fine[69] palace. Moreover, I -will get me robes and raiment and slaves and slave-girls and hold a -wedding never was seen the like thereof. I will slaughter cattle and -make rich meats and sweetmeats and confections and assemble all the -musicians and mimes and mountebanks and player-folk and after providing -flowers and perfumes and all manner sweet herbs I will bid rich and -poor, Fakirs and Olema, captains and lords of the land, and whoso asketh -for aught, I will cause it to be brought him; and, I will make ready all -manner of meat and drink and send out a crier to cry aloud and say, -“Whoso seeketh aught, let him ask and get it.” Lastly I will go in to my -bride, after her unveiling and enjoy her beauty and loveliness; and I -will eat and drink and make merry and say to myself, “Verily, hast thou -won thy wish,” and will rest from devotion and divine worship. Then in -due time my wife will bear me a boy, and I shall rejoice in him and make -banquets in his honour and rear him daintily and teach him philosophy -and mathematics and polite letters;[70] so that I shall make his name -renowned among men and glory in him among the assemblies of the learned; -and I will bid him do good and he shall not gainsay me, and I will -forbid him from lewdness and iniquity and exhort him to piety and the -practice of righteousness; and, I will bestow on him rich and goodly -gifts; and, if I see him obsequious in obedience, I will redouble my -bounties towards him: but, an I see him incline to disobedience, I will -come down on him with this staff. So saying, he raised his hand, to beat -his son withal but the staff hit the jar of butter which overhung his -head, and brake it; whereupon the shards fell upon him and the butter -ran down upon his head, his rags and his beard. So his clothes and bed -were spoiled and he became a caution to whoso will be cautioned. -“Wherefore, O King,” added the Wazir, “it behoveth not a man to speak of -aught ere it come to pass.” Answered the King, “Thou sayest sooth! Fair -fall thee for a Wazir! Verily the truth thou speakest and righteousness -thou counsellest. Indeed, thy rank with me is such as thou couldst -wish[71] and thou shalt never cease to be accepted of me.” Thereupon the -Wazir prostrated himself before the King and wished him permanence of -prosperity, saying, “Allah prolong thy days and thy rank upraise! Know -that I conceal from thee naught, nor in private nor in public aught; thy -pleasure is my pleasure, and thy displeasure my displeasure. There is no -joy for me save in thy joyance and I cannot sleep o’ nights an thou be -angered against me, for that Allah the Most High hath vouchsafed me all -good through thy bounties to me; wherefore I beseech the Almighty to -guard thee with His angels, and to make fair thy reward whenas thou -meetest Him.” The King rejoiced in this, whereupon Shimas arose and went -out from before him. In due time the King’s wife bare a male child, and -the messengers hastened to bear the glad tidings and to congratulate the -Sovran, who rejoiced therein with joy exceeding and thanked all with -abundant thanks, saying, “Alhamdolillah—laud to the Lord—who hath -vouchsafed me a son, after I had despaired, for He is pitiful and -ruthful to His servants.” Then he wrote to all the lieges of his land, -acquainting them with the good news and bidding them to his capital; and -great were the rejoicings and festivities in all the realm. Accordingly -there came Emirs and Captains, Grandees and Sages, Olema and literati, -scientists and philosophers from every quarter to the palace and all -presenting themselves before the King, company after company, according -to their different degrees, gave him joy, and he bestowed largesse upon -them. Then he signed to the seven chief Wazirs, whose head was Shimas, -to speak, each after the measure of his wisdom, upon the matter which -concerned him the most. So the Grand Wazir Shimas began and sought leave -of the King to speak, which being granted, he spake as follows.[72] -“Praised be Allah who brought us into existence from non-existence and -who favoureth His servants with Kings that observe justice and equity in -that wherewith He hath invested them of rule and dominion, and who act -righteously with that which he appointeth at their hands of provision -for their lieges; and most especially our Sovereign by whom He hath -quickened the deadness of our land, with that which He hath conferred -upon us of bounties, and hath blessed us of His protection with ease of -life and tranquillity and fair dealing! What King did ever with his folk -that which this King hath done with us in fulfilling our needs and -giving us our dues and doing us justice, one of other, and in abundant -carefulness over us and redress of our wrongs? Indeed, it is of the -favour of Allah to the people that their King be assiduous in ordering -their affairs and in defending them from their foes; for the end of the -enemy’s intent is to subdue his enemy and hold him in his hand; and many -peoples[73] bring their sons as servants unto Kings, and they become -with them in the stead of slaves, to the intent that they may repel -ill-willers from them.[74] As for us, no enemy hath trodden our soil in -the days of this our King, by reason of this passing good fortune and -exceeding happiness, that no describer may avail to describe, for indeed -it is above and beyond all description. And verily, O King, thou art -worthy of this highest happiness, and we are under thy safeguard and in -the shadow of thy wings, may Allah make fair thy reward and prolong thy -life![75] Indeed, we have long been diligent in supplication to Allah -Almighty that He would vouchsafe an answer to our prayers and continue -thee to us and grant thee a virtuous son, to be the coolth of thine -eyes: and now Allah (extolled and exalted be He!) hath accepted of us -and replied to our petition”——And Shahrazad perceived the dawn of day -and ceased saying her permitted say. - - - Now when it was the Nine Hundred and Third Night, - -She said, It hath reached me, O auspicious King, that Shimas the Wazir -said to the King, “And now Almighty Allah hath accepted of us and -answered our petition and brought us speedy relief, even as He did to -the Fishes in the pond of water.” The King asked, “And how was that, and -what is the tale?”; and Shimas answered him, “Hear, O King the story of - - - _THE FISHES AND THE CRAB_.” - -In a certain place there was a piece of water, wherein dwelt a number of -Fishes, and it befel that the pond dwindled away and shrank and wasted, -till there remained barely enough to suffice them and they were nigh -upon death and said, “What will become of us? How shall we contrive and -of whom shall we seek counsel for our deliverance?” Thereupon arose one -of them, who was the chiefest in wit and age, and cried, “There is -nothing will serve us save that we seek salvation of Allah; but let us -consult the Crab and ask his advice: so come ye all[76] and hie we -himwards and hear his rede for indeed he is the chiefest and wisest of -us all in coming upon the truth.” Each and every approved of the Fish’s -advice and betook themselves in a body to the Crab, whom they found -squatted in his hole, without news or knowledge of their strait. So they -saluted him with the salam and said, “O our lord, doth not our affair -concern thee, who art ruler and the head of us?” The Crab returned their -salutation, replying, “And on you be The Peace! What aileth you and what -d’ye want?” So they told him their case and the strait wherein they were -by reason of the wastage of the water, and that, when it should be dried -up, destruction would betide them, adding, “Wherefore we come to thee, -expecting thy counsel and what may bring us deliverance, for thou art -the chiefest and the most experienced of us.” The Crab bowed his head -awhile and said, “Doubtless ye lack understanding, in that ye despair of -the mercy of Allah Almighty and His care for the provision of His -creatures one and all. Know ye not that Allah (extolled and exalted be -He!) provideth all His creatures without account and that He -fore-ordained their daily meat ere He created aught of creation and -appointed to each of His creatures a fixed term of life and an allotted -provision, of His divine All might? How then shall we burthen ourselves -with concern for a thing which in His secret purpose is indite? -Wherefore it is my rede that ye can do naught better than to seek aid of -Allah Almighty, and it behoveth each of us to clear his conscience with -his Lord, both in public and private, and pray Him to succour us and -deliver us from our difficulties; for Allah the Most High disappointeth -not the expectation of those who put their trust in Him and rejecteth -not the supplications of those who prefer their suit to Him. When we -have mended our ways, our affairs will be set up and all will be well -with us, and when the winter cometh and our land is deluged, by means of -a just one’s prayer, He will not cast down the good He hath built up. So -’tis my counsel that we take patience and await what Allah shall do with -us. An death come to us, as is wont, we shall be at rest, and if there -befal us aught that calleth for flight, we will flee and depart our land -whither Allah will.”[77] Answered all the fishes with one voice “Thou -sayst sooth, O our lord: Allah requite thee for us with weal!” Then each -returned to his stead, and in a few days the Almighty vouchsafed unto -them a violent rain and the place of the pond was filled fuller than -before. “On like wise, O King,” continued Shimas, “we despaired of a -child being born to thee, and now that God hath blessed us and thee with -this well-omened son, we implore Him to render him blessed indeed and -make him the coolth of thine eyes and a worthy successor to thee and -grant us of him the like of that which He hath granted us of thee; for -Almighty Allah disappointeth not those that seek Him and it behoveth -none to cut off hope of the mercy of his God.” Then, rose the second -Wazir and saluting the King with the salam spake, after his greeting was -returned, as follows: “Verily, a King is not called a King save he give -presents and do justice and rule with equity and show munificence and -wisely govern his lieges, maintaining the obligatory laws and apostolic -usages established among them and justifying them, one against other, -and sparing their blood and warding off hurt from them; and of his -qualities should be that he never abide incurious of the poor and that -he succour the highest and lowest of them and give them each the rights -to them due, so that they all bless him and are obedient to his command. -Without doubt, a King who is after this wise of his lieges is beloved -and gaineth of this world eminence and of the next honour and favour -with the Creator thereof. And we, the body politic of thy subjects, -acknowledge in thee, O King, all the attributes of kingship I have -noted, even as it is said:—The best of things is that the King of a -people be just and equitable, their physician skilful and their teacher -experience-full, acting according to his knowledge. Now we enjoy this -happiness, after we had despaired of the birth of a son to thee, to -inherit thy kingship; however, Allah (extolled be His name!) hath not -disappointed thine expectation, but hath granted thy petition, by reason -of the goodliness of thy trust in Him and thy submission of thine -affairs to Him. Then fair fall thy hope! There hath betided thee that -which betided the Crow and the Serpent.” Asked the King, “What was -that?”; and the Wazir answered, “Hear, O King, the tale of - - - _THE CROW AND THE SERPENT_.” - -A crow once dwelt in a tree, he and his wife, in all delight of life, -till they came to the time of the hatching of their young, which was the -midsummer season, when a Serpent issued from its hole and crawled up the -tree wriggling around the branches till it came to the Crows’ nest, -where it coiled itself up and there abode all the days of the summer, -whilst the Crow was driven away and found no opportunity to clear his -home nor any place wherein to lie. When the days of heat were past, the -Serpent went away to its own place and quoth the Crow to his wife, “Let -us thank Almighty Allah, who hath preserved us and delivered us from -this Serpent, albeit we are forbidden from increase this year. Yet the -Lord will not cut off our hope; so let us express our gratitude to Him -for having vouchsafed us safety and soundness of body: indeed, we have -none other in whom to confide, and if He will and we live to see the -next year, He shall give us other young in the stead of those we have -missed this year.” Next summer when the hatching-season came round, the -Serpent again sallied forth from its place and made for the Crows’ nest: -but, as it was coiling up a branch, a kite swooped down on it and struck -claws into its head and tare it, whereupon it fell to the ground -a-swoon, and the ants came out upon it and ate it.”[78] So the Crow and -his wife abode in peace and quiet and bred a numerous brood and thanked -Allah for their safety and for the young that were born to them. In like -manner, O King, continued the Wazir, “it behoveth us to thank God for -that wherewith He hath favoured thee and us in vouchsafing us this -blessed child of good omen, after despair and the cutting off of hope. -May He make fair thy future reward and the issue of thine affair!”——And -Shahrazad perceived the dawn of day and ceased to say her permitted say. - - - Now when it was the Nine Hundred and Fourth Night, - -She continued, It hath reached me, O auspicious King, that when the -second Wazir had ended with the words, “Allah make fair thy future -reward and the issue of thine affair!”; the third Wazir presently rose -and said, “Rejoice, O just King, in the assurance of present prosperity -and future felicity; for him, whom the denizens of Earth love, the -denizens of Heaven likewise love; and indeed Almighty Allah hath made -affection to be thy portion and hath stablished it in the hearts of the -people of thy kingdom; wherefore to Him be thanks and praise from us and -from thee, so He may deign increase His bounty unto thee and unto us in -thee! For know, O King, that man can originate naught but by command of -Allah the Most High and that He is the Giver and all good which -befalleth a creature hath its end and issue in Him. He allotteth His -favours to His creatures, as it liketh Him; to some he giveth gifts -galore while others He doometh barely to win their daily bread. Some He -maketh Lords and Captains, and others Recluses, who abstain from the -world and aspire but to Him, for He it is who saith:—I am the Harmer -with adversity and the Healer with prosperity. I make whole and make -sick. I enrich and impoverish. I kill and quicken: in my hand is -everything and unto Me all things do tend. Wherefore it behoveth all men -to praise Him. Now, especially thou, O King, art of the fortunate, the -pious, of whom it is said:—The happiest of the just is he for whom Allah -uniteth the weal of this world and of the next world; who is content -with that portion which Allah allotteth to him and who giveth Him thanks -for that which He hath stablished. And indeed he that is rebellious and -seeketh other than the dole which God hath decreed unto him and for him, -favoureth the wild Ass and the Jackal.”[79] The King asked, “And what is -the story of the twain?”; the Wazir answered, “Hear, O King, the tale of - - - _THE WILD ASS AND THE JACKAL_.” - -A certain Jackal was wont every day to leave his lair and fare forth -questing his daily bread. Now one day, as he was in a certain mountain, -behold, the day was done and he set out to return when he fell in with -another Jackal who saw him on the tramp, and each began to tell his mate -of the quarry he had gotten. Quoth one of them, “The other day I came -upon a wild Ass and I was anhungred, for it was three days since I had -eaten; so I rejoiced in this and thanked Almighty Allah for bringing him -into my power. Then I tear out his heart and ate it and was full and -returned to my home. That was three days ago, since which time I have -found nothing to eat, yet am I still full of meat.” When the other -Jackal heard his fellow’s story, he envied his fulness and said in -himself, “There is no help but that I eat the heart of a wild Ass.” So -he left feeding for some days, till he became emaciated and nigh upon -death and bestirred not himself neither did his endeavour to get food, -but lay coiled up in his earth. And whilst he was thus, behold, one day -there came out two hunters trudging in quest of quarry and started a -wild Ass. They followed on his trail tracking him all day, till at last -one of them shot at him a forked[80] arrow, which pierced his vitals and -reached his heart and killed him in front of the Jackal’s hole. Then the -hunters came up and finding him dead, pulled out the shaft from his -heart, but only the wood came away and the forked head abode in the -Ass’s belly. So they left him where he lay, expecting that others of the -wild beasts would flock to him; but, when it was eventide and nothing -fell to them, they returned to their abiding-places. The Jackal, hearing -the commotion at the mouth of his home, lay quiet till nightfall, when -he came forth of his lair, groaning for weakness and hunger, and seeing -the dead Ass lying at his door, rejoiced with joy exceeding till he was -like to fly for delight and said, “Praised be Allah who hath won me my -wish without toil! Verily, I had lost hope of coming at a wild Ass or -aught else; and assuredly[81] the Almighty hath sent him to me and drave -him fall to my homestead.” Then he sprang on the body and tearing open -its belly, thrust in his head and with his nose rummaged about its -entrails, till he found the heart and tearing a tid-bit swallowed it: -but, as soon as he had so done, the forked head of the arrow struck deep -in his gullet and he could neither get it down into his belly nor bring -it forth of his throttle. So he made sure of destruction and said, “Of a -truth it beseemeth not the creature to seek for himself aught over and -above that which Allah hath allotted to him. Had I been content with -what He appointed to me, I had not come to destruction.” “Wherefore, O -King,” added the Wazir, “it becometh man to be content with whatso Allah -hath distributed to him and thank Him for His bounties to him and cast -not off hope of his Lord. And behold, O King, because of the purity of -thy purpose and the fair intent of thy good works, Allah hath blessed -thee with a son, after despair: wherefore we pray the Almighty to -vouchsafe him length of days and abiding happiness and make him a -blessed successor, faithful in the observance of thy covenant, after thy -long life.” Then arose the fourth Wazir and said, “Verily, an the King -be a man of understanding, a frequenter of the gates of wisdom,”——And -Shahrazad perceived the dawn of day and ceased saying her permitted say. - - - Now when it was the Nine Hundred and Fifth Night, - -She pursued, It hath reached me, O auspicious King, that the fourth -Wazir arose and said, “Verily an the King be a man of understanding, a -frequenter of the gates of wisdom, versed in science, government and -policy, and eke upright in purpose and just to his subjects, honouring -those to whom honour is due, revering those who are digne of reverence, -tempering puissance with using clemency whenas it behoveth, and -protecting both governors and governed, lightening all burthens for them -and bestowing largesse on them, sparing their blood and covering their -shame and keeping his troth with them. Such a King, I say, is worthy of -felicity both present and future worldly and otherworldly, and this is -of that which protecteth him from ill-will and helpeth him to the -stablishing of his Kingdom and the victory over his enemies and the -winning of his wish, together with increase of Allah’s bounty to him and -His favouring him for his praise of Him and the attainment of His -protection. But an the King be the contrary of this, he never ceaseth -from misfortunes and calamities, he and the people of his realm; for -that his oppression embraceth both stranger far and kinsman near and -there cometh to pass with him that which befel the unjust King with the -pilgrim Prince.” King Jali’ad asked, “And how was that?” and the Wazir -answered, “Hear, O King, the tale of - - - _THE UNJUST KING AND THE PILGRIM PRINCE_.” - -There was once in Mauritania-land[82] a King who exceeded in his rule, a -tyrant, violent and over severe, who had no respect for the welfare or -protection of his lieges nor of those who entered his realm; and from -everyone who came within his Kingdom his officers took four-fifths of -his monies, leaving him one-fifth and no more. Now Allah Almighty -decreed that he should have a son, who was fortunate and God-favoured -and seeing the pomps and vanities of this world to be transient as they -are unrighteous, renounced them in his youth and rejected the world and -that which is therein and fared forth serving the Most High, wandering -pilgrim-wise over wolds and wastes and bytimes entering towns and -cities. One day, he came to his father’s capital and the guards laid -hands on him and searched him but found naught upon him save two gowns, -one new and the other old.[83] So they stripped the new one from him and -left him the old, after they had entreated him with contumely and -contempt; whereat he complained and said, “Woe to you, O ye oppressors! -I am a poor man and a pilgrim,[84] and what shall this gown by any means -profit you? Except ye restore it to me, I will go to the King and make -complaint to him of you.” They replied, “We act thus by the King’s -command: so do what seemeth good to thee.” Accordingly he betook himself -to the King’s palace and would have entered; but the chamberlains denied -him admittance, and he turned away, saying in himself, “There is nothing -for me except to watch till he cometh out and complain to him of my case -and that which hath befallen me.” And whilst he waited, behold, he heard -one of the guards announce the King’s faring forth; whereupon he crept -up, little by little, till he stood before the gate; and presently when -the King came out, he threw himself in his way and after blessing him -and wishing him weal, he made his complaint to him informing him how -scurvily he had been entreated by the gatekeepers. Lastly he gave him to -know that he was a man of the people of Allah[85] who had rejected the -world seeking acceptance of Allah and who went wandering over earth and -entering every city and hamlet, whilst all the folk he met gave him alms -according to their competence. “I entered this thy city” (continued he), -“hoping that the folk would deal kindly and graciously with me as with -others of my condition[86]; but thy followers stopped me and stripped me -of one of my gowns and loaded me with blows. Wherefore do thou look into -my case and take me by the hand and get me back my gown and I will not -abide in thy city an hour.” Quoth the unjust King, “Who directed thee to -enter this city, unknowing the custom of its King?”; and quoth the -pilgrim, “Give me back my gown and do with me what thou wilt.” Now when -the King heard this, his temper changed for the worse and he said, “O -fool,[87] we stripped thee of thy gown, so thou mightest humble thyself -to us; but since thou makest this clamour I will strip thy soul from -thee.” Then he commanded to cast him into gaol, where he began to repent -of having answered the King and reproached himself for not having left -him the gown and saved his life. When it was the middle of the night, he -rose to his feet and prayed long and prayerfully, saying, “O Allah, Thou -art the Righteous Judge; Thou knowest my case and that which hath -befallen me with this tyrannical King, and I, Thine oppressed servant, -beseech Thee, of the abundance of Thy mercy, to deliver me from the hand -of this unjust ruler and send down on him Thy vengeance; for Thou art -not unmindful of the unright of every oppressor. Wherefore, if Thou know -that he hath wronged me, loose on him Thy vengeance this night and send -down on him Thy punishment; for Thy rule is just and Thou art the Helper -of every mourner, O Thou to whom belong the power and the glory to the -end of time!” When the gaoler heard the prayer of the poor prisoner he -trembled in every limb, and behold, a fire suddenly broke out in the -King’s palace and consumed it and all that were therein, even to the -door of the prison,[88] and none was spared but the gaoler and the -pilgrim. Now when the gaoler saw this, he knew that it had not befallen -save because of the pilgrim’s prayer; so he loosed him and fleeing with -him forth of the burning, betook himself, he and the King’s son, to -another city. So was the unjust King consumed, he and all his city, by -reason of his injustice, and he lost the goods both of this world and -the next world. “As for us, O auspicious King” continued the Wazir, “we -neither lie down nor rise up without praying for thee and thanking Allah -the Most High for His grace in giving thee to us, tranquil in reliance -on thy justice and the excellence of thy governance; and sore indeed was -our care for thy lack of a son to inherit thy kingdom, fearing lest -after thee there betide us a King unlike thee. But now the Almighty hath -bestowed His favours upon us and done away our concern and brought us -gladness in the birth of this blessed child; wherefore we beseech the -Lord to make him a worthy successor to thee and endow him with glory and -felicity enduring and good abiding.” Then rose the fifth Wazir and said, -“Blessed be the Most High,——And Shahrazad perceived the dawn of day and -ceased to say her permitted say. - - - Now when it was the Nine Hundred and Sixth Night, - -She resumed, It hath reached me, O auspicious King, that the fifth Wazir -said, “Blessed be the Most High, Giver of all good gifts and graces the -most precious! But to continue: we are well assured that Allah favoureth -whoso are thankful to Him and mindful of His faith; and thou, O -auspicious King, art far-famed for these illustrious virtues and for -justice and equitable dealing between subject and subject and in that -which is acceptable to Allah Almighty. By reason of this hath the Lord -exalted thy dignity and prospered thy days and bestowed on thee the good -gift of this august child, after despair, wherefrom there hath betided -us gladness abiding and joys which may not be cut off; for we before -this were in exceeding cark and passing care, because of thy lack of -issue, and full of concern bethinking us of all thy justice and gentle -dealing with us and fearful lest Allah decree death to thee and there be -none to succeed thee and inherit the kingdom after thee, and so we be -divided in our counsels and dissensions arise between us and there befal -us what befel the Crows.” Asked the King, “And what befel the Crows?”; -and the Wazir answered saying, “Hear O auspicious King, the tale of - - - _THE CROWS AND THE HAWK_.” - -There was once, in a certain desert, a spacious Wady, full of rills and -trees and fruits and birds singing the praises of Allah the One of -All-might, Creator of day and night; and among them was a troop of -Crows, which led the happiest of lives. Now they were under the sway and -government of a Crow who ruled them with mildness and benignity, so that -they were with him in peace and contentment; and by reason of their -wisely ordering their affairs, none of the other birds could avail -against them. Presently it chanced that there befel their chief the doom -irrevocably appointed to all creatures and he departed life[89]; -whereupon the others mourned for him with sore mourning, and what added -to their grief was that there abided not amongst them like him one who -should fill his place. So they all assembled and took counsel together -concerning whom it befitted for his goodness and piety to set over them: -and a party of them choose one Crow, saying, “It beseemeth that this be -King over us;” whilst others objected to him and would none of him; and -thus there arose division and dissension amidst them and the strife of -excitement waxed hot between them. At last they agreed amongst -themselves and consented to sleep the night upon it and that none should -go forth at dawn next day to seek his living, but that all must wait -till high morning, when they should gather together all in one place. -“Then,” said they, “we will all take flight at once and whichsoever -shall soar above the rest in his flying, he shall be accepted of us as -ruler and be made King over us.” The fancy pleased them; so they made -covenant together and did as they had agreed and took flight all, but -each of them deemed himself higher than his fellow; wherefore quoth this -one, “I am highest,” and that, “Nay; that am I.” Then said the lowest of -them, “Look up, all of you, and whomsoever ye find the highest of you, -let him be your chief.” So they raised their eyes and seeing the Hawk -soaring over them, said each to other, “We agreed that which bird soever -should be the highest of us we will make king over us, and behold, the -Hawk is the highest of us: what say ye to him?” And they all cried out, -“We accept of him.” Accordingly they summoned the Hawk and said to him, -“O Father of Good,[90] we have chosen thee ruler over us, that thou -mayst look into our affair.” The Hawk consented, saying, “Inshallah, ye -shall win of me abounding weal.” So they rejoiced and made him their -King. But after awhile, he fell to taking a company of them every day -and betaking himself with them afar off to one of the caves, where he -struck them down and eating their eyes and brains, threw their bodies -into the river. And he ceased not doing on this wise, it being his -intent to destroy them all till, seeing their number daily diminishing, -the Crows flocked to him and said, “O our King, we complain to thee -because from the date we made thee Sovran and ruler over us, we are in -the sorriest case and every day a company of us is missing and we know -not the reason of this, more by token that the most part thereof are the -high in rank and of those in attendance on thee. We must now look after -our own safety.” Thereupon the Hawk waxed wroth with them and said to -them, “Verily, ye are the murtherers, and ye forestall me with -accusation!” So saying, he pounced upon them and tearing to pieces half -a score of their chiefs in front of the rest, threatened them and drave -them out sorely cuffed and beaten, from before him. Hereat they repented -them of that which they had done and said, “We have known no good since -the death of our first King especially in the deed of this stranger in -kind; but we deserve our sufferings even had he destroyed us one by one -to the last of us, and there is exemplified in us the saying of him that -saith, “Whoso submitteth him not to the rule of his own folk, the foe -hath dominion over him, of his folly.” And now there is nothing for it -but to flee for our lives, else shall we perish.” So they took flight -and dispersed to various places. “And we also, O King,” continued the -Wazir, “feared lest the like of this befal us and there become ruler -over us a King other than thyself; but Allah hath vouchsafed us this -boon and hath sent us this blessed child, and now we are assured of -peace and union and security and prosperity in our Mother-land. So -lauded be Almighty Allah and to Him be praise and thanks and goodly -gratitude! And may He bless the King and us all his subjects and -vouchsafe unto us and him the acme of felicity and make his life-tide -happy and his endeavour constant!” Then arose the sixth Wazir and said, -“Allah favour thee with all felicity, O King, in this world and in the -next world! Verily, the ancients have left us this saying:—Whoso prayeth -and fasteth and giveth parents their due and is just in his rule meeteth -his Lord and He is well pleased with him. Thou hast been set over us and -hast ruled us justly and thine every step in this hath been blessed; -wherefore we beseech Allah Almighty to make great thy reward eternal and -requite thee thy beneficence. I have heard what this wise man hath said -respecting our fear for the loss of our prosperity, by reason of the -death of the King or the advent of another who should not be his -parallel, and how after him dissensions would be rife among us and -calamity betide from our division and how it behoved us therefore to be -instant in prayer to Allah the Most High, so haply He might vouchsafe -the King a happy son, to inherit the kingship after him. But, after all, -the issue of that which man desireth of mundane goods and wherefor he -lusteth is unknown to him and consequently it behoveth a mortal to ask -not of his Lord a thing whose end he wotteth not; for that haply the -hurt of that thing is nearer to him than its gain and his destruction -may be in that he seeketh and there may befal him what befel the -Serpent-charmer, his wife and children and the folk of his house.——And -Shahrazad perceived the dawn of day and ceased saying her permitted say. - - - Now when it was the Nine Hundred and Seventh Night, - -She said, It hath reached me, O auspicious King, that when the sixth -Wazir said, “It behoveth not a man to ask of his Lord aught whereof he -ignoreth the issue for that haply the hurt of that thing may be nearer -than its gain, his destruction may be in that he seeketh and there may -befal him what befel the Serpent-charmer, his children, his wife and his -household,” the King asked, “What was that?”; and the Wazir answered, -“Hear, O King the tale of - - - _THE SERPENT-CHARMER AND HIS WIFE_.” - -There was once a man, a Serpent-charmer,[91] who used to train serpents, -and this was his trade; and he had a great basket,[92] wherein were -three snakes but the people of his house knew this not. Every day he -used to go round with this pannier about the town gaining his living and -that of his family by showing the snakes, and at eventide he returned to -his house and clapped them back into the basket privily. This lasted a -long while; but it chanced one day, when he came home, as was his wont, -his wife asked him, saying, “What is in this pannier?”; and he replied, -“What wouldest thou with it? Is not provision plentiful with you? Be -thou content with that which Allah hath allotted to thee and ask not of -aught else.” With this the woman held her peace; but she said in -herself, “There is no help but that I search this basket and know what -is there.” So she egged on her children and enjoined them to ask him of -the pannier and importune him with their questions, till he should tell -them what was therein. They presently concluded that it contained -something to eat and sought every day of their father that he should -show them what was therein; and he still put them off with pleasant -pretences and forbade them from asking this. On such wise they abode -awhile, the wife and mother still persisting in her quest till they -agreed with her that they would neither eat meat nor drain drink with -their father, till he granted them their prayer and opened the basket to -them. One night, behold, the Serpent-charmer came home with great plenty -of meat and drink and took his seat calling them to eat with him: but -they refused his company and showed him anger; whereupon he began to -coax them with fair words, saying, “Lookye, tell me what you would have, -that I may bring it you, be it meat or drink or raiment.” Answered they, -“O our father, we want nothing of thee but that thou open this pannier -that we may see what is therein: else we will slay ourselves.” He -rejoined, “O my children, there is nothing good for you therein and -indeed the opening of it will be harmful to you.” Hereat they redoubled -in rage for all he could say, which when he saw, he began to scold them -and threaten them with beating, except they returned from such -condition; but they only increased in anger and persistence in asking, -till at last he waxed wroth and took a staff to beat them, and they fled -from before him within the house. Now the basket was present and the -Serpent-charmer had not hidden it anywhere; so his wife left him -occupied with the children and opened the pannier in haste, that she -might see what was therein. Thereupon behold, the serpents came out and -first struck their fangs into her and killed her; then they hied round -about the house and slew all, great and small, who were therein; except -the Serpent-charmer, who left the place and went his way. “If then, O -auspicious King,” continued the Wazir, “thou consider this, thou wilt be -convinced that it is not for a man to desire aught save that which God -the Great refuseth not to him; nay, he should be content with what He -willeth. And thou, O King, for the overflowing of thy wisdom and the -excellence of thine understanding, Allah hath cooled thine eyes with the -advent of this thy son, after despair, and hath comforted thy heart; -wherefore we pray the Almighty to make him of the just successors -acceptable to Himself and to his subjects.” Then rose the seventh Wazir -and said, “O King, I know and certify all that my brethren, these -Ministers wise and learned, have said in the presence, praising thy -justice and the goodness of thy policy and proving how thou art -distinguished in this from all Kings other than thyself; wherefore they -gave thee the preference over them. Indeed, this be of that which is -incumbent on us, O King, and I say:—Praised be Allah in that He hath -guerdoned thee with His gifts and vouchsafed thee of His mercy, the -welfare of the realm; and hath succoured thee and ourselves, on -condition that we increase in gratitude to Him; and all this no -otherwise than by thine existence! What while thou remainest amongst us, -we fear not oppression neither dread unright, nor can any take -long-handed advantage of our weakness! and indeed it is said, The -greatest good of a people is a just King and their greatest ill an -unjust King; and again, Better dwell with rending lions than with a -tyrannous Sultan. So praised be Almighty Allah with eternal praise for -that He hath blessed us with thy life and vouchsafed thee this blessed -child, whenas thou wast stricken in years and hadst despaired of issue! -For the goodliest of the gifts in this world is a virtuous sire, and it -is said, Whoso hath no progeny his life is without result and he leaveth -no memory. As for thee, because of the righteousness of thy justice and -thy pious reliance on Allah the Most High, thou hast been vouchsafed -this happy son; yea, this blessed[93] child cometh as a gift from the -Most High Lord to us and to thee, for the excellence of thy governance -and the goodliness of thy long-sufferance; and in this thou hast fared -even as fared the Spider and the Wind.” Asked the King, “And what is the -story of the Spider and the Wind?”——And Shahrazad perceived the dawn of -day and ceased to say her permitted say. - - - Now when it was the Nine Hundred and Eighth Night, - -She continued, It hath reached me, O auspicious King, that when the King -asked, “And what is the story of the twain?”; the Wazir answered, “Give -ear, O King, to the tale of - - - _THE SPIDER AND THE WIND_.” - -A spider once attached herself to a high gate[94] and a retired and span -her web there and dwelt therein in peace, giving thanks to the Almighty, -who had made this dwelling-place easy to her and had set her in safety -from noxious reptiles. On this wise she abode a long while, still giving -thanks to Allah for her ease and regular supply of daily bread, till her -Creator bethought Him to try her and make essay of her gratitude and -patience. So he sent upon her a strong east Wind, which carried her -away, web and all, and cast her into the main. The waves washed her -ashore and she thanked the Lord for safety and began to upbraid the -Wind, saying, “O Wind, why hast thou dealt thus with me and what good -hast thou gotten by bearing me hither from my abiding-place, where -indeed I was in safety, secure in my home on the top of that gate?” -Replied the Wind, saying, “O Spider, hast thou not learnt that this -world is a house of calamities; and, say me, who can boast of lasting -happiness that such portion shall be thine? Wottest thou not that Allah -tempteth His creatures in order to learn by trial what may be their -powers of patience? How, then, doth it beset thee to upbraid me, thou -who hast been saved by me from the vasty deep?” “Thy words are true, O -Wind,” replied the Spider, “yet not the less do I desire to escape from -this stranger land into which thy violence hath cast me.” The Wind -rejoined, “Cease thy blaming; for right soon I will bear thee back and -replace thee in thy place, as thou wast aforetime.” So the Spider waited -patiently, till the north-east Wind left blowing and there arose a -south-west Wind, which gently caught her up and flew with her towards -her dwelling-place; and when she came to her abode, she knew it and -clung to it. “And we,” continued the Wazir, “beseech Allah (who hath -rewarded the King for his singleness of heart and patience and hath -taken pity on his subjects and blessed them with His favour and hath -vouchsafed the King this son in his old age, after he had despaired of -issue and removed him not from the world, till He had blessed him with -coolth of eyes and bestowed on him what He hath bestowed of Kingship and -Empire!) to vouchsafe unto thy son that which He hath vouchsafed unto -thee of dominion and Sultanship and glory! Amen.” Then said the King, -“Praised be Allah over all praise and thanks be to Him over all thanks! -There is no god but He, the Creator of all things, by the light of whose -signs we know the glory of His greatness and who giveth kingship and -command over his own country to whom He willeth of His servants! He -chooseth of them whomso He please to make him His viceroy and viceregent -over His creatures and commandeth him to just and equitable dealing with -them and the maintenance of religious laws and practices and right -conduct and constancy in ordering their affairs to that which is most -acceptable to Him and most grateful to them. Whoso doth thus and obeyeth -the commandment of his Lord, his desire attaineth and the orders of his -God maintaineth; so Providence preserveth him from the perils of the -present world and maketh ample his recompense in the future world; for -indeed He neglecteth not the reward of the righteous. And whoso doth -otherwise than as Allah biddeth him sinneth mortal sin and disobeyeth -his Lord, preferring his mundane to his supra-mundane weal. He hath no -trace in this world and in the next no portion: for Allah spareth not -the unjust and the mischievous, nor doth He neglect any of His servants. -These our Wazirs have set forth how, by reason of our just dealing with -them and our wise governance of affairs, Allah hath vouchsafed us and -them His grace, for which it behoveth us to thank Him, because of the -great abundance of His mercies: each of them hath also spoken that -wherewith the Almighty inspired Him concerning this matter, and they -have vied one with another in rendering thanks to the Most High Lord and -praising Him for His favours and bounties. I also render thanks to Allah -for that I am but a slave commanded; my heart is in His hand and my -tongue in His subjection, accepting that which He adjudgeth to me and to -them, come what may thereof. Each one of them hath said what passed -through his mind on the subject of this boy and hath set forth that -which was of the renewal of divine favour to us, after my years had -reached the term when confidence faileth and despair assaileth. So -praised be Allah who hath saved us from disappointment and from the -alternation of rulers, like to the alternation of night and day! For -verily, this was a great boon both to them and to us; wherefore we -praise Almighty Allah who hath given a ready answer to our prayer and -hath blessed us with this boy and set him in high place, as the -inheritor of the kingship. And we entreat Him, of His bounty and -clemency, to make him happy in his actions, prone to pious works, so he -may become a King and a Sultan governing his people with justice and -equity, guarding them from perilous error and frowardness, of His grace, -goodness and generosity!” When the King had made an end of his speech, -the sages and Olema rose and prostrated themselves before Allah and -thanked the King; after which they kissed his hands and departed, each -to his own house, whilst Jali’ad withdrew into his palace, where, he -looked upon the new-born and offered up prayers for him and named him -Wird Khán.[95] The boy grew up till he attained the age of twelve,[96] -when the King being minded to have him taught the arts and sciences, -bade build him a palace amiddlemost the city, wherein were three hundred -and threescore rooms,[97] and lodged him therein. Then he assigned him -three wise men of the Olema and bade them not be lax in teaching him day -and night and look that there was no kind of learning but they instruct -him therein, so he might become versed in all knowledge. He also -commanded them to sit with him one day in each of the rooms by turn and -write on the door thereof that which they had taught him therein of -various kinds of lore and report to himself, every seven days, whatso -instructions they had imparted to him. So they went in to the Prince and -stinted not from educating him day nor night, nor withheld from him -aught of that they knew; and presently there appeared in him readiness -to receive instruction such as none had shown before him. Every seventh -day his governors reported to the King what his son had learnt and -mastered, whereby Jali’ad became proficient in goodly learning and fair -culture, and the Olema said to him, “Never saw we one so richly gifted -with understanding as is this boy: Allah bless thee in him and give thee -joy of his life!” When the Prince had completed his twelfth year, he -knew the better part of every science and excelled all the Olema and -sages of his day: wherefore his governors brought him to his sire and -said to him, “Allah gladden thine eyes, O King, with this auspicious -youth! We bring him to thee, after he hath learnt all manner knowledge, -and there is not one of the learned men of the time nor a scientist who -hath attained to that whereto he hath attained of science.” The King -rejoiced in this with joy exceeding and thanking the Almighty prostrated -himself in gratitude before Allah (to whom belong Majesty and Might!), -saying, “Laud be to the Lord for His mercies incalculable!” Then he -called his Chief Wazir and said to him, “Know, O Shimas, that the -governors of my son are come to tell me that he hath mastered every kind -of knowledge and there is nothing but they have instructed him therein, -so that he surpasseth in this all who forewent him. What sayst thou, O -Shimas?” Hereat the Minister prostrated himself before Allah (to whom -belong Might and Majesty!) and kissed the King’s hand, saying, “Loath is -the ruby-stone, albe it be bedded in the hardest rock on hill, to do -aught but shine as a lamp, and this thy son is such a gem; his tender -age hath not hindered him from becoming a sage and Alhamdolillah—praised -be Allah—for that which He deigned bestow on him! But to-morrow I will -call an assembly of the flower of the Emirs and men of learning and -examine the Prince and cause him speak forth that which is with him in -their presence, Inshallah!”——And Shahrazad perceived the dawn of day and -ceased saying her permitted say. - - - Now when it was the Nine Hundred and Ninth Night, - -She pursued, It hath reached me, O auspicious King, that when the King -Jali’ad heard the words of his Wazir Shimas, he commanded the -attendance of the keenest-witted[98] of the Olema and most -accomplished of the learned and sages of his dominions, and they all -presented themselves on the morrow at the door of the palace, -whereupon the King bade admit them. Then entered Shimas and kissed the -hands of the Prince, who rose and prostrated himself to the Minister: -but Shimas said, “It behoveth not the lion-whelp to prostrate himself -to any of the wild beasts, nor besitteth it that Light prostrate -itself to shade.” Quoth the Prince, “Whenas the lion-whelp seeth the -leopard,[99] he riseth up to him and prostrateth himself before him, -because of his wisdom, and Light prostrateth itself to shade for the -purpose of disclosing that which is therewithin.” Quoth Shimas, “True, -O my lord; but I would have thee answer me anent whatso I shall ask -thee, by leave of His Highness and his lieges.” And the youth said, -“And I, with permission of my sire, will answer thee.” So Shimas began -and said, “Tell me what is the Eternal, the Absolute, and what are the -two manifestations[100] thereof and whether of the two is the abiding -one?” Answered the Prince, “Allah (to whom belong Might and Majesty!) -is the Eternal, the Absolute; for that He is Alpha, without beginning, -and Omega without end. Now his two manifestations are this world and -the next; and the abiding one of the two is the world to come.” (¿) -“Thou sayst truly and I approve thy reply: but I would have thee tell -me, how knowest thou that one of Allah’s manifestations is this world -and the other the world to come?”—“I know this because this world was -created from nothingness and had not its being from any existing -thing; wherefore its affair is referable to the first essence. -Moreover, it is a commodity swift of ceasing, the works whereof call -for requital of action and this postulateth the reproduction[101] of -whatso passeth away: so the next world is the second manifestation.” -(¿) “Now inform me how knowest thou that the world to come is the -abiding one of the two existences?”—“Because it is the house of -requital for deeds done in this world prepared by the Eternal sans -surcease.” (¿) “Who are the people of this world most to be praised -for their practice?”—“Those who prefer their weal in the world to come -before their weal in this world.” (¿) “And who is he that preferreth -his future to his present welfare?”—“He who knoweth that he dwelleth -in a perishing house, that he was created but to vade away and that, -after vading away, he will be called to account; and indeed, were -there in this world one living and abiding for ever, he would not -prefer it to the next world.” (¿) “Can the future life subsist -permanently without the present?”—“He who hath no present life hath no -future life: and indeed I liken this world and its folk and the goal -to which they fare with certain workmen, for whom an Emir buildeth a -narrow house and lodgeth them therein, commanding each of them to do a -certain task and assigning to him a set term and appointing one to act -as steward over them. Whoso doeth the work appointed unto him, the -steward bringeth him forth of that straitness; but whoso doeth it not -within the stablished term is punished. After awhile, behold, they -find honey exuding from the chinks of the house,[102] and when they -have eaten thereof and tasted its sweetness of savour, they slacken in -their ordered task and cast it behind their backs. So they patiently -suffer the straitness and distress wherein they are, with what they -know of the future punishment whereto they are fast wending, and are -content with this worthless and easily won sweetness: and the Steward -leaveth not to fetch every one of them forth of the house, for ill or -good, when his appointed period shall have come. Now we know the world -to be a dwelling wherein all eyes are dazed, and that each of its folk -hath his set term; and he who findeth the little sweetness that is in -the world and busieth himself therewith is of the number of the lost, -since he preferreth the things of this world to the things of the next -world: but whoso payeth no heed to this poor sweetness and preferreth -the things of the coming world to those of this world, is of those who -are saved.” (¿) “I have heard what thou sayest of this world and the -next and I accept thine answer; but I see they are as two placed in -authority over man; needs must he content them both, and they are -contrary one to other. So, if the creature set himself to seek his -livelihood, it is harmful to his soul in the future: and if he devote -himself to the next world, it is hurtful to his body; and there is no -way for him of pleasing these two contraries at once.”—“Indeed, the -quest of one’s worldly livelihood with pious intent and on lawful wise -is a viaticum for the quest of the goods of the world to come, if a -man spend a part of his days in seeking his livelihood in this world, -for the sustenance of his body, and devote the rest of his day to -seeking the goods of the next world, for the repose of his soul and -the warding off of hurt therefrom; and indeed I see this world and the -other world as they were two Kings, a just and an unjust.” Asked -Shimas, “How so?” and the youth began the tale of - - - _THE TWO KINGS_. - -There were once two Kings, a just and an unjust; and this one had a land -abounding in trees and fruits and herbs; but he let no merchant pass -without robbing him of his monies and his merchandise, and the traders -endured this with patience, by reason of their profit from the fatness -of the earth in the means of life and its pleasantness, more by token -that it was renowned for its richness in precious stones and gems. Now -the just King, who loved jewels, heard of this land and sent one of his -subjects thither, giving him much specie and bidding him pass with it -into the other’s realm and buy jewels therefrom. So he went thither; -and, it being told to the unjust King that a merchant was come to his -kingdom with much money to buy jewels withal, he sent for him to the -presence and said to him, “Who art thou and whence comest thou and who -brought thee thither and what is thy errand?” Quoth the merchant, “I am -of such and such a region, and the King of that land gave me money and -bade me buy therewith jewels from this country; so I obeyed his bidding -and came.” Cried the unjust King, “Out on thee! Knowest thou not my -fashion of dealing with the people of my realm and how each day I take -their monies? How then comest thou to my country? And behold, thou hast -been a sojourner here since such a time!” Answered the trader, “The -money is not mine, not a mite of it; nay, ’tis a trust in my hands, till -I bring its equivalent to its owner.” But the King said, “I will not let -thee take thy livelihood of my land or go out therefrom, except thou -ransom thyself with this money all of it.”——And Shahrazad perceived the -dawn of day and ceased to say her permitted say. - - - Now when it was the Nine Hundred and Tenth Night, - -She resumed, It hath reached me, O auspicious King, that the unjust -Ruler said to the trader who came to buy jewels from his country, “’Tis -not possible for thee to take thy livelihood of my land except thou -ransom thy life with this money, all of it; else shalt thou die.” So the -man said in himself, “I am fallen between two Kings, and I know that the -oppression of this ruler embraceth all who abide in his dominions: and -if I satisfy him not, I shall lose both life and money (whereof is no -doubt) and shall fail of my errand; whilst, on the other hand, if I give -him all the gold, it will most assuredly prove my ruin with its owner, -the other King: wherefore no device will serve me but that I give this -one a trifling part thereof and content him therewith and avert from -myself and from the money perdition. Thus shall I get my livelihood of -the fatness of this land, till I buy that which I desire of jewels; and, -after satisfying the tyrant with gifts, I will take my portion of the -profit and return to the owner of the money with his need, trusting in -his justice and indulgence, and unfearing that he will punish me for -that which this unjust King taketh of the treasure, especially if it be -but a little.” Then the trader called down blessings on the tyrant and -said to him, “O King, I will ransom myself and this specie with a small -portion thereof, from the time of my entering thy country to that of my -going forth therefrom.” The King agreed to this and left him at peace -for a year, till he bought all manner jewels with the rest of the money -and returned therewith to his master, to whom he made his excuses, -confessing to having saved himself from the unjust King as before -related. The just King accepted his excuse and praised him for his wise -device and set him on his right hand in his divan and appointed him in -his kingdom an abiding inheritance and a happy life-tide.[103] Now the -just King is the similitude of the future world and the unjust King that -of the present world; the jewels that be in the tyrant’s dominions are -good deeds and pious works. The merchant is man and the money he hath -with him is the provision appointed him of Allah. When I consider this, -I know that it behoveth him who seeketh his livelihood in this world to -leave not a day without seeking the goods of the world to come, so shall -he content this world with that which he gaineth of the fatness of the -earth and satisfy the other world with that which he spendeth of his -life in seeking after it.” (¿) “Are the spirit[104] and the body alike -in reward and retribution, or is the body, as the luster of lusts and -doer of sinful deeds, and especially affected with punishment?” “The -inclination to lusts and sins may be the cause of earning reward by the -withholding of the soul therefrom and the repenting thereof; but the -command[105] is in the hand of Him who doth what He will, and things by -their contraries are distinguished. Thus subsistence is necessary to the -body, but there is no body without soul; and the purification of the -spirit is in making clean the intention in this world and taking thought -to that which shall profit in the world to come. Indeed, soul and body -are like two horses racing for a wager or two foster-brothers or two -partners in business. By the intent are good deeds distinguished and -thus the body and soul are partners in actions and in reward and -retribution, and in this they are like the Blind man and the Cripple -with the Overseer of the garden.” Asked Shimas, “How so?”; and the -Prince said, “Hear, O Wazir, the tale of - - - _THE BLIND MAN AND THE CRIPPLE_.” - -A Blind man and a Cripple were travelling-companions and used to beg -alms in company. One day they sought admission into the garden of some -one of the benevolent, and a kind-hearted wight, hearing their talk, -took compassion on them and carried them into his garden, where he left -them after plucking for them some of its produce and went away, bidding -them do no waste nor damage therein. When the fruits became ripe, the -Cripple said to the Blind man, “Harkye, I see ripe fruits and long for -them; but I cannot rise to eat thereof; so go thou arise, for thou art -sound of either leg, and fetch us somewhat that we may eat.” Replied the -Blind, “Fie upon thee! I had no thought of them, but now that thou -callest them to my mind, I long to eat of them and I am impotent unto -this, being unable to see them; so how shall we do to get at them?” At -this moment, behold, up came the Overseer of the garden, who was a man -of understanding, and the Cripple said to him, “Harkye, O Overseer! I -long for somewhat of those fruits; but we are as thou seest; I am a -cripple and my mate here is stone-blind: so what shall we do?” Replied -the Overseer, “Woe to you! Have ye forgotten that the master of the -garden stipulated with you that ye should do nothing whereby waste or -damage befal it: so take warning and abstain from this.” But they -answered, “Needs must we get our portion of these fruits that we may eat -thereof: so tell us some device whereby we shall contrive this.” When -the Overseer saw that they were not to be turned from their purpose, he -said, “This, then, is my device, O Cripple, let the Blind bear thee on -his back and take thee under the tree whose fruit pleaseth thee, so thou -mayst pluck what thou canst reach thereof.” Accordingly the Blind man -took on his back the Cripple who guided him, till he brought him under a -tree, and he fell to plucking from it what he would and tearing at its -boughs till he had despoiled it: after which they went roundabout and -throughout the garden and wasted it with their hands and feet, nor did -they cease from this fashion, till they had stripped all the trees of -the garth. Then they returned to their place and presently up came the -master of the garden, who, seeing it in this plight, was wroth with sore -wrath and coming up to them said, “Woe to you! What fashion is this? Did -I not stipulate with you that ye should do no damage in the garden?” -Quoth they, “Thou knowest that we are powerless to come at any of the -fruit, for that one of us is a cripple and cannot rise and the other is -blind and cannot see that which is before him: so what is our offence?” -But the master answered, “Think ye I know not how ye wrought and how ye -have gone about to do waste in my garden? I know, as if I had been with -thee, O Blind, that thou tookest the Cripple pick-a-back and he showed -thee the way till thou borest him to the trees.” Then he punished them -with grievous punishment and thrust them out of the garden. Now the -Blind is the similitude of the body which seeth not save by the spirit, -and the Cripple that of the soul, for that it hath no power of motion -but by the body; the garden is the works, for which the creature is -rewarded or punished, and the Overseer is the reason which biddeth to -good and forbiddeth from evil. Thus the body and the soul are partners -in reward and retribution.” (¿) “Which of the learned men is most worthy -of praise, according to thee?”—“He who is learned in the knowledge of -Allah and whose knowledge profiteth him.” (¿) “And who is this?”—“Whoso -is intent upon seeking to please his Lord and avoid His wrath.” (¿) “And -which of them is the most excellent?”—“He who is most learned in the -knowledge of Allah.” (¿) “And which is the most experienced of -them?”—“Whoso in doing according to his knowledge is most constant.” (¿) -“And which is the purest-hearted of them?”—“He who is most assiduous in -preparing for death and praising the Lord and least of them in hope, and -indeed he who penetrateth his soul with the awful ways of death is as -one who looketh into a clear mirror, for that he knoweth the truth, and -the mirror still increaseth in clearness and brilliance.” (¿) “What are -the goodliest of treasures?”—“The treasures of heaven.” (¿) “Which is -the goodliest of the treasures of Heaven?”—“The praise of Allah and His -magnification.” (¿) “Which is the most excellent of the treasures of -earth?”—“The practice of kindness.”——And Shahrazad perceived the dawn of -day and ceased saying her permitted say. - - - Now when it was the Nine Hundred and Eleventh Night, - -She said, It hath reached me, O auspicious King, that when the Wazir -Shimas asked the King’s son, saying, “Which is the most excellent of the -treasures of earth?” he answered, “The practice of kindness.” So the -Minister pursued, “Tell me of three several and different things, -knowledge and judgment and wit, and of that which uniteth -them.”—“Knowledge cometh of learning, judgment of experience and wit of -reflection, and they are all stablished and united in reason. Whoso -combineth these three qualities attaineth perfection and he who addeth -thereto the piety and fear of the Lord is in the right course.” (¿) -“Take the case of a man of learning and wisdom, endowed with right -judgment, luminous intelligence and a keen wit and excelling, and tell -me can desire and lust change these his qualities?”—“Yes; for these two -passions, when they enter into a man, alter his wisdom and understanding -and judgment and wit, and he is like the Ossifrage[106] which, for -precaution against the hunters, abode in the upper air, of the excess of -his subtlety; but, as he was thus, he saw a fowler set up his nets and -when the toils were firmly staked down bait them with a bit of meat; -which when he beheld, desire and lust thereof overcame him and he forgot -that which he had seen of springes and of the sorry plight of all birds -that fell into them. So he swooped down from the welkin and pouncing -upon the piece of meat, was meshed in the same snare and could not win -free. When the fowler came up and saw the Ossifrage taken in his toils -he marvelled with exceeding marvel and said, “I set up my nets, thinking -to take therein pigeons and the like of small fowl; how came this -Ossifrage to fall into it?” It is said that when desire and lust incite -a man of understanding to aught, he considereth the end thereof and -refraineth from that which they make fair and represseth with his reason -his lust and his concupiscence; for, when these passions urge him to -aught, it behoveth him to make his reason like unto a horseman skilled -in horsemanship who mounting a skittish horse, curbeth him with a sharp -bit,[107] so that he go aright with him and bear him whither he will. As -for the ignorant man, who hath neither knowledge nor judgment, while all -things are obscure to him and desire and lust lord it over him, verily -he doeth according to his desire and his lust and is of the number of -those that perish; nor is there among men one in worse case than he.” -(¿) “When is knowledge profitable and when availeth reason to ward off -the ill effects of desire and lust?”—“When their possessor useth them in -quest of the goods of the next world, for reason and knowledge are -altogether profitable; but it befitteth not their owner to expend them -in the quest of the goods of this world, save in such measure as may be -needful for gaining his livelihood and defending himself from its -mischief; but to lay them out with a view to futurity.” (¿) “What is -most worthy that a man should apply himself thereto and occupy his heart -withal?”—“Good works and pious.” (¿) “If a man do this it diverteth him -from gaining his living: how then shall he do for his daily bread -wherewith he may not dispense?”—“A man’s day is four-and-twenty hours, -and it behoveth him to employ one-third thereof in seeking his living, -another in prayer and repose and the other in the pursuits of -knowledge;[108] for a reasonable man without knowledge is a barren land, -which hath no place for tillage, tree-planting or grass-growing. Except -it be prepared for tilth and plantation no fruit will profit therein; -but, if it be tilled and planted, it bringeth forth goodly fruits. So -with the man lacking education; there is no profit in him till knowledge -be planted in him: then doth he bear fruit.” (¿) “What sayst thou of -knowledge without understanding?”—“It is as the knowledge of a -brute[109] beast, which hath learnt the hours of its foddering and -waking, but hath no reason.” (¿) “Thou hast been brief in thine answer -here anent; but I accept thy reply. Tell me, how shall I guard myself -against the Sultan?”—“By giving him no way to thee.” (¿) “And how can I -but give him way to me, seeing that he is set in dominion over me and -that the reins of my affair be in his hand?”—“His dominion over thee -lieth in the duties thou owest him; wherefore, an thou give him his due, -he hath no farther dominion over thee.” (¿) “What are a Wazir’s duties -to his King?”—“Good counsel and zealous service both in public and -private, right judgment, the keeping of his secrets and that he conceal -from his lord naught of that whereof he hath a right to be informed, -lack of neglect of aught of his need with the gratifying of which he -chargeth him, the seeking his approval in every guise and the avoidance -of his anger.” (¿) “How should the Wazir do with the King?”—“An thou be -Wazir to the King and wouldst fain become safe from him, let thy hearing -and thy speaking to him surpass his expectation of thee and be thy -seeking of thy want from him after the measure of thy rank in his -esteem, and beware lest thou advance thyself to a dignity whereof he -deemeth thee unworthy, for this would be like presuming against him. So, -if thou take advantage of his mildness and raise thee to a rank beyond -that which he deemeth thy due, thou wilt be like the hunter, whose wont -it was to trap wild beasts for their pelts and cast away the flesh. Now -a lion used to come to that place and eat of the carrion; and in course -of time, he made friendship with the hunter, who would throw meat to him -and wipe his hands on his back, whilst the lion wagged his tail.[110] -But when the hunter saw his tameness and gentleness and submissiveness -to him, he said to himself, “Verily this lion humbleth himself to me and -I am master of him, and I see not why I should not mount him and strip -off his hide, as with the other wild beasts.” So he took courage and -sprang on the lion’s back, presuming on his mildness and deeming himself -sure of him; which when the lion saw, he raged with exceeding rage and -raising his fore paw, smote the hunter, that he drove his claws into his -vitals; after which he cast him under foot and tare him in pieces and -devoured him. By this we may know that it behoveth the Wazir to bear -himself towards the King according to that which he seeth of his -condition and not presume upon the superiority of his own judgment, lest -the King become jealous of him.”——And Shahrazad perceived the dawn of -day and ceased to say her permitted say. - - - Now when it was the Nine Hundred and Twelfth Night, - -She continued, It hath reached me, O auspicious King, that the youth, -the son of King Jali’ad, said to Shimas the Wazir, “It behoveth the -Minister to bear himself towards the Monarch according to that which he -seeth of his condition, and not to presume upon the superiority of his -own judgment lest the King wax jealous of him.” Quoth Shimas, “How shall -the Wazir grace himself in the King’s sight?”—“By the performance of the -trust committed to him and of loyal counsel and sound judgment and the -execution of his commands.” (¿) “As for what thou sayest of the Wazir’s -duty to avoid the King’s anger and perform his wishes and apply himself -diligently to the doing of that wherewith he chargeth him, such duty is -always incumbent on him: but how, an the King’s whole pleasure be -tyranny and the practice of oppression and exorbitant extortion; and -what shall the Wazir do, if he be afflicted by intercourse with this -unjust lord? An he strive to turn him from his lust and his desire, he -cannot do this, and if he follow him in his lusts and flatter him with -false counsel, he assumeth the weight of responsibility herein and -becometh an enemy to the people. What sayst thou of this?”—“What thou -speakest, O Wazir, of his responsibility and sinfulness ariseth only in -the case of his abetting the King in his wrong-doing; but it behoveth -the Wazir, when the King taketh counsel with him of the like of this, to -show forth to him the way of justice and equity and warn him against -tyranny and oppression and expound to him the principles of righteously -governing the lieges; alluring him with the future reward that -pertaineth to this and restraining him with warning of the punishment he -otherwise will incur. If the King incline to him and hearken unto his -words, his end is gained, and if not, there is nothing for it but that -he depart from him after courteous fashion, because in parting for each -of them is ease.” (¿) “What are the duties of the King to his subjects -and what are the obligations of the lieges to their lord?”——“They shall -do whatso he ordereth them with pure intent and obey him in that which -pleaseth him and pleaseth Allah and the Apostle of Allah. And the lieges -can claim of the lord that he protect their possessions and guard their -women,[111] even as it is their duty to hearken unto him and obey him -and expend their lives freely in his defence and give him his lawful due -and praise him fairly for that which he bestoweth upon them of his -justice and bounty.” (¿) “Have his subjects any claim upon the King -other than that which thou hast said?”——“Yes: the rights of the subjects -from their Sovran are more binding than the liege lord’s claim upon his -lieges; for that the breach of his duty towards them is more harmful -than that of their duty towards him; because the ruin of the King and -the loss of his kingdom and fortune befal not save by the breach of his -devoir to his subjects: wherefore it behoveth him who is invested with -the kingship to be assiduous in furthering three things, to wit, the -fostering of the faith, the fostering of his subjects and the fostering -of government; for by the ensuing of these three things, his kingdom -shall endure.” (¿) “How doth it behove him to do for his subjects’ -weal?”——“By giving them their due and maintaining their laws and -customs[112] and employing Olema and learned men to teach them and -justifying them, one of other, and sparing their blood and defending -their goods and lightening their loads and strengthening their hosts.” -(¿) “What is the Minister’s claim upon the Monarch?”——“None hath a more -imperative claim on the King than hath the Wazir, for three reasons: -firstly, because of that which shall befal him from his liege lord in -case of error in judgment, and because of the general advantage to King -and commons in case of sound judgment: secondly, that folk may know the -goodliness of the degree which the Wazir holdeth in the King’s esteem -and therefore look on him with eyes of veneration and respect and -submission[113]; and thirdly, that the Wazir, seeing this from King and -subjects, may ward off from them that which they hate and fulfil to them -that which they love.” (¿) “I have heard all thou hast said of the -attributes of King and Wazir and liege and approve thereof: but now tell -me what is incumbent in keeping the tongue from lying and folly and -slandering good names and excess in speech.”——“It behoveth a man to -speak naught but good and kindness and to talk not of that which -toucheth him not; to leave detraction nor carry talk he hath heard from -one man to his enemy, neither seek to harm his friend nor his foe with -his Sultan and reck not of any (neither of him from whom he hopeth for -good nor of him whom he feareth for mischief) save of Allah Almighty; -for He indeed is the only one who harmeth or profiteth. Let him not -impute default unto any nor talk ignorantly, lest he incur the weight -and the sin thereof before Allah and earn hate among men; for know thou -that speech is like an arrow which once shot none can avail to recall. -Let him also beware of disclosing his secret to one who shall discover -it, lest he fall into mischief by reason of its disclosure, after -confidence on its concealment; and let him be more careful to keep his -secret from his friend than from his foe; for the keeping a secret with -all folk is of the performance of faithful trust.” (¿) “Tell me how a -man should bear himself with his family and friends.”——“There is no rest -for a son of Adam save in righteous conduct: he should render to his -family that which they deserve and to his brethren whatso is their due.” -(¿) “What should one render to one’s kinsfolk?”——“To parents, submission -and soft speech and affability and honour and reverence. To brethren -good counsel and readiness to expend money for them and assistance in -their undertakings and joyance in their joy and grieving for their grief -and closing of the eyes toward the errors that they may commit; for, -when they experience this from a man, they requite him with the best of -counsel they can command and expend their lives in his defence; -wherefore, an thou know thy brother to be trusty, lavish upon him thy -love and help him in all his affairs.”——And Shahrazad perceived the dawn -of day and ceased saying her permitted say. - - - Now when it was the Nine Hundred and Thirteenth Night, - -She pursued, It hath reached me, O auspicious King, that the youth, the -son and heir of King Jali’ad, when questioned by the Wazir upon the -subjects aforesaid, returned him satisfactory replies; when Shimas -resumed, “I see that brethren are of two kinds, brethren of trust and -brethren of society.[114] As for the first who be friends, there is due -to them that which thou hast set forth; but now tell me of the others -who be acquaintances.”——“As for brethren of society thou gettest of them -pleasance and goodly usance and fair speech and enjoyable company; so be -thou not sparing to them of thy delights, but be lavish to them thereof, -like as they are lavish to thee, and render to them that which they -render to thee of affable countenance and an open favour and sweet -speech; so shall thy life be pleasant and thy words be accepted of -them.” (¿) “Tell me now of the provision decreed by the Creator to all -creatures. Hath He allotted to men and beasts each his several provision -to the completion of his appointed life-term; and if this allotment be -thus, what maketh him who seeketh his livelihood to incur hardships and -travail in the quest of that which he knoweth must come to him, if it be -decreed to him, albeit he incur not the misery of endeavour; and which, -if it be not decreed to him, he shall not win, though he strive after it -with his uttermost striving? Shall he therefore stint endeavour and in -his Lord put trust and to his body and his soul give rest?”——“Indeed, we -see clearly that to each and every there is a provision distributed and -a term prescribed; but to all livelihood are a way and means, and he who -seeketh would get ease of his seeking by ceasing to seek; withal there -is no help but that he seek his fortune. The seeker is, however, in two -cases; either he gaineth his fortune or he faileth thereof. In the first -case, his pleasure consisteth in two conditions; first, in the having -gained his fortune, and secondly, in the laudable[115] issue of his -quest; and in the other case, his pleasure consisteth, first, in his -readiness to seek his daily bread, secondly, in his abstaining from -being a burthen to the folk, and thirdly, in his freedom from liability -to blame.” (¿) “What sayst thou of the means of seeking one’s -fortune?”——“A man shall hold lawful that which Allah (to whom belong -Might and Majesty) alloweth, and unlawful whatso He forbiddeth.” -Reaching this pass the discourse between them came to an end, and Shimas -and all the Olema present rose and prostrating themselves before the -young Prince, magnified and extolled him, whilst his father pressed him -to his bosom and seating him on the throne of kingship, said, “Praised -be Allah who hath blessed me with a son to be the coolth of mine eyes in -my lifetime!” Then said the King’s son to Shimas in presence of all the -Olema, “O sage that art versed in spiritual questions, albeit Allah have -vouchsafed to me but scanty knowledge, yet do I comprehend thine intent -in accepting from me what I proffered in answer concerning that whereof -thou hast asked me, whether I hit or missed the mark therein, and belike -thou forgavest my errors; but now I am minded to question thee anent a -thing, whereof my judgment faileth and whereto my capacity is -insufficient and which my tongue availeth not to set forth, for that it -is obscure to me, with the obscurity of clear water in a black vessel. -Wherefore I would have thee expound it to me so no iota thereof may -remain doubtful to the like of me, to whom its obscurity may present -itself in the future, even as it hath presented itself to me in the -past; since Allah, even as He hath made life to be in lymph[116] and -strength in food and the cure of the sick in the skill of the leach, so -hath He appointed the healing of the fool to be in the learning of the -wise. Give ear, therefore, to my speech.” Replied the Wazir, “O luminous -of intelligence and master of casuistical questions, thou whose -excellence all the Olema attest, by reason of the goodliness of thy -discretion of things and thy distribution[117] thereof and the justness -of thine answers to the questions I have asked thee, thou knowest that -thou canst enquire of me naught but thou art better able than I to form -a just judgment thereon and expound it truly: for that Allah hath -vouchsafed unto thee such wisdom as He hath bestowed on none other of -men. But inform me of what thou wouldst question me.” Quoth the Prince, -“Tell me from what did the Creator (magnified be His all-might!) create -the world, albeit there was before it naught and there is naught seen in -this world but it is created from something; and the Divine Creator -(extolled and exalted be He!) is able to create things from -nothing,[118] yet hath His will decreed, for all the perfection of His -power and grandeur, that He shall create naught but from something.” The -Wazir replied, “As for those, who fashion vessels of potter’s clay,[119] -and other handicraftsmen, who cannot originate one thing save from -another thing, they are themselves only created entities: but, as for -the Creator, who hath wrought the world after this wondrous fashion, an -thou wouldst know His power (extolled and exalted be He!) of calling -things into existence, extend thy thought and consider the various kinds -of created things, and thou wilt find signs and instances, proving the -perfection of His puissance and that He is able to create the ens from -the non-ens: nay, He called things into being, after absolute -non-existence, for the elements which be the matter of created things -were sheer nothingness. I will expound this to thee, so thou mayst be in -no scepticism thereof, and the marvel-signs of the alternation of Night -and Day shall make this clear to thee. When the light goeth and the -night cometh, the day is hidden from us and we know not the place where -it abideth; and when the night passeth away with its darkness and its -terror, the day cometh and we know not the abiding-place of the -night.[120] In like manner, when the sun riseth upon us, we know not -where it hath laid up its light, and when it setteth, we ignore the -abiding-place of its setting: and the examples of this among the works -of the Creator (magnified be His name and glorified be His might;) -abound in what confoundeth the thought of the keenest-witted of human -beings.” Rejoined the Prince, “O sage, thou hast set before me of the -power of the Creator what is incapable of denial; but tell me how He -called His creatures into existence.” Answered Shimas, “He created them -by the sole power of His one Word,[121] which existed before time, and -wherewith he created all things.” Quoth the Prince, “Then Allah (be His -name magnified and His might glorified!) only willed the existence of -created things, before they came into being?” Replied Shimas, “And of -His will, He created them with His one Word and but for His speech and -that one Word, the creation had not come into existence.”——And Shahrazad -perceived the dawn of day and ceased to say her permitted say. - - - Now when it was the Nine Hundred and Fourteenth Night, - -She resumed, It hath reached me, O auspicious King, that after the -King’s son had asked his sire’s Wazir the casuistical questions -aforesaid, and had received a sufficient answer, Shimas said to him, “O -dear my son,[122] there is no man can tell thee other but this I have -said, except he twist the words handed down to us of the Holy Law and -turn the truths thereof from their evident meaning. And such a -perversion is their saying that the Word hath inherent and positive -power and I take refuge with Allah from such a misbelief! Nay, the -meaning of our saying that Allah (to whom belong Might and Majesty) -created the world with His Word is that He (exalted be His name!) is One -in His essence and His attributes and not that His Word hath independent -power. On the contrary, power is one of the attributes of Allah, even as -speech and other attributes of perfection are attributes of Allah -(exalted be His dignity and extolled be His empery!); wherefore He may -not be conceived without His Word, nor may His Word be conceived without -Him; for, with His Word, Allah (extolled be His praise!) created all His -creatures, and without His Word, the Lord created naught. Indeed, He -created all things but by His Word of Truth, and by Truth are we -created.” Quote the Prince, “I comprehend that which thou hast said on -the subject of the Creator and from thee I accept this with -understanding; but I hear thee say that He created the world by His Word -of Truth. Now Truth is the opposite of Falsehood; whence then arose -Falsehood with its opposition unto Truth, and how cometh it to be -possible that it should be confounded therewith and become doubtful to -human beings, so that they need to distinguish between the twain? And -doth the Creator (to whom belong Might and Majesty) love Falsehood or -hate it? An thou say He loveth Truth and by it created all things and -abhorreth Falsehood, how came the False, which the Creator hateth, to -invade the True which He loveth?” Quoth Shimas, “Verily Allah the Most -High created man all Truth[123], loving His name and obeying His word, -and on this wise man had no need of repentance till Falsehood invaded -the Truth whereby he was created by means of the capability[124] which -Allah had placed in him, being the will and the inclination called lust -of lucre.[125] When the False invaded the True on this wise, right -became confounded with wrong, by reason of the will of man and his -capability and greed of gain, which is the voluntary side of him -together with the weakness of human nature: wherefore Allah created -penitence for man, to turn away from him Untruth and stablish him in -Truth; and He created for him also punishment, if he should abide in the -obscurity of Falsehood.” Quoth the Prince, “Tell me how came Untruth to -invade Truth, so as to be confounded therewith and how became man liable -to punishment and so stood in need of repentance.” Replied Shimas, “When -Allah created man with Truth, He made him loving to Himself and there -was for him neither repentance nor punishment; but he abode thus till -Allah put in him the soul, which is of the perfection of humanity, -albeit naturally inclined to lust which is inherent therein. From this -sprang the growth of Untruth and its confusion with Truth, wherewith man -was created and with the love whereof his nature had been made; and when -man came to this pass, he declined from the Truth with disobedience and -whoso declineth from the Truth falleth into Falsehood.” Said the Prince, -“Then Falsehood invaded Truth only by reason of disobedience and -transgression?” Shimas replied, “Yes: and it is thus because Allah -loveth mankind, and of the abundance of His love to man He created him -having need of Himself, that is to say, of the very Truth: but -oftentimes man lapseth from this by cause of the inclination of the soul -to lusts and turneth to frowardness, wherefore he falleth into Falsehood -by the act of disobeying his Lord and thus deserveth punishment; and by -putting away from himself Falsehood with repentance and by the returning -to the love of the Truth, he meriteth future reward.” Quoth the Prince, -“Tell me the origin of sin, whilst all mankind trace their being to -Adam, and how cometh it that he, being created of Allah with truth, drew -disobedience on himself; then was his disobedience coupled with -repentance, after the soul had been set in him, that his issue might be -reward or retribution? Indeed, we see some men constant in sinfulness, -inclining to that which He loveth not and transgressing in this the -original intent and purpose of their creation, which is the love of the -Truth, and drawing on themselves the wrath of their Lord, whilst we see -others constant in seeking the satisfaction of their Creator and obeying -Him and meriting mercy and future recompense. What causeth this -difference prevailing between them?” Replied Shimas, “The origin of -disobedience descending upon mankind is attributable to Iblis, who was -the noblest of all that Allah (magnified be His name!) created of -angels[126] and men and Jinn, and the love of the Truth was inherent in -him, for he knew naught but this; but whenas he saw himself unique in -such dignity, there entered into him pride and conceit, vainglory and -arrogance which revolted from loyalty and obedience to the commandment -of His Creator; wherefore Allah made him inferior to all creatures and -cast him out from love, making his abiding-place to be in disobedience. -So when he knew that Allah (glorified be His name!) loved not -disobedience and saw Adam and the case wherein he was of truth and love -and obedience to his Creator, envy entered into him and he devised some -device to pervert Adam from the truth, that he might be a partaker with -himself in Falsehood; and by this, Adam incurred chastisement for his -inclining to disobedience, which his foe made fair to him, and his -subjection to his lusts, whenas he transgressed the charge of his Lord, -by reason of the appearance of Falsehood. When the Creator (magnified be -the praises of Him and hallowed be the names of Him!) saw the weakness -of man and the swiftness of his inclining to his enemy and leaving the -truth, He appointed to him, of His mercy, repentance, that therewith he -might arise from the slough[127] of inclination to disobedience and -taking the arms and armour of repentance, overcome therewith his foe -Iblis and his hosts and return to the Truth, wherein he was created. -When Iblis saw that Allah (magnified be His praise!) had appointed him a -protracted term,[128] he hastened to wage war upon man and to beset him -with wiles, to the intent that he might oust him from the favour of his -Lord and make him a partaker with himself in the wrath which he and his -hosts had incurred; wherefore Allah (extolled be His praises!) appointed -unto man the capability of penitence and commanded him to apply himself -to the Truth and persevere therein; and forbade him from disobedience -and frowardness and revealed to him that he had on the earth an enemy -warring against him and relaxing not from him night nor day. Thus hath -man a right to future reward, if he adhere to the Truth, in the love of -which his nature was created; but he becometh liable to punishment, if -the flesh master him and incline him to lusts.”——And Shahrazad perceived -the dawn of day and ceased saying her permitted say. - - - Now when it was the Nine Hundred and Fifteenth Night, - -She said, It hath reached me, O auspicious King, that when the young -Prince had questioned Shimas touching disputed points of olden time and -had been duly answered, he presently said, “Now tell me by what power is -the creature able to transgress against his Creator, seeing that His -omnipotence is without bounds, even as thou hast set forth, and that -naught can overcome Him or depart from His will? Deemest thou not that -He is able to turn His creatures from this disobedience and compel them -eternally to hold the Truth?” Answered Shimas, “In very sooth Almighty -Allah (honoured be His name!) is just and equitable and loving-kind to -the people of His affection.[129] He created His creatures with justice -and equity and of the inspiration of His justice and the overflowing of -His mercy, He gave them kingship over themselves, that they should do -whatever they might design. He showeth them the way of righteousness and -bestoweth on them the power and ability of doing what they will of good: -and if they do the opposite thereof, they fall into destruction and -disobedience.” (¿) “If the Creator, as thou sayest, have granted to -mankind power and ability[130] and they by reason thereof are empowered -to do whatso they will, why then doth He not come between them and that -which they desire of wrong and turn them to the right?”—“This is of the -greatness of His mercy and the goodliness of His wisdom; for, even as -aforetime he showed wrath to Iblis and had no mercy on him, even so he -showed Adam mercy, by means[131] of repentance, and accepted of him, -after He had been wroth with him.” (¿) “He is indeed mere Truth, for He -it is who requiteth every one according to his works, and there is no -Creator save Allah who hath power over all things. But tell me, hath He -created that which He loveth and that which He loveth not or only that -which He loveth?”—“He created all things, but favoureth only that which -he loveth.” (¿) “What reckest thou of two things, one whereof is -pleasing to God and earneth future reward for him who practiseth it and -the other offendeth Allah and entaileth lawful punishment upon the -doer?”—“Expound to me these two things and make me to apprehend them, -that I may speak concerning them.” “They are good and evil, the two -things inherent in the body and in the soul.”—“O wise youth, I see that -thou knowest good and evil to be of the works which the soul and the -body combine to do. Good is named good, because it is in favour with -God, and evil is termed ill, for that in it is His ill-will. Indeed, it -behoveth thee to know Allah and to please Him by the practice of good, -for that He hath bidden us to this and forbidden us to do evil.” (¿) “I -see these two things, to wit, good and evil, to be wrought only by the -five senses familiarly known in the body of man, which be the -sensorium[132] whence proceed speech, hearing, sight, smell and touch. -Now I would have thee tell me whether these five senses were created -altogether for good or for evil.”—“Apprehend, O man, the exposition of -that whereof thou askest and it is a manifest proof; so lay it up in -thine innermost thought and take it to thy heart. And this it is that -the Creator (extolled and exalted be He!) created man with Truth and -impressed him with the love thereof and there proceedeth from it no -created thing save by the puissance of the Most High, whose trace is in -every phenomenon. He[133] (extol we Him and exalt we Him!) is not apt -but to the ordering of justice and equity and beneficence, and He -created man for the love of Him and set in him a soul, wherein the -inclination to lusts was innate and assigned him capability and ableness -and appointed the Five Senses aforesaid to be to him a means of winning -Heaven or Hell.” (¿) “How so?”—“In that He created the Tongue for -speech, the Hands for action, the Feet for walking and the Eyes for -seeing and the Ears for hearing, and upon each bestowed especial power -and incited them to exercise and motion, bidding each of them do naught -save that which pleaseth Him. Now what pleaseth Him in Speech is -truthfulness and abstaining from its opposite, which is falsehood; and -what pleaseth Him in Sight is turning it unto that which He loveth and -leaving the contrary, which is turning it unto that which He hateth, -such as looking unto lusts: and what pleaseth Him in Hearing is -hearkening to naught but the True, such as admonition and that which is -in Allah’s writ and leaving the contrary, which is listening to that -which incurreth the anger of Allah; and what pleaseth Him in the Hands -is not hoarding up that which He entrusteth to them, but expending it in -such way as shall please Him and leaving the contrary, which is avarice -or spending in sinfulness that which He hath committed to them; and what -pleaseth Him in the Feet is that they be constant in the pursuit of -good, such as the quest of instruction, and leave its contrary, which is -the walking in other than the way of Allah. Now respecting the rest of -the lusts which man practiseth, they proceed from the body by command of -the soul. But the lusts which proceed from the body are of two kinds, -the lust of reproduction and the lust of the belly. As for the former, -that which pleaseth Allah thereof is that it be not other than -lawful[134] and He is displeased with it if contrary to His law. As for -the lust of the belly, eating and drinking, what pleaseth Allah thereof -is that each take naught save that which the Almighty hath appointed him -be it little or mickle, and praise the Lord and thank Him: and what -angereth Him thereof is that a man take that which is not his by right. -All precepts other than these are false, and thou knowest that Allah -created every thing and delighteth only in Good and commandeth each -member of the body to do that which He hath made on it incumbent, for -that He is the All-wise, the All-knowing.” (¿) “Was it foreknown unto -Allah Almighty (exalted be His power!) that Adam, by eating of the tree -from which He forbade him and whence befel what befel, would leave -obedience for disobedience?”—“Yes, O sage youth. This was foreknown unto -Allah Almighty ere He created Adam; and the proof and manifestation -attached thereto is the warning He gave him against eating of the tree -and His informing him that, if he ate of the fruit he would be -disobedient. And this was in the way of justice and equity, lest Adam -should have an argument wherewith he might excuse himself against his -Lord. When, therefore, he fell into error and calamity and when disgrace -waxed sore upon him and reproach, this passed to his posterity after -him; wherefore Allah sent Prophets and Apostles and gave to them Books -and they taught us the divine commandments and expounded to us what was -therein of admonitions and precepts and made clear to us and manifest -the way of righteousness and explained to us what it behoved us to do -and what to leave undone. Now we are endowed with Freewill and he who -acteth within these lawful limits winneth his wish and prospereth, while -whoso transgresseth these legal bounds and doeth other than that which -these precepts enjoin, resisteth the Lord and is ruined in both Abodes. -This then is the road of Good and Evil. Thou knowest that Allah over all -things is Omnipotent and created not lusts for us but of His pleasure -and volunty and He bade us use them in the way of lawfulness, so they -might be to us a good; but, when we use them in the way of sinfulness -they are to us an evil. Therefore what of righteous we compass is from -Allah Almighty, and what of wrongous from ourselves[135] His creatures, -not from the Creator, exalted be He herefor with highmost -exaltation!”——And Shahrazad perceived the dawn of day and ceased to say -her permitted say. - - - Now when it was the Nine Hundred and Sixteenth Night, - -She continued, It hath reached me, O auspicious King, that when the -youth, King Jali’ad’s son had questioned Shimas concerning these -subtleties and had been duly answered, he pursued, “That which thou hast -expounded to me concerning Allah and His creatures I understand; but -tell me of one matter, concerning which my mind is perplexed with -extreme wonderment, and that is that I marvel at the sons of Adam, how -careless they are of the life to come and at their lack of taking -thought thereof and their love to this world, albeit they know that they -must needs leave it and depart from it, whilst they are yet young in -years.”—“Yes, verily; and that which thou seest of its changefulness and -traitorousness with its children is a sign that Fortune to the fortunate -will not endure nor to the afflicted affliction; for none of its people -is secure from its changefulness and even if one have power over it and -be content therewith, yet there is no help but that his estate change -and removal hasten unto him. Wherefore man can put no trust therein nor -profit by that which he enjoyeth of its gilding and glitter[136]; and we -knowing this will know that the sorriest of men in condition are those -who are deluded by this world and are unmindful of the other world; for -that whatso of present ease they enjoy will not even the fear and misery -and horrors which will befal them after their removal therefrom. Thus -are we certified that, if the creature knew that which will betide him -with the coming of death[137] and his severance from that which he -enjoyeth of pleasure and delight, he would cast away the world and that -which is therein; for we are certified that the next life is better for -us and more profitable.” Said the Prince, “O sage, thou hast dispelled -the darkness that was upon my heart by the light of thy shining lamp and -hast directed me into the right road I must tread on the track of Truth -and hast given me a lantern whereby I may see.” Then rose one of the -learned men who were in the presence and said, “When cometh the season -of Prime, needs must the hare seek the pasture as well as the elephant; -and indeed I have heard from you twain such questions and solutions as I -never before heard; but now leave that and let me ask you of somewhat. -Tell me, what is the best of the goods of the world?” Replied the -Prince, “Health of body, lawful livelihood and a virtuous son.” (¿) -“What is the greater and what is the less?”—“The greater is that to -which a lesser than itself submitteth and the less that which submitteth -to a greater than itself.” (¿) “What are the four things wherein concur -all creatures?”—“Men concur in meat and drink, the sweet of sleep, the -lust of women and the agonies of death.” (¿) “What are the three things -whose foulness none can do away?”—“Folly, meanness of nature, and -lying.” (¿) “What is the best kind of lie,[138] though all kinds are -foul?”—“That which averteth harm from its utterer and bringeth gain.” -(¿) “What kind of truthfulness is foul, though all kinds are -fair?”—“That of a man glorying in that which he hath and vaunting -himself thereof.” (¿) “What is the foulest of foulnesses?”—“When a man -boasteth himself of that which he hath not.” (¿) “Who is the most -foolish of men?”—“He who hath no thought but of what he shall put in his -belly.” Then said Shimas, “O King, verily thou art our King, but we -desire that thou assign the kingdom to thy son after thee, and we will -be thy servants and lieges.” So the King exhorted the Olema and others -who were in the presence to remember that which they had heard and do -according thereto and enjoined them to obey his son’s commandment, for -that he made him his heir-apparent,[139] so he should be the successor -of the King his sire; and he took an oath of all the people of his -empire, literates and braves and old men and boys, to mention none -other, that they would not oppose him in the succession nor transgress -against his commandment. Now when the Prince was seventeen years old, -the King sickened of a sore sickness and came nigh to die; so, being -certified that his decease was at hand, he said to the people of his -household, “This is disease of Death which is upon me; wherefore do ye -summon my son and kith and kin and gather together the Grandees and -Notables of my empire, so not one of them may remain except he be -present.” Accordingly they fared forth and made proclamation to those -who were near and published the summons to those who were afar off, and -they all assembled and went in to the King. Then said they to him, “How -is it with thee, O King, and how deemest thou for thyself of these thy -dolours?” Quoth Jali’ad, “Verily, this my malady is mortal and the shaft -of death hath executed that which Allah Almighty decreed against me: -this is the last of my days in the world here and the first of my days -in the world hereafter.” Then said he to his son, “Draw near unto me.” -So the youth drew near, weeping with weeping so sore, that he well nigh -drenched the bed, whilst the King’s eyes welled tears and all who were -present wept. Quoth Jali’ad, “Weep not, O my son; I am not the first -whom this Inevitable betideth; nay, it is common to all that Allah hath -created. But fear thou the Almighty and do good deeds which shall -precede thee to the place whither all creatures tend and wend. Obey not -thy lusts, but occupy thy soul with lauding the Lord in thy standing up -and thy sitting down, in thy waking and in thy sleeping. Make the Truth -the aim of thine eyes; this is the last of my speech with thee and—The -Peace.”——And Shahrazad perceived the dawn of day and ceased saying her -permitted say. - - - Now when it was the Nine Hundred and Seventeenth Night, - -She pursued, It hath reached me, O auspicious King, that when King -Jali’ad charged his son with such injunctions and made him his heir to -succeed him in his reign, the Prince said, “O dear father mine,[140] -thou knowest that I have ever been to thee obedient and thy commandment -carrying out, mindful of thine injunctions and thine approof seeking; -for thou hast been to me the best of fathers; how, then, after thy -death, shall I depart from that which contenteth thee? And now, having -fairly ordered my nurture thou art about to depart from me and I have no -power to bring thee back to me; but, an I be mindful of thy charge, I -shall be blessed therein and great good fortune shall betide me.” Quoth -the King, and indeed he was in the last agony of departing life, “Dear -my son, cleave fast unto ten precepts, which if thou hold, Allah shall -profit thee herewith in this world and the next world, and they are as -follows. Whenas thou art wroth, curb thy wrath; when thou art afflicted, -be patient; when thou speakest be soothfast; when thou promisest, -perform; when thou judgest, do justice; when thou hast power, be -merciful; deal generously by thy governors and lieutenants; forgive thy -foes; be lavish of good offices to thine adversary, and stay thy -mischief from him. Observe also other ten precepts,[141] wherewith Allah -shall profit thee among the people of thy realm, to wit, when thou -dividest, be just; when thou punishest, oppress not; when thou engagest -thyself, fulfil thine engagement; hearken to those that give thee loyal -counsel; when offence is offered to thee, neglect it; abstain from -contention; enjoin thy subjects to the observance of the divine laws and -of praiseworthy practices; abate ignorance with a sharp sword; withhold -thy regard from treachery and its untruth; and, lastly, do equal justice -between the folk, so they may love thee, great and small, and the wicked -and corrupt of them may fear thee.” Then he addressed himself to the -Emirs and Olema which were present when he appointed his son to be his -successor, saying, “Beware ye of transgressing the commandment of your -King and neglecting to hearken to your chief, for therein lieth ruin for -your realm and sundering for your society and bane for your bodies and -perdition for your possessions; and your foe would exult over you. Well -ye wot the covenant ye made with me, and even thus shall be your -covenant with this youth and the troth which plighted between you and me -shall be also between you and him; wherefore it behoveth you to give ear -unto and obey his commandment, for that in this is the well-being of -your conditions. So be ye constant with him anent that wherein ye were -with me and your estate shall prosper and your affairs be fair; for -behold, he hath the Kingship over you and is the lord of your fortune, -and—The Peace?” Then the death-agony[142] seized him and his tongue was -bridled: so he pressed his son to him and kissed him and gave thanks -unto Allah; after which his hour came and his soul fared forth. All his -subjects and the people of his court mourned and keened over him and -they shrouded him and buried him with pomp and honour and reverence; -after which they returned with the Prince and clad him in the royal -robes and crowned him with his father’s crown and put the seal-ring on -his finger, after seating him on the Throne of Sovranship. The young -King ordered himself towards them, after his father’s fashion of -mildness and justice and benevolence, for a little while till the world -waylaid him and entangled him in its lusts, whereupon, its pleasures -made him their prey and he turned to its gilding and gewgaws, forsaking -the engagements which his father had imposed upon him and casting off -his obedience to him, neglecting the affairs of his reign and treading a -road wherein was his own destruction. The love of women waxed stark in -him and came to such a pass that, whenever he heard tell of a beauty, he -would send for her and take her to wife; and after this wise, he -collected women more in number than ever had Solomon, David-son, King of -the children of Israel. Also he would shut himself up with a company of -them for a month at a time, during which he went not forth neither -enquired of his realm or its rule nor looked into the grievances of such -of his subjects as complained to him; and if they wrote to him, he -returned them no reply. Now when they saw this and witnessed his neglect -of their affairs and lack of care for their interests and those of the -state, they were assured that ere long some calamity would betide them -and this was grievous to them. So they met privily one with other and -took counsel together blaming their King, and one of them said to the -rest, “Come, let us go to Shimas, Chief of the Wazirs, and set forth to -him our case and acquaint him with that wherein we are by reason of this -King, so he may admonish him; else, in a little, calamity will dawn upon -us, for the world hath dazzled the Sovran with its delights and seduced -him with its snares.” Accordingly, they repaired to Shimas and said to -him, “O wise man and prudent, the world hath dazed the King with its -delights and taken him in its toils, so that he turneth unto vanity and -worketh for the undoing of the state. Now with the disordering of the -state the commons will be corrupted and our affairs will run to ruin. We -see him not for days and months nor cometh there forth from him any -commandment to us or to the Wazir or any else. We cannot refer aught of -our need to him and he looketh not to the administration of justice nor -taketh thought to the condition of any of his subjects, in his disregard -of them.[143] And behold we are come to acquaint thee with the truth of -things, for that thou art the chiefest and most accomplished of us and -it behoveth not that calamity befal a land wherein thou dwellest, seeing -that thou art most able of any to amend this King. Wherefore go thou and -speak with him: haply he will hearken to thy word and return unto the -way of Allah.”[144] So Shimas arose forthright and repairing to the -palace, foregathered with the first page he could find and said to him, -“Fair my son, I beseech thee ask leave for me to go in to the King, for -I have an affair, concerning which I would fain see his face and -acquaint him therewith and hear what he shall answer me thereanent.” -Answered the page, “O my lord, by Allah, this month past hath he given -none leave to come in to him, nor have I all this time looked upon his -face; but I will direct thee to one who shall crave admission for thee. -Do thou lay hold of such a blackamoor slave who standeth at his head and -bringeth him food from the kitchen. When he cometh forth to go to the -kitchen, ask him what seemeth good to thee; for he will do for thee that -which thou desirest.” So the Wazir repaired to the door of the kitchen -and sat there a little while, till up came the black and would have -entered the kitchen; but Shimas caught hold of him and said to him, -“Dear my son, I would fain stand in presence of the King and speak with -him of somewhat especially concerneth him; so prithee, of thy kindness, -when he hath ended his undurn-meal and his temper is at its best, speak -for me and get me leave to approach him, so I may bespeak him of that -which shall suit him.” “I hear and obey,” answered the black and taking -the food carried it to the King, who ate thereof and his temper was -soothed thereby. Then said the black to him, “Shimas standeth at the -door and craveth admission, so he may acquaint thee with matters that -specially concern thee.” At this the King was alarmed and disquieted and -commanded to admit the Minister.——And Shahrazad perceived the dawn of -day and ceased to say her permitted say. - - - Now when it was the Nine Hundred and Eighteenth Night, - -She resumed, It hath reached me, O auspicious King, that when the King -bade the blackamoor admit Shimas, the slave went forth to him and bade -him enter; whereupon he went in and falling prone before Allah, kissed -the King’s hands and blessed him. Then said the King, “What hath betided -thee, O Shimas, that thou seekest admission unto me?” He answered, “This -long while have I not looked upon the face of my lord the King and -indeed I longed sore for thee; and now, behold, I have seen thy -countenance and come to thee with a word which I would lief say to thee, -O King stablished in all prosperity!” Quoth the King, “Say what seemeth -good to thee;” and quoth Shimas, “I would have thee bear in mind O King, -that Allah Almighty hath endowed thee with learning and wisdom, for all -the tenderness of thy years, such as He never vouchsafed unto any of the -Kings before thee, and hath fulfilled the measure of his bounties to -thee with the Kingship; and He loveth not that thou depart from that -wherewith He hath endowed thee unto other than it, by means of thy -disobedience to Him; wherefore it behoveth thee not to levy war -against[145] Him with thy hoards but of His injunctions to be mindful -and unto His commandments obedient. Indeed, I have seen thee, this while -past, forget thy sire and his charges and reject his covenant and -neglect his counsel and words of wisdom and renounce his justice and -good governance, remembering not the bounty of Allah to thee neither -requiting it with gratitude and thanks to Him.” The King asked, “How so? -And what is the manner of this?;” and Shimas answered, “The manner of it -is that thou neglectest to administer the affairs of the state and that -which Allah hath committed unto thee of the interests of thy lieges and -surrenderest thyself to thy lower nature in that which it maketh fair to -thee of the slight lusts of the world. Verily it is said that the -welfare of the state and of the Faith and of the folk is of the things -which it behoveth the King to watch; wherefore it is my rede, O King, -that thou look fairly to the issue of thine affair, for thus wilt thou -find the manifest road wherein is salvation, and not accept a trifling -pleasure and a transient which leadeth to the abyss of destruction, lest -there befal thee that which befel the Fisherman.” The King asked, “What -was that?”; and Shimas answered, “There hath reached me this tale of - - - _THE FOOLISH FISHERMAN_.” - -A Fisherman went forth to a river for fishing therein as was his wont; -and when he came thither and walked upon the bridge, he saw a great fish -and said in himself, “’Twill not serve me to abide here, but I will -follow yonder fish whitherso it goeth, till I catch it, for it will -relieve me from fishing for days and days.” So he did off his clothes -and plunged into the river after the fish. The current bore him along -till he overtook it and laid hold of it, when he turned and found -himself far from the bank. But albeit he saw what the stream had done -with him, he would not loose the fish and return, but ventured life and -gripping it fast with both hands, let his body float with the flow, -which carried him on till it cast him into a whirlpool[146] none might -enter and come out therefrom. With this he fell to crying out and -saying, “Save a drowning man!” And there came to him folk of the keepers -of the river and said to him, “What ailed thee to cast thyself into this -great peril?” Quoth he, “It was I myself who forsook the plain way -wherein was salvation and gave myself over to concupiscence and -perdition.” Quoth they, “O fellow, why didst thou leave the way of -safety and cast thyself into this destruction, knowing from of old that -none may enter herein and be saved? What hindered thee from throwing -away what was in thy hand and saving thyself? So hadst thou escaped with -thy life and not fallen into this perdition, whence there is no -deliverance; and now not one of us can rescue thee from this thy ruin.” -Accordingly the man cut off all his hopes of life and lost that which -was in his hand and for which his flesh had prompted him to venture -himself, and died a miserable death. “And I tell thee not this parable, -O King,” added Shimas, “but that thou mayest leave this contemptible -conduct that diverteth thee from thy duties and look to that which is -committed to thee of the rule of thy folk and the maintenance of the -order of thy realm, so that none may see fault in thee.” The King asked, -“What wouldst thou have me do?” And Shimas answered, “To-morrow, an thou -be well and in good case,[147] give the folk leave to come in to thee -and look into their affairs and excuse thyself to them and promise them -of thine own accord good governance and prosperity.” Quoth the King, “O -Shimas, thou hast spoken sensibly and rightly; and to-morrow, Inshallah, -I will do that which thou counsellest me.” So the Wazir went out from -him and told the lieges all he had said to him; and, when morning -morrowed, the King came forth of his privacy and bade admit the people, -to whom he excused himself, promising them that thenceforward he would -deal with them as they wished, wherewith they were content and departed -each to his own dwelling.[148] Then one of the King’s wives, who was his -best-beloved of them and most in honour with him, visited him and seeing -him changed of colour and thoughtful over his affairs, by reason of that -which he had heard from his chief Wazir, said to him, “O King, how is it -that I see thee troubled in mind? Hast thou aught to complain of?” -Answered he, “No: but my pleasures have distracted me from my duties. -What right have I to be thus negligent of my affairs and those of my -subjects? If I continue on this wise, soon, very soon, the kingdom will -pass out of my hand.” She rejoined, “I see, O King, that thou hast been -duped by the Wazirs and Ministers, who wish but to torment and entrap -thee, so thou mayst have no joyance of this thy kingship neither feel -ease nor taste delight; nay, they would have thee consume thy life in -warding off trouble from them, till thy days be wasted in travail and -weariness and thou be as one who slayeth himself for the benefit of -another or like the Boy and the Thieves.” Asked the King, “How was -that?” and she answered, “They tell the following tale anent - - - _THE BOY AND THE THIEVES_.” - -Seven Thieves once went out to steal, according to their custom, and -fell in with a Boy, poor and orphaned to boot, who besought them for -somewhat to eat. One of them asked him, “Wilt go with us, O Boy, and we -will feed thee and give thee drink, clothe thee and entreat thee -kindly?” And he answered, “Needs must I go with you whitherso ye will -and ye are as my own kith and kin.” So they took him and fared on with -him till they came to a garden, and entering, went round about therein, -till they found a walnut-tree laden with ripe fruit and said to him, “O -Boy, wilt thou enter this garden with us and swarm up this tree and eat -of its walnuts thy sufficiency and throw the rest down to us?” He -consented and entered with them,——And Shahrazad perceived the dawn of -day and ceased saying her permitted say. - - - Now when it was the Nine Hundred and Nineteenth Night, - -She said. It hath reached me, O auspicious King, that when the Boy -consented and entered with the Thieves, one of them said to other “Look -which is the lightest and smallest of us and make him climb the tree.” -And they said, “None of us is slighter than this Boy.” So they sent him -up into the tree and said to him, “O Boy, touch not aught of the fruit, -lest some one see thee and work thee a mischief.” He asked, “How then -shall I do?”, and they answered, “Sit among the boughs and shake them -one by one with all thy might, so that which is thereon may fall, and we -will pick it up. Then, when thou hast made an end of shaking down the -fruit, come down and take thy share of that which we have gathered.” -Accordingly he began to shake every branch at which he could come, so -that the nuts fell and the thieves picked them up and ate some and hid -other some till all were full, save the Boy who had eaten naught. As -they were thus engaged, behold, up came the owner of the garden who, -standing to witness the spectacle, enquired of them, “What do ye with -this tree?” They replied “We have taken naught thereof; but we were -passing by and seeing yonder Boy on the tree, took him for the owner -thereof and besought him to give us to eat of the fruit. Thereat he fell -to shaking one of the branches, so that the nuts dropped down, and we -are not at fault.” Quoth the master to the Boy, “What sayst thou?”; and -quoth he, “These men lie; but I will tell thee the truth. It is that we -all came hither together and they bade me climb the tree and shake its -boughs that the nuts might fall down to them, and I obeyed their -bidding.” Said the master, “Thou hast cast thyself into sore calamity; -but hast thou profited by eating aught of the fruit?”; and he said, “I -have eaten naught thereof.” Rejoined the owner of the garden, “Now know -I thy folly and thine ignorance in that thou hast wrought to ruin -thyself and profit others.” Then said he to the Thieves, “I have no -resort against you, so wend your ways!” But he laid hands on the Boy and -punished him. “On like wise,” added the favourite, “thy Wazirs and -Officers of state would sacrifice thee to their interests and do with -thee as did the Thieves with the Boy.” Answered the King, “Thou sayst -sooth, and speakest truth: I will not go forth to them nor leave my -pleasures.” Then he passed the night with his wife in all delight till -the morning, when the Grand Wazier arose and, assembling the Officers of -state, together with those of the lieges who were present with them, -repaired with them to the palace-gate, congratulating one another and -rejoicing. But the door opened not nor did the King come forth unto them -nor give them leave to go in to him. So, when they despaired of him, -they said to Shimas, “O excellent Wazir and accomplished sage, seest -thou not the behaviour of this lad, young of years and little of wit, -how he addeth to his offences falsehood? See how he hath broken his -promise to us and hath not performed that for which he engaged unto us, -and this sin it behoveth thee join unto his other sins; but we beseech -thee go in to him yet again and discover what is the cause of his -holding back and refusal to come forth; for we doubt not but that the -like of this action cometh of his corrupt nature, and indeed he is now -hardened to the highest degree.” Accordingly, Shimas went in to the King -and bespake him, saying, “Peace be with thee, O King! How cometh it that -I see thee give thyself up to these slight pleasures and neglect the -great affair whereto it behoveth thee sedulously apply thyself? Thou art -like unto a man who had a milch-camel and, coming one day to milk her, -the goodness of her milk made him neglect to hold fast her halter; which -whenas she felt, she haled herself free and made off into the wold. Thus -the man lost both milk and camel and the loss that betided him surpassed -his gain. Wherefore, O King, do thou look unto that wherein is thy -welfare and the weal of thy subjects; for, even as it behoveth not a man -to sit for ever at the kitchen door, because of his need unto food, so -should he not alway company with women, by reason of his inclination to -them. And as a man should eat but as much food as will guard him from -the pains of hunger and drink but what will ward off the pangs of -thirst, in like manner it behoveth the sensible man to content himself -with passing two of the four-and-twenty hours of his day with women and -expend the rest in ordering his own affairs and those of his people. For -to be longer than this in company with women is hurtful both to mind and -body, seeing that they bid not unto good neither direct thereto: -wherefore it besitteth not a man to accept from them or word or deed, -for indeed it hath reached me that many men have come to ruin through -their women, and amongst others a certain man who perished through -conversation with his wife at her command.” The King asked, “How was -that?” and Shimas answered, saying, “Hear, O King, the tale of - - - _THE MAN AND HIS WIFE_.” - -They relate that a certain man had a wife whom he loved and honoured, -giving ear to her speech and doing according to her rede. Moreover, he -had a garden, which he had newly planted with his own hand, and was wont -to go thither every day, to tend it and water it. One day his wife asked -him, “What hast thou planted in thy garden?”: and he answered, “All thou -lovest and desirest, and I am assiduous in tending and watering it.” -Quoth she, “Wilt thou not carry me thither and show it to me, so I may -look upon it and offer thee up a pious prayer for its prosperity, seeing -that my orisons are effectual?” Quoth he, “I will well; but have -patience with me till the morrow, when I will come and take thee.” So -early on the ensuing day, he carried her to the garden which he entered -with her. Now two young men saw them enter from afar and said each to -other, “Yonder man is an adulterer and yonder woman an adulteress, and -they have not entered this garden but to commit adultery.” Thereupon -they followed the couple to see what they would do, and hid themselves -in a corner of the garden. The man and his wife after entering abode -awhile therein, and presently he said to her, “Pray me the prayer thou -didst promise me;” but she replied, saying, “I will not pray for thee, -until thou do away my desire of that which women seek from men.” Cried -he, “Out on thee, O woman! Hast thou not thy fill of me in the house? -Here I fear scandal, especially as thou divertest me from my affairs. -Fearest thou not that some one will see us?” Quoth she, “We need have no -care for that, seeing that we do neither sin nor lewdness; and, as for -the watering of the garden, that may wait, because thou canst water it -when thou wilt.” And she would take neither excuse nor reason from him, -but was instant with him in seeking carnal coition. So he arose and lay -with her, which when the young men aforesaid saw, they ran upon them and -seized them,[149] saying, “We will not let you go, for ye are -adulterers, and except we have carnal knowledge of the woman, we will -report you to the police.” Answered the man, “Fie upon you! This is my -wife and I am the master of the garden.” They paid no heed to him, but -fell upon the woman, who cried out to him for succour, saying, “Suffer -them not to defile me!” Accordingly he came up to them, calling out for -help; but one of them turned on him and smote him with his dagger and -slew him.——And Shahrazad perceived the dawn of day and ceased to say her -permitted say. - - - Now when it was the Nine Hundred and Twentieth Night, - -She continued, It hath reached me, O auspicious King, that after slaying -the husband the two young men returned to the wife and ravished her. -“This I tell thee, O King,” continued the Wazir, “but that thou mayst -know that it becometh not men to give ear unto a woman’s talk neither -obey her in aught nor accept her judgment in counsel. Beware, then, lest -thou don the dress of ignorance, after the robe of knowledge and wisdom, -and follow perverse rede, after knowing that which is righteous and -profitable. Wherefore pursue thou not a paltry pleasure, whose trending -is to corruption and whose inclining is unto sore and uttermost -perdition.” When the King heard this from Shimas he said to him, -“To-morrow I will come forth to them, an it be the will of Allah the -Most High.” So Shimas returned to the Grandees and Notables who were -present and told them what the King had said. But this came to the ears -of the favourite wife; whereupon she went in to the King and said to -him, “The subjects of a King should be his slaves; but I see, O King, -thou art become a slave to thy subjects, because thou standest in awe of -them and fearest their mischief.[150] They do but desire to make proof -of thine inner man; and if they find thee weak, they will disdain thee; -but, if they find thee stout and brave, they will dread thee. On this -wise do ill Wazirs with their King, for that their wiles are many; but I -will make manifest unto thee the truth of their malice. An thou comply -with the conditions they demand, they will cause thee cease ruling and -do their will; nor will they leave leading thee on from affair to -affair, till they cast thee into destruction; and thy case will be as -that of the Merchant and the Robbers.” Asked the King, “How was that?” -and she answered, “I have heard tell this tale anent - - - _THE MERCHANT AND THE ROBBERS_.” - -There was once a wealthy Merchant, who set out for a certain city -purposing to sell merchandise there, and when he came thither, he hired -him a lodging wherein he took up his abode. Now certain Robbers saw him, -men wont to lie in wait for merchants, that they might rob their goods; -so they went to his house and sought some device whereby to enter in, -but could find no way thereto, and their Captain said, “I’ll manage you -his matter.” Then he went away and, donning the dress of a leach, threw -over his shoulder a bag containing somewhat of medicines, after which he -set out, crying, “Who lacks a doctor?” and fared on till he came to the -merchant’s lodging and him sitting eating the noonday dinner. So he -asked him, “Dost thou need thee a physician?;” and the trader answered, -“I need naught of the kind; but sit thee down and eat with me.” The -thief sat down facing him and began to eat. Now this merchant was a -_belle fourchette_; and the Robber seeing this, said to himself, “I have -found my chance.” Then he turned to his host and said to him, “’Tis but -right for me to give thee an admonition; and after thy kindness to me, I -cannot hide it from thee. I see thee to be a great eater and the cause -of this is a disorder in thy stomach; wherefore unless thou take speedy -measures for thy cure, thine affair will end in perdition.” Quoth the -merchant, “My body is sound and my stomach speedy of digestion, and -though I be a hearty eater, yet is there no disease in my body, to Allah -be the praise and the thanks!” Quoth the Robber, “It may appear thus -unto thee; but I know thou hast a disease incubating in thy vitals and -if thou hearken to me, thou wilt medicine thyself.” The Merchant asked, -“And where shall I find him who knoweth my remedy?”; and the Robber -answered “Allah is the Healer; but a physician like myself cureth the -sick to the best of his power.” Then the other said, “Show me at once my -remedy and give me thereof.” Hereupon he gave him a powder, wherein was -a strong dose of aloes,[151] saying, “Use this to-night;” and he -accepted it gratefully. When the night came, the Merchant tasted -somewhat of the powder and found it nauseous of gust; nevertheless he -misdoubted not of it, but swallowed it all and therefrom found ease that -night. Next night the thief brought him another powder, wherein was yet -more aloes, and he took it: it purged him that night, but he bore -patiently with this and rejected it not. When the Robber saw that he -gave ear unto his word and put trust in him nor would gainsay him in -aught, he brought him a deadly drug[152] and gave it to him. The -Merchant swallowed it and no sooner had he done this than that which was -in his stomach fell down and his bowels were rent in sunder, and by the -morrow he was a dead man; whereupon the Robbers came and took all the -merchandise and monies that belonged to him. “This I tell thee, O King,” -added the favourite “but that thou mayst not accept one word from these -deluders; else will there befal thee that whereby thou wilt destroy -thyself.” Cried the King, “Thou sayst sooth; I will not go forth to -them.” Now when the morning morrowed, the folk assembled together and -repairing to the King’s door, sat there the most part of the day, till -they despaired of his coming forth, when they returned to Shimas and -said to him, “O sage philosopher and experienced master, seest thou not -that this ignorant lad doth naught but redouble in falsehood to us? -Verily ’twere only reasonable and right to take the Kingdom from him and -give it to another, so our affairs may be ordered and our estates -maintained; but go thou in to him a third time and tell him that naught -hindereth us from rising against him and taking the Kingship from him -but his father’s goodness to us and that which he required from us of -oaths and engagements. However, to-morrow, we will all, to the last of -us, assemble here with our arms and break down the gate of the -citadel[153]; and if he come forth to us and do that which we wish, no -harm is yet done[154]; else we will go in to him and slay him and put -the Kingdom in the hand of other than he.” So the Wazir Shimas went in -to him and said, “O King, that grovellest in thy gusts and thy lusts, -what is this thou dost with thyself? Would Heaven I wot who seduced thee -thereto! An it be thou who sinnest against thyself, there hath ceased -from thee that which we knew in thee aforetime of integrity and wisdom -and eloquence. Could I but learn who hath thus changed thee and turned -thee from wisdom to folly and from fidelity to iniquity and from -mildness to harshness and from acceptation of me to aversion from me! -How cometh it that I admonish thee thrice and thou acceptest not mine -admonition and that I counsel thee rightfully and still thou gainsayest -my counsel? Tell me, what is this child’s play and who is it prompteth -thee thereunto? Know that the people of thy Kingdom have agreed together -to come in to thee and slay thee and give thy Kingdom to another. Art -able to cope with them all and save thyself from their hands or canst -quicken thyself after being killed? If, indeed, thou be potent to do all -this, thou art safe and hast no occasion for my rede; but an thou have -any concern for thy life and thy kingship, return to thy sound sense and -hold fast thy reign and show forth to the folk the power of thy prowess -and persuade the people with thine excuse, for they are minded to tear -away that which is in thy hand and commit it unto other, being resolved -upon revolt and rebellion, led thereto by that which they know of thy -youth and thy self-submission to love-liesse and lusts; for that stones, -albeit they lie long under water, an thou withdraw them therefrom and -smite one upon other, fire will be struck from them. Now thy lieges are -many folk and they have taken counsel together against thee, with a -design to transfer the Kingship from thee to another and accomplish upon -thee whatso they desire of thy destruction. So shalt thou fare as did -the Jackals with the Wolf.”——And Shahrazad perceived the dawn of day and -ceased saying her permitted say. - - - Now when it was the Nine Hundred and Twenty-first Night, - -She pursued, It hath reached me, O auspicious King, that the Wazir -Shimas concluded with saying, “And they shall accomplish upon thee -whatso they desire of thy destruction: so shalt thou fare as fared the -Jackals with the Wolf.” Asked the King, “How was that?” and the Wazir -answered, “They tell the following tale of - - - _THE JACKALS AND THE WOLF_.” - -A pack of Jackals[155] went out one day to seek food, and as they -prowled about in quest of this, behold, they happened upon a dead camel -and said in themselves, “Verily we have found wherewithal we may live a -great while; but we fear lest one of us oppress the other and the strong -bear down the weak with his strength and so the puny of us perish. -Wherefore it behoveth us seek one who shall judge between us and appoint -unto each his part, so the force-full may not lord it over the feeble.” -As they consulted together on such subject, suddenly up came a Wolf, and -one of the Jackals said to the others, “Right is your rede; let us make -this Wolf judge between us, for he is the strongest of beasts and his -father was Sultan over us aforetime; so we hope in Allah that he will do -justice between us.” Accordingly they accosted the Wolf and acquainting -him with what they had resolved concerning him said, “We make thee judge -between us, so thou mayst allot unto each of us his day’s meat, after -the measure of his need, lest the strong of us bear down the weak and -some of us destroy other of us.” The Wolf accepted the governance of -their affairs and allotted to each of them what sufficed him that day; -but on the morrow he said in his mind, “An I divide this camel amongst -these weaklings, no part thereof will come to me, save the pittance they -will assign to me, and if I eat it alone, they can do me no harm, seeing -that they are a prey to me and to the people of my house. Who, then, is -the one to hinder me from taking it all for myself? Surely, ’tis Allah -who hath bestowed it on me by way of provision without any obligation to -any of them. It were best that I keep it for myself, and henceforth I -will give them naught.” Accordingly, next morning when the Jackals came -to him, as was their wont, and sought of him their food, saying, “O Abu -Sirhán,[156] give us our day’s provender,[157]” he answered saying, “I -have nothing left to give you.” Whereupon they went away in the sorriest -plight, saying, “Verily, Allah hath cast us into grievous trouble with -this foul traitor, who regardeth not Allah nor feareth Him; but we have -neither stratagem nor strength on our side.” Moreover one of them said, -“Haply ’twas but stress of hunger that moved him to this; so let him eat -his fill to-day, and to-morrow we will go to him again.” Accordingly, on -the morrow, they again betook themselves to the Wolf and said to him, “O -Father of Foray, we gave thee authority over us, that thou mightest -apportion unto each of us his day’s meat and do the weak justice against -the strong of us, and that, when this provaunt is finished, thou -shouldst do thine endeavour to get us other and so we be always under -thy watch and ward. Now hunger is hard upon us, for that we have not -eaten these two days; so do thou give us our day’s ration and thou shalt -be free to dispose of all that remaineth as thou wilt.” But the Wolf -returned them no answer and redoubled in his hardness of heart and when -they strave to turn him from his purpose he would not be turned. Then -said one of the Jackals to the rest, “Nothing will serve us but that we -go to the Lion and cast ourselves on his protection and assign unto him -the camel. If he vouchsafe us aught thereof, ’twill be of his favour, -and if not, he is worthier of it than this scurvy rascal.” So they -betook themselves to the Lion and acquainted him with that which had -betided them from the Wolf, saying, “We are thy slaves and come to thee -imploring thy protection, so thou mayst deliver us from this Wolf, and -we will be thy thralls.” When the Lion heard their story, he was jealous -for Almighty Allah[158] and went with them in quest of the Wolf who, -seeing him approach addressed himself to flight; but the Lion ran after -him and seizing him, rent him in pieces and restored their prey to the -Jackals. “This showeth,” added Shimas, “that it fitteth no King to -neglect the affairs of his subjects; wherefore do thou hearken to my -rede and give credit to the words which I say to thee.” Quoth the King, -“I will hearken to thee and to-morrow, Inshallah, I will go forth to -them.” Accordingly Shimas went from him and returning to the folk, told -them that the King had accepted his advice and promised to come out unto -them on the morrow. But, when the favourite heard this saying reported -of Shimas and was certified that needs must the King go forth to his -subjects, she betook herself to him in haste and said to him, “How great -is my wonder at thy submissiveness and thine obedience to thy slaves! -Knowest thou not that these Wazirs are thy thralls? Why then dost thou -exalt them to this highmost pitch of importance that they imagine them -it was they gave thee this kingship and advanced thee to this rank and -that it is they who confer favours on thee, albeit they have no power to -do thee the least damage? Indeed, ’tis not thou who owest submission to -them; but on the contrary they owe it to thee, and it is their duty to -carry out thine orders. How cometh it then, that thou art so mightily -affrighted at them? It is said:—Unless thy heart be like iron, thou art -not fit to be a Sovran. But thy mildness hath deluded these men, so that -they presume upon thee and cast off their allegiance, although it -behoveth that they be constrained unto thy obedience and enforced to thy -submission. Therefore an thou hasten to accept their words and leave -them as they now are and vouchsafe to them the least thing against thy -will, they will weigh heavily upon thee and require other concessions of -thee, and this will become their habit. But, an thou hearken to me, thou -wilt not advance any one of them to power neither wilt thou accept his -word nor encourage him to presume upon thee; else wilt thou fare with -them as did the Shepherd with the Rogue.” Asked the King, “How was -that?” and she answered, “They relate this adventure of - - - _THE SHEPHERD AND THE ROGUE_.[159] - -There was once a Shepherd, who fed a flock of sheep in the wold and kept -over them strait watch. One night, there came to him a Rogue thinking to -steal some of his charges and finding him assiduous in guarding them, -sleeping not by night nor neglecting them by day, prowled about him all -the livelong night, but could plunder nothing from him. So, when he was -weary of striving, he betook himself to another part of the waste and -trapping a lion, skinned him and stuffed his hide with bruised -straw[160]; after which he set it up on a high place in the desert, -where the Shepherd might see it and be assured thereof. Then he accosted -the Shepherd and said to him, “Yonder lion hath sent me to demand his -supper of these sheep.” The Shepherd asked, “Where is the lion?” and the -Rogue answered, “Lift thine eyes: there he standeth.” So the Shepherd -raised his eyes and seeing the semblance deemed it a very lion and was -much affrighted;——And Shahrazad perceived the dawn of day and ceased to -say her permitted say. - - - Now when it was the Nine Hundred and Twenty-second Night, - -She resumed, It hath reached me, O auspicious King, that when the -Shepherd saw the semblance of the lion, he deemed it a very lion and was -affrighted with the sorest fright, trembling for dread; so he said to -the thief, “O my brother take what thou wilt, I will not gainsay thee.” -Accordingly the Rogue took what he would of the sheep and redoubled in -greed by reason of the excess of the Shepherd’s fear. Accordingly, every -little while, he would hie to him and terrify him, saying, “The lion -hath need of this and requireth that, and his intent is to do thus and -thus,” and take his sufficiency of the sheep; and he stinted not to do -thus with him, till he had wasted the most part of his flock. “This, O -King,” added the favourite, “I tell thee only that thou suffer not the -Grandees of thy realm to be deluded by thy mildness and easiness of -temper and presume on thee; and, in right rede, their death were better -than that they deal thus with thee.” Quoth the King, “I accept this thy -counsel and will not hearken to their admonition neither will I go out -unto them.” On the morrow the Wazirs and Officers of State and heads of -the people assembled; and, taking each with him his weapon, repaired to -the palace of the King, so they might break in upon him and slay him and -seat another in his stead. When they came to the door, they required the -doorkeeper to open to them; but he refused, whereupon they sent to fetch -fire, wherewith to burn down the doors and enter. The doorkeeper, -hearing what they said went in to the King in haste and told him that -the folk were gathered together at the gate, adding, “They required me -to open to them, but I refused; and they have sent to fetch fire to burn -down the doors withal, so they may come into thee and slay thee. What -dost thou bid me do?” Quoth the King in himself, “Verily, I am fallen -into uttermost perdition.” Then he sent for the favourite; and, as soon -as she came, said to her, “Indeed, Shimas never told me aught but I -found it true, and now great and small are come purposing to slay me and -thee: and because the doorkeeper would not open to them, they have sent -to fetch fire, to burn the doors withal: so will the house be burnt and -we therein. What dost thou counsel me to do?” She replied, “No harm -shall betide thee, nor let thine affair affright thee. This is a time -when the simple rise against their Kings.” Quoth he, “What dost thou -counsel me to do and how shall I act in this affair?” Quoth she, “My -rede is that thou fillet thy head and feign thyself sick: then send for -the Wazir Shimas, who will come and see the plight wherein thou art; and -do thou say to him:—Verily I purposed to go forth to the folk this day; -but this malady hindered me. So go thou out to them and acquaint them -with my condition and tell them that to-morrow I will fare forth without -fail to them and do their need and look into their affairs, so they may -be reassured and their rage may subside. Then do thou summon ten of thy -father’s slaves, stalwart men of strength and prowess, to whom thou -canst entrust thyself, hearing to thy best and complying with thy -commandment, surely keeping thy secret and lief to thy love; and charge -them on the morrow to stand at thy head and bid them suffer none of the -folk to enter, save one by one; and all who enter do thou say:—Seize -them and do them die. An they agree with thee upon this, to-morrow set -up thy throne in the Divan[161] and open thy doors. When the folk see -that thou hast opened to them their minds will be set at ease and they -will come to thee with a whole heart, and seek admission to thee. Then -do thou admit them, one after one, even as I said to thee and work with -them thy will; but it behoveth thee begin by slaying Shimas, their chief -and leader; for he is the Grand Wazier and head of the matter. Therefore -do him die first and after put all the rest to death, one after other, -and spare none whom thou knowest to have broken with thee his covenant; -and in like way slaughter all whose violence thou fearest. An thou deal -thus with them, there will be left them no power to make head against -thee; so shalt thou be at rest from them with full repose, and shalt -enjoy thy kingship in peace and do whatso thou wilt; and know that there -is no device that will profit thee more than this.” Quoth the King, -“Verily, this thy counsel is just and that which thou biddest me is to -the point and I will assuredly do as thou directest.” So he called for a -fillet and bound his head therewith and shammed sickness. Then he sent -for the Grand Wazir and said to him, “O Shimas, thou knowest that I love -thee and hearken to the counsel of thee and thou art to me as brother -and father both in one; also thou knowest that I do all thou biddest me -and indeed thou badest me go forth to the lieges and sit to judge -between them. Now I was assured that this was right rede on thy part, -and purposed to go forth to them yesterday; but this sickness assailed -me and I cannot sit up. It hath reached me that the folk are incensed at -my failure to come forth to them and are minded of their mischief to do -with me that which is unmeet for that they know not what ailment aileth -me. So go thou forth to them and acquaint them with my case and the -condition I am in; and excuse me to them, for I am obedient to their -bidding and will do as they desire; wherefore order this affair and -engage thyself for me herefor, even as thou hast been a loyal counsellor -to me and to my sire before me, and it is of thy wont to make peace -between the people. To-morrow, Inshallah, I will without fail come forth -to them, and peradventure my sickness will cease from me this night, by -the blessing of the purest intent and the good I purpose them in my -heart.” So Shimas prostrated himself to Allah and called down blessings -on the King and kissed his hand, rejoicing at this. Then he went forth -to the folk and told them what he had heard from the King and forbade -them from that which they had a mind to do, acquainting them with what -excused the King for his absence and informing them that he had promised -to come forth to them on the morrow and deal with them according to -their desires; whereupon they dispersed and hied them to their -houses.——And Shahrazad perceived the dawn of day and ceased to say her -permitted say. - - - Now when it was the Nine Hundred and Twenty-third Night, - -She said, It hath reached me, O auspicious King, that Shimas went from -the presence to the ringleaders of the commons and said to them, -“To-morrow the Sovran will come forth to you and will deal with you as -ye desire.” So they hied them to their homes. On such wise fared it with -them; but as regards the Monarch, he summoned ten slaves of gigantic -stature,[162] men of hard heart and prow of prowess, whom he had chosen -from amongst his father’s body-guards; and said to them, “Ye know the -favour, esteem and high rank ye held with my sire and all the bounties, -benefits and honours he bestowed on you, and I will advance you to yet -higher dignity with me than this. Now I will tell you the reason thereof -and ye are under safeguard of Allah from me. But first I will ask you -somewhat, wherein if ye do my desire, obeying me in that which I shall -bid you and conceal my secret from all men, ye shall have of me largesse -and favour surpassing expectation. But above all things obedience!” The -ten thralls answered him with one mouth and in sequent words, saying, -“Whatso thou biddest us, O our liege, that we will do, nor will we -depart in aught from thy commandment, for thou art our lord and master.” -Quoth the King, “Allah allot you weal! Now will I tell you the reason -why I have chosen you out for increase of honour with me. Ye know how -liberally my father dealt with the folk of his realm and the oath he -took from them on behalf of me and how they promised him that they would -not break faith with me nor gainsay the bidding of me; and ye saw how -they did yesterday, whenas they gathered all together about me and would -have slain me. Now I am minded to do with them somewhat; and ’tis this, -for that I have considered their action of yesterday and see that naught -will restrain them from its like save exemplary chastisement: wherefore -I perforce charge you privily to do to death whom I shall point out to -you, to the intent that I may ward off mischief and calamity from my -realm by slaying their leaders and Chiefs; and the manner thereof shall -be on this wise. To-morrow I will sit on this seat in this chamber and -give them admission to me one by one, coming in at one door and going -out at another; and do ye, all ten, stand before me and be attentive to -my signs: and whoso entereth singly, take him and drag him into yonder -chamber and kill him and hide his corpse.” The slaves answered, “We -hearken to thy hest and obey thy order”: whereupon he gave them gifts -and dismissed them for the night. On the morrow he summoned the thralls -and bade set up the royal seat: then he donned his kingly robes and -taking the Book of law-cases[163] in his hands, posted the ten slaves -before him and commanded to open the doors. So they opened the doors and -the herald proclaimed aloud, saying, “Whoso hath authority, let him come -to the King’s carpet[164]!” Whereupon up came the Wazirs and Prefects -and Chamberlains and stood, each in his rank. Then the King bade admit -them, one after one, and the first to enter was Shimas, according to the -custom of the Grand Wazir; but no sooner had he presented himself before -the King, and ere he could beware, the ten slaves gat about him, and -dragging him into the adjoining chamber, despatched him. On like wise -did they with the rest of the Wazirs and Olema and Notables, slaying -them, one after other, till they made a clean finish.[165] Then the King -called the headsmen and bade them ply sword upon all who remained of the -folk of valour and stowre: so they fell on them and left none whom they -knew for a man of mettle but they slew him, sparing only the proletaires -and the refuse of the people. These they drove away and they returned -each to his folk, whilst the King secluded himself with his pleasures -and surrendered his soul to its lusts, working tyranny, oppression and -violence, till he outraced all the men of evil who had forerun him.[166] -Now this King’s dominion was a mine of gold and silver and jacinths and -jewels and the neighbouring rulers, one and all, envied him this empire -and looked for calamity to betide him. Moreover, one of them, the King -of Outer Hind, said in himself, “I have gotten my desire of wresting the -realm from the hand of yonder silly lad, by reason of that which hath -betided of his slaughter of the Chiefs of his State and of all men of -valour and mettle that were in his country. This is my occasion to -snatch away that which is in his hand, seeing he is young in years and -hath no knowledge of war nor judgment thereto, nor is there any left to -counsel him aright or succour him. Wherefore this very day will I open -on him the door of mischief by writing him a writ wherein I will flyte -him and reproach him with that which he hath done and see what he will -reply.” So he indited him a letter to the following effect:—“In the name -of Allah the Compassionating, the Compassionate * And after * I have -heard tell of that which thou hast done with thy Wazirs and Olema and -men of valiancy * and that whereinto thou hast cast thyself of calamity -* so that there is neither power nor strength left in thee to repel -whoso shall assail thee, more by token that thou transgressest and -orderest thyself tyrannously and profligately * Now Allah hath assuredly -given me the conquering of thee and the mastery over thee and into my -hand hath delivered thee; wherefore do thou give ear to my word and obey -the commandment of me and build me an impregnable castle amiddlemost the -sea * An thou can not do this, depart thy realm and with thy life go -flee * for I will send unto thee, from the farthest ends of Hind, twelve -hordes[167] of horse, each twelve thousand fighting-men strong, who -shall enter thy land and spoil thy goods and slay thy men and carry thy -women into captivity * Moreover, I will make my Wazir, Badí’a captain -over them and bid him lay strait siege to thy capital till the master he -be; * and I have bidden the bearer of this letter that he tarry with -thee but days three * So, an thou do my demand, thou shalt be saved; -else will I send that which I have said unto thee.” Then he sealed the -scroll and gave it to a messenger, who journeyed with it till he came to -the capital of Wird Khan and delivered it to him. When the King read it, -his strength failed him, his breast waxed strait and he made sure of -destruction, having none to whom he might resort for aid or advice. -Presently he rose and went in to his favourite wife who, seeing him -changed of colour, said to him, “What mattereth thee, O King?” Quoth he, -“This day I am no King, but slave to the King.” And he opened the letter -and read it to her, whereupon she fell to weeping and wailing and -rending her raiment. Then he asked her, “Hast thou aught of rede or -resource in this grievous strait?”; but she answered, “Women have no -resource in time of war, nor have women any strength or aught of -counsel. ’Tis men alone who in like of this affair have force and -discourse and resource.” When the King heard her words, there befel him -the utmost regret and repentance and remorse for that he had -transgressed against his Wazirs and Officers and Lords of his land,——And -Shahrazad perceived the dawn of day and ceased to say her permitted say. - - - Now when it was the Nine Hundred and Twenty-fourth Night, - -She continued, It hath reached me, O auspicious King, that when King -Wird Khan heard the words of his favourite wife there befel him the -utmost regret and repentance for having transgressed against and slain -his Wazirs and the chiefs of his state, and he would that he had died -ere there came to him the like of these shameful tidings. Then he said -to his women, “Verily, there hath betided me from you that which befel -the Francolin and the Tortoises.” Asked they, “What was that?”, and he -answered, “Men tell this tale of - - - _THE FRANCOLIN AND THE TORTOISES_.” - -It is said that sundry Tortoises dwelt once in a certain island -abounding in trees and fruiterers and rills, and it fortuned, one day, -that a Francolin, passing over the island, was overcome with the fiery -heat and fatigue and being in grievous suffering stayed his flight -therein. Presently, looking about for a cool place, he espied the resort -of the Tortoises and alighted down near their home. Now they were then -abroad foraging for food, and when they returned from their -feeding-places to their dwelling, they found the Francolin there. His -beauty pleased them and Allah made him lovely in their eyes, so that -they exclaimed “Subhána ’lláh,” extolling their Creator and loved the -Francolin with exceeding love and rejoiced in him, saying one to other, -“Forsure this is of the goodliest of the birds;” and all began to caress -him and entreat him with kindness. When he saw that they looked on him -with eyes of affection, he inclined to them and companioned with them -and took up his abode with them, flying away in the morning whither he -would and returning at eventide to pass the night by side of them. On -this wise he continued a long while until the Tortoises, seeing that his -daily absence from them desolated them and finding that they never saw -him save by night (for at dawn he still took flight in haste and they -knew not what came of him, for all that their love grew to him), said -each to other, “Indeed, we love this Francolin and he is become our true -friend and we cannot bear parting from him, so how shall we devise some -device tending to make him abide with us always? For he flieth away at -dawn and is absent from us all day and we see him not save by night.” -Quoth one of them, “Be easy, O my sisters: I will bring him not to leave -us for the turn of an eye.” and quoth the rest, saying, “An thou do -this, we will all be thy thralls.” So, when the Francolin came back from -his feeding-place and sat down amongst them, that wily Tortoise drew -near unto him and called down blessings on him, giving him joy of his -safe return and saying, “O my lord, know that Allah hath vouchsafed thee -our love and hath in like manner set in thy heart the love of us, -whereby thou art become to us a familiar friend and a comrade in this -desert. Now the goodliest of times for those who love one another is -when they are united and the sorest of calamities for them are absence -and severance. But thou departest from us at peep of day and returnest -not to us till sundown, wherefore there betideth us extreme desolation. -Indeed this is exceeding grievous to us and we abide in sore longing for -such reason.” The Francolin replied, “Indeed, I love you also and yearn -for you yet more than you can yearn for me, nor is it easy for me to -leave you; but my hand hath no help for this, seeing that I am a fowl -with wings and may not wone with you always, because that is not of my -nature. For a bird, being a winged creature, may not remain still, save -it be for the sake of sleep o’ nights; but, as soon as it is day, he -flieth away and seeketh his morning-meal in what place soever pleaseth -him.” Answered the Tortoise, “Sooth thou speakest! Nevertheless he who -hath wings hath no repose at most seasons, for that the good he getteth -is not a fourth part of what ill betideth him, and the highmost aims of -the creature are repose and ease of life. Now Allah hath bred between us -and thee love and fellowship and we fear for thee, lest some of thine -enemies catch thee and thou perish and we be denied the sight of thy -countenance.” Rejoined the Francolin, “True! But what rede hast thou or -resource for my case?” Quoth the Tortoise, “My advice is that thou pluck -out thy wing-feathers, wherewith thou speedest thy flight, and tarry -with us in tranquillity, eating of our meat and drinking of our drink in -this pasturage, that aboundeth in trees rife with fruits yellow-ripe and -we will sojourn, we and thou, in this fruitful stead and enjoy the -company of one another.” The Francolin inclined to her speech, seeking -ease for himself, and plucked out his wing-feathers, one by one, in -accordance with the rede approved of by the Tortoise; then he took up -his abode with them and contented himself with the little ease and -transient pleasure he enjoyed. Presently up came a Weasel[168] and -glancing at the Francolin, saw that his wings were plucked, so that he -could not fly, whereat he rejoiced with joy exceeding and said to -himself, “Verily yonder Francolin is fat of flesh and scant of feather.” -So he went up to him and seized him, whereupon the Francolin called out -to the Tortoises for help; but when they saw the Weasel hend him, they -drew apart from him and huddled together, choked with weeping for him, -for they witnessed how the beast tortured him. Quoth the Francolin, “Is -there aught with you but weeping?”; and quoth they, “O our brother, we -have neither force nor resource nor any course against a Weasel.” At -this the Francolin was grieved and cutting off all his hopes of life -said to them, “The fault is not yours, but mine own fault, in that I -hearkened to you and plucked out my wing-feathers wherewith I used to -fly. Indeed I deserve destruction for having obeyed you, and I blame you -not in aught.” “On like wise,” continued the King, “I do not blame you, -O women; but I blame and reproach myself for that I remembered not that -ye were the cause of the transgression of our father Adam, by reason -whereof he was cast out from the Garden of Eden and for that I forgot ye -are the root of all evil and hearkened to you, in mine ignorance, lack -of sense and weakness of judgment, and slew my Wazirs and the Governors -of my State, who were my loyal advisers in all mine actions and my glory -and my strength against whatsoever troubled me. But at this time find I -not one to replace them nor see I any who shall stand me in their stead; -and I fall into utter perdition.——And Shahrazad perceived the dawn of -day and ceased saying her permitted say. - - - Now when it was the Nine Hundred and Twenty-fifth Night, - -She pursued, It hath reached me, O auspicious King, that the King blamed -himself saying, “’Twas I that hearkened to you in mine ignorance and -slew my Wazirs so that now I find none to stand in their stead; and -unless Allah succour me with one of sound judgment, who shall guide me -to that wherein is my deliverance, I am fallen into utter perdition.” -Then he arose and withdrew into his bedchamber, bemoaning his Wazirs and -wise men and saying, “Would Heaven those lions were with me at this -time, though but for an hour; so I might excuse myself unto them and -look on them and bemoan to them my case and the travail that hath -betided me after them!” And he abode all his day sunken in the sea of -cark and care neither eating nor drinking. But as soon as the night fell -dark, he arose and changing his raiment, donned old clothes and -disguised himself and went forth at a venture to walk about the city, so -haply he might hear from any some word of comfort. As he wandered about -the main streets, behold, he chanced upon two boys who had sought a -retired seat by a wall and he observed that they were equal in age, or -about twelve years old. As they talked together he drew near them -whereas he might hear and apprehend what they said, unseen of them, and -heard one say to the other, “Listen, O my brother, to what my sire told -me yesternight of the calamity which hath betided him in the withering -of his crops before their time, by reason of the rarity of rain and the -sore sorrow that is fallen on this city.” Quoth the other, “Wottest thou -not the cause of this affliction?”; and quoth the first, “No! and, if -thou ken it, pray tell it me.” Rejoined the other, “Yes, I wot it and -will tell it thee. Know that I have heard from one of my father’s -friends that our King slew his Wazirs and Grandees, not for aught of -offence done of them, but only by reason of his love for women and -inclination to them; for that his Ministers forbade him from this, but -he would not be forbidden and commanded to do them die in obedience to -his wives. Thus he slew Shimas my sire, who was his Wazir and the Wazir -of his father before him and the chief of his council; but right soon -thou shalt see how Allah will do with him by reason of his sins against -them and how He shall avenge them of him.” The other boy asked, “What -can Allah do now that they are dead?”; and his fellow answered, “Know -that the King of Outer Hind[169] maketh light of our monarch, and hath -sent him a letter berating him and saying to him:—Build me a castle -amiddlemost the sea, or I will send unto thee Badi’a my Wazir, with -twelve hordes of horse, each twelve thousand strong, to seize upon thy -kingdom and slay thy men and carry thee and thy women into captivity. -And he hath given him three days’ time to answer after the receipt of -that missive. Now thou must know, O my brother, that this King of Outer -Hind is a masterful tyrant, a man of might and prowess in fight, and in -his realm are much people; so unless our King make shift to fend him off -from himself, he will fall into perdition, whilst the King of Hind, -after slaying our Sovran, will seize on our possessions and massacre our -men and make prize of our women.” When the King heard this their talk, -his agitation increased and he inclined to the boys, saying, “Surely, -this boy is a wizard, in that he is acquainted with this thing without -learning it from me; for the letter is in my keeping and the secret also -and none hath knowledge of such matter but myself. How then knoweth this -boy of it? I will resort to him and talk with him and I pray Allah that -our deliverance may be at his hand.” Hereupon the King approached the -boy softly and said to him, “O thou dear boy, what is this thou sayest -of our King, that he did ill of the evilest in slaying his Wazirs and -the Chiefs of his State? Indeed he sinned against himself and his -subjects and thou art right in that which thou sayest. But tell me, O my -son, whence knowest thou that the King of Outer Hind hath written him a -letter, berating him and bespeaking him with the grievous speech whereof -thou tellest?” The boy replied, “O brother, I know this from the -sand[170] wherewith I take compt of night and day and from the saying of -the ancients:—No mystery from Allah is hidden; for the sons of Adam have -in them a spiritual virtue which discovereth to them the darkest -secrets.” Answered Wird Khan, “True, O my son, but whence learnedest -thou geomancy and thou young of years?” Quoth the boy, “My father taught -it me;” and quoth the King, “Is thy father alive or dead?” “He is dead,” -replied the boy. Then Wird Khan asked, “Is there any resource or device -for our King, whereby to ward off from himself and his kingdom this sore -calamity?” And the boy answered, saying, “It befitteth not that I speak -with thee of this; but, an the King send for me and ask me how he shall -do to baffle his foe and get free of his snares, I will acquaint him -with that wherein, by the power of Allah Almighty, shall be his -salvation.” Rejoined Wird Khan, “But who shall tell the King of this -that he may send for thee and invite thee to him?” The boy retorted, “I -hear that he seeketh men of experience and good counsel, so I will go up -with them to him and tell him that wherein shall be his welfare and the -warding off of this affliction from him; but, an he neglect the pressing -matter and busy himself with his love-liesse among his women and I go to -him of my own accord designing to acquaint him with the means of -deliverance, he will assuredly give orders to slay me, even as he slew -those his Wazirs, and my courtesy to him will be the cause of my -destruction. Wherefore the folk will think slightly of me and belittle -my wit and I shall be of those of whom it is said:—He whose science -excelleth his sense perisheth by his ignorance.” When the King heard the -boy’s words, he was assured of his sagacity; and the excellence of his -merit was manifest and he was certified that deliverance would betide -him and his subjects at the boy’s hands. So presently he resumed the -colloquy and asked him, “Whence art thou and where is thy home?”; and -the boy answered, “This is the wall of our house.” The King took note of -the place and farewelling the boy, returned to his palace in high -spirits. There he changed his clothes and called for meat and wine, -forbidding his women from him; and he ate and drank and returned thanks -to Allah the Most High and besought Him of succour and deliverance; and -he craved His pardon and forgiveness for that which he had done with his -Wazirs and Olema and turned to Him with sincere repentance, imposing on -himself many a prayer and long fasting, by way of discipline-vow. On the -morrow, he called one of his confidential eunuchs and describing to him -the boy’s home, bade him repair thither and bring him to his presence -with all gentleness. Accordingly the slave sought out the boy and said -to him, “The King summoneth thee, that good may betide thee from him and -that he may ask thee a question; then shalt thou return safe and sound -to thy dwelling.” Asked the boy, “What is the King’s need of me that he -biddeth me to him on this wise?”; and the eunuch answered, “My lord’s -occasion with thee is question and answer.” “A thousand times hearkening -and a thousand times obeying the commandment of the King!” replied the -boy and accompanied the slave to the palace. When he came into the -presence, he prostrated himself before Allah and after salaaming, called -down blessings on the King who returned his salutation and bade him be -seated.——And Shahrazad perceived the dawn of day and ceased to say her -permitted say. - - - Now when it was the Nine Hundred and Twenty-sixth Night, - -She resumed, It hath reached me, O auspicious King, that when the boy -appeared before the King and saluted him with the salam, Wird Khan -returned his salutation and bade him be seated. So he sat down and the -King asked him, “Knowest thou who talked with thee yesternight?” -Answered the boy, “Yes;” and the King said, “And where is he?” “’Tis he -who speaketh with me at this present,” said the boy. Rejoined the King, -“Thou sayst sooth, O friend,” and bade set him a chair beside his own, -whereon he made him sit and called for meat and drink. Then they talked -awhile and the King said, “Ho thou the Wazir,[171] in our talk -yesternight thou toldest me that thou hadst a device whereby thou -couldst defend us from the malice of the King of Hind. What is this -contrivance and how shall we manœuvre to ward off his mischief from us? -Tell me, that I may make thee chief of those who speak with me in the -realm and choose thee to be my Grand Wazir and do according to thy -judgment in all thou counsellest me and assign thee a splendid -honorarium.” Answered the boy, “O King, keep thy honorarium to thyself -and seek counsel and policy of thy women, who directed thee to slay my -father Shimas and the rest of the Wazirs.” When the King heard this, he -was ashamed and sighed and said, “O thou dear boy, was Shimas indeed thy -sire?” The boy replied, “Shimas was indeed my sire, and I am in truth -his son.” Whereupon the King bowed his head, whilst the tears ran from -his eyes, and he craved pardon of Allah. Then said he, “O boy, indeed I -did this of my ignorance and by the evil counsel of the women; for -‘Great indeed is their malice’[172]: but I beseech thee to forgive me -and I will set thee in thy father’s stead and make thy rank higher than -his rank. Moreover, an thou do away from us this retribution sent down -from Heaven, I will deck thy neck with a collar of gold and mount thee -on the goodliest of steeds and bid the crier make proclamation before -thee, saying:—This is the lief[173] boy, the Wazir who sitteth in the -second seat after the King! And touching what thou sayest of the women, -I have it in mind to do vengeance on them at such time as Almighty Allah -shall will it. But tell me now what thou hast with thee of counsel and -contrivance, that my heart may be content.” Quoth the boy, “Swear to me -an oath that thou wilt not gainsay me in whatso I shall say to thee and -that I from that which I fear shall be safe;” and quoth the King, “This -is the covenant of Allah between me and thee, that I will not go from -thy word and that thou shalt be my chief counsellor and whatsoever thou -biddest me, that will I do; and the Almighty Lord is witness betwixt us -twain whatso I say.” Therewith the boy’s breast waxed broad and the -field of speech was opened to him wide and he said, “O King, my rede to -thee is that thou await the expiration of the delay appointed to thee -for answering the courier of the King of Hind; and when he cometh before -thee seeking the reply, do thou put him off to another day. With this he -will excuse himself to thee, on the ground of his master having -appointed him certain fixed days, and importune for an answer; but do -thou rebut him and defer him to another day, without specifying what day -it be. Then will he go forth from thee angered and betake himself into -the midst of the city and speak openly among the folk, saying:—O people -of the city, I am a courier of the King of Outer Hind, who is a monarch -of great puissance and of determination such as softeneth iron. He sent -me with a letter to the King of this city appointing to me certain days, -saying:—An thou be not with me by the time appointed, my vengeance shall -fall on thee. Now, behold, I went in to the King of this city and gave -him the missive, which when he had read, he sought of me a delay of -three days, after which he would return me an answer to the letter and I -agreed to this of courtesy and consideration for him. When the three -days were past, I went to seek the reply of him, but he delayed me to -another day; and now I have no patience to wait longer; so I am about to -return to my lord, the King of Outer Hind, and acquaint him with that -which hath befallen me; and ye, O folk, are witnesses between me and -him. All this will be reported to thee and do thou send for him and -speak him gently and say to him:—O thou who seekest thine own ruin, what -hath moved thee to blame us among our subjects? Verily, thou deservest -present death at our hands; but the ancients say:—Clemency is of the -attributes of nobility. Know that our delay in answering arose not from -helplessness on our part, but from our much business and lack of leisure -to look into thine affair and write a reply to thy King.” Then call for -the scroll and read it again and laugh loud and long and say to the -courier:—Hast thou a letter other than this? If so, we will write thee -an answer to that also. He will say, I have none other than this letter; -but do thou repeat thy question to him a second time and a third time, -and he will reply, I have none other at all. Then say to him, Verily, -this thy King is utterly witless in that he writeth us the like of this -writ seeking to arouse our wrath against him, so that we shall go forth -to him with our forces and domineer over his dominions and capture his -kingdom. But we will not punish him this time for his unmannerly manners -as shown in this letter, because he is wanting in wit and feeble of -foresight, and it beseemeth our dignity that we first warn him not to -repeat the like of these childish extravagances; and if he risk his life -by returning to the like of this, he will deserve speedy destruction. -Indeed, methinks this King of thine who sent thee on such errand must be -an ignorant fool, taking no thought to the issue of things and having no -Wazir of sense and good counsel, with whom he may advise. Were he a man -of mind, he had taken counsel with a Wazir, ere sending us the like of -this laughable letter. But he shall have a reply similar to his script -and surpassing it; for I will give it to one of the boys of the school -to answer. Then send for me; and, when I come to the presence, bid me -read the letter and reply thereto.” When the King heard the boy’s -speech, his breast broadened and he approved his proposal and his device -delighted him. So he conferred gifts upon him and installing him in his -father’s office, sent him away rejoicing. And as soon as expired the -three days of delay which he had appointed, the courier presented -himself and going in to the King, demanded the answer; but he put him -off to another day; whereupon he went to the end of the carpet-room[174] -and spake with unseemly speech, even as the boy had foresaid. Then he -betook himself to the bazar and cried, “Ho, people of this city, I am a -courier of the King of Outer Hind and came with a message to your -monarch who still putteth me off from a reply. Now the term is past -which my master limited to me and your King hath no excuse, and ye are -witnesses unto this.” When these words reached the King, he sent for -that courier and said to him, “O thou that seeketh thine own ruin, art -thou not the bearer of a letter from King to King, between whom are -secrets, and how cometh it that thou goest forth among the folk and -publishest Kings’ secrets to the vulgar? Verily, thou meritest -retribution from us, but this we will forbare, for the sake of returning -an answer by thee to this fool of a King of thine: and it befitteth not -that any return to him reply but the least of the boys of the school.” -Then he sent for the Wazir’s son, who came and prostrating himself -before Allah, offered up prayers for the King’s lasting glory and long -life; whereupon Wird Khan threw him the letter, saying, “Read that -letter and write me an acknowledgment thereof in haste.” The boy took -the letter and read it, smiled; then he laughed; then he laughed aloud -and asked the King, “Didst thou send for me to answer this letter?” -“Yes,” answered Wird Khan, and the boy said, “O King, methought thou -hadst sent for me on some grave occasion; indeed, a lesser than I had -answered this letter but ’tis thine to command, O puissant potentate.” -Quoth the King, “Write the reply forthright, on account of the courier, -for that he is appointed a term and we have delayed him another day.” -Quoth the boy, “With the readiest hearkening and obedience,” and pulling -out paper and inkcase[175] wrote as follows:——And Shahrazad perceived -the dawn of day and ceased saying her permitted say. - - - Now when it was the Nine Hundred and Twenty-seventh Night, - -She said, It hath reached me, O auspicious King, that when the boy took -the letter and read it, he forthright pulled out inkcase and paper and -wrote as follows:—“In the name of Allah the Compassionating, the -Compassionate! Peace be upon him who hath gotten pardon and deliverance -and the mercy of the Merciful! But after. O thou who pretendest thyself -a mighty King and art but a King in word and not in deed, we give thee -to know that thy letter hath reached us and we have read it and have -taken note of that which is therein of absurdities and peregrine -extravagances, whereby we are certified of thine ignorance and ill-will -to us. Verily, thou hast put out thy hand to that whereunto thou canst -never reach; and, but that we have compassion on Allah’s creatures and -the lieges, we had not held back from thee. As for thy messenger, he -went forth to the market-streets and published the news of thy letter to -great and small, whereby he merited retaliation from us; but we spared -him and remitted his offence, of pity for him, seeing that he is -excusable with thee and not for aught of respect to thyself. As for that -whereof thou makest mention in thy letter of the slaying of my Wazirs -and Olema and Grandees, this is the truth and this I did for a reason -that arose with me, and I slew not one man of learning but there are -with me a thousand of his kind, wiser than he and cleverer and wittier; -nor is there with me a child but is filled with knowledge, and I have, -in the stead of each of the slain, of those who surpass in his kind, -what is beyond count. Each man of my troops also can cope with an horde -of thine, whilst, as for monies I have a manufactory that maketh every -day a thousand pounds of silver, besides gold, and precious stones are -with me as pebbles; and as for the people of my possessions I cannot set -forth to thee their goodliness and abundance of means. How darest thou, -therefore, presume upon us and say to us, Build me a castle amiddlemost -the main? Verily, this is a marvellous thing, and doubtless it ariseth -from the slightness of thy wit; for hadst thou aught of sense, thou -hadst enquired of the beatings of the billows and the waftings of the -winds. But wall it off from the waves and the surges of the sea and -still the winds, and we will build thee the castle. Now as for thy -pretension that thou wilt vanquish me, Allah forfend that such thing -should befal and the like of thee should lord it over us and conquer our -realm! Nay, the Almighty hath given me the victory over thee, for that -thou hast transgressed against me and rebelled without due cause. Know, -therefore, that thou hast merited retribution from the Lord and from me; -but I fear Allah in respect of thee and thy subjects[176] and will not -take horse against thee except after warning. Wherefore, an thou also -fear Allah, hasten to send me this year’s tribute; else will I not turn -from my design to ride forth against thee with a thousand thousand[177] -and an hundred thousand fighting-men, all furious giants on elephants, -and I will range them round about my Wazir and bid him besiege thee -three years, in lieu of the three days’ delay thou appointedst to thy -messenger, and I will make myself master of thy dominion, except that I -will slay none save thyself alone and take captive therefrom none but -thy Harim.” Then the boy drew his own portrait in the margin of the -letter and wrote thereunder the words: “This answer was written by the -least of the boys of the school.” After this he sealed it and handed it -to the King, who gave it to the courier, and the man, after taking it -and kissing the King’s hands went forth from him thanking Allah and the -Sovran for his royal clemency to him and marvelling at the boy’s -intelligence. He arrived at the court of the King, his master, on the -third day after the expiration of the term appointed to him, and found -that he had called a meeting of his council, by reason of the failure of -the courier to return at the time appointed. So he went in to the King -and prostrating himself before him, gave him the letter. The King took -it and questioned him of the cause of his tarrying and how it was with -King Wird Khan. So he told him all he had seen with his own eyes and -heard with his own ears; whereat the King’s wit was confounded and he -said, “Out on thee! What tale is this thou tellest me of the like of -this King?” Answered the courier, “O mighty monarch, here am I in thy -presence,[178] but open the letter and read it, and the truth of my -speech will be manifest to thee.” So the King opened the letter and read -it and seeing the semblance of the boy who had written it, made sure of -the loss of his kingdom and was perplexed anent the end of his affair. -Then, turning to his Wazirs and Grandees, he acquainted them with what -had occurred and read to them the letter, whereat they were affrighted -with the sorest affright and sought to sooth the King’s terror with -words that were only from the tongue, whilst their hearts were torn -piecemeal with palpitations of alarm. But Badi’a (the Chief Wazir) -presently said, “Know, O King, that there is no profit in that which my -brother Wazirs have proffered, and it is my rede that thou write this -King a writ and excuse thyself to him therein, saying:—I love thee and -loved thy father before thee and sent thee not this letter by the -courier except only to prove thee and try thy constancy and see what was -in thee of valiancy and thy proficiency in matters of practick and -theorick and skill in enigmas and that wherewith thou art endowed of all -perfections. So we pray Almighty Allah to bless thee in thy kingdom and -strengthen the defences of thy capital and add to thy dominion, since -thou art mindful of thyself and managest to accomplish every need of thy -subjects. And send it to him by another courier.” Exclaimed the King, -“By Allah of All-might! ’tis a marvel of marvels that this man should be -a mighty King and ready for war, after his slaughter of all the wise men -of his kingdom and his counsellors and the captains of his host and that -his realm should be populous and prosper after this and there should -issue therefrom this prodigious power! But the marvelousest of all is -that the little ones of its schools should return the like of this -answer for its King. Verily, of the vileness of my greed I have kindled -this fire upon myself and lieges, and I know not how I shall quench it, -save by taking the advice of this my Wazir.” Accordingly he gat ready a -costly present, with eunuchs and slaves manifold, and wrote the -following reply:—“In the name of Allah the Compassionating, the -Compassionate! To proceed: O Glorious King Wird Khan, son of my dear -brother, Jali’ad, may the Lord have mercy on thee and continue thee! -Thine answer to our letter hath reached us and we have read it and -apprehended its contents and see therein that which gladdeneth us and -this is the utmost of that which we sought of Allah for thee; so we -beseech Him to exalt thy dignity and stablish the pillars of thy state -and give thee the victory over thy foes and those who purpose thee -frowardness. Know, O King, that thy father was my brother and that there -were between us in his lifetime pacts and covenants, and never saw he -from me aught save weal, nor ever saw I from him other than good; and -when he deceased and thou tookest seat upon the throne of his kingship, -there betided us the utmost joy and gladness; but, when the news reached -us of that which thou didst with thy Wazirs and the Notables of thy -State, we feared lest the report of thee should come to the ears of some -King other than ourselves and he should presume against thee, for that -we deemed thee negligent of thine affairs and of the maintenance of thy -defences and neglectful of the interests of thy kingdom; so we let write -unto thee what should arouse thy spirit. But, when we saw that thou -returnedest us the like of this reply, our heart was set at ease for -thee, may Allah give thee enjoyment[179] of thy kingdom and stablish -thee in thy dignity! And so peace be with thee.” Then he despatched the -letter and the presents to Wird Khan with an escort of an hundred -horse,——And Shahrazad perceived the dawn of day and ceased to say her -permitted say. - - - Now when it was the Nine Hundred and Twenty-eighth Night, - -She continued, It hath reached me, O auspicious King, that the monarch -of Outer Hind, after making ready his presents, despatched them to King -Wird Khan, with an escort of an hundred horse, who fared on till they -came to his court and saluting him, presented letter and gifts. The King -read the writ and lodged the leader of the escort in a befitting place, -entreating him with honour and accepting the presents he presented. So -the news of this was bruited abroad among the folk and the King rejoiced -therein with joy exceeding. Then he sent for the boy, the son of Shimas, -and the Captain of the hundred horse; and, entreating the young Wazir -with honour, gave him the letter to read; whilst he himself blamed the -King’s conduct to the Captain who kissed his hands and made his excuses -to him, offering up prayers for the continuance of his life and the -permanence of his prosperity. The King thanked him for this and bestowed -upon him honours and largesse and gave to all his men what befitted them -and made ready presents to send by them and bade the boy Wazir indite an -answer to their King’s letter. So the boy wrote a reply, wherein, after -an address[180] beautiful exceedingly, he touched briefly on the -question of reconciliation and praised the good breeding of the envoy -and of his mounted men, and showed it, when duly finished, to the King -who said to him, “Read it, O thou dear boy, that we may know what is -written[181] therein.” So the boy read the letter in the presence of the -hundred horse, and the King and all present marvelled at its ordinance -of style and sense. Then the King sealed the letter and delivering it to -the Captain of the hundred horse, dismissed him with some of his own -troops, to escort him as far as the frontier of his country. The Captain -returned, confounded in mind at that which he had seen of the boy’s -knowledge and thanking Allah for the speedy accomplishment of his errand -and the acceptance of peace, to the King of Outer Hind. Then going in to -the presence, he delivered the presents and handed to him the letter, -telling him what he had seen and heard, whereat the King rejoiced with -joy exceeding and rendered lauds to his Lord the Most High and honoured -the Captain commending his care and zeal and advancing him in rank. And -from that hour he woned in peace and tranquillity and all happiness. As -for King Wird Khan, he returned to the paths of righteousness, -abandoning his evil ways and repenting to Allah with sincere penitence; -and he gave up womanising altogether and applied himself wholly to the -ordering of the affairs of his realm and the governance of his people in -the fear of Allah. Furthermore, he made the son of Shimas Wazir in his -father’s stead, and the chief after himself in his realm and keeper of -his secrets and bade decorate his capital for seven days and likewise -the other cities of his kingdom. At this the subjects rejoiced and fear -and alarm ceased from them and they were glad in the prospect of justice -and equity and instant in prayer for the King and for the Minister who -from him and them had done away this trouble. Then said the King to the -Wazir, “What is thy rede for the assuring of the state and the -prospering of the people and the return of the realm to its aforetime -state as regards Captains and Councillors?” Answered the boy, “O King of -high estate, in my judgment it behoveth before all, that thou begin by -rending out from thy heart the root of wickedness and leave thy -debauchery and tyranny and addiction to women; for, an thou return to -the root of transgression, the second backsliding will be worse than the -first.” The King asked, “And what is the root of sinfulness that it -behoveth me to root out from my heart?”; and was answered by the Wazir, -little of years but great of wit, “O King the root of wickedness is -subjection to the desire of women and inclining to them and following -their counsel and contrivance; for the love of them changeth the -soundest wit and corrupteth the most upright nature, and manifest proofs -bear witness to my saying, wherein an thou meditate them and follow -their actions and consequences with eyes intent, thou wilt find a loyal -counsellor against thy own soul and wilt stand in no need whatever of my -rede. Look, then, thou occupy not thy heart with the thought of -womankind and do away the trace of them from thy mind, for that Allah -the Most High hath forbidden excessive use of them by the mouth of His -prophet Moses, so that quoth a certain wise King to his son:—O my son, -when thou succeedest to the kingdom after me, frequent not women -overmuch, lest thy heart be led astray and thy judgment be corrupted; -for that overmuch commerce with them leadeth to love of them, and love -of them to corruption of judgment. And the proof of this is what befel -our Lord Solomon, son of David, (peace be upon the twain of them!) whom -Allah specially endowed with knowledge and wisdom and supreme dominion, -nor vouchsafed He to any one of the Kings his predecessors the like of -that which He gave him; and women were the cause of his father’s -offending. The examples of this are many, O King, and I do but make -mention of Solomon to thee for that thou knowest that to none was given -such dominion as that with which he was invested, so that all the Kings -of the earth obeyed him. Know then, O King, that the love of women is -the root of all evil and none of them hath any judgment: wherefore it -behoveth a man use them according to his need and not incline to them -with utter inclination for that will cast him into corruption and -perdition. An thou hearken to my words, all thine affairs will prosper; -but, an thou neglect them thou wilt repent, whenas repentance will not -profit thee.” Answered the King, “Verily, I have left my whilome -inclination to women——And Shahrazad perceived the dawn of day and ceased -saying her permitted say. - - - Now when it was the Nine Hundred and Twenty-ninth Night, - -She pursued, It hath reached me, O mighty monarch, that King Wird Khan -said to his Wazir, “Indeed, I have left my whilome inclination to women -and have altogether renounced my infatuation for them; but how shall I -do to punish them in retaliation of their misdeeds? For the slaying of -thy sire Shimas was of their malice and not of my own will, and I know -not what ailed my reason that I consented with their proposal to slay -him.” Then he cried, “Ah me!” and groaned and lamented, saying, -“Well-away and alas for the loss of my Wazir and his just judgment and -admirable administration and for the loss of his like of the Wazirs and -Heads of the State and of the goodliness of their apt counsels and -sagacious!” “O King,” quoth the boy-minister, “Know that the fault is -not with women alone, for that they are like unto a pleasing stock in -trade, whereto the lusts of the lookers-on incline. To whosoever lusteth -and buyeth, they sell it, but whoso buyeth not, none forceth him to buy; -so that the fault is of him who buyeth, especially if he know the -harmfulness of that merchandise. Now, I warn thee, as did my sire before -me, but thou acceptedest not to his counsel.” Answered the King, “O -Wazir, indeed I have fixed this fault upon myself, even as thou hast -said, and I have no excuse except divine foreordainment.” Rejoined the -Wazir, “O King, know that Almighty Allah hath created us and endowed us -with capability and appointed to us freewill and choice; so, if we will, -we do, and if we will, we do not. The Lord commanded us not to do harm, -lest sin attach to us; wherefore it befitteth us to take compt of whatso -is right to do, for that the Almighty biddeth us naught but good in all -cases and forbiddeth us only from evil; but what we do, we do of our own -design, be it fair or faulty.” Quoth the King, “Thou sayest sooth, and -indeed my fault arose from my surrendering myself to my lusts, albeit -often and often my better self warned me from this and thy sire Shimas -also warned me often and often; but my lusts overcame my wits. Hast thou -then with thee aught that may withhold me from again committing this -error and whereby my reason may be victorious over the desires of my -soul?” Quoth the Wazir, “Yes: I can tell thee what will restrain thee -from relapsing into this fault, and it is that thou doff the garment of -ignorance and don that of understanding, and disobey thy passions and -obey thy Lord and revert to the policy of the just King thy sire, and -fulfil thy duties to Allah the Most High and to thy people and apply -thyself to the defence of thy faith and the promotion of thy subjects’ -welfare and rule thyself aright and forbear the slaughter of thy people; -and look to the end of things and sever thyself from tyranny and -oppression and arrogance and lewdness, and practise justice, equity and -humility and bow before the bidding of the Almighty and apply thyself to -gentle dealing with those of His creatures over whom He set thee and be -assiduous as it besitteth thee in fulfilling their prayers unto thee. An -thou be constant herein may thy days be serene and may Allah of His -mercy pardon thee and make thee loved and feared of all who look on -thee; so shall thy foes be brought to naught, for the Omnipotent shall -rout their hosts and thou shalt have acceptance with Him and of His -creatures be dreaded and to them endeared.” Quoth the King, “Indeed thou -hast quickened my vitals and illumined my heart with thy sweet speech -and hast opened the eyes of my clear-seeing after blindness; and I am -resolved to do whatso thou hast set forth to me, with the help of the -Almighty, leaving my former case of lust and sinfulness and bringing -forth my soul from durance vile to deliverance and from fear to safety. -So it behoveth thee to be joyful hereat and contented, for that I am -become to thee as a son, maugre my more of age, and thou to me as a dear -father, despite thy tenderness of years, and it hath become incumbent on -me to do mine utmost endeavour in all thou commandest me. Wherefore I -thank the bounty of Allah and thy bounty because He hath vouchsafed me, -by thee, fair fortune and goodly guidance and just judgment to ward off -my cark and care; and the security of my lieges hath been brought about -by thy hand, through the excellence of thy knowledge and the goodliness -of thy contrivance. And thou, from this hour, shalt be the counsellor of -my kingdom and equal to myself in all but sitting upon the throne; and -whatso thou dost shall be law to me and none shall disobey thy word, -young in years though thou be, for that thou art old in wit and -knowledge. So I thank Allah who deigned grant thee to me, that thou -mayst guide me into the way of salvation and out of the crooked paths of -perdition.” Quoth the Wazir, “O auspicious King, know that no merit is -due to me for giving thee loyal counsel; for that to succour thee by -deed and word is one of the things which is incumbent on me, seeing that -I am but a plant of thy bounty; and not I alone, but one before me was -overwhelmed with thy beneficence; so that we are both alike partakers in -thy honours and favours, and how shall we not acknowledge this? Moreover -thou, O King, art our shepherd and ruler and he who wardeth off from us -our foes, and to whom are committed our protection and our guardian, -constant in endeavour for our safety. Indeed, though we lavished our -lives in thy service, yet should we not fulfil that which is incumbent -on us of gratitude to thee; but we supplicate Allah Almighty, who hath -set thee over us and made thee our ruler, and beseech Him vouchsafe thee -long life and success in all thine enterprises and not to make trial of -thee with afflictions in thy time, but bring thee to thy desire and make -thee to be reverenced till the day of thy death and lengthen thine arms -in generosity, so thou mayst have command over every wise man and subdue -every wicked man and all the wise and brave be found with thee in thy -realm and all the ignorant and cowardly be plucked out from thy reign; -and we pray Him to withhold from thy people scarcity and calamity and -sow among them the seed of love and friendship and cause them to enjoy -of this world its prosperity and of the next felicity, of His grace and -bounty and hidden mercies. Amen![182] For He is over all things -Omnipotent and there is naught difficult unto Him, to Him all things -tend.” When the King heard the Wazir’s prayer, he was mightily rejoiced -and inclined to him with his whole heart, saying, “Know, O Wazir, thou -art to me in lieu of brother and son and father, and naught but death -shall divide me from thee. All that my hand possesseth thou shalt have -the disposal of and, if I have no child to succeed me, thou shalt sit on -my throne in my stead; for thou art the worthiest of all the folk of my -realm, and I will invest thee with my Kingship in the presence of the -Grandees of my state and appoint thee my heir apparent to inherit the -kingdom after me, Inshallah!”——And Shahrazad perceived the dawn of day -and ceased to say her permitted say. - - - Now when it was the Nine Hundred and Thirtieth Night, - -She resumed, It hath reached me, O auspicious King, that King Wird Khan -said to the son of Shimas the whilome Wazir, “Presently I will name thee -my successor and make thee my heir apparent: and I will call the -Grandees of mine Empire to witness thereto.” Then he summoned his -Secretary and bade him write to all the Lords of his land, convoking -them at his Court, and caused proclamation to be made in his city to all -the townsfolk great and small, bidding every one of the Emirs and -Governors and Chamberlains and other officers and dignitaries to his -presence as well as the Olema and Literati learned in the law. He held -to boot a grand Divan and made a banquet, never was its like seen -anywhere and thereto he bade all the folk, high and low. So they -assembled and abode in merry making, eating and drinking a month’s -space; after which the King clothed the whole of his household and the -poor of his Kingdom and bestowed on the men of knowledge abundant -largesse. Then he chose out a number of the Olema and wise men who were -known to the son of Shimas, and caused them go in to him, bidding him -choose out of them six that he might make them Wazirs under commandment -of the boy. Accordingly he selected six of the oldest of them in years -and the best in wits and fullest of lore and the quickest of memory and -judgment, and presented them to the King, who clad them in Wazirial -habit saying, “Ye are become my Ministers, under the commandment of this -my Grand Wazir, the son of Shimas. Whatsoever he saith to you or biddeth -you to do, ye shall never and in no wise depart from it, albeit he is -the youngest of you in years; for he is the eldest of you in intellect -and intelligence.” Then he seated them upon chairs, adorned with gold -after the usage of Wazirs, and appointed to them stipends and -allowances, bidding them choose out such of the notables of the kingdom -and officers of the troops present at the banquet as were aptest for the -service of the state, that he might make them Captains of tens and -Captains of hundreds and Captains of thousands and appoint to them -dignities and stipends and assign them provision, after the manner of -Grandees. This they did with entire diligence and he bade them also -handsel all who were present with large gifts and dismiss them each to -his country with honour and renown; he also charged his governors to -rule the people with justice and enjoined them to be tender to the poor -as well as to the rich and bade succour them from the treasury, -according to their several degrees. So the Wazirs wished him permanence -of glory and continuance of life, and he commanded to decorate the city -three days, in gratitude to Allah Almighty for mercies vouchsafed to -him. Such was the case with the King 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;[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 - ------ - -Footnote 55: - - Lane omits because it is “extremely puerile” this most characteristic - tale, one of the two oldest in The Nights which Al-Mas’udi mentions as - belonging to the Hazár Afsáneh (See Terminal Essay). Von Hammer - (Preface in Trébutien’s translation p. xxv.) refers the fables to an - Indian (Egyptian?) origin and remarks, “sous le rapport de leur - antiquité et de la morale qu’ils renferment, elles méritent la plus - grande attention, mais d’un autre côté elles ne sont rien moins qu’ - amusantes.” - -Footnote 56: - - Lane (iii. 579) writes the word “Shemmas”: the Bresl. Edit. (viii. 4) - “Shímás.” - -Footnote 57: - - _i.e._ When the tale begins. - -Footnote 58: - - Arab. “Khafz al-jináh” drooping the wing as a brooding bird. In the - Koran (lvii. 88) “lowering the wing” = demeaning oneself gently. - -Footnote 59: - - The Bresl. Edit. (viii. 3) writes “Kil’ád”: Trébutien (iii. 1) “le roi - Djilia.” - -Footnote 60: - - As the sequel shows the better title would be, “The Cat and the Mouse” - as in the headings of the Mac. Edit. and “What befel the Cat with the - Mouse,” as a punishment for tyranny. But all three Edits. read as in - the text and I have not cared to change it. In our European - adaptations the mouse becomes a rat. - -Footnote 61: - - So that I may not come to grief by thus daring to foretell evil - things. - -Footnote 62: - - Arab. “Af’à,” pl. Afá’í = ὄφις, both being derived from O. Egypt. Hfi, - a worm, snake. Af’à is applied to many species of the larger ophidia, - all supposed to be venomous, and synonymous with “Sall” (a malignant - viper) in Al-Mutalammis. See Preston’s Al-Hariri, p. 101. - -Footnote 63: - - This apparently needless cruelty of all the feline race is a strong - weapon in the hand of the Eastern “Dahrí” who holds that the world is - God and is governed by its own laws, in opposition to the religionists - believing in a Personal Deity whom, moreover, they style the Merciful, - the Compassionate, etc. Some Christians have opined that cruelty came - into the world with “original Sin;” but how do they account for the - hideous waste of life and the fearful destructiveness of the fishes - which certainly never learned anything from man? The mystery of the - cruelty of things can be explained only by a Law without a Law-giver. - -Footnote 64: - - The three things not to be praised before death in Southern Europe are - a horse, a priest and a woman; and it has become a popular saying that - only fools prophesy before the event. - -Footnote 65: - - Arab. “Samn” = butter melted and skimmed. See vol. i. 144. - -Footnote 66: - - This is a mere rechauffé of the Barber’s tale of his Fifth Brother - (vol. i. 335). In addition to the authorities there cited I may - mention the school reading-lesson in Addison’s Spectator derived from - Galland’s version of “Alnaschar and his basket of Glass;” the Persian - version of the Hitopadesa or “Anwár-i-Suhayli” (Lights of Canopes) by - Husayn Vá’iz; the Foolish Sachali of “Indian Fairy Tales” (Miss - Stokes); the allusion in Rabelais to the fate of the “Shoemaker and - his pitcher of milk” and the “Dialogues of creatures moralised” - (1516), whence probably La Fontaine drew his fable, “La Laitière et le - Pot au lait.” - -Footnote 67: - - Arab. “Násik,” a religious, a man of Allah from Nask, devotion: - somewhat like Sálik (Dabistan iii. 251). - -Footnote 68: - - The well-known Egyptian term for a peasant, a husbandman, extending - from the Nile to beyond Mount Atlas. - -Footnote 69: - - This is again, I note, the slang sense of “’Azím,” which in classical - Arabic means simply great. - -Footnote 70: - - Arab. “Adab”; see vol. i. 132. It also implies mental discipline, the - culture which leads to excellence, good manners and good morals; and - it is sometimes synonymous with literary skill and scholarship. “Ilm - al-Adab,” says Haji Khalfah (Lane’s Lex.), “is the science whereby man - guards against error in the language of the Arabs spoken or written.” - -Footnote 71: - - _i.e._ I esteem thee as thou deservest. - -Footnote 72: - - The style is intended to be worthy of the statesman. In my “Mission to - Dahome” the reader will find many a similar scene. - -Footnote 73: - - The Bresl. Edit. (vol viii. 22) reads “Turks” or “The Turk” in lieu of - “many peoples.” - -Footnote 74: - - _i.e._ the parents. - -Footnote 75: - - The humour of this euphuistic Wazirial speech, purposely made somewhat - pompous, is the contrast between the unhappy Minister’s praises and - the result of his prognostication. I cannot refrain from complimenting - Mr. Payne upon the admirable way in which he has attacked and mastered - all the difficulties of its abstruser passages. - -Footnote 76: - - Arab. “Halummú” plur. of “Halumma” = draw near! The latter form is - used by some tribes for all three numbers; others affect a dual and a - plural (as in the text). Preston (Al-Hariri, p. 210) derives it from - Heb. הלום but the geographers of Kufah and Basrah (who were not - etymologists) are divided about its origin. He translates (p. 221) - “Halumma Jarran” = being the rest of the tale in continuation with - this, _i.e._ in accordance with it, like our “and so forth.” And in p. - 271, he makes Halumma = Hayya _i.e._ hither! (to prayer, etc). - -Footnote 77: - - This is precisely the semi-fatalistic and wholly superstitious address - which would find favour with Moslems of the present day: they still - prefer “calling upon Hercules” to putting their shoulders to the - wheel. Mr. Redhouse had done good work in his day but of late he has - devoted himself, especially in the “Mesnevi,” to a rapprochement - between Al-Islam and Christianity which both would reject (see supra, - vol. vii. p. 135). The Calvinistic predestination as shown in the term - “vessel of wrath,” is but a feeble reflection of Moslem fatalism. On - this subject I shall have more to say in a future volume. - -Footnote 78: - - The inhabitants of temperate climates have no idea what ants can do in - the tropics. The Kafirs of South Africa used to stake down their - prisoners (among them a poor friend of mine) upon an ant-hill and they - were eaten atom after atom in a few hours. The death must be the - slowest form of torture; but probably the nervous system soon becomes - insensible. The same has happened to more than one hapless invalid, - helplessly bedridden, in Western Africa. I have described an invasion - of ants in my “Zanzibar,” vol. ii. 169; and have suffered from such - attacks in many places between that and Dahomey. - -Footnote 79: - - Arab. “Sa’lab.” See vol. iii. 132, where it is a fox. I render it - jackal because that cousin of the fox figures as a carrion-eater in - Hindu folk-lore, the Hitopadesa, Panchopakhyan, etc. This tale, I need - hardly say, is a mere translation; as is shown by the Kathá s.s. “Both - jackal and fox are nicknamed Joseph the Scribe (Tálib Yúsuf) in the - same principle that lawyers are called landsharks by sailors.” (P. 65, - Moorish Lotus Leaves, etc., by George D. Cowan and R. L. N. Johnston, - London, Tinsleys, 1883.) - -Footnote 80: - - Arab. “Sahm mush’ab” not “barbed” (at the wings) but with double - front, much used for birding and at one time familiar in the West as - in the East. And yet “barbed” would make the fable read much better. - -Footnote 81: - - Arab. “la’lla,” usually = haply, belike; but used here and elsewhere = - forsure, certainly. - -Footnote 82: - - Arab. “Maghrib” (or in full Maghrib al-Aksá) lit. = the Land of the - setting sun for whose relation to “Mauritania” see vol. vii. 220. It - is almost synonymous with “Al-Gharb” = the West whence Portugal - borrowed the two Algarves, one being in Southern Europe and the other - over the straits about Tangier-Ceuta; fronting Spanish Trafalgar, - _i.e._ Taraf al-Gharb, the edge of the West. I have noted (Pilgrimage - i. 9) the late Captain Peel’s mis-translation “Cape of Laurels” - (Al-Ghár). - -Footnote 83: - - Even the poorest of Moslem wanderers tries to bear with him a new suit - of clothes for keeping the two festivals and Friday service in the - Mosque. See Pilgrimage i. 235; iii. 257, etc. - -Footnote 84: - - Arab. “Sáyih” lit. a wanderer, subaudi for religious and ascetic - objects; and not to be confounded with the “pilgrim” proper. - -Footnote 85: - - _i.e._ a Religious, a wandering beggar. - -Footnote 86: - - This was the custom of the whole Moslem world and still is where - uncorrupted by Christian uncharity and contempt for all “men of God” - save its own. But the change in such places as Egypt is complete and - irrevocable. Even in 1852 my Dervish’s frock brought me nothing but - contempt in Alexandria and Cairo. - -Footnote 87: - - Arab “Ya jáhil,” lit. = O ignorant. The popular word is Ahmak which, - however, in the West means a maniac, a madman, a Santon; “Bohlí” being - = a fool. - -Footnote 88: - - The prison according to the practice of the East being in the palace: - so the Moorish “Kasbah,” which lodges the Governor and his guard, - always contains the jail. - -Footnote 89: - - Arab. “Tuwuffiya,” lit. = was received (into the grace of God), an - euphemistic and more polite term than “máta” = he died. The latter - term is avoided by the Founder of Christianity; and our Spiritualists - now say “passed away to a higher life,” a phrase embodying a theory - which, to say the least, is “not proven.” - -Footnote 90: - - Arab. “Yá Abá al-Khayr” = our my good lord, sir, fellow, etc. - -Footnote 91: - - Arab. “Háwi” from “Hayyah,” a serpent. See vol. iii. 145. Most of the - Egyptian snake-charmers are Gypsies, but they do not like to be told - of their origin. At Baroda in Guzerat I took lessons in - snake-catching, but found the sport too dangerous; when the animal - flies, the tail is caught by the left hand and the right is slipped up - to the neck, a delicate process, as a few inches too far or not far - enough would be followed by certain death in catching a Cobra. At last - certain of my messmates killed one of the captives and the - snake-charmer would have no more to do with me. - -Footnote 92: - - Arab. “Sallah,” also Pers., a basket of wickerwork. This article is - everywhere used for lodging snakes from Egypt to Morocco. - -Footnote 93: - - Arab. “Mubárak.” It is a favourite name for a slave in Morocco; the - slave-girl being called Mubárakah; and the proverb being, “Blessed is - the household which hath neither M’bárk nor M’bárkah” (as they - contract the words). - -Footnote 94: - - The Bresl. Edit. (viii. 48) instead of the Gate (Báb) gives a Bádhanj - = a Ventilator; for which latter rendering see vol. i. 257. The - spider’s web is Koranic (lxxxi. 40) “Verily frailest of all houses is - the house of the spider.” - -Footnote 95: - - Prob. from the Persian Wird = a pupil, a disciple. - -Footnote 96: - - And yet, as the next page shows the youth’s education was complete in - his twelfth year. But as all three texts agree, I do not venture upon - changing the number to six or seven, the age at which royal education - outside the Harem usually begins. - -Footnote 97: - - _i.e._ One for each day in the Moslem year. For these object-lessons, - somewhat in Kindergarten style, see the Book of Sindibad or The Malice - of Women (vol. vi. 126). - -Footnote 98: - - Arab. “Jahábizah” plur. of “Jahbiz” = acute, intelligent (from the - Pers. Kahbad or Kihbad?). - -Footnote 99: - - Arab. “Nimr” in the Bresl. Edit. viii. 58. The Mac. Edit. suggests - that the leopard is the lion’s Wazir. - -Footnote 100: - - Arab. “Kaun” lit. = Being, existence. Trébutien (iii. 20), has it, - “Qu’est-ce que l’être (God), l’existence (Creation), l’être dans - l’existence (the world), et la durée de l’être dans l’existence (the - other world). - -Footnote 101: - - _i.e._ for the purpose of requital. All the above is orthodox Moslem - doctrine, which utterly ignores the dictum “ex nihilo nihil fit;” and - which would look upon Creation by Law (Darwinism) as opposed to - Creation by miracle (_e.g._ the Mosaic cosmogony) as rank blasphemy. - On the other hand the Eternity of Matter and its transcendental - essence are tenets held by a host of Gnostics, philosophers and - Eastern Agnostics. - -Footnote 102: - - This is a Moslem _lieu commun_; usually man is likened to one - suspended in a bottomless well by a thin rope at which a rodent is - continually gnawing and who amuses himself in licking a few drops of - honey left by bees on the revetement. - -Footnote 103: - - A curious pendent to the Scriptural parable of the Unjust Steward. - -Footnote 104: - - Arab. “Rúh” Heb. Ruach: lit. breath (spiritus) which in the animal - kingdom is the surest sign of life. See vol. v. 29. Nothing can be - more rigidly materialistic than the so-called Mosaic law. - -Footnote 105: - - Arab. “Al-Amr” which may also mean the business, the matter, the - affair. - -Footnote 106: - - Arab. “Ukáb al-kásir,” lit. = the breaker eagle. - -Footnote 107: - - Arab. “Lijám shadíd:” the ring-bit of the Arabs is perhaps the - severest form known: it is required by the Eastern practice of pulling - up the horse when going at full speed and it is too well known to - require description. As a rule the Arab rides with a “lady’s hand” and - the barbarous habit of “hanging on by the curb” is unknown to him. I - never pass by Rotten Row or see a regiment of English Cavalry without - wishing to leave riders nothing but their snaffles. - -Footnote 108: - - We find this orderly distribution of time (which no one adopts) in - many tongues and many forms. In the Life of Sir W. Jones (vol. i. p. - 193, Poetical Works etc.) the following occurs, “written in India on a - small piece of paper”:— - - Sir Edward Coke - - “Six hours to sleep, in law’s grave study six! - Four spend in prayer,—the rest on Heaven fix!” - - Rather: - - “Seven hours to law, to soothing slumber seven; - Ten to the world allot, and all to Heaven!” - - But this is not practical. I must prefer the Chartist distribution: - - Six hours sleep and six hours play: - Six hours work and six shillings a day. - - Mr. Froude (Oceana) speaks of New Zealanders having attained that - ideal of operative felicity:— - - Eight to work, eight to play; - Eight to sleep and eight shillings a day. - -Footnote 109: - - Arab. “Bahímah,” mostly = black cattle: see vol. iv. 54. - -Footnote 110: - - As a rule when the felidæ wag their tails, it is a sign of coming - anger, the reverse with the canidæ. - -Footnote 111: - - In India it is popularly said that the Rajah can do anything with the - Ryots provided he respects their women and their religion—not their - property. - -Footnote 112: - - Arab. “Sunan” for which see vol. v. 36, 167. Here it is = Rasm or - usage, equivalent to our precedents, and held valid, especially when - dating from olden time, in all matters which are not expressly - provided for by Koranic command. For instance a Hindí Moslem (who - doubtless borrowed the customs from Hindús) will refuse to eat with - the Kafir and when the latter objects that there is no such - prohibition in the Koran will reply, “No: but it is our Rasm.” As a - rule the Anglo-Indian is very ignorant on this essential point. - -Footnote 113: - - Lit. “lowering the wings,” see supra p. 33. - -Footnote 114: - - _i.e._ friends and acquaintances. - -Footnote 115: - - Arab. “Hamídah” = praiseworthy or satisfactory. - -Footnote 116: - - Not only alluding to the sperm of man and beast; but also to the - “Neptunist” doctrine held by the ancient Greeks and Hindus and - developed in Europe during the last century. - -Footnote 117: - - Arab. “Taksím” dividing into parts, analysis. - -Footnote 118: - - This is the usual illogical contention of all religions. It is not the - question whether an Almighty Being can do a given thing: the question - is whether He has or has not done it. - -Footnote 119: - - Upon the old simile of the potter I shall have something to say in a - coming volume. - -Footnote 120: - - A fine specimen of a peculiarity in the undeveloped mind of man, the - universal confusion between things objective as a dead body and states - of things as death. We begin by giving a name, for facility of - intercourse, to phases, phenomena and conditions of matter; and, - having created the word we proceed to supply it with a fanciful - entity, _e.g._ “The Mind (a useful term to express the aggregate - action of the brain, nervous system etc.) of man is immortal.” The - next step is personification as Time with his forelock, Death with his - skull and Night (the absence of light) with her starry mantle. For - poetry this abuse of language is a sine qua non, but it is deadly foe - to all true philosophy. - -Footnote 121: - - Christians would naturally understand this “One Word” to be the λόγος - of the Platonists, adopted by St. John (comparatively a late writer) - and by the Alexandrian school, Jewish (as Philo Judæus) and Christian. - But here the tale-teller alludes to the Divine Word “Kun” (be!) - whereby the worlds came into existence. - -Footnote 122: - - Arab. “Ya bunayyí” a dim. form lit. “O my little son!” an affectionate - address frequent in Russian, whose “little father” (under “Bog”) is - his Czar. - -Footnote 123: - - Thus in two texts. Mr. Payne has, “Verily God the Most High created - man after His own image, and likened him to Himself, all of Him truth, - without falsehood; then He gave him dominion over himself and ordered - him and forbade him, and it was man who transgressed His commandment - and erred in his obedience and brought falsehood upon himself of his - own will.” Here he borrows from the Bresl. Edit. viii. 84 (five first - lines). But the doctrine is rather Jewish and Christian than Moslem: - Al-Mas’údi (ii. 389) introduces a Copt in the presence of Ibn Tutún - saying, “Prince, these people (designing a Jew) pretend that Allah - Almighty created Adam (_i.e._ mankind) after His own image” (’Alà - Súrati-h). - -Footnote 124: - - Arab. “Istitá’ah” = ableness _e.g._ “Al-hajj ’inda ’l-Istitá’ah” = - Pilgrimage when a man is able thereto (by easy circumstances). - -Footnote 125: - - Arab. “Al-Kasab,” which phrenologists would translate - “acquisitiveness.” The author is here attempting to reconcile man’s - moral responsibility, that is Freewill, with Fate by which all human - actions are directed and controlled. I cannot see that he fails to - “apprehend the knotty point of doctrine involved”; but I find his - inability to make two contraries agree as pronounced as that of all - others, Moslems and Christians, that preceded him in the same path. - -Footnote 126: - - The order should be, “men, angels and Jinn,” for which see vol. i. p. - 10. But “angels” here takes precedence because Iblis was one of them. - -Footnote 127: - - Arab. “Wartah” = precipice, quagmire, quicksand and hence sundry - secondary and metaphorical significations, under which, as in the - “Samitic” (Arabic) tongues generally, the prosaical and material sense - of the word is clearly evident. I noted this in Pilgrimage iii. 66, - and was soundly abused for so saying by a host of Sciolists. - -Footnote 128: - - _i.e._ Allowing the Devil to go about the world and seduce mankind - until Doomsday when “auld Sootie’s” occupation will be gone. Surely - “Providence” might have managed better. - -Footnote 129: - - _i.e._ to those who deserve His love. - -Footnote 130: - - Here “Istitá’ah” would mean capability of action, _i.e._ freewill, - which is a mere word like “free trade.” - -Footnote 131: - - Arab. “Bi al-taubah” which may also mean “for (on account of his) - penitence.” The reader will note how the learned Shimas “dodges” the - real question. He is asked why the “Omnipotent, Omniscient did not - prevent (_i.e._ why He created) sin?” He answers that He kindly - permitted (_i.e._ created and sanctioned) it that man might repent. - Proh pudor! If any one thus reasoned of mundane matters he would be - looked upon as the merest fool. - -Footnote 132: - - Arab. “Mahall al-Zauk,” lit. = seat of taste. - -Footnote 133: - - Mr. Payne translates “it” _i.e._ the Truth; but the formula following - the word shows that Allah is meant. - -Footnote 134: - - Moslems, who do their best to countermine the ascetic idea inherent in - Christianity, are not ashamed of the sensual appetite; but rather the - reverse. I have heard in Persia of a Religious, highly esteemed for - learning and saintly life who, when lodged by a disciple at Shiraz, - came out of his sleeping room and aroused his host with the words - “Shahwat dáram!” equivalent to our “I want a woman.” He was at once - married to one of the slave-girls and able to gratify the demands of - the flesh. - -Footnote 135: - - Koran iv. 81, “Whatever good betideth thee is from God, and whatever - betideth thee of evil is from thyself”: rank manichæism is pronounced - as any in Christendom. - -Footnote 136: - - Arab. “Zukhruf” which Mr. Payne picturesquely renders “painted gawds.” - -Footnote 137: - - It is the innate craving in the “Aryan” (Iranian, not the Turanian) - mind, this longing to know what follows Death, or if nothing follow - it, which accounts for the marvellous diffusion of the so-called - Spiritualism which is only Swedenborgianism systematised and carried - out into action, amongst nervous and impressionable races like the - Anglo-American. In England it is the reverse; the obtuse sensitiveness - of a people bred on beef and beer has made the “Religion of the - Nineteenth Century” a manner of harmless magic, whose miracles are - table-turning and ghost seeing whilst the prodigious rascality of its - prophets (the so-called Mediums) has brought it into universal - disrepute. It has been said that Catholicism must be true to co-exist - with the priest and it is the same with Spiritualism proper, by which - I understand the belief in a life beyond the grave, a mere - continuation of this life; it flourishes (despite the Medium) chiefly - because it has laid before man the only possible and intelligible idea - of a future state. - -Footnote 138: - - See vol. vi. p. 7. The only lie which degrades a man in his own - estimation and in that of others, is that told for fear of telling the - truth. _Au reste_, human society and civilised intercourse are built - upon a system of conventional lying; and many droll stories illustrate - the consequences of disregarding the dictum, _la vérité n’est pas - toujours bonne à dire_. - -Footnote 139: - - Arab. “Walí’ahd” which may mean heir-presumptive (whose heirship is - contingent) or heir-apparent. - -Footnote 140: - - Arab. “Yá abati” = O my papa (which here would sound absurd). - -Footnote 141: - - All the texts give a decalogue; but Mr. Payne has reduced it to a - heptalogue. - -Footnote 142: - - The Arabs who had a variety of anæsthetics never seem to have studied - the subject of “euthanasia.” They preferred seeing a man expire in - horrible agonies to relieving him by means of soporifics and other - drugs: so I have heard Christians exult in saying that the sufferer - “kept his senses to the last.” Of course superstition is at the bottom - of this barbarity; the same which a generation ago made the silly - accoucheur refuse to give ether because of the divine (?) saying “In - sorrow shalt thou bring forth children.” (Gen. iii. 16). In the - Bosnia-Herzegovina campaign many of the Austrian officers carried with - them doses of poison to be used in case of being taken prisoners by - the ferocious savages against whom they were fighting. As many - anecdotes about “Easing off the poor dear” testify, the - Euthanasia-system is by no means unknown to the lower classes in - England. I shall have more to say on this subject. - -Footnote 143: - - See vol. iii. p. 253 for the consequences of royal seclusion of which - Europe in the present day can contribute examples. The lesson which it - teaches simply is that the world can get on very well without - royalties. - -Footnote 144: - - The grim Arab humour in the text is the sudden change for the worse of - the good young man. Easterns do not believe in the Western saw, “Nemo - repente fuit turpissimus.” The spirited conduct of the subjects finds - many parallels in European history, especially in Portugal: see my - Life of Camoens p. 234. - -Footnote 145: - - Arab. “Muhárabah” lit. = doing battle; but is sometimes used in the - sense of gainsaying or disobeying. - -Footnote 146: - - Arab. “Duwámah” (from “duwám” = vertigo, giddiness) also applied to a - boy’s whip-top. - -Footnote 147: - - Arab. “Khayr o (wa) Áfiyah,” a popular phrase much used in - salutations, &c. - -Footnote 148: - - Another instance, and true to life, of the democracy of despotism in - which the express and combined will of the people is the only absolute - law. Hence Russian autocracy is forced into repeated wars for the - possession of Constantinople which, in the present condition of the - Empire, would be an unmitigated evil to her and would be only too glad - to see a Principality of Byzantium placed under the united protection - of the European Powers. I have treated of this in my paper on the - “Partition of Turkey,” which first appeared, headed the “Future of - Turkey,” in the _Daily Telegraph_, of March 7, 1880, and subsequently - by its own name in the _Manchester Examiner_, January 3, 1881. The - main reason why the project is not carried out appears to be that the - “politicals” would thereby find their occupation gone and they - naturally object to losing so fine a field of action. So Turkey still - plays the rôle of the pretty young lady being courted by a rabble of - valets. - -Footnote 149: - - Good Moslems are bound to abate such scandals; and in a case of the - kind even neighbours are expected to complain before the Chief of - Police. This practice forms “Vigilance Committees” all over the - Mahommedan East: and we may take a leaf out of their books if - dynamite-outrages continue. - -Footnote 150: - - But a Hadis, attributed to Mohammed, says, “The Prince of a people is - their servant.” See Matth. xx. 26–27. - -Footnote 151: - - Easterns are well aware of the value of this drug which has become the - base of so many of our modern medicines. - -Footnote 152: - - The strangest poison is mentioned by Sonnini who, as a rule, is a - trustworthy writer. Noticing the malignity of Egyptian women he - declares (p. 628, English trans.) that they prepare a draught - containing a quant. suff. of menstruous discharge at certain phases of - the moon, which produces symptoms of scurvy; the gums decay, the - teeth, beard and hair fall off, the body dries, the limbs lose - strength and death follows within a year. He also asserts that no - counterpoison is known and if this be true he confers a boon upon the - Locustæ and Brinvilliers of modern Europe. In Morocco “Ta’am” is the - vulgar name for a mixture of dead men’s bones, eyes, hair and similar - ingredients made by old wives and supposed to cause a wasting disease - for which the pharmacopœia has no cure. Dogs are killed by needles - cunningly inserted into meat-balls; and this process is known - throughout the Moslem world. - -Footnote 153: - - Which contained the Palace. - -Footnote 154: - - Arab. “Lá baas.” See Night vol. iv. 164. - -Footnote 155: - - For Ta’lab (Sa’lab) see supra, p. 48. In Morocco it is undoubtedly the - red or common fox which, however, is not gregarious as in the text. - -Footnote 156: - - See vol. iii. 146. - -Footnote 157: - - Arab. “Muunah” which in Morocco applies to the provisions furnished - gratis by the unfortunate village-people to travellers who have a - passport from the Sultan: its root is Maun = supplying necessaries. - “The name is supposed to have its origin in that of _Manna_, the - miraculous provision bestowed by the bounty of Heaven on the - Israelites while wandering in the deserts of Arabia.” Such is the - marvellous information we find in p. 40, “Morocco and the Moors” by - John Drummond Hay (Murray, 1861). - -Footnote 158: - - _i.e._ He resolved to do them justice and win a reward from Heaven. - -Footnote 159: - - Arab. “Luss” = thief, robber, rogue, rascal, the Persian “Luti” of - popular usage. This is one of the many “Simpleton stories” in which - Eastern folk-lore abounds. I hear that Mr. Clouston is preparing a - collection, and look forward to it with interest. - -Footnote 160: - - Arab. “Tibn”; for which see vol. i. 16. - -Footnote 161: - - A fanciful origin of “Díván” (here an audience-chamber) which may mean - demons (plural of Dív) is attributed to a King of Persia. He gave a - series of difficult documents and accounts to his scribes and - surprised at the quickness and cleverness with which they were ordered - exclaimed, “These men be Divs!” Hence a host of secondary meanings as - a book of Odes with distichs rhymed in alphabetical order and so - forth. - -Footnote 162: - - In both cases the word “Jabábirah” is used, the plur. of Jabbár, the - potent, especially applied to the Kings of the Canaanites and giants - like the mythical Og of Bashan. So the Heb. Jabbúrah is a title of the - Queens of Judah. - -Footnote 163: - - Arab. “Kitáb al-Kazá” = the Book of Judgments, such as the Kazi would - use when deciding cases in dispute, by legal precedents and the Rasm - or custom of the country. - -Footnote 164: - - _i.e._ sit before the King as referee, etc. - -Footnote 165: - - This massacre of refractory chiefs is one of the _grand moyens_ of - Eastern state-craft, and it is almost always successful because - circumstances require it; popular opinion approves of it and it is - planned and carried out with discretion and secrecy. The two familiar - instances in our century are the massacre of the Mamelukes by Mohammed - Ali Pasha the Great and of the turbulent chiefs of the Omani Arabs by - our ancient ally Sayyid Sa’íd, miscalled the “Imám of Maskat.” - -Footnote 166: - - The metaphor (Sabaka) is from horse-racing, the Arabs being, I have - said, a horsey people. - -Footnote 167: - - Arab. “Kurdús” = A body of horse. - -Footnote 168: - - Arab. “Ibn ’Irs.” See vol. iii. 147. - -Footnote 169: - - Arab. “Al-Hind-al-Aksá.” The Sanskrit Sindhu (lands on the Indus - River) became in Zend “Hendu” and hence in Arabic Sind and Hind, which - latter I wish we had preserved instead of the classical “India” or the - poetical “Ind.” - -Footnote 170: - - _i.e._ by geomancy: see vol. iii. 269 for a note on Al-Raml. The - passage is not in the Mac. Edit. - -Footnote 171: - - This address gave the boy Wazirial rank. In many parts of Europe, - England included, if the Sovereign address a subject with a title not - belonging to him, it is a disputed point if the latter can or cannot - claim it. - -Footnote 172: - - Koran, chapter of Joseph xii. 28, spoken by Potiphar after Joseph’s - innocence had been proved by a witness in Potiphar’s house or - according to the Talmud (Sepher Hádjascher) by an infant in the - cradle. The texts should have printed this as a quotation (with - vowel-points). - -Footnote 173: - - Arab. “Al-’Azíz,” alluding to Joseph the Patriarch entitled in Egypt - “Azíz al-Misr” = Magnifico of Misraim (Koran xii. 54). It is generally - believed that Ismail Pasha, whose unwise deposition has caused the - English Government such a host of troubles and load of obloquy, - aspired to be named “’Azíz” by the Porte; but was compelled to be - satisfied with Khadív (vulg. written Khedive, and pronounced even - “Kédivé”), a Persian title, which simply means prince or Rajah, as - Khadív-i-Hind. - -Footnote 174: - - _i.e._ The Throne room. - -Footnote 175: - - For the “Dawát” or wooden inkcase containing reeds see vol. v. 239 and - viii. 178. I may remark that its origin is the Egyptian “Pes,” of - which there is a specimen in the British Museum inscribed, “Amásis the - good god and Lord of the two Lands.” - -Footnote 176: - - _i.e._ I am governed by the fear of Allah in my dealings to thee and - thy subjects. - -Footnote 177: - - Arabic has no single word for million although the Moroccans have - adopted “Milyún” from the Spaniards (see p. 100 of the Rudimentos del - Árabe vulgar que se habla en el imperio de Marruccos por El P. Fr. - Josè de Lerchundi, Madrid 1872). This lack of the higher numerals, the - reverse of the Hindu languages, makes Arabic “arithmology” very - primitive and almost as cumbrous as the Chinese. - -Footnote 178: - - _i.e._ I am thy slave to slay or to pardon. - -Footnote 179: - - Arab. “Matta’aka ’llah” = Allah permit thee to enjoy, from the root - mata’, whence cometh the Maroccan Matá’i = my, mine, which answers to - Bitá’i in Egypt. - -Footnote 180: - - Arab. “Khitáb” = the exordium of a letter preceding its - business-matter and in which the writer displays all his art. It ends - with “Ammá ba’d,” lit. = but after, equivalent to our “To proceed.” - This “Khitáb” is mostly skipped over by modern statesmen who will say, - “Now after the nonsense let us come to the sense”; but their - secretaries carefully weigh every word of it, and strongly resent all - shortcomings. - -Footnote 181: - - Strongly suggesting that the King had forgotten how to read and write. - So not a few of the Amírs of Sind were analphabetic and seemed rather - proud of it: “a Baloch cannot write, but he always carries a - signet-ring.” I heard of an old English lady of the past generation in - Northern Africa who openly declared “A Warrington shall never learn to - read or write.” - -Footnote 182: - - Arab. “Ámin,” of which the Heb. form is Amen from the root Amn = - stability, constancy. In both tongues it is a particle of affirmation - or consent = it is true! So be it! The Hebrew has also “Amanah” = - verily, truly. - -Footnote 183: - - To us this seems a case of “hard lines” for the unhappy women; but - Easterns then believed and still believe in the divinity which doth - hedge in a King, in his reigning by the “grace of God,” and in his - being the Viceregent of Allah upon earth; briefly in the old faith of - loyalty which great and successful republics are fast making obsolete - in the West and nowhere faster than in England. - - - - - 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 Abú Kír, and the other a barber Abú Sír;[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 dye-stuffs 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 drank but of the best of that which doth away the -wit 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. - - - Now 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[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, ‘To-morrow?’ 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 Sír 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[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[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?[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.” “Prodigious!” 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.”[189] -And he went on to complain to him of the dulness of his trade and his -lack of means. Abu Sir in like manner lamented the little profit of his -own calling, saying, “I am a master of my craft and have not my equal in -this city; but no one cometh to me to be polled, because I am a pauper; -and I loathe this art and mystery, O my brother.” Abu Kir replied, “And -I also loathe my own craft, by reason of its slackness; but, O my -brother, what call is there for our abiding in this town? Let us depart -from it, I and thou, and solace ourselves in the lands of mankind, -carrying in our hands our crafts which are in demand all the world over; -so shall we breathe the air and rest from this grievous trouble.” And he -ceased not to commend travel to Abu Sir, till the barber became wishful -to set out; so they agreed upon their route,——And Shahrazad perceived -the dawn of day and ceased to say her permitted say. - - - Now when it was the Nine Hundred and Thirty-second Night, - -She continued, It hath reached me, O auspicious King, that Abu Kir -ceased not his praises of wayfaring to Abu Sir till the barber became -wishful to depart; so they agreed upon their route, at which decision -Abu Kir rejoiced and improvised these lines:— - - Leave thy home for abroad an wouldst rise on high, ✿ And travel whence - benefits five-fold rise; - The soothing of sorrow and winning of bread, ✿ Knowledge, manners and - commerce with good men and wise. - An they say that in travel are travail and care, ✿ And disunion of - friends and much hardship that tries; - Yet to generous youth death is better than life ✿ In the house of - contempt betwixt haters and spies. - -When they agreed to travel together Abu Kir said to Abu Sir, “O my -neighbour, we are become brethren and there is no difference between us, -so it behoveth us to recite the Fátihah[190] that he of us who gets work -shall of his gain feed him who is out of work, and whatever is left, we -will lay in a chest; and when we return to Alexandria, we will divide it -fairly and equally.” “So be it,” replied Abu Sir, and they repeated the -Opening Chapter of the Koran on this understanding. Then Abu Sir locked -up his shop and gave the key to its owner, whilst Abu Kir left his door -locked and sealed and let the key lie with the Kazi’s serjeant; after -which they took their baggage and embarked on the morrow in a -galleon[191] upon the salt sea. They set sail the same day and fortune -attended them, for, of Abu Sir’s great good luck, there was not a barber -in the ship albeit it carried an hundred and twenty men, besides captain -and crew. So, when they loosed the sails, the barber said to the dyer, -“O my brother, this is the sea and we shall need meat and drink; we have -but little provaunt with us and haply the voyage will be long upon us; -wherefore methinks I will shoulder my budget and pass among the -passengers, and may be some one will say to me:—Come hither, O barber, -and shave me, and I will shave him for a scone or a silver bit or a -draught of water: so shall we profit by this, I and thou too.” “There’s -no harm in that,” replied the dyer and laid down his head and slept, -whilst the barber took his gear and water-tasse[192] and throwing over -his shoulder a rag, to serve as napkin (because he was poor), passed -among the passengers. Quoth one of them, “Ho, master, come and shave -me.” So he shaved him, and the man gave him a half-dirham;[193] -whereupon quoth Abu Sir, “O my brother, I have no use for this bit; -hadst thou given me a scone ’twere more blessed to me in this sea, for I -have a shipmate and we are short of provision.” So he gave him a loaf -and a slice of cheese and filled him the tasse with sweet water. The -barber carried all this to Abu Kir and said, “Eat the bread and cheese -and drink the water.” Accordingly he ate and drank, whilst Abu Sir again -took up his shaving gear and, tasse in hand and rag on shoulder, went -round about the deck among the passengers. One man he shaved for two -scones and another for a bittock of cheese, and he was in demand, -because there was no other barber on board. Also he bargained with every -one who said to him, “Ho, master, shave me!” for two loaves and a -half-dirham, and they gave him whatever he sought, so that, by sundown, -he had collected thirty loaves and thirty silvers with store of cheese -and olives and botargoes.[194] And besides these he got from the -passengers whatever he asked for and was soon in possession of things -galore. Amongst the rest he shaved the Captain,[195] to whom he -complained of his lack of victual for the voyage, and the skipper said -to him, “Thou art welcome to bring thy comrade every night and sup with -me and have no care for that so long as ye sail with us.” Then he -returned to the dyer, whom he found asleep; so he roused him; and when -Abu Kir awoke, he saw at his head an abundance of bread and cheese and -olives and botargoes and said, “Whence gottest thou all this?” “From the -bounty of Allah Almighty,” replied Abu Sir. Then Abu Kir would have -fallen to, but the barber said to him, “Eat not of this, O my brother; -but leave it to serve us another time; for know that I shaved the -Captain and complained to him of our lack of victual: whereupon quoth -he:—Welcome to thee! Bring thy comrade and sup both of ye with me every -night. And this night we sup with him for the first time.” But Abu Kir -replied, “My head goeth round with sea-sickness and I cannot rise from -my stead; so let me sup off these things and fare thou alone to the -Captain.” Abu Sir replied, “There is no harm in that;” and sat looking -at the other as he ate, and saw him hew off gobbets, as the quarryman -heweth stone from the hill-quarries and gulp them down with the gulp of -an elephant which hath not eaten for days, bolting another mouthful ere -he had swallowed the previous one and glaring the while at that which -was before him with the glowering of a Ghul and blowing as bloweth the -hungry bull over his beans and bruised straw. Presently up came a sailor -and said to the barber, “O craftsmaster, the Captain biddeth thee come -to supper and bring thy comrade.” Quoth the barber to the dyer, “Wilt -thou come with us?”; but quoth he, “I cannot walk.” So the barber went -by himself and found the Captain sitting before a tray whereon were a -score or more of dishes and all the company were awaiting him and his -mate. When the Captain saw him he asked, “Where is thy friend?”; and Abu -Sir answered, “O my lord, he is sea-sick.” Said the skipper, “That will -do him no harm; his sickness will soon pass off; but do thou carry him -his supper and come back, for we tarry for thee.” Then he set apart a -porringer of Kabábs and putting therein some of each dish, till there -was enough for ten, gave it to Abu Sir, saying, “Take this to thy chum.” -He took it and carried it to the dyer, whom he found grinding away with -his dog-teeth[196] at the food which was before him, as he were a camel, -and heaping mouthful on mouthful in his hurry. Quoth Abu Sir, “Did I not -say to thee:—Eat not of this? Indeed the Captain is a kindly man. See -what he hath sent thee, for that I told him thou wast sea-sick.” “Give -it here,” cried the dyer. So the barber gave him the platter, and he -snatched it from him and fell upon his food, ravening for it and -resembling a grinning dog or a raging lion or a Rukh pouncing on a -pigeon or one well-nigh dead for hunger who seeing meat falls ravenously -to eat. Then Abu Sir left him and going back to the Captain, supped and -enjoyed himself and drank coffee[197] with him; after which he returned -to Abu Kir and found that he had eaten all that was in the porringer and -thrown it aside, empty.——And Shahrazad perceived the dawn of day and -ceased saying her permitted say. - - - Now when it was the Nine Hundred and Thirty-third Night, - -She pursued, It hath reached me, O auspicious King, that when Abu Sir -returned to Abu Kir he saw that he had eaten all that was in the -porringer and had thrown it aside empty. So he took it up and gave it to -one of the Captain’s servants, then went back to Abu Kir and slept till -the morning. On the morrow he continued to shave, and all he got by way -of meat and drink he gave to his shipmate, who ate and drank and sat -still, rising not save to do what none could do for him, and every night -the barber brought him a full porringer from the Captain’s table. They -fared thus twenty days until the galleon cast anchor in the harbour of a -city; whereupon they took leave of the skipper and landing, entered the -town and hired them a closet in a Khan. Abu Sir furnished it and buying -a cooking pot and a platter and spoons[198] and what else they needed, -fetched meat and cooked it; but Abu Kir fell asleep the moment he -entered the Caravanserai and awoke not till Abu Sir aroused him and set -the tray of food[199] before him. When he awoke, he ate and saying to -Abu Sir, “Blame me not, for I am giddy,” fell asleep again. Thus he did -forty days, whilst, every day, the barber took his gear and making the -round of the city, wrought for that which fell to his lot,[200] and -returning, found the dyer asleep and aroused him. The moment he awoke he -fell ravenously upon the food, eating as one who cannot have his fill -nor be satisfied; after which he went asleep again. On this wise he -passed other forty days and whenever the barber said to him, “Sit up and -be comfortable[201] and go forth and take an airing in the city, for -’tis a gay place and a pleasant and hath not its equal among the -cities,” he would reply, “Blame me not, for I am giddy.” Abu Sir cared -not to hurt his feelings nor give him hard words; but, on the -forty-first day, he himself fell sick and could not go abroad; so he -engaged the porter of the Khan to serve them both, and he did the -needful for them and brought them meat and drink whilst Abu Kir would do -nothing but eat and sleep. The man ceased not to wait upon them on this -wise for four days, at the end of which time the barber’s malady -redoubled on him, till he lost his senses for stress of sickness; and -Abu Kir, feeling the sharp pangs of hunger, arose and sought in his -comrade’s clothes, where he found a thousand silver bits. He took them -and, shutting the door of the closet upon Abu Sir, fared forth without -telling any; and the doorkeeper was then at market and thus saw him not -go out. Presently Abu Kir betook himself to the bazar and clad himself -in costly clothes, at a price of five hundred half-dirhams; then he -proceeded to walk about the streets and divert himself by viewing the -city which he found to be one whose like was not among cities; but he -noted that all its citizens were clad in clothes of white and blue, -without other colour. Presently he came to a dyer’s and seeing naught -but blue in his shop, pulled out to him a kerchief and said, “O master, -take this and dye it and win thy wage.” Quoth the dyer, “The cost of -dyeing this will be twenty dirhams;” and quoth Abu Kir, “In our country -we dye it for two.” “Then go and dye it in your own country! As for me, -my price is twenty dirhams and I will not bate a little thereof.” “What -colour wilt thou dye it?” “I will dye it blue.” “But I want it dyed -red.” “I know not how to dye red.” “Then dye it green.” “I know not how -to dye green.” “Yellow.” “Nor yet yellow.” Thereupon Abu Kir went on to -name the different tints to him, one after other, till the dyer said, -“We are here in this city forty master-dyers, not one more nor one less; -and when one of us dieth, we teach his son the craft. If he leave no -son, we abide lacking one, and if he leave two sons, we teach one of -them the craft, and if he die, we teach his brother. This our craft is -strictly ordered, and we know how to dye but blue and no other tint -whatsoever.” Then said Abu Kir, “Know that I too am a dyer and wot how -to dye all colours; and I would have thee take me into thy service on -hire, and I will teach thee everything of my art, so thou mayst glory -therein over all the company of dyers.” But the dyer answered, “We never -admit a stranger into our craft.” Asked Abu Kir, “And what if I open a -dyery for myself?”; whereto the other answered, “We will not suffer thee -to do that on any wise;” whereupon he left him and going to a second -dyer, made him the like proposal; but he returned him the same answer as -the first; and he ceased not to go from one to other, till he had made -the round of the whole forty masters; but they would not accept him -either to master or apprentice. Then he repaired to the Shaykh of the -Dyers and told him what had passed, and he said, “We admit no strangers -into our craft.” Hereupon Abu Kir became exceeding wroth and going up to -the King of that city, made complaint to him, saying, “O King of the -age, I am a stranger and a dyer by trade”; and he told him whatso had -passed between himself and the dyers of the town, adding, “I can dye -various kinds of red, such as rose-colour and jujube-colour and various -kinds of green, such as grass-green and pistachio-green and olive and -parrot’s wing, and various kinds of black, such as coal-black and -Kohl-black, and various shades of yellow, such as orange[202] and -lemon-colour,” and went on to name to him the rest of the colours. Then -said he, “O King of the age, all the dyers in thy city can not turn out -of hand any one of these tincts, for they know not how to dye aught but -blue; yet will they not admit me amongst them, either to master or -apprentice.” Answered the King, “Thou sayst sooth for that matter, but I -will open to thee a dyery and give thee capital and have thou no care -anent them; for whoso offereth to do thee let or hindrance, I will hang -him over his shop-door.” Then he sent for builders and said to them, “Go -round about the city with this master-dyer, and whatsoever place -pleaseth him, be it shop or Khan or what not, turn out its occupier and -build him a dyery after his wish. Whatsoever he biddeth you, that do ye -and oppose him not in aught.” And he clad him in a handsome suit and -gave him two white slaves to serve him, and a horse with housings of -brocade and a thousand dinars, saying, “Expend this upon thyself against -the building be completed.” Accordingly Abu Kir donned the dress and -mounting the horse, became as he were an Emir. Moreover the King -assigned him a house and bade furnish it; so they furnished it for -him.——And Shahrazad perceived the dawn of day and ceased to say her -permitted say. - - - Now when it was the Nine Hundred and Thirty-fourth Night, - -She resumed, It hath reached me, O auspicious King, that the King -assigned a house to Abu Kir and bade furnish it and he took up his abode -therein. On the morrow he mounted and rode through the city, whilst the -architects went before him; and he looked about him till he saw a place -which pleased him and said, “This stead is seemly;” whereupon they -turned out the owner and carried him to the King, who gave him as the -price of his holding, what contented him and more. Then the builders -fell to work, whilst Abu Kir said to them, “Build thus and thus and do -this and that,” till they built him a dyery that had not its like; -whereupon he presented himself before the King and informed him that -they had done building the dyery and that there needed but the price of -the dye-stuffs and gear to set it going. Quoth the King, “Take these -four thousand dinars to thy capital and let me see the first fruits of -thy dyery.” So he took the money and went to the market where, finding -dye-stuffs[203] plentiful and well-nigh worthless, he bought all he -needed of materials for dyeing; and the King sent him five hundred -pieces of stuff, which he set himself to dye of all colours and then he -spread them before the door of his dyery. When the folk passed by the -shop, they saw a wonder-sight whose like they had never in their lives -seen; so they crowded about the entrance, enjoying the spectacle and -questioning the dyer and saying, “O master, what are the names of these -colours?” Quoth he, “This is red and that yellow and the other green” -and so on, naming the rest of the colours. And they fell to bringing him -longcloth and saying to him, “Dye it for us like this and that and take -what hire thou seekest.” When he had made an end of dyeing the King’s -stuffs, he took them and went up with them to the Divan; and when the -King saw them he rejoiced in them and bestowed abundant bounty on the -dyer. Furthermore, all the troops brought him stuffs, saying, “Dye for -us thus and thus;” and he dyed for them to their liking, and they threw -him gold and silver. After this his fame spread abroad and his shop was -called the Sultan’s Dyery. Good came in to him at every door and none of -the other dyers could say a word to him, but they used to come to him -kissing his hands and excusing themselves to him for past affronts they -had offered him and saying, “Take us to thine apprentices.” But he would -none of them for he had become the owner of black slaves and handmaids -and had amassed store of wealth. On this wise fared it with Abu Kir; but -as regards Abu Sir, after the closet door had been locked on him and his -money had been stolen, he abode prostrate and unconscious for three -successive days, at the end of which the Concierge of the Khan, chancing -to look at the door, observed that it was locked and bethought himself -that he had not seen and heard aught of the two companions for some -time. So he said in his mind, “Haply they have made off, without paying -rent,[204] or perhaps they are dead, or what is to do with them?” And he -waited till sunset, when he went up to the door and heard the barber -groaning within. He saw the key in the lock; so he opened the door and -entering, found Abu Sir lying, groaning, and said to him, “No harm to -thee: where is thy friend?” Replied Abu Sir, “By Allah, I came to my -senses only this day and called out; but none answered my call. Allah -upon thee, O my brother, look for the purse under my head and take from -it five half-dirhams and buy me somewhat nourishing, for I am sore -anhungered.” The porter put out his hand and taking the purse, found it -empty and said to the barber, “The purse is empty; there is nothing in -it.” Whereupon Abu Sir knew that Abu Kir had taken that which was -therein and had fled and he asked the porter, “Hast thou not seen my -friend?” Answered the doorkeeper, “I have not seen him these three days; -and indeed methought you had departed, thou and he.” The barber cried, -“Not so; but he coveted my money and took it and fled seeing me sick.” -Then he fell a-weeping and a-wailing but the doorkeeper said to him, “No -harm shall befal thee, and Allah will requite him his deed.” So he went -away and cooked him some broth, whereof he ladled out a plateful and -brought it to him; nor did he cease to tend him and maintain him with -his own monies for two months’ space, when the barber sweated[205] and -the Almighty made him whole of his sickness. Then he stood up and said -to the porter, “An ever the Most High Lord enable me, I will surely -requite thee thy kindness to me; but none requiteth save the Lord of His -bounty!” Answered the porter, “Praised be He for thy recovery! I dealt -not thus with thee but of desire for the face of Allah the Bountiful.” -Then the barber went forth of the Khan and threaded the market-streets -of the town, till Destiny brought him to the bazar wherein was Abu Kir’s -dyery, and he saw the vari-coloured stuffs dispread before the shop and -a jostle of folk crowding to look upon them. So he questioned one of the -townsmen and asked him, “What place is this and how cometh it that I see -the folk crowding together?”; whereto the man answered, saying, “This is -the Sultan’s Dyery, which he set up for a foreigner Abu Kir hight; and -whenever he dyeth new stuff, we all flock to him and divert ourselves by -gazing upon his handiwork, for we have no dyers in our land who know how -to stain with these colours; and indeed there befel him with the dyers -who are in the city that which befel.”[206] And he went on to tell him -all that had passed between Abu Kir and the master-dyers and how he had -complained of them to the Sultan who took him by the hand and built him -that dyery and gave him this and that: brief, he recounted to him all -that had occurred. At this the barber rejoiced and said in himself, -“Praised be Allah who hath prospered him, so that he is become a master -of his craft! And the man is excusable, for of a surety he hath been -diverted from thee by his work and hath forgotten thee; but thou actedst -kindly by him and entreatedst him generously, what time he was out of -work; so, when he seeth thee, he will rejoice in thee and entreat thee -generously, even as thou entreatedst him.” According he made for the -door of the dyery and saw Abu Kir seated on a high mattress spread upon -a bench beside the doorway, clad in royal apparel and attended by four -blackamoor slaves and four white Mamelukes all robed in the richest of -raiment. Moreover, he saw the workmen, ten negro slaves, standing at -work; for, when Abu Kir bought them, he taught them the craft of dyeing, -and he himself sat amongst his cushions, as he were a Grand Wazir or a -mighty Monarch putting his hand to naught, but only saying to the men, -“Do this and do that.” So the barber went up to him and stood before -him, deeming he would rejoice in him when he saw him and salute him and -entreat him with honour and make much of him; but, when eye fell upon -eye, the dyer said to him, “O scoundrel, how many a time have I bidden -thee stand not at the door of the workshop? Hast thou a mind to disgrace -me with the folk, thief[207] that thou art? Seize him.” So the -blackamoors ran at him and laid hold of him; and the dyer rose up from -his seat and said, “Throw him.” Accordingly they threw him down and Abu -Kir took a stick and dealt him an hundred strokes on the back; after -which they turned him over and he beat him other hundred blows on his -belly. Then he said to him, “O scoundrel, O villain, if ever again I see -thee standing at the door of this dyery, I will forthwith send thee to -the King, and he will commit thee to the Chief of Police, that he may -strike thy neck. Begone, may Allah not bless thee!” So Abu Sir departed -from him, broken-hearted by reason of the beating and shame that had -betided him; whilst the bystanders asked Abu Kir, “What hath this man -done?” He answered, “The fellow is a thief, who stealeth the stuffs of -folk.”——And Shahrazad perceived the dawn of day and ceased saying her -permitted say. - - - Now when it was the Nine Hundred and Thirty-fifth Night, - -She said, It hath reached me, O auspicious King, that when Abu Kir beat -Abu Sir and thrust him forth he said to those present, “He is a thief -who stealeth the stuffs of folk; he hath robbed me of cloth, how many a -time! and I still said in myself:—Allah forgive him! He is a poor man; -and I cared not to deal roughly with him; so I used to give my customers -the worth of their goods and forbid him gently; but he would not be -forbidden: and if he come again, I will send him to the King, who will -put him to death and rid the people of his mischief.” And the bystanders -fell to abusing the barber after his back was turned. Such was the -behaviour of Abu Kir; but as regards Abu Sir, he returned to the Khan, -where he sat pondering that which the dyer had done by him and he -remained seated till the burning of the beating subsided, when he went -out and walked about the markets of the city. Presently, he bethought -him to go to the Hammam-bath; so he said to one of the townsfolk, “O my -brother, which is the way to the Baths?” Quoth the man, “And what manner -of thing may the Baths be?” and quoth Abu Sir, “’Tis a place where -people wash themselves and do away their dirt and defilements, and it is -of the best of the good things of the world.” Replied the townsman, “Get -thee to the sea,” but the barber rejoined, “I want the Hammam-baths.” -Cried the other, “We know not what manner of thing is the Hammam, for we -all resort to the sea; even the King, when he would wash, betaketh -himself to the sea.” When Abu Sir was assured that there was no bath in -the city and that the folk knew not the Baths nor the fashion thereof, -he betook himself to the King’s Divan and kissing ground between his -hands called down blessings on him and said, “I am a stranger and a -Bath-man by trade, and I entered thy city and thought to go to the -Hammam; but found not one therein. How cometh a city of this comely -quality to lack a Hammam, seeing that the bath is of the highest of the -delights of this world?” Quoth the King, “What manner of thing is the -Hammam?” So Abu Sir proceeded to set forth to him the quality of the -bath, saying, “Thy capital will not be a perfect city till there be a -Hammam therein.” “Welcome to thee!” said the King and clad him in a -dress that had not its like and gave him a horse and two blackamoor -slaves, presently adding four handmaids and as many white Mamelukes: he -also appointed him a furnished house and honoured him yet more -abundantly than he had honoured the dyer. After this he sent builders -with him saying to them, “Build him a Hammam in what place soever shall -please him.” So he took them and went with them through the midst of the -city, till he saw a stead that suited him. He pointed it out to the -builders and they set to work, whilst he directed them, and they wrought -till they builded him a Hammam that had not its like. Then he bade them -paint it, and they painted it rarely, so that it was a delight to the -beholders; after which Abu Sir went up to the King and told him that -they had made an end of building and decorating the Hammam, adding, -“There lacketh naught save the furniture.” The King gave him ten -thousand dinars wherewith he furnished the Bath and ranged the napkins -on the ropes; and all who passed by the door stared at it and their mind -was confounded at its decorations. So the people crowded to this -spectacle, whose like they had never in their lives seen, and solaced -themselves by staring at it and saying, “What is this thing?” To which -Abu Sir replied, “This is a Hammam;” and they marvelled thereat. Then he -heated water and set the bath a-working,[208] and he made a jetting -fountain in the great basin, which ravished the wit of all who saw it of -the people of the city. Furthermore, he sought of the King ten Mamelukes -not yet come to manhood, and he gave him ten boys like moons; whereupon -Abu Sir proceeded to shampoo them, saying, “Do in this wise with the -bathers.” Then he burnt perfumes and sent out a crier to cry aloud in -the city, saying, “O creatures of Allah, get ye to the Baths which be -called the Sultan’s Hammam!” So the lieges came thither and Abu Sir bade -the slave-boys wash their bodies. The folk went down into the tank and -coming forth, seated themselves on the raised pavement, whilst the boys -shampooed them, even as Abu Sir had taught them; and they continued to -enter the Hammam and do their need therein gratis and go out, without -paying, for the space of three days. On the fourth day the barber -invited the King, who took horse with his Grandees and rode to the -Baths, where he put off his clothes and entered; then Abu Sir came in to -him and rubbed his body with the bag-gloves, peeling from his skin -dirt-rolls like lamp-wicks and showing them to the King, who rejoiced -therein, and clapping his hand upon his limbs heard them ring again for -very smoothness and cleanliness[209]; after which thorough washing Abu -Sir mingled rose-water with the water of the tank and the King went down -therein. When he came forth, his body was refreshed and he felt a -lightness and liveliness such as he had never known in his life. Then -the barber made him sit on the daïs and the boys proceeded to shampoo -him, whilst the censers fumed with the finest lign-aloes.[210] Then said -the King, “O master is this the Hammam?”; and Abu Sir said, “Yes.” Quoth -the King, “As my head liveth, my city is not become a city indeed but by -this Bath,” presently adding, “But what pay takest thou for each -person?” Quoth Abu Sir, “That which thou biddest will I take;” whereupon -the King cried, “Take a thousand gold pieces for every one who washeth -in thy Hammam.” Abu Sir, however, said, “Pardon, O King of the age! All -men are not alike, but there are amongst them rich and poor, and if I -take of each a thousand dinars, the Hammam will stand empty, for the -poor man cannot pay this price.” Asked the King, “How then wilt thou do -for the price!”; and the barber answered, “I will leave it to their -generosity.[211] Each who can afford aught shall pay that which his soul -grudgeth not to give, and we will take from every man after the measure -of his means. On this wise will the folk come to us and he who is -wealthy shall give according to his station and he who is wealth-less -shall give what he can afford. Under such condition the Hammam will -still be at work and prosper exceedingly; but a thousand dinars is a -Monarch’s gift, and not every man can avail to this.” The Lords of the -Realm confirmed Abu Sir’s words, saying, “This is the truth, O King of -the age! Thinkest thou that all folk are like unto thee, O glorious -King[212]?” The King replied, “Ye say sooth; but this man is a stranger -and poor and ’tis incumbent on us to deal generously with him, for that -he hath made in our city this Hammam whose like we have never in our -lives seen and without which our city were not adorned nor hath gotten -importance; wherefore, an we favour him with increase of fee ’twill not -be much.” But the Grandees said, “An thou wilt guerdon him be generous -with thine own monies, and let the King’s bounty be extended to the poor -by means of the low price of the Hammam, so the lieges may bless thee; -but, as for the thousand dinars, we are the Lords of thy Land, yet do -our souls grudge to pay it; and how then should the poor be pleased to -afford it?” Quoth the King, “O my Grandees, for this time let each of -you give him an hundred dinars and a Mameluke, a slave girl and a -blackamoor;” and quoth they, “’Tis well; we will give it; but after -to-day whoso entereth shall give him only what he can afford, without -grudging.” “No harm in that,” said the King; and they gave him the -thousand gold pieces and three chattels. Now the number of the Nobles -who were washed with the King that day was four hundred souls;——And -Shahrazad perceived the dawn of day and ceased saying her permitted say. - - - Now when it was the Nine Hundred and Thirty-sixth Night, - -She continued, It hath reached me, O auspicious King, that the number of -the Nobles who were washed with the King that day were four hundred -souls; so that the total of that which they gave him was forty thousand -dinars, besides four hundred Mamelukes and a like number of negroes and -slave-girls.[213] Moreover the King gave him ten thousand dinars, -besides ten white slaves and ten handmaidens and a like number of -blackamoors; whereupon coming forward Abu Sir kissed the ground before -him and said, “O auspicious Sovereign, lord of justice, what place will -contain me all these women and slaves?” Quoth the King, “O weak o’ wit, -I bade not my nobles deal thus with thee but that we might gather -together unto thee wealth galore; for may be thou wilt bethink thee of -thy country and family and repine for them and be minded to return to -thy mother-land; so shalt thou take from our country muchel of money to -maintain thyself withal, what while thou livest in thine own country.” -And quoth Abu Sir, “O King of the age, (Allah advance thee!) these white -slaves and women and negroes befit only Kings and hadst thou ordered me -ready money, it were more profitable to me than this army; for they must -eat and drink and dress, and whatever betideth me of wealth, it will not -suffice for their support.” The King laughed and said, “By Allah thou -speakest sooth! They are indeed a mighty host, and thou hast not the -wherewithal to maintain them; but wilt thou sell them to me for an -hundred dinars a head?” Said Abu Sir, “I sell them to thee at that -price.” So the King sent to his treasurer for the coin and he brought it -and gave Abu Sir the whole of the price without abatement[214] and in -full tale; after which the King restored the slaves to their owners, -saying, “Let each of you who knoweth his slaves take them; for they are -a gift from me to you.” So they obeyed his bidding and took each what -belonged to him; whilst Abu Sir said to the King, “Allah ease thee, O -King of the age, even as thou hast eased me of these Ghuls, whose -bellies none may fill save Allah[215]!” The King laughed, and said he -spake sooth; then, taking the Grandees of his Realm from the Hammam -returned to his palace; but the barber passed the night in counting out -his gold and laying it up in bags and sealing them; and he had with him -twenty black slaves and a like number of Mamelukes and four slave girls -to serve him. Now when morning morrowed, he opened the Hammam and sent -out a crier to cry, saying, “Whoso entereth the Baths and washeth shall -give that which he can afford and which his generosity requireth him to -give.” Then he seated himself by the pay-chest[216] and customers -flocked in upon him, each putting down that which was easy to him, nor -had eventide evened ere the chest was full of the good gifts of Allah -the Most High. Presently the Queen desired to go to the Hammam, and when -this came to Abu Sir’s knowledge, he divided the day on her account into -two parts, appointing that between dawn and noon to men and that between -midday and sundown to women.[217] As soon as the Queen came, he -stationed a handmaid behind the pay-chest; for he had taught four -slave-girls the service of the Hammam, so that they were become expert -bath-women and tire-women. When the Queen entered, this pleased her and -her breast waxed broad and she laid down a thousand dinars. Thus his -report was noised abroad in the city, and all who entered the bath he -entreated with honour, were they rich or poor; good came in upon him at -every door and he made acquaintance with the royal guards and got him -friends and intimates. The King himself used to come to him one day in -every week, leaving with him a thousand dinars and the other days were -for rich and poor alike; and he was wont to deal courteously with the -folk and use them with the utmost respect. It chanced that the King’s -sea-captain came in to him one day in the bath; so Abu Sir did off his -dress and going in with him, proceeded to shampoo him and entreated him -with exceeding courtesy. When he came forth, he made him sherbet and -coffee; and when he would have given him somewhat, he swore that he -would not accept from him aught. So the captain was under obligation to -him, by reason of his exceeding kindness and courtesy and was perplexed -how to requite the bath-man his generous dealing. Thus fared it with Abu -Sir: but as regards Abu Kir, hearing all the people recounting wonders -of the Baths and saying, “Verily, this Hammam is the Paradise of this -world! Inshallah, O such an one, thou shalt go with us to-morrow to this -delightful bath,” he said to himself, “Needs must I fare like the rest -of the world, and see this bath that hath taken folk’s wits.” So he -donned his richest dress and mounting a she-mule and bidding the -attendance of four white slaves and four blacks, walking before and -behind him, he rode to the Hammam. When he alighted at the door, he -smelt the scent of burning aloes-wood and found people going in and out -and the benches full of great and small. So he entered the vestibule and -saw Abu Sir, who rose to him and rejoiced in him: but the dyer said to -him, “Is this the way of well-born men? I have opened me a dyery and am -become master-dyer of the city and acquainted with the King and have -risen to prosperity and authority: yet camest thou not to me nor askest -of me nor saidst, Where’s my comrade? For my part I sought thee in vain -and sent my slaves and servants to make search for thee in all the Khans -and other places; but they knew not whither thou hadst gone, nor could -any one give me tidings of thee.” Said Abu Sir, “Did I not come to thee -and didst thou not make me out a thief and bastinado me and dishonour me -before the world?” At this Abu Kir made a show of concern and asked, -“What manner of talk is this? Was it thou whom I beat?”: and Abu Sir -answered, “Yes, ’twas I.” Whereupon Abu Kir swore to him a thousand -oaths that he knew him not and said, “There was a fellow like thee, who -used to come every day and steal the people’s stuff, and I took thee for -him.” And he went on to pretend penitence, beating hand upon hand and -saying, “There is no Majesty and there is no Might save in Allah, the -Glorious, the Great? Indeed we have sinned against thee; but would that -thou hadst discovered thyself to me and said, I am such an one! Indeed -the fault is with thee, for that thou madest not thyself known unto me, -more especially seeing that I was distracted for much business.” Replied -Abu Sir, “Allah pardon thee,[218] O my comrade! This was foreordained in -the Secret Purpose, and reparation is with Allah. Enter and put off thy -clothes and bathe at thine ease.” Said the dyer, “I conjure thee, by -Allah, O my brother, forgive me!”; and said Abu Sir, “Allah acquit thee -of blame and forgive thee! Indeed this thing was decreed to me from all -eternity.” Then asked Abu Kir, “Whence gottest thou this high degree?”; -and answered Abu Sir, “He who prospered thee prospered me; for I went up -to the King and described to him the fashion of the Hammam and he bade -me build one.” And the dyer said, “Even as thou art beknown of the King, -so also am I;”——And Shahrazad perceived the dawn of day and ceased -saying her permitted say. - - - Now when it was the Nine Hundred and Thirty-seventh Night, - -She pursued, It hath reached me, O auspicious King, that when Abu Kir -and Abu Sir were exchanging reproof and excuse, the dyer said to him, -“Even as thou art beknown of the King, so also am I; and, Inshallah,—God -willing—I will make him love and favour thee more than ever, for my -sake, he knoweth not that thou art my comrade, but I will acquaint him -of this and commend thee to him.” But Abu Sir said, “There needeth no -commendation; for He who moveth man’s heart to love still liveth; and -indeed the King and all his court affect me and have given me this and -that.” And he told him the whole tale and said to him, “Put off thy -clothes behind the chest and enter the Hammam, and I will go in with -thee and rub thee down with the glove.” So he doffed his dress and Abu -Sir, entering the bath with him, soaped him and gloved him and then -dressed him and busied himself with his service till he came forth, when -he brought him dinner and sherbets, whilst all the folk marvelled at the -honour he did him. Then Abu Kir would have given him somewhat; but he -swore that he would not accept aught from him and said to him, “Shame -upon such doings! Thou art my comrade, and there is no difference -between us.” Then Abu Kir observed, “By Allah, O my comrade, this is a -mighty fine Hammam of thine, but there lacketh somewhat in its -ordinance.” Asked Abu Sir, “And what is that?” and Abu Kir answered, “It -is the depilatory,[219] to wit, the paste compounded of yellow arsenic -and quicklime which removeth the hair with comfort. Do thou prepare it -and next time the King cometh, present it to him, teaching him how he -shall cause the hair to fall off by such means, and he will love thee -with exceeding love and honour thee.” Quoth Abu Sir, “Thou speakest -sooth, and Inshallah, I will at once make it.” Then Abu Kir left him and -mounted his mule and going to the King said to him, “I have a warning to -give thee, O King of the age!” “And what is thy warning?” asked the -King; and Abu Kir answered, “I hear that thou hast built a Hammam.” -Quoth the King, “Yes: there came to me a stranger and I builded the -Baths for him, even as I builded the dyery for thee; and indeed ’tis a -mighty fine Hammam and an ornament to my city;” and he went on to -describe to him the virtues of the bath. Quoth the dyer, “Hast thou -entered therein?”; and quoth the King, “Yes.” Thereupon cried Abu Kir, -“Alhamdolillah—praised be God,—who saved thee from the mischief of -yonder villain and foe of the Faith, I mean the bath-keeper!” The King -enquired, “And what of him?”; and Abu Kir replied, “Know, O King of the -age that, an thou enter the Hammam again, after this day, thou wilt -surely perish.” “How so?” said the King; and the dyer said, “This -bath-keeper is thy foe and the foe of the Faith, and he induced thee not -to stablish this Bath but because he designed therein to poison thee. He -hath made for thee somewhat and he will present it to thee when thou -enterest the Hammam, saying:—This is a drug which, if one apply to his -parts below the waist, will remove the hair with comfort. Now it is no -drug, but a drastic dreg and a deadly poison; for the Sultan of the -Christians hath promised this obscene fellow to release to him his wife -and children, an he will kill thee; for they are prisoners in the hands -of that Sultan. I myself was captive with him in their land, but I -opened a dyery and dyed for them various colours, so that they -conciliated the King’s heart to me and he bade me ask a boon of him. I -sought of him freedom and he set me at liberty, whereupon I made my way -to this city and seeing yonder man in the Hammam, said to him, “How -didst thou effect thine escape and win free with thy wife and children?” -Quoth he, “We ceased not to be in captivity, I and my wife and children, -till one day the King of the Nazarenes held a court whereat I was -present, amongst a number of others; and as I stood amongst the folk, I -heard them open out on the Kings and name them, one after other, till -they came to the name of the King of this city, whereupon the King of -the Christians cried out Alas! and said, “None vexeth me[220] in the -world, but the King of such a city![221] Whosoever will contrive me his -slaughter I will give him all he shall ask.” So I went up to him and -said, “An I compass for thee his slaughter, wilt thou set me free, me -and my wife and my children?” The King replied “Yes; and I will give -thee to boot whatso thou shalt desire.” So we agreed upon this and he -sent me in a galleon to this city, where I presented myself to the King -and he built me this Hammam. Now, therefore, I have nought to do but to -slay him and return to the King of the Nazarenes, that I may redeem my -children and my wife and ask a boon of him.” Quoth I:—And how wilt thou -go about to kill him?; and quoth he:—By the simplest of all devices; for -I have compounded him somewhat wherein is poison; so, when he cometh to -the bath, I shall say to him:—Take this paste and anoint therewith thy -parts below the waist for it will cause the hair[222] to drop off. So he -will take it and apply it to himself and the poison will work in him a -day and a night, till it reacheth his heart and destroyeth him; and -meanwhile I shall have made off and none will know that it was I slew -him.” “When I heard this,” added Abu Kir, “I feared for thee, my -benefactor, wherefore I have told thee of what is doing.” As soon as the -King heard the dyer’s story, he was wroth with exceeding wrath and said -to him, “Keep this secret.” Then he resolved to visit the Hammam, that -he might dispel doubt by supplying certainty; and when he entered, Abu -Sir doffed his dress and betaking himself as of wont to the service of -the King, proceeded to glove him; after which he said to him, “O King of -the age, I have made a drug which assisteth in plucking out the lower -hair.” Cried the King, “Bring it to me”: so the barber brought it to him -and the King, finding it nauseous of smell, was assured that it was -poison; wherefore he was incensed and called out to his guards, saying, -“Seize him!” Accordingly they seized him and the King donned his dress -and returned to his palace, boiling with fury, whilst none knew the -cause of his indignation; for, of the excess of his wrath he had -acquainted no one therewith and none dared ask him. Then he repaired to -the audience-chamber and causing Abu Sir to be brought before him, with -his elbows pinioned, sent for his Sea-captain and said to him, “Take -this villain and set him in a sack with two quintals of lime unslacked -and tie its mouth over his head. Then lay him in a cock-boat and row out -with him in front of my palace, where thou wilt see me sitting at the -lattice. Do thou say to me:—Shall I cast him in? and if I answer, “Cast -him!” throw the sack into the sea, so the quicklime may be slaked on him -to the intent that he shall die drowned and burnt.”[223] “Hearkening and -obeying;” quoth the Captain and taking Abu Sir from the presence carried -him to an island facing the King’s palace, where he said to him, “Ho -thou, I once visited thy Hammam and thou entreatedst me with honour and -accomplishedst all my needs and I had great pleasure of thee: moreover, -thou swarest that thou wouldst take no pay of me, and I love thee with a -great love. So tell me how the case standeth between thee and the King -and what abominable deed thou hast done with him that he is wroth with -thee and hath commanded me that thou shouldst die this foul death.” -Answered Abu Sir, “I have done nothing, nor weet I of any crime I have -committed against him which meriteth this!”——And Shahrazad perceived the -dawn of day and ceased to say her permitted say. - - - Now when it was the Nine Hundred and Thirty-eighth Night, - -She resumed, It hath reached me, O auspicious King, that when the -Sea-captain asked Abu Sir the cause of the King’s wrath with him, he -replied, “By Allah, O my brother I have committed no crime against him -which meriteth this!” Rejoined the Captain, “Verily, thou wast high in -rank with the King, such as none ever won before thee, and all who are -prosperous are envied. Haply some one was jealous of thy good fortune -and threw out certain hints concerning thee to the King, by reason -whereof he is become enraged against thee with rage so violent: but be -of good cheer; no harm shall befal thee; for, even as thou entreatedst -me generously, without acquaintanceship between me and thee, so now I -will deliver thee. But, an if I release thee, thou must abide with me on -this island till some galleon sail from our city to thy native land, -when I will send thee thither therein.” Abu Sir kissed his hand and -thanked him for that; after which the Captain fetched the quicklime and -set it in a sack, together with a great stone, the size of a man, -saying, “I put my trust in Allah!”[224] Then he gave the barber a net, -saying, “Cast this net into the sea, so haply thou mayst take somewhat -of fish. For I am bound to supply the King’s kitchen with fish every -day; but to-day I have been distracted from fishing by this calamity -which hath befallen thee, and I fear lest the cook’s boys come to me in -quest of fish and find none. So, an thou take aught, they will find it -and thou wilt veil my face,[225] whilst I go and play off my practice in -front of the palace and feign to cast thee into the sea.” Answered Abu -Sir, “I will fish the while; go thou and God help thee!” So the Captain -set the sack in the boat and paddled till he came under the palace, -where he saw the King seated at the lattice and said to him, “O King of -the age, shall I cast him in?” “Cast him!” cried the King, and signed to -him with his hand, when lo and behold!; something flashed like leven and -fell into the sea. Now that which had fallen into the water was the -King’s seal-ring; and the same was enchanted in such way that, when the -King was wroth with any one and was minded to slay him, he had but to -sign to him with his right hand, whereon was the signet-ring, and -therefrom issued a flash of lightning, which smote the object, and -thereupon his head fell from between his shoulders; and the troops -obeyed him not, nor did he overcome the men of might save by means of -the ring. So, when it dropped from his finger, he concealed the matter -and kept silence, for that he dared not say, “My ring is fallen into the -sea,” for fear of the troops, lest they rise against him and slay him. -On this wise it befel the King; but as regards Abu Sir, after the -Captain had left him on the island he took the net and casting it into -the sea presently drew it up full of fish; nor did he cease to throw it -and pull it up full, till there was a great mound of fish before him. So -he said in himself, “By Allah, this long while I have not eaten fish!”; -and chose himself a large fat fish, saying, “When the Captain cometh -back, I will bid him fry it for me, so I may dine on it.” Then he cut -its throat with a knife he had with him; but the knife stuck in its -gills and there he saw the King’s signet-ring; for the fish had -swallowed it and Destiny had driven it to that island, where it had -fallen into the net. He took the ring and drew it on his little -finger,[226] not knowing its peculiar properties. Presently, up came two -of the cook’s boys in quest of fish and seeing Abu Sir, said to him, “O -man, whither is the Captain gone?” “I know not,” said he and signed to -them with his right hand; when, behold, the heads of both underlings -dropped off from between their shoulders. At this Abu Sir was amazed and -said, “Would I wot who slew them!” And their case was grievous to him -and he was still pondering it, when the Captain suddenly returned and -seeing the mound of fishes and two men lying dead and the seal-ring on -Abu Sir’s finger, said to him, “O my brother, move not thy hand whereon -is the signet-ring; else thou wilt kill me.” Abu Sir wondered at this -speech and kept his hand motionless; whereupon the Captain came up to -him and said, “Who slew these two men?” “By Allah, O my brother I wot -not!” “Thou sayst sooth; but tell me whence hadst thou that ring?” “I -found it in this fish’s gills.” “True,” said the Captain, “for I saw it -fall flashing from the King’s palace and disappear in the sea, what time -he signed towards thee,[227] saying, Cast him in. So I cast the sack -into the water, and it was then that the ring slipped from his finger -and fell into the sea, where this fish swallowed it, and Allah drave it -to thee, so that thou madest it thy prey, for this ring was thy lot; but -kennest thou its property?” Said Abu Sir, “I knew not that it had any -properties peculiar to it;” and the Captain said, “Learn, then, that the -King’s troops obey him not save for fear of this signet-ring, because it -is spelled, and when he was wroth with any one and had a mind to kill -him, he would sign at him therewith and his head would drop from between -his shoulders; for there issued a flash of lightning from the ring and -its ray smote the object of his wrath, who died forthright.” At this, -Abu Sir rejoiced with exceeding joy and said to the Captain, “Carry me -back to the city;” and he said, “That will I, now that I no longer fear -for thee from the King; for, wert thou to sign at him with thy hand, -purposing to kill him, his head would fall down between thy hands; and -if thou be minded to slay him and all his host, thou mayst slaughter -them without let or hindrance.” So saying, he embarked him in the boat -and bore him back to the city;——And Shahrazad perceived the dawn of day -and ceased saying her permitted say. - -[Illustration] - - - Now when it was the Nine Hundred and Thirty-ninth Night, - -She said, It hath reached me, O auspicious King, that when the Captain -embarked with Abu Sir he bore him back to the city, so Abu Sir landed -and going up to the palace, entered the council-chamber, where he found -the King seated facing his officers, in sore cark and care by reason of -the seal-ring and daring not tell any of his folk anent its loss. When -he saw Abu Sir, he said to him, “Did we not cast thee into the sea? How -hast thou contrived to come forth of it?” Abu Sir replied, “O King of -the age, whenas thou badest throw me into the sea, thy Captain carried -me to an island and asked me of the cause of thy wrath against me, -saying:—What hast thou done with the King, that he should decree thy -death? I answered, By Allah, I know not that I have wrought him any -wrong! Quoth he:—Thou wast high in rank with the King, and haply some -one envied thee and threw out certain hints concerning thee to him, so -that he is become incensed against thee. But when I visited thee in thy -Hammam, thou entreatedst me honourably, and I will requite thee thy -hospitality to me by setting thee free and sending thee back to thine -own land. Then he set a great stone in the sack in my stead and cast it -into the sea; but, when thou signedst to him to throw me in, thy -seal-ring dropped from thy finger into the main, and a fish swallowed -it. Now I was on the island a-fishing, and this fish came up in the net -with others; whereupon I took it, intending to broil it; but, when I -opened its belly, I found the signet-ring therein; so I took it and put -it on my finger. Presently, up came two of the servants of the kitchen, -questing fish, and I signed to them with my hand, knowing not the -property of the seal-ring, and their heads fell off. Then the Captain -came back, and seeing the ring on my finger, acquainted me with its -spell; and behold, I have brought it back to thee, for that thou -dealtest kindly by me and entreatedst me with the utmost honour, nor is -that which thou hast done me of kindness lost upon me. Here is thy ring; -take it! But an I have done with thee aught deserving of death, tell me -my crime and slay me and thou shalt be absolved of sin in shedding my -blood.” So saying, he pulled the ring from his finger and gave it to the -King who, seeing Abu Sir’s noble conduct, took the ring and put it on -and felt life return to him afresh. Then he rose to his feet and -embracing the barber, said to him, “O man, thou art indeed of the flower -of the well-born! Blame me not, but forgive me the wrong I have done -thee. Had any but thou gotten hold of this ring, he had never restored -it to me.” Answered Abu Sir, “O King of the age, an thou wouldst have me -forgive thee, tell me what was my fault which drew down thine anger upon -me, so that thou commandedst to do me die.” Rejoined the King, “By -Allah, ’tis clear to me that thou art free and guiltless in all things -of offence since thou hast done this good deed; only the dyer denounced -thee to me in such and such words;” and he told him all that Abu Kir had -said. Abu Sir replied, “By Allah, O King of the age, I know no King of -the Nazarenes nor during my days have ever journeyed to a Christian -country, nor did it ever come into my mind to kill thee. But this dyer -was my comrade and neighbour in the city of Alexandria where life was -straitened upon us; therefore we departed thence, to seek our fortunes, -by reason of the narrowness of our means at home, after we had recited -the Opening Chapter of the Koran together, pledging ourselves that he -who got work should feed him who lacked work; and there befel me with -him such and such things.” Then he went on to relate to the King all -that had betided him with Abu Kir the dyer; how he had robbed him of his -dirhams and had left him alone and sick in the Khan-closet and how the -door-keeper had fed him of his own monies till Allah recovered him of -his sickness, when he went forth and walked about the city with his -budget, as was his wont, till he espied a dyery, about which the folk -were crowding; so he looked at the door and seeing Abu Kir seated on a -bench there, went in to salute him, whereupon he accused him of being a -thief and beat him a grievous beating; brief, he told him his whole -tale, from first to last, and added, “O King of the age, ’twas he who -counselled me to make the depilatory and present it to thee, saying:—The -Hammam is perfect in all things but that it lacketh this; and know, O -King of the age, that this drug is harmless and we use it in our land -where ’tis one of the requisites of the bath; but I had forgotten it: -so, when the dyer visited the Hammam I entreated him with honour and he -reminded me of it, and enjoined me to make it forthwith. But do thou -send after the porter of such a Khan and the workmen of the dyery and -question them all of that which I have told thee.” Accordingly the King -sent for them and questioned them one and all and they acquainted him -with the truth of the matter. Then he summoned the dyer, saying, “Bring -him barefooted, bareheaded and with elbows pinioned!” Now he was sitting -in his house, rejoicing in Abu Sir’s death; but ere he could be ware, -the King’s guards rushed in upon him and cuffed him on the nape, after -which they bound him and bore him into the presence, where he saw Abu -Sir seated by the King’s side and the door-keeper of the Khan and -workmen of the dyery standing before him. Quoth the door-keeper to him, -“Is not this thy comrade whom thou robbedst of his silvers and leftest -with me sick in the closet doing such and such by him?” And the workmen -said to him, “Is not this he whom thou badest us seize and beat?” -Therewith Abu Kir’s baseness was made manifest to the King and he was -certified that he merited torture yet sorer than the torments of Munkar -and Nakír.[228] So he said to his guards, “Take him and parade him about -the city and the markets;”——And Shahrazad perceived the dawn of day and -ceased to say her permitted say. - - - Now when it was the Nine Hundred and Fortieth Night, - -She continued, It hath reached me, O auspicious King, that when the King -heard the words spoken by the door-keeper of the Caravanserai and the -workmen of the dyery, he was certified of the vileness of Abu Kir; so he -upbraided him with flout and fleer and said to his guards, “Take him and -parade him about the city and the market-streets; then set him in a sack -and cast him into the sea.” Whereupon quoth Abu Sir, “O King of the age, -accept my intercession for him, for I pardon him all he hath done with -me.” But quoth the King, “An thou pardon him all his offences against -thee, I cannot pardon him his offences against me.” And he cried out, -saying, “Take him.” So they took him and paraded him about the city, -after which they set him in a sack with quicklime and cast him into the -sea, and he died, drowned and burnt. Then said the King to the barber, -“O Abu Sir, ask of me what thou wilt and it shall be given thee.” And he -answered, saying, “I ask of thee to send me back to my own country, for -I care no longer to tarry here.” Then the King gifted him great store of -gifts, over and above that which he had whilome bestowed on him; and -amongst the rest a galleon freighted with goods; and the crew of this -galleon were Mamelukes; so he gave him these also, after offering to -make him his Wazir whereto the barber consented not. Presently he -farewelled the King and set sail in his own ship manned by his own crew; -nor did he cast anchor till he reached Alexandria and made fast to the -shore there. Then they landed and one of his Mamelukes, seeing a sack on -the beach, said to Abu Sir, “O my lord, there is a great heavy sack on -the sea-shore, with the mouth tied up and I know not what therein.” So -Abu Sir came up and opening the sack, found therein the remains of Abu -Kir, which the sea had borne thither. He took it forth and burying it -near Alexandria, built over the grave a place of visitation and endowed -it with mortmain writing over the door these couplets:— - - Man is known among men as his deeds attest; ✿ Which make noble origin - manifest: - Backbite not, lest other men bite thy back; ✿ Who saith aught, the same - shall to him be addrest: - Shun immodest words and indecent speech ✿ When thou speakest in earnest - or e’en in jest.[229] - We bear with the dog which behaves itself ✿ But the lion is chained lest - he prove a pest: - And the desert carcases swim the main ✿ While union-pearls on the - sand-bank rest[230]: - No sparrow would hustle the sparrow-hawk, ✿ Were it not by folly and - weakness prest: - - A-sky is written on page of air, ✿ “Who doth kindly of kindness shall - have the best!” - ’Ware of gathering sugar from bitter gourd:[231] ✿ ’Twill prove to its - origin like in taste. - -After this Abu Sir abode awhile, till Allah took him to Himself, and -they buried him hard by the tomb of his comrade Abu Kir; wherefore that -place was called Abu Kir and Abu Sir; but it is now known as Abu Kir -only. This, then, is that which hath reached us of their history, and -glory be to Him who endureth for ever and aye and by whose will -interchange the night and the day. And of the stories they tell is one -anent - ------ - -Footnote 184: - - Abú Sír is a manifest corruption of the old Egyptian Pousiri, the - Busiris of our classics, and it gives a name to sundry villages in - modern Egypt where it is usually pronounced “Búsír.” Abú Kír lit. = - the Father of Pitch, is also corrupted to Abou Kir (Bay); and the - townlet now marks the site of jolly old Canopus, the Chosen Land of - Egyptian debauchery. - -Footnote 185: - - It is interesting to note the superior gusto with which the Eastern, - as well as the Western tale-teller describes his scoundrels and - villains whilst his good men and women are mostly colourless and - unpicturesque. So Satan is the true hero of Paradise-Lost and by his - side God and man are very ordinary; and Mephistopheles is much better - society than Faust and Margaret. - -Footnote 186: - - Arab. “Dukhán,” lit. = smoke, here tobacco for the Chibouk, “Timbák” - or “Tumbák” being the stronger (Persian and other) variety which must - be washed before smoking in the Shíshah or water-pipe. Tobacco is - mentioned here only and is evidently inserted by some scribe: the - “weed” was not introduced into the East before the end of the - sixteenth century (about a hundred years after coffee), when it - radically changed the manners of society. - -Footnote 187: - - Which meant that the serjeant, after the manner of such officials, - would make him pay dearly before giving up the key. Hence a very - severe punishment in the East is to “call in a policeman” who - carefully fleeces all those who do not bribe him to leave them in - freedom. - -Footnote 188: - - Arab. “Má Dáhiyatak?” lit. “What is thy misfortune?” The phrase is - slighting if not insulting. - -Footnote 189: - - Amongst Moslems the plea of robbing to keep life and body together - would be accepted by a good man like Abu Sir, who still consorted with - a self-confessed thief. - -Footnote 190: - - To make their agreement religiously binding. See vol. iv. 36. - -Footnote 191: - - Arab. “Ghaliyún” many of our names for craft seem connected with - Arabic: I have already noted “Carrack” = harrák; to which add Uskuf in - Marocco pronounced ’Skuff = skiff; Katírah = a cutter; Bárijah = a - barge; etc., etc. - -Footnote 192: - - The patient is usually lathered in a big basin of tinned brass, a - “Mambrino’s helmet” with a break in the rim to fit the throat; but the - poorer classes carry only a small cup with water instead of soap and - water ignoring the Italian proverb, “Barba ben saponata mezza fatta” = - well lathered is half shaved. A napkin fringed at either end is - usually thrown over the Figaro’s shoulder and used to wipe the razor. - -Footnote 193: - - Arab. “Nusf.” See vol. ii. 37. - -Footnote 194: - - Arab. “Batárikh” the roe (sperm or spawn) of the salted Fasíkh (fish) - and the Búrí (_mugil cephalus_) a salt-water fish caught in the Nile - and considered fair eating. Some write Butárghá from the old Egyptian - town Burát, now a ruin between Tinnis and Damietta (Sonnini). - -Footnote 195: - - Arab. “Kaptán,” see vol. iv. 85. - -Footnote 196: - - Arab. “Anyáb,” plur. of Náb applied to the grinder teeth but mostly to - the canines or eye teeth, tusks of animals etc. (See vol. vii. p. 339) - opp. to Saniyah, one of the four central incisors, a camel in the - sixth year and horse, cow, sheep and goat in fourth year. - -Footnote 197: - - The coffee (see also vol. viii. 274) like the tobacco is probably due - to the scribe; but the tale appears to be comparatively modern. In The - Nights men eat, drink and wash their hands but do not smoke and sip - coffee like the moderns. See my Terminal Essay § 2. - -Footnote 198: - - Arab. “Mi’lakah” (Bresl. Edit. x, 456). The fork is modern even in the - East and the Moors borrow their term for it from fourchette. But the - spoon, which may have begun with a cockle-shell, dates from the - remotest antiquity. - -Footnote 199: - - Arab. “Sufrah” properly the cloth or leather upon which food is - placed. See vol. i. 178. - -Footnote 200: - - _i.e._ gaining much one day and little another. - -Footnote 201: - - Lit. “Rest thyself” _i.e._ by changing posture. - -Footnote 202: - - Arab. “’Unnábi” = between dark yellow and red. - -Footnote 203: - - Arab. “Nílah” lit. = indigo, but here applied to all the materials for - dyeing. The word is the Sansk. नील growth probably came from India - although during the Crusaders’ occupation of Jerusalem it was - cultivated in the valley of the lower Jordan. I need hardly say that - it has nothing to do with the word “Nile” whose origin is still sub - judice. And yet I lately met a sciolist who pompously announced to me - this philological absurdity as a discovery of his own. - -Footnote 204: - - Still a popular form of “bilking” in the Wakálahs or Caravanserais of - Cairo: but as a rule the Bawwáb (porter or doorkeeper) keeps a sharp - eye on those he suspects. The evil is increased when women are - admitted into these places; so periodical orders for their exclusion - are given to the police. - -Footnote 205: - - Natives of Egypt always hold this diaphoresis a sign that the disease - has abated and they regard it rightly in the case of bilious - remittents to which they are subject, especially after the hardships - and sufferings of a sea-voyage with its alternations of fasting and - over-eating. - -Footnote 206: - - Not simply, “such and such events happened to him” (Lane); but, “a - curious chance befel him.” - -Footnote 207: - - Arab. “Harámi,” lit. = one who lives on unlawful gains; popularly a - thief. - -Footnote 208: - - _i.e._ he turned on the water, hot and cold. - -Footnote 209: - - Men are often seen doing this in the Hammam. The idea is that the skin - when free from sebaceous exudation sounds louder under the clapping. - Easterns judge much by the state of the perspiration, especially in - horse-training, which consists of hand-gallops for many successive - miles. The sweat must not taste over salt and when held between thumb - and forefinger and the two are drawn apart must not adhere in - filaments. - -Footnote 210: - - Lit. “Aloes for making Nadd;” see vol. i. 310. “Eagle-wood” (the Malay - Aigla and Agallochum the Sansk. Agura) gave rise to many corruptions - as lignum aloes, the Portuguese Páo d’ Aguila etc. “Calamba” or - “Calambak” was the finest kind. See Colonel Yule in the “Voyage of - Linschoten” (vol. i. 120 and 150). Edited for the Hackluyt Soc. (1885) - by my learned and most amiable friend, the late Arthur Cooke Burnell. - -Footnote 211: - - The Hammam is one of those unpleasant things which are left “Alà - júdi-k” = to thy generosity; and the higher the bather’s rank the more - he or she is expected to pay. See Pilgrimage i. 103. In 1853 I paid at - Cairo 3 piastres and twenty paras, something more than sixpence, but - now five shillings would be asked. - -Footnote 212: - - This is something like the mythical duchess in England who could not - believe that the poor were starving when sponge-cakes were so cheap. - -Footnote 213: - - This magnificent “Bakhshish” must bring water into the mouths of all - the bath-men in the coffee-house assembly. - -Footnote 214: - - _i.e._ the treasurer did not, as is the custom of such gentry, demand - and receive a large “Bakhshish” on the occasion. - -Footnote 215: - - A fair specimen of clever Fellah chaff. - -Footnote 216: - - In the first room of the Hammam, called the Maslakh or - stripping-place, the keeper sits by a large chest in which he deposits - the purses and valuables of his customers and also makes it the - _caisse_ for the pay. Something of the kind is now done in the - absurdly called “Turkish Baths” of London. - -Footnote 217: - - This is the rule in Egypt and Syria and a clout hung over the door - shows that women are bathing. I have heard, but only heard, that in - times and places when eunuchs went in with the women youths managed by - long practice to retract the testicles so as to pass for castratos. It - is hard to say what perseverance may not effect in this line; witness - Orsini and his abnormal development of hearing, by exercising muscles - which are usually left idle. - -Footnote 218: - - This reference to Allah shows that Abu Sir did not believe his - dyer-friend. - -Footnote 219: - - Arab. “Dawá” (lit. remedy, medicine) the vulgar term: see vol. iv. - 256: also called Rasmah, Núrah and many other names. - -Footnote 220: - - Arab. “Má Kahara-ní” = or none hath overcome me. - -Footnote 221: - - Bresl. Edit. “The King of Isbániya.” For the “Ishbán” (Spaniards) an - ancient people descended from Japhet son of Noah and who now are no - more, see Al-Mas’udi (Fr. Transl. i. 361). The “Herodotus of the - Arabs” recognises only the “Jalálikah” or Gallicians, thus bearing - witness to the antiquity and importance of the Gallego race. - -Footnote 222: - - Arab. “Sha’r,” properly, hair of body, pile, especially the pecten. - See Burckhardt (Prov. No. 202), “grieving for lack of a cow she made a - whip of her bush,” said of those who console themselves by building - Castles in Spain. The “parts below the waist” is the decent Turkish - term for the privities. - -Footnote 223: - - The drowning is a martyr’s death, the burning is a foretaste of - Hell-fire. - -Footnote 224: - - Meaning that if the trick had been discovered the Captain would have - taken the barber’s place. We have seen (vol. i. 63) the Prime Minister - superintending the royal kitchen and here the Admiral fishes for the - King’s table. It is even more naïve than the Court of Alcinöus. - -Footnote 225: - - Bresl. Edit. xi. 32: _i.e._ save me from disgrace. - -Footnote 226: - - Arab. “Khinsir” or “Khinsar,” the little finger or the middle finger. - In Arabic each has its own name or names which is also that of the - corresponding toe _e.g._ Ibhám (thumb); Sabbábah, Musabbah or Da”áah - (forefinger); Wastá (medius); Binsir (annularis, ring-finger) and - Khinsar (minimus). There are also names for the several spaces between - the fingers. See the English Arabic Dictionary (London, Kegan Paul and - Co., 1881) by the Revd. Dr. Badger, a work of immense labour and - research but which I fear has been to the learned author a labour of - love not of profit. - -Footnote 227: - - Meaning of course that the King signed towards the sack in which he - supposed the victim to be, but the ring fell off before it could take - effect. The Eastern story-teller often balances his multiplicity of - words and needless details by a conciseness and an elliptical style - which make his meaning a matter of divination. - -Footnote 228: - - See vol. v. iii. - -Footnote 229: - - This couplet was quoted to me by my friend the Rev. Dr. Badger when he - heard that I was translating “The Nights”: needless to say that it is - utterly inappropriate. - -Footnote 230: - - For a similar figure see vol. i. 25. - -Footnote 231: - - Arab. “Hanzal”: see vol. v. 19. - - - - - ABDULLAH[232] THE FISHERMAN AND ABDULLAH THE MERMAN. - - -There was once a Fisherman named Abdullah, who had a large family, to -wit, nine children and their mother, so was he poor, very poor, owning -naught save his net. Every day he used to go to the sea a-fishing, and -if he caught little, he sold it and spent the price on his children, -after the measure of that which Allah vouchsafed him of provision; but, -if he caught much, he would cook a good mess of meat and buy fruit and -spend without stint till nothing was left him, saying to himself, “The -daily bread of to-morrow will come to-morrow.” Presently, his wife gave -birth to another child, making a total of ten, and it chanced that day -that he had nothing at all; so she said to him, “O my master, see and -get me somewhat wherewithal I may sustain myself.” Quoth he, “I am going -(under favour of Almighty Allah) this day seawards to fish on the luck -of this new-born child, that we may see its fair fortune;” and quoth -she, “Put thy trust in Allah!” So he took his net and went down to the -sea-shore, where he cast it on the luck of the little one, saying, “O my -God, make his living of ease not of unease, and abundant, not scant!” -Then he waited awhile and drew in the net, which came up full of rubbish -and sand and pebbles and weeds, and he saw therein no sign of fish -neither muchel nor little. He cast it again and waited, then drew it in, -but found no catch in it, and threw it a third and a fourth and a fifth -time; still not a single fish came up. So he removed to another place -beseeching his daily bread of Allah Almighty and thus he kept working -till the end of the day, but caught not so much as a minnow;[233] -whereat he fell a-marvelling in himself and said self-communing, “Hath -Allah then created this new-born child without lot of provision? This -may never, never be. He who slitteth the corners of the lips hath -pledged Himself for its provision, because Almighty Allah is the -Bountiful, the Provider!”[234] So saying, he shouldered his net and -turned him homewards, broken-spirited and heavy at heart about his -family, for that he had left them without food, more by token that his -wife was in the straw. And as he continued trudging along and saying in -himself, “How shall I do and what shall I say to the children to-night?” -he came to a baker’s oven and saw a crowd about it; for the season was -one of dearth and in those days food was scant with the folk; so people -were proffering the baker money, but he paid no heed to any of them, by -reason of the dense crowd. The fisherman stood looking and snuffing the -smell of the hot bread (and indeed his soul longed for it, by reason of -his hunger), till the baker caught sight of him and cried out to him, -“Come hither, O fisherman!” So he went up to him, and the baker said, -“Dost thou want bread?” But he was silent. Quoth the baker, “Speak out -and be not ashamed, for Allah is bountiful. An thou have no silver, I -will give thee bread and have patience with thee till weal betide thee.” -And quoth the fisherman, “By Allah, O master, I have indeed no money! -But give me bread enough for my family, and I will leave thee this net -in pawn till the morrow.” Rejoined the baker, “Nay, my poor fellow, this -net is thy shop and the door of thy daily subsistence; so an thou pawn -it, wherewithal wilt thou fish? Tell me how much will suffice thee?”; -and replied the fisherman, “Ten half-dirhams’ worth.”[235] So he gave -him ten Nusfs’ worth of bread and ten in silver saying, “Take these ten -Nusfs and cook thyself a mess of meat therewith; so wilt thou owe me -twenty, for which bring me fish to-morrow; but, an thou catch nothing -again, come and take thy bread and thy ten Nusfs, and I will have -patience with thee till better luck betide thee,——And Shahrazad -perceived the dawn of day and ceased saying her permitted say. - - - Now when it was the Nine Hundred and Forty-first Night, - -She pursued, It hath reached me, O auspicious King, that the baker said -to the fisherman, “Take whatso thou needest and I will have patience -with thee till better luck betide thee, after the which thou shalt bring -me fish for all thou owest me.” Said the fisherman, “Almighty Allah -reward thee, and requite thee for me with all good!” Then he took the -bread and the coins and went away, glad at heart, and buying what he -could returned to his wife whom he found sitting up, soothing the -children, who were weeping for hunger, and saying to them, “At once your -father will be here with what ye may eat.” So he set the bread before -them and they ate, whilst he told his wife what had befallen him, and -she said, “Allah is bountiful.”[236] On the morrow, he shouldered his -net and went forth of his house, saying, “I beseech thee, O Lord, to -vouchsafe me this day that which shall whiten my face with the -baker!”[237] When he came to the sea-shore, he proceeded to cast his net -and pull it in; but there came up no fish therein; and he ceased not to -toil thus till ended day but he caught nothing. Then he set out -homewards, in great concern, and the way to his house lay past the -baker’s oven; so he said in himself, “How shall I go home? But I will -hasten my pace that the baker may not see me.” When he reached the shop, -he saw a crowd about it and walked the faster, being ashamed to face his -creditor; but the baker raised his eyes to him and cried out to him, -saying, “Ho, fisherman! Come and take thy bread and spending-money. -Meseems thou forgettest.” Quoth Abdullah, “By Allah, I had not -forgotten; but I was ashamed to face thee, because I have caught no fish -this day;” and quoth the baker, “Be not ashamed. Said I not to thee, At -thy leisure,[238] till better luck betide thee?” Then he gave him the -bread and the ten Nusfs and he returned and told his wife, who said, -“Allah is bountiful. Better luck shall yet betide thee and thou shalt -give the baker his due, Inshallah.” He ceased not doing on this wise -forty days, betaking himself daily to the sea, from the rising of the -sun to the going down thereof, and returning home without fish; and -still he took bread and spending-money of the baker, who never once -named the fish to him nor neglected him nor kept him waiting like the -folk,[239] but gave him the bread and the ten half-dirhams without -delay. Whenever the fisherman said to him, “O my brother, reckon with -me,” he would say, “Be off:[240] this is no time for reckoning. Wait -till better luck betide thee, and then I will reckon with thee.” And the -fisherman would bless him and go away thanking him. On the -one-and-fortieth day, he said to his wife, “I have a mind to tear up the -net and be quit of this life.” She asked, “Why wilt thou do this?”; and -he answered, “Meseems there is an end of my getting my daily bread from -the waters. How long shall this last? By Allah, I burn with shame before -the baker and I will go no more to the sea, so I may not pass by his -oven, for I have none other way home; and every time I pass he calleth -me and giveth me the bread and the ten silvers. How much longer shall I -run in debt to him?” The wife replied, “Alhamdolillah—lauded be the -Lord, the Most High, who hath inclined his heart to thee, so that he -giveth thee our daily bread! What dislikest thou in this?”; and the -husband rejoined, “I owe him now a mighty great sum of dirhams, and -there is no doubt but that he will demand his due.” “Hath he vexed thee -with words?” “No, on the contrary, he still refuseth to reckon with me, -saying:—Wait till better luck betide thee.” “If he press thee, say to -him:—Wait till there come the good luck for which we hope, thou and I.” -“And when will the good luck come that we hope for?” “Allah is -bountiful.” “Sooth thou speakest!” So saying he shouldered his net and -went down to the sea-side, praying, “O Lord provide thou me, though but -with one fish, that I may give it to the baker!” And he cast his net -into the sea and pulling it in, found it heavy; so he tugged at it till -he was tired with sore travail. But when he got it ashore, he found in -it a dead donkey swollen and stinking; whereat his senses sickened and -he freed it from the net, saying, “There is no Majesty and there is no -Might save in Allah, the Glorious, the Great! Indeed, I can no more! I -say to that wife of mine:—There is no more provision for me in the -waters; let me leave this craft. And she still answereth me:—Allah is -bountiful: good will presently betide thee. Is this dead ass the good -whereof she speaketh?” And he grieved with the sorest grief. Then he -turned to another place, so he might remove from the stench of the dead -donkey, and cast his net there and waited a full hour: then he drew it -in and found it heavy. Thereupon quoth he, “Good; we are hauling up all -the dead donkeys in the sea and ridding it of its rubbish.[241]” However -he gave not over tugging at the net, till blood came from the palms of -his hands, and when he got it ashore, he saw a man[242] in it and took -him for one of the Ifrits of the lord Solomon, whom he was wont to -imprison in cucurbits of brass and cast him into the main, believing -that the vessel had burst for length of years and that the Ifrit had -come forth and fallen into the net; wherefore he fled from him, crying -out and saying, “Mercy, mercy, O Ifrit of Solomon!” But the Adamite -called out to him from within the net and said, “Come hither, O -fisherman, and flee not from me; for I am human like thyself. Release -me, so thou mayst get a recompense for me of Allah.” Whenas he heard -these words, the fisherman took heart and coming up to him, said to him, -“Art thou not an Ifrit of the Jinn?”; and replied the other, “No: I am a -mortal and a believer in Allah and His Apostle.” Asked the fisherman, -“Who threw thee into the sea?”; and the other answered, “I am of the -children of the sea, and was going about therein, when thou castest the -net over me. We are people who obey Allah’s commandments and show -loving-kindness unto the creatures of the Almighty, and but that I fear -and dread to be of the disobedient, I had torn thy net; but I accept -that which the Lord hath decreed unto me; wherefore by setting me free -thou becomest my owner and I thy captive. Wilt thou then set me free for -the love[243] of Almighty Allah and make a covenant with me and become -my comrade? I will come to thee every day in this place, and do thou -come to me and bring me a gift of the fruits of the land. For with you -are grapes and figs and water-melons and peaches and pomegranates and so -forth, and all thou bringest me will be acceptable unto me. Moreover, -with us are coral and pearls and chrysolites and emeralds and rubies and -other gems, and I will fill thee the basket, wherein thou bringest me -the fruit, with precious stones of the jewels of the sea.[244] What -sayst thou to this, O my brother?” Quoth the fisherman, “Be the Opening -Chapter of the Koran between thee and me upon this!” So they recited -together the Fátihah, and the fisherman loosed the Merman from the net -and asked him, “What is thy name?” He replied, “My name is Abdullah of -the sea; and if thou come hither and see me not, call out and say, -“Where art thou, O Abdullah, O Merman?”; and I will be with thee.”——And -Shahrazad perceived the dawn of day and ceased to say her permitted say. - -[Illustration] - - - Now when it was the Nine Hundred and Forty-second Night, - -She resumed, It hath reached me, O auspicious King, that Abdullah of the -sea thus enjoined the other, “An thou come hither and see me not, call -out and say, Where art thou, O Abdullah. O Merman? and I will be with -thee forthwith. But thou, what is thy name?” Quoth the fisherman, “My -name also is Abdullah;” and quoth the other, “Thou art Abdullah of the -land and I am Abdullah of the Sea; but tarry here till I go and fetch -thee a present.” And the fisherman repented him of having released him -and said to himself, “How know I that he will come back to me? Indeed, -he beguiled me, so that I loosed him, and now he will laugh at me.[245] -Had I kept him, I might have made a show of him for the diversion of the -city-folk and taken silver from all men and gone with him to the houses -of the great.” And he repented him of having set him free and said, -“Thou hast let thy prey from thy hand away.” But, as he was thus -bemoaning his folly in releasing the prisoner, behold, Abdullah the -merman returned to him, with both hands full of pearls and coral and -smaragds and rubies and other gems, and said to him, “Take these, O my -brother, and excuse me; had I a fish-basket[246] I would have filled it -for thee.” Abdullah the fisherman rejoiced and took the jewels from the -Merman who said to him, “Every day come hither, before sunrise,” and -farewelling him, went down into the sea; whilst the other returned to -the city, rejoicing, and stayed not walking till he came to the baker’s -oven and said to him, “O my brother, good luck is come to us at last; so -do thou reckon with me.” Answered the baker, “There needeth no -reckoning. An thou have aught, give it me: and if thou have naught, take -thy bread and spending-money and begone, against weal betide thee.” -Rejoined the fisherman, “O my friend, indeed weal hath betided me of -Allah’s bounty, and I owe thee much money; but take this.” So saying, he -took for him a handful of the pearls and coral and rubies and other -jewels he had with him (the handful being about half of the whole), and -gave them to the baker, saying, “Give me some ready money to spend this -day, till I sell these jewels.” So the baker gave him all the money he -had in hand and all the bread in his basket and rejoiced in the jewels, -saying, “I am thy slave and thy servant.” Then he set all the bread on -his head and following the fisherman home, gave it to his wife and -children, after which he repaired to the market and brought meat and -greens and all manner fruit. Moreover, he left his oven and abode with -Abdullah all that day, busying himself in his service and fulfilling all -his affairs. Said the fisherman, “O my brother, thou weariest thyself;” -and the baker replied, “This is my duty, for I am become thy servant and -thou hast overwhelmed me with thy boons.” Rejoined the fisherman, “’Tis -thou who wast my benefactor in the days of dearth and distress.” And the -baker passed that night with him enjoying good cheer and became a -faithful friend to him. Then the fisherman told his wife what had -befallen him with the Merman, whereat she rejoiced and said, “Keep thy -secret, lest the government come down upon thee;” but he said, “Though I -keep my secret from all men, yet will I not hide it from the baker.” On -the morrow, he rose betimes and, shouldering a basket which he had -filled in the evening with all manner fruits, repaired before sunrise to -the sea-shore, and setting down the crate on the water-edge called out, -“Where art thou, O Abdullah, O Merman?” He answered, “Here am I, at thy -service;” and came forth to him. The fisherman gave him the fruit and he -took it and plunging into the sea with it, was absent a full hour, after -which time he came up, with the fish-basket full of all kinds of gems -and jewels. The fisherman set it on his head and went away; and, when he -came to the oven, the baker said to him, “O my lord, I have baked thee -forty bunns[247] and have sent them to thy house; and now I will bake -some firsts and as soon as all is done, I will bring it to thy house and -go and fetch thee greens and meat.” Abdullah handed to him three -handsful of jewels out of the fish-basket and going home, set it down -there. Then he took a gem of price of each sort and going to the -jewel-bazar, stopped at the Syndic’s shop and said to him, “Buy these -precious stones of me.” “Show them to me,” said the Shaykh. So he showed -them to him and the jeweller said, “Hast thou aught beside these?”; and -Abdullah replied, “I have a basket-full at home.” The Syndic asked, “And -where is thine house?” and the fisherman answered, “In such a quarter”; -whereupon the Shaykh took the jewels from him and said to his followers, -“Lay hold of him, for he is the thief who stole the jewellery of the -Queen, the wife of our Sultan.” And he bade beat him. So they -bastinadoed him and pinioned him; after which the Syndic and all the -people of the jewel-market arose and set out for the palace, saying, “We -have caught the thief.” Quoth one, “None robbed such an one but this -villain,” and quoth another, “’Twas none but he stole all that was in -such an one’s house;” and some said this and others said that. All this -while he was silent and spake not a word nor returned a reply, till they -brought him before the King, to whom said the Syndic, “O King of the -age, when the Queen’s necklace was stolen, thou sentest to acquaint us -of the theft, requiring of us the discovery of the culprit; wherefore I -strove beyond the rest of the folk and have taken the thief for thee. -Here he standeth before thee, and these be the jewels we have recovered -from him.” Thereupon the King said to the chief eunuch, “Carry these -jewels for the Queen to see, and say to her, Are these thy property thou -hast lost?” So the eunuch took the jewels and went in with them to the -Queen, who seeing their lustre marvelled at them and sent to the King to -say, “I have found my necklace in my own place and these jewels are not -my property; nay, they are finer than those of my necklace. So oppress -not the man;”——And Shahrazad perceived the dawn of day and ceased saying -her permitted say. - - - Now when it was the Nine Hundred and Forty-third Night, - -She said, It hath reached me, O auspicious King, that when the King’s -wife sent to the King to say, “These are not my property; nay, these -gems are finer than those of my necklace. So oppress not this man; but, -if he will sell them, buy them for thy daughter Umm al-Su’úd,[248] that -we may set them in a necklace for her.” When the eunuch returned and -told the King what the Queen said, he damned the Syndic of the -jewellers, him and his company, with the damnation of Ád and -Thamúd,[249] and they said to him, “O King of the age, we knew this man -for a poor fisherman and deemed such things too much for him,[250] so we -supposed that he had stolen them.” Cried the King, “O ye filthy -villains, begrudge ye a True Believer good fortune? Why did ye not make -due enquiry of him? Haply Allah Almighty hath vouchsafed him these -things from a source whereupon he reckoned not. Why did ye make him out -a thief and disgrace him amongst the folk? Begone, and may Allah never -bless you!” So they went out affrighted and the King said to Abdullah, -“O man (Allah bless thee in all He hath bestowed on thee!), no harm -shall befal thee; but tell me truly, whence gottest thou these jewels; -for I am a King yet have I not the like of them.” The fisherman replied, -“O King of the age, I have a fish-basket full of them at home and the -case is thus and thus.” Then he told him of his friendship with the -Merman, adding, “We have made a covenant together that I shall bring him -every day a basket full of fruit and that he shall fill me the basket -with these jewels.” Quoth the King, O man this is thy lucky lot; but -wealth needeth rank,[251] I will defend thee for the present against -men’s domineering; but haply I shall be deposed or die and another rule -in my stead, and he shall slay thee because of his love of the goods of -this world and his covetousness. So I am minded to marry thee to my -daughter and make thee my Wazir and bequeath thee the kingdom after me, -so none may hanker for thy riches when I am gone. Then said he, “Hie -with this man to the Hammam.” So they bore him to the Baths and bathed -his body and robed him in royal raiment, after which they brought him -back to the King, and he made him his Wazir and sent to his house -couriers and the soldiers of his guard and all the wives of the -notables, who clad his wife and children in Kingly costume and mounting -the woman in a horse-litter, with the little child in her lap, walked -before her to the palace, escorted by the troops and couriers and -officers. They also brought her elder children in to the King who made -much of them, taking them in his lap and seating them by his side; for -they were nine children male and the King had no son and heir nor had he -been blessed with any child save this one daughter, Umm al-Su’ud hight. -Meanwhile the Queen entreated Abdullah’s wife with honour and bestowed -favours on her and made her Waziress to her. Then the King bade draw up -the marriage contract between his daughter and Abdullah of the Land[252] -who assigned to her, as her dower, all the gems and precious stones in -his possession, and they opened the gates of festival. The King -commanded by proclamation to decorate the city, in honour of his -daughter’s wedding. Then Abdullah went in unto the Princess and abated -her maidenhead. Next morning the King looked out of the lattice and saw -Abdullah carrying on his head a fish-crate full of fruit. So he called -to him, “What hast thou there, O my son-in-law, and whither wendest -thou?” The fisherman replied, “To my friend Abdullah the Merman;” and -the King said, “O my son-in-law, this is no time to go to thy comrade.” -Quoth Abdullah, “Indeed, I fear to break tryst with him, lest he reckon -me a liar and say:—The things of the world have diverted thee from me;” -and quoth the King, “Thou speakest sooth: go to thy friend and God help -thee!” So he walked through the city on his way to his companion; and, -as he went, he heard the folk who knew him say, “There goeth the King’s -son-in-law to exchange fruit for gems;” whilst those who knew him not -said, “Ho, fellow, how much a pound? Come, sell to me.” And he answered, -saying, “Wait till I come back to thee,” for that he would not hurt the -feelings of any man. Then he fared on till he came to the sea-shore and -foregathered with his friend Abdullah the Merman, to whom he delivered -the fruit, receiving gems in return. He ceased not doing thus till one -day, as he passed by the baker’s oven, he found it closed; and so he did -ten days, during which time the oven remained shut and he saw nothing of -the baker. So he said to himself, “This is a strange thing! Would I wot -whither the baker went!” Then he enquired of his neighbour, saying, “O -my brother, where is thy neighbour the baker and what hath Allah done -with him?”; and the other responded, “O my lord, he is sick and cometh -not forth of his house.” “Where is his house?” asked Abdullah; and the -other answered, “In such a quarter.” So he fared thither and enquired of -him; but, when he knocked at the door, the baker looked out of window -and seeing his friend the fisherman, full basket on head, came down and -opened the door to him. Abdullah entered and throwing himself on the -baker embraced him and wept, saying, “How dost thou, O my friend? Every -day, I pass by thine oven and see it unopened; so I asked thy neighbour, -who told me that thou wast sick; therefore I enquired for thy house, -that I might see thee.” Answered the baker, “Allah requite thee for me -with all good! Nothing aileth me; but it reached me that the King had -taken thee, for that certain of the folk had lied against thee and -accused thee of being a robber, wherefore I feared and shut shop and hid -myself.” “True,” said Abdullah and told him all that had befallen him -with the King and the Shaykh of the jewellers’ bazar, adding “Moreover, -the King hath given me his daughter to wife and made me his Wazir;” and, -after a pause, “So do thou take what is in this fish-basket to thy share -and fear naught.” Then he left him, after having done away from him his -affright, and returned with the empty crate to the King, who said to -him, “O my son-in-law, ’twould seem thou hast not foregathered with thy -friend the Merman to-day.” Replied Abdullah, “I went to him but that -which he gave me I gave to my gossip the baker, to whom I owe kindness.” -“Who may be this baker?” asked the King; and the fisherman answered, “He -is a benevolent man, who did with me thus and thus in the days of my -poverty and never neglected me a single day nor hurt my feelings.” Quoth -the King, “What is his name?”; and quoth the fisherman “His name is -Abdullah the Baker; and my name is Abdullah of the Land and that of my -friend the merman Abdullah of the Sea.” Rejoined the King, “And my name -also is Abdullah; and the servants of Allah[253] are all brethren. So -send and fetch thy friend the baker, that I may make him my Wazir of the -left.”[254] So he sent for the baker who speedily came to the presence, -and the King invested him with the Wazirial uniform and made him Wazir -of the left, making Abdullah of the Land his Wazir of the right.——And -Shahrazad perceived the dawn of day and ceased to say her permitted say. - - - Now when it was the Nine Hundred and Forty-fourth Night, - -She continued, It hath reached me, O auspicious King, that the King made -his son-in-law, Abdullah of the Land, Wazir of the right and Abdullah -the baker Wazir of the left. In such condition the fisherman abode a -whole year, every day carrying for the Merman the crate full of fruit -and receiving it back, full of jewels; and when fruit failed from the -gardens, he carried him raisins and almonds and filberts and walnuts and -figs and so forth; and all that he brought for him the Merman accepted -and returned him the fish-basket full of jewels according to his custom. -Now it chanced one day that he carried him the crate, full of dry[255] -fruits as was his wont, and his friend took them from him. Then they sat -down to converse, Abdullah the fisherman on the beach and Abdullah the -Merman in the water near the shore, and discoursed; and the talk went -round between them, till it fell upon the subject of sepulchres; whereat -quoth the Merman, “O my brother, they say that the Prophet (whom Allah -assain and save!) is buried with you on the land. Knowest thou his -tomb?” Abdullah replied, “Yes; it lieth in a city called Yathrib.[256]” -Asked the Merman, “And do the people of the land visit it?” “Yes,” -answered the fisherman, and the other said, “I give you joy, O people of -the land, of visiting[257] that noble Prophet and compassionate, which -whoso visiteth meriteth his intercession! Hast thou made such -visitation, O my brother?” Replied the fisherman, “No: for I was poor -and had not the necessary sum[258] to spend by the way, nor have I been -in easy case but since I knew thee and thou bestowedst on me this good -fortune. But such visitation behoveth me after I have pilgrimed to the -Holy House of Allah[259] and naught withholdeth me therefrom but my love -to thee, because I cannot leave thee for one day.” Rejoined the Merman, -“And dost thou set the love of me before the visitation of the tomb of -Mohammed (whom Allah assain and save!), who shall intercede for thee on -the Day of Review before Allah and shall save thee from the Fire and -through whose intercession thou shalt enter Paradise? And dost thou, for -the love of the world, neglect to visit the tomb of thy Prophet[260] -Mohammed, whom God bless and preserve?” Replied Abdullah, “No, by Allah, -I set the visitation of the Prophet’s tomb above all else, and I crave -thy leave to pray before it this year.” The Merman rejoined, “I grant -thee leave, on condition that when thou shalt stand by his sepulchre -thou salute him for me with the Salam. Furthermore I have a trust to -give thee; so come thou with me into the sea, that I may carry thee to -my city and entertain thee in my house and give thee a deposit; which -when thou takest thy station by the Prophet’s tomb, do thou lay thereon, -saying:—O apostle of Allah, Abdullah the Merman saluteth thee and -sendeth thee this present, imploring thine intercession to save him from -the Fire.” Said the fisherman, “O my brother, thou wast created in the -water and water is thy abiding-place and doth thee no hurt, but, if thou -shouldst come forth to the land, would any harm betide thee?” The Merman -replied, “Yes; my body would dry up and the breezes of the land would -blow upon me and I should die.” Rejoined the fisherman, “And I, in like -manner, was created on the land and the land is my abiding-place; but, -an I went down into the sea, the water would enter my belly and choke me -and I should die.” Retorted the other, “Have no fear for that, for I -will bring thee an ointment, wherewith when thou hast anointed thy body, -the water will do thee no hurt, though thou shouldst pass the lave of -thy life going about in the great deep: and thou shalt lie down and rise -up in the sea and naught shall harm thee.” Quoth the fisherman, “An the -case be thus, well and good; but bring me the ointment, so that I may -make trial of it;” and quoth the Merman, “So be it;” then, taking the -fish-basket disappeared in the depths. He was absent awhile, and -presently returned with an unguent as it were the fat of beef, yellow as -gold and sweet of savour. Asked the fisherman, “What is this, O my -brother?”; and answered the Merman, “’Tis the liver-fat of a kind of -fish called the Dandán,[261] which is the biggest of all fishes and the -fiercest of our foes. His bulk is greater than that of any beast of the -land, and were he to meet a camel or an elephant, he would swallow it at -a single mouthful.” Abdullah enquired, “O my brother, what doth this -baleful beast?”; and the Merman replied, “He eateth of the beasts of the -sea. Hast thou not heard the saying:—Like the fishes of the sea: -forcible eateth feeble?[262]” “True; but have you many of these Dandans -in the sea?” “Yes, there be many of them with us. None can tell their -tale save Almighty Allah.” “Verily, I fear lest, if I go down with thee -into the deep a creature of this kind fall in with me and devour me.” -“Have no fear: when he seeth thee, he will know thee for a son of Adam -and will fear thee and flee. He dreadeth none in the sea as he dreadeth -a son of Adam; for that an he eateth a man he dieth forthright, because -human fat is a deadly poison to this kind of creature; nor do we collect -its liver-speck save by means of a man, when he falleth into the sea and -is drowned; for that his semblance becometh changed and ofttimes his -flesh is torn; so the Dandan eateth him, deeming him the same of the -denizens of the deep, and dieth. Then we light upon our enemy dead and -take the speck of his liver and grease ourselves so that we can -over-wander the main in safety. Also, wherever there is a son of Adam, -though there be in that place an hundred or two hundred or a thousand or -more of these beasts, all die forthright an they but hear him——And -Shahrazad perceived the dawn of day and ceased saying her permitted say. - - - Now when it was the Nine Hundred and Forty-fifth Night, - -She pursued, It hath reached me, O auspicious King, that Abdullah of the -Sea said to Abdullah of the Land, “And if a thousand or more of this -kind hear an Adamite cry a single cry, forthright all die nor hath one -of them power to remove from his place; so, whenever a son of Adam -falleth into the sea, we take him and anoint him with this fat and go -round about the depths with him, and whenever we see a Dandan or two or -three or more, we bid him cry out and they all die forthright for his -once crying.” Quoth the fisherman, “I put my trust in Allah;” and, -doffing his clothes, buried them in a hole which he dug in the beach; -after which he rubbed his body from head to heels with that ointment. -Then he descended into the water and diving, opened his eyes and the -brine did him no hurt. So he walked right and left, and if he would, he -rose to the sea-face, and if he would, he sank to the base. And he -beheld the water as it were a tent over his head; yet it wrought him no -hurt. Then said the Merman to him, “What seest thou, O my brother?”; and -said he, “O my brother, I see naught save weal[263]; and indeed thou -spakest truth in that which thou saidst to me; for the water doth me no -hurt.” Quoth the Merman, “Follow me.” So he followed him and they ceased -not faring on from place to place, whilst Abdullah discovered before him -and on his right and left mountains of water and solaced himself by -gazing thereon and on the various sorts of fish, some great and some -small, which disported themselves in the main. Some of them favoured -buffaloes[264] others oxen and others dogs and yet others human beings; -but all to which they drew near fled, whenas they saw the fisherman, who -said to the Merman, “O my brother, how is it that I see all the fish, to -which we draw near, flee from us afar?” Said the other, “Because they -fear thee, for all things that Allah hath made fear the son of -Adam.[265]” The fisherman ceased not to divert himself with the marvels -of the deep, till they came to a high mountain and fared on beside it. -Suddenly, he heard a mighty loud cry and turning, saw some black thing, -the bigness of a camel or bigger, coming down upon him from the liquid -mountain and crying out. So he asked his friend, “What is this, O my -brother?”; and the Merman answered, “This is the Dandan. He cometh in -search of me, seeking to devour me; so cry out at him, O my brother, ere -he reach us; else he will snatch me up and devour me.” Accordingly -Abdullah cried out at the beast and behold, it fell down dead; which -when he saw, he said, “Glorified be the perfection of God and His -praise! I smote it not with sword nor knife; how cometh it that, for all -the vastness of the creature’s bulk, it could not bear my cry, but -died?” Replied the Merman, “Marvel not, for, by Allah, O my brother, -were there a thousand or two thousand of these creatures, yet could they -not endure the cry of a son of Adam.” Then they walked on, till they -made a city, whose inhabitants the fisherman saw to be all women, there -being no male among them; so he said to his companion, “O my brother, -what city is this and what are these women?” “This is the city of women; -for its inhabitants are of the women of the sea.” “Are there any males -among them?” “No!” “Then how do they conceive and bear young, without -males[266]?” “The King of the sea banisheth them hither and they -conceive not neither bear children. All the women of the sea, with whom -he is wroth, he sendeth to this city, and they cannot leave it; for, -should one of them come forth therefrom, any of the beasts of the sea -that saw her would eat her. But in other cities of the main there are -both males and females.” Thereupon asked the fisherman, “Are there then -other cities than this in the sea?”; and the Merman answered, “There are -many.” Quoth the fisherman, “And is there a Sultan over you in the sea?” -“Yes,” quoth the Merman. Then said Abdullah “O my brother, I have indeed -seen many marvels in the main!” But the Merman said, “And what hast thou -seen of its marvels[267]? Hast thou not heard the saying:—The marvels of -the sea are more manifold than the marvels of the land?” “True,” -rejoined the fisherman and fell to gazing upon those women, whom he saw -with faces like moons and hair like women’s hair, but their hands and -feet were in their middle and they had tails like fishes’ tails. Now -when the Merman had shown him the people of the city, he carried him -forth therefrom and fore-walked him to another city, which he found full -of folk, both males and females, formed like the women aforesaid and -having tails; but there was neither selling nor buying amongst them, as -with the people of the land, nor were they clothed, but went all naked -and with their shame uncovered. Said Abdullah “O my brother, I see males -and females alike with their shame exposed[268],” and the other said, -“This is because the folk of the sea have no clothes.” Asked the -fisherman, “And how do they when they marry?” The Merman answered, “They -do not marry; but every one who taketh a liking to a female doth his -will of her.” Quoth Abdullah, “This is unlawful! Why doth he not ask her -in marriage and dower her and make her a wedding festival and marry her, -in accordance with that which is pleasing to Allah and His Apostle?”; -and quoth the other, “We are not all of one religion: some of us are -Moslems, believers in The Unity, others Nazarenes and what not else; and -each marrieth in accordance with the ordinances of his creed; but those -of us who marry are mostly Moslems.” The fisherman continued, “Ye are -naked and have neither buying nor selling among you: of what then is -your wives’ dowry? Do ye give them jewels and precious stones?” The -Merman rejoined, “Gems with us are only stones without worth: but upon -the Moslem who is minded to marry they impose a dowry of a certain -number of fishes of various kinds that he must catch, a thousand or two -thousand, more or less, according to the agreement between himself and -the bride’s father. As soon as he bringeth the amount required, the -families of the bride and bridegroom assemble and eat the -marriage-banquet; after which they bring him in to his bride, and he -catcheth fish and feedeth her; or, if he be unable, she catcheth fish -and feedeth him.” Enquired the fisherman, “And how if a woman commit -adultery?”; and the other replied, “If a woman be convicted of this -case, they banish her to the City of Women; and if she be with child by -her gallant, they leave her till she be delivered; then, if she give -birth to a girl, they banish her with her, calling her adulteress, -daughter of adulteress, and she abideth a maid till she die; but, if the -woman give birth to a male child, they carry it to the Sultan of the -Sea, who putteth it to death.” Abdullah marvelled at this and the Merman -carried him to another city and thence to another and yet another, till -he had diverted him with the sight of eighty cities, and he saw the -people of each city unlike those of every other. Then said he to the -Merman, “O my brother, are there yet other cities in the main?”; whereto -said the other, “And what hast thou seen of the cities of the sea and -its wondrous spectacles? By the virtue of the noble Prophet, the benign, -the compassionate, were I to show thee every day a thousand cities for a -thousand years, and in each city a thousand marvels, I should not have -shown thee one carat of the four-and-twenty carats of the cities of the -sea and its miracles! I have but shown thee our own province and -country, nothing more.” The fisherman thus resumed, “O my brother, since -this is the case, what I have seen sufficeth me, for I am a-weary of -eating fish, and these fourscore days I have been in thy company, thou -hast fed me, morning and night, upon nothing but raw fish, neither -broiled nor boiled.” “And what is broiled and boiled?” “We broil fish -with fire and boil it in water and dress it in various ways and make -many dishes of it.” “And how should we come by fire in the sea? We know -not broiled nor boiled nor aught else of the kind.” “We also fry it in -olive-oil and oil of sesame[269].” “How should we come by olive-oil and -oil of sesame in the sea? Verily we know nothing of that thou namest.” -“True, but O my brother, thou hast shown me many cities; yet hast thou -not shown me thine own city.” “As for mine own city, we passed it a long -way, for it is near the land whence we came, and I left it and came with -thee hither, thinking only to divert thee with the sight of the greater -cities of the sea.” “That which I have seen of them sufficeth me; and -now I would have thee show me thine own city.” “So be it,” answered -Abdullah of the Sea; and, returning on his traces, carried him back -thither and said to him, “This is my city.” Abdullah of the Land looked -and saw a city small by comparison with those he had seen; then he -entered with his comrade of the deep and they fared on till they came to -a cave. Quoth the Merman, “This is my house and all the houses in the -city are like this, caverns great and small in the mountains; as are -also those of every other city of the sea. For whoso is minded to make -him a house must repair to the King and say to him, ‘I wish to make me a -house in such a place.’ Whereupon the King sends with him a band of the -fish called ‘Peckers,’[270] which have beaks that crumble the hardest -rock, appointing for their wage a certain quantum of fish. They betake -themselves to the mountain chosen by the intended owner and therein -pierce the house, whilst the owner catcheth fish for them and feedeth -them, till the cave is finished, when they wend their ways and the -house-owner taketh up his abode therein. On such wise do all the people -of the sea; they traffic not one with other nor serve each other save by -means of fish; and their food is fish and they themselves are a kind of -fish[271].” Then he said to him, “Enter!” So Abdullah entered and the -Merman cried out, saying, “Ho, daughter mine!” when behold, there came -to him a damsel with a face like the rondure of the moon and hair long, -hips heavy, eyes black-edged and waist slender; but she was naked and -had a tail. When she saw Abdullah of the Land she said to her sire, “O -my father, what is this No[272]-tail thou hast brought with thee?” He -replied, “O my daughter this is my friend of the land, from whom I used -to bring thee the fruits of the ground. Come hither and salute him with -the salam.” So she came forward and saluted the fisherman with loquent -tongue and eloquent speech; and her father said to her, “Bring meat for -our guest, by whose visit a blessing hath betided us[273]:” whereupon -she brought him two great fishes, each the bigness of a lamb, and the -Merman said to him, “Eat.” So he ate for stress of hunger, despite -himself; because he was tired of eating fish and they had naught else -save fish. Before long, in came the Merman’s wife, who was beautiful of -form and favour and with her two children, each having in his hand a -young fish, which he craunched as a man would craunch a cucumber. When -she saw the fisherman with her husband, she said, “What is this -No-Tail?” And she and her sons and their sister came up to him and fell -to examining the back parts of Abdullah of the Land, and saying, “Yea, -by Allah, he is tailless!”; and they laughed at him. So he said to the -Merman, “O my brother, hast thou brought me hither to make me a butt and -a laughing-stock for thy children and thy consort?”——And Shahrazad -perceived the dawn of day and ceased to say her permitted say. - -[Illustration] - - - Now when it was the Nine Hundred and Forty-sixth Night, - -She resumed, It hath reached me, O auspicious King, that Abdullah of the -Land said to Abdullah of the Sea, “O my brother, hast thou brought me -hither to make me a butt and a laughing-stock for thy children and thy -consort?” Cried the Merman, “Pardon, O my brother! Those who have no -tails are rare among us, and whenever one such is found, the Sultan -taketh him, to make fun of him, and he abideth a marvel amongst us, and -all who see him laugh at him. But, O my brother, excuse these young -children and this woman, for they lack wits.” Then he cried out to his -family, saying, “Silence!”; so they were afraid and held their peace; -whilst he went on to soothe Abdullah’s mind. Presently, as they were -talking, behold, in came some ten Mermen, tall and strong and stout, and -said to him, “O Abdullah, it hath reached the King that thou hast with -thee a No-tail of the No-tails of the earth.” Answered the Merman, “Yes; -and this is he; but he is not of us nor of the children of the sea. He -is my friend of the land and hath come to me as a guest and I purpose to -carry him back to the land.” Quoth they, “We cannot depart but with him; -so, an thou have aught to say, arise and come with him before the King; -and whatso thou wouldst say to us, say thou that same to the King.” Then -quoth the Merman to the fisherman, “O my brother, my excuse is manifest, -and we may not disobey the King: but go thou with me to him and I will -do my best to deliver thee from him, Inshallah! Fear not, for he deemeth -thee of the children of the sea; but, when he seeth thee, he will know -thee to be of the children of the land, and he will surely entreat thee -honourably and restore thee to the land.” And Abdullah of the Land -replied, “’Tis thine to decide, I will trust in Allah and wend with -thee.” So he took him and carried him to the King, who, when he saw him, -laughed at him and said, “Welcome to the No-tail!” And all who were -about the King began to laugh at him and say, “Yea, by Allah, he is -tailless!” Then Abdullah of the Sea came forward and acquainted the King -with the fisherman’s case, saying, “This man is of the children of the -land and he is my comrade and cannot live amongst us, for that he loveth -not the eating of fish, except it be fried or boiled; wherefore I desire -that thou give me leave to restore him to the land.” Whereto the King -replied, “Since the case is so, and he cannot live among us, I give thee -leave to restore him to his place, after due entertainment,” presently -adding, “Bring him the guest-meal.” So they brought him fish of various -kinds and colours and he ate, in obedience to the royal behest; after -which the King said to him, “Ask a boon of me.” Quoth he, “I ask of thee -that thou give me jewels;” and the King said, “Carry him to the -jewel-house and let him choose that whereof he hath need.” So his friend -carried him to the jewel-house and he picked out whatso he would, after -which the Merman brought him back to his own city and pulling out a -purse, said to him, “Take this deposit and lay it on the tomb of the -Prophet, whom Allah save and assain!” And he took it, knowing not what -was therein. Then the Merman went forth with him, to bring him back to -land, and by the way he heard singing and merrymaking and saw a table -spread with fish and folk eating and singing and holding mighty high -festival. So Abdullah of the Land said to his friend, “What aileth these -people to rejoice thus? Is there a wedding among them?” Replied Abdullah -of the Sea, “Nay; one of them is dead.” Asked the fisherman, “Then do -ye, when one dieth amongst you, rejoice for him and sing and feast?”; -and the Merman answered, “Yes: and ye of the land, what do ye?” Quoth -Abdullah of the Land, “When one dieth amongst us, we weep and keen for -him and the women beat their faces and rend the bosoms of their raiment, -in token of mourning for the dead.” But Abdullah the Merman stared at -him with wide eyes and said to him, “Give me the deposit!” So he gave it -to him. Then he set him ashore and said to him, “I have broken off our -companionship and our amity; wherefore from this day forward thou shalt -no more see me, nor I see thee.” Cried the fisherman, “Why sayst thou -this?”; and the other said, “Are ye not, O folk of the land, a deposit -of Allah?” “Yes.” “Why then,” asked the Merman, “is it grievous to you -that Allah should take back His deposit and wherefore weep ye over it? -How can I entrust thee with a deposit for the Prophet (whom Allah save -and assain!), seeing that, when a child is born to you, ye rejoice in -it, albeit the Almighty setteth the soul therein as a deposit; and yet, -when he taketh it again, it is grievous to you and ye weep and mourn? -Since it is hard for thee to give up the deposit of Allah, how shall it -be easy to thee to give up the deposit of the Prophet?[274] Wherefore we -need not your companionship.” Saying thus he left him and disappeared in -the sea. Thereupon Abdullah of the Land donned his dress and taking the -jewels, went up to the King, who met him lovingly and rejoiced at his -return saying, “How dost thou, O my son-in-law, and what is the cause of -thine absence from me this while?” So he told him his tale and -acquainted him with that which he had seen of marvels in the sea, -whereat the King wondered. Then he told him what Abdullah the Merman had -said[275]; and the King replied, “Indeed ’twas thou wast at fault to -tell him this.” Nevertheless, he continued for some time to go down to -the shore and call upon Abdullah of the Sea, but he answered him not nor -came to him; so, at last, he gave up all hope of him and abode, he and -the King his father-in-law and the families of them both in the happiest -of case and the practice of righteous ways, till there came to them the -Destroyer of Delights and the Severer of societies and they died all. -Wherefore glory be to the Living, who dieth not, whose is the empire of -the Seen and the Unseen, who over all things is Omnipotent and is -gracious to His servants and knoweth their every intent! And amongst the -tales they tell is one anent - ------ - -Footnote 232: - - The tale begins upon the model of “Júdar and his Brethren,” vi. 213. - Its hero’s full name is Abdu’lláhi = Slave of Allah, which vulgar - Egyptians pronounce Abdallah and purer speakers, Badawin and others, - Abdullah: either form is therefore admissible. It is more common among - Moslems but not unknown to Christians especially Syrians who borrow it - from the Syriac Alloh. Mohammed is said to have said, “The names most - approved by Allah are Abdu’llah, Abd al-Rahmán (Slave of the - Compassionate) and such like” (Pilgrimage i. 20). - -Footnote 233: - - Arab. “Sírah” here probably used of the Nile-sprat (_Clupea Sprattus_ - Linn.) or Sardine of which Forsk says, “Sardinn in Al-Yaman is applied - to a Red Sea fish of the same name.” Hasselquist the Swede notes that - Egyptians stuff the Sardine with marjoram and eat it fried even when - half putrid. - -Footnote 234: - - _i.e._ by declaring in the Koran (lxvii. 14; lxxiv. 39; lxxviii. 69; - lxxxviii. 17), that each creature hath its appointed term and lot; - especially “Thinketh man that he shall be left uncared for?” (xl. 36). - -Footnote 235: - - Arab. “Nusf,” see vol. ii. 37. - -Footnote 236: - - Arab. “Allah Karím” (which Turks pronounce Kyerím) a consecrated - formula used especially when a man would show himself resigned to - “small mercies.” The fisherman’s wife was evidently pious as she was - poor; and the description of the pauper household is simple and - effective. - -Footnote 237: - - This is repeated in the Mac. Edit. pp. 496–97; an instance amongst - many of most careless editing. - -Footnote 238: - - Arab. “Alà mahlak” (vulg.), a popular phrase, often corresponding with - our = Take it coolly. - -Footnote 239: - - For “He did not keep him waiting, as he did the rest of the folk.” - Lane prefers “nor neglected him as men generally would have done.” But - we are told supra that the baker “paid no heed to the folk by reason - of the dense crowd.” - -Footnote 240: - - Arab. “Ruh!” the most abrupt form, whose sound is coarse and offensive - as the Turkish yell, “Gyel!” = come here! - -Footnote 241: - - Bresl. Edit. xi. 50–51. - -Footnote 242: - - Arab. “Ádamí” = an Adamite, one descended from the mythical and - typical Adam for whom see Philo Judæus. We are told in one place a few - lines further on that the merman is of humankind; and in another that - he is a kind of fish (Night dccccxlv). This belief in mermen, possibly - originating with the caricatures of the human face in the intelligent - seal and stupid manatee, is universal. Al-Kazwini declares that a - waterman with a tail was dried and exhibited, and that in Syria one of - them was married to a woman and had by her a son “who understood the - languages of both his parents.” The fable was refined to perfect - beauty by the Greeks: the mer-folk of the Arabs, Hindus and - Northerners (Scandinavians, etc.) are mere grotesques with green hair, - etc. Art in its highest expression never left the shores of the - Mediterranean, and there is no sign that it ever will. - -Footnote 243: - - Here Lane translates “Wajh” lit. “the desire of seeing the face of - God,” and explains in a note that a “Muslim holds this to be the - greatest happiness that can be enjoyed in Paradise.” But I have noted - that the tenet of seeing the countenance of the Creator, except by the - eyes of spirit, is a much disputed point amongst Moslems. - -Footnote 244: - - Artful enough is this contrast between the squalid condition of the - starving fisherman and the gorgeous belongings of the Merman. - -Footnote 245: - - Lit. “Verily he laughed at me so that I set him free.” This is a fair - specimen of obscure conciseness. - -Footnote 246: - - Arab. “Mishannah,” which Lane and Payne translate basket: I have - always heard it used of an old gunny-bag or bag of plaited - palm-leaves. - -Footnote 247: - - Arab. “Kaff Shurayk” applied to a single bun. The Shurayk is a bunn, - an oblong cake about the size of a man’s hand (hence the term “Kaff” = - palm) with two long cuts and sundry oblique crosscuts, made of - leavened dough, glazed with egg and Samn (clarified butter) and - flavoured with spices (cinnamon, curcuma, artemisia and prunes - _mahalab_), and with aromatic seeds, (Ríhat al-’ajin) of which Lane - (iii. 641) specifies aniseed, nigella, absinthium, (Artemisia - arborescens) and Káfúrah (A. camphorata Monspeliensis) etc. The - Shurayk is given to the poor when visiting the tombs and on certain - fêtes. - -Footnote 248: - - “Mother of Prosperities.” - -Footnote 249: - - Tribes of pre-historic Arabs who were sent to Hell for bad behaviour - to Prophets Sálih and Húd. See vol. iii. 294. - -Footnote 250: - - “Too much for him to come by lawfully.” - -Footnote 251: - - To protect it. The Arab. is “Jáh” = high station, dignity. - -Footnote 252: - - The European reader, especially feminine, will think this a hard fate - for the pious first wife but the idea would not occur to the Moslem - mind. After bearing ten children a woman becomes “Umm al-banáti w’ - al-banín” = a mother of daughters and sons, and should hold herself - unfit for love-disport. The seven ages of womankind are thus described - by the Arabs and I translate the lines after a well-known (Irish) - model:— - - From ten years to twenty— - Of beauty there’s plenty. - From twenty to thirty— - Fat, fair and alert t’ye. - From thirty to forty— - Lads and lasses she bore t’ye. - From forty to fifty— - An old ’un and shifty. - From fifty to sixty— - A sorrow that sticks t’ye. - From sixty to seventy— - A curse of God sent t’ye. - - For these and other sentiments upon the subject of women and marriage - see Pilgrimage ii. 285–87. - -Footnote 253: - - Abdullah, as has been said, means “servant or rather slave of Allah.” - -Footnote 254: - - Again the “Come to my arms, my slight acquaintance,” of the - Anti-Jacobin. - -Footnote 255: - - Arab. “Nukl,” _e.g._ the _quatre mendiants_ as opposed to “Fákihah” = - fresh fruit. The Persians, a people who delight in gross practical - jokes, get the confectioner to coat with sugar the droppings of sheep - and goats and hand them to the bulk of the party. This pleasant - confection is called “Nukl-i-peshkil”—dung-dragées. - -Footnote 256: - - The older name of Madínat al-Nabi, the city of the Prophet; vulg. - called Al-Medinah _per excellentiam_. See vol. iv. 114. In the Mac. - and Bul. texts we have “Tayyibah” = the goodly, one of the many titles - of that Holy City: see Pilgrimage ii. 119. - -Footnote 257: - - Not “visiting the tomb of” etc. but visiting the Prophet himself, who - is said to have declared that “Ziyárah” (visitation) of his tomb was - in religion the equivalent of a personal call upon himself. - -Footnote 258: - - Arab. “Nafakah”; for its conditions see Pilgrimage iii. 224. I have - again and again insisted upon the Anglo-Indian Government enforcing - the regulations of the Faith upon pauper Hindi pilgrims who go to the - Moslem Holy Land as beggars and die of hunger in the streets. To an - “Empire of Opinion” this is an unmitigated evil (Pilgrimage iii. 256); - and now, after some thirty-four years, there are signs that the - suggestions of common sense are to be adopted. England has heard of - the extraordinary recklessness and inconsequence of the British-Indian - “fellow subject.” - -Footnote 259: - - The Ka’abah of Meccah. - -Footnote 260: - - When Moslems apply “Nabí!” to Mohammed it is in the peculiar sense of - “prophet” (προφήτης) = one who speaks _before_ the people, not one who - predicts, as such foresight was abjured by the Apostle. Dr. A. - Neubauer (The Athenæum No. 3031) finds the root of “Nabí!” in the - Assyrian Nabu and Heb. Noob (occurring in Exod. vii. i. “Aaron thy - brother shall be thy prophet.” _i.e._ orator, speaker before the - people), and holds it to be a Canaanite term which supplanted “Roeh” - (the Seer) _e.g._ 1 Samuel ix. 9. The learned Hebraist traces the cult - of Nebo, a secondary deity in Assyria to Palestine and Phœnicia, - Palmyra, Edessa (in the Nebok of Abgar) and Hierapolis in Syria or - Mabug (Nabog?). - -Footnote 261: - - I cannot find “Dandán” even in Lib. Quintus de Aquaticis Animalibus of - the learned Sam. Bochart’s “Hierozoïcon” (London, 1663) and must - conjecture that as “Dandán” in Persian means a tooth (vol. ii. 83) the - writer applied it to a sun-fish or some such well-fanged monster of - the deep. - -Footnote 262: - - A favourite proverb with the Fellah, when he alludes to the Pasha and - to himself. - -Footnote 263: - - An euphemistic answer, _unbernfen_ as the Germans say. - -Footnote 264: - - It is a temptation to derive this word from _bœuf à l’eau_, but I fear - that the theory will not hold water. The “buffaloes” of Alexandria - laughed it to scorn. - -Footnote 265: - - Here the writer’s zoological knowledge is at fault. Animals, which - never or very rarely see man, have no fear of him whatever. This is - well-known to those who visit the Gull-fairs at Ascension Island, - Santos and many other isolated rocks; the hen birds will peck at the - intruder’s ankles but they do not rise from off their eggs. For - details concerning the “Gull-fair” of the Summer Islands consult p. 4 - “The History of the Bermudas,” edited by Sir J. H. Lefroy for the - Hakluyt Society, 1882. I have seen birds on Fernando Po peak quietly - await a second shot; and herds of antelopes, the most timid of - animals, in the plains of Somali-land only stared but were not - startled by the report of the gun. But Arabs are not the only - moralists who write zoological nonsense; witness the notable verse, - - Birds in their little nests agree, - - when the feathered tribes are the most pugnacious of breathing beings. - -Footnote 266: - - Lane finds these details “silly and tiresome or otherwise - objectionable,” and omits them. - -Footnote 267: - - Meaning, “Thou hast as yet seen little or nothing.” In most Eastern - tongues a question often expresses an emphatic assertion. See vol. i. - 37. - -Footnote 268: - - Easterns wear as a rule little clothing but it suffices for the - essential purposes of decency and travellers will live amongst them - for years without once seeing an accidental “exposure of the person.” - In some cases, as with the Nubian thong-apron, this demand of modesty - requires not a little practice of the muscles; and we all know the - difference in a Scotch kilt worn by a Highlander and a cockney - sportsman. - -Footnote 269: - - Arab. “Shíraj” = oil extracted from rape seed but especially from - sesame. The Persians pronounce it “Síraj” (apparently unaware that it - is their own word “Shírah” = juice in Arabic garb) and have coined a - participle “Musayrij” _e.g._, Bú-imusayrij, taint of sesame-oil - applied especially to the Jews who very wisely prefer, in Persia and - elsewhere, oil which is wholesome to butter which is not. The Moslems, - however, declare that its immoderate use in cooking taints the - exudations of the skin. - -Footnote 270: - - Arab. “Nakkárún,” probably congeners of the redoubtable “Dandán.” - -Footnote 271: - - Bresl. Edit. xi. 78. The Mac. says “They are all fish” (Kullu-hum) and - the Bul. “Their food (aklu-hum) is fish.” - -Footnote 272: - - Arab. “Az’ar,” usually = having thin hair. The general term for - tailless is “abtar.” See Koran cviii. 3, when it means childless. - -Footnote 273: - - A common formula of politeness. - -Footnote 274: - - Bresl. Edit. xi. 82; meaning, “You will probably keep it for - yourself.” Abdullah of the Sea is perfectly logical; but grief is not. - We weep over the deaths of friends mostly for our own sake: - theoretically we should rejoice that they are at rest; but practically - we are afflicted by the thought that we shall never again see their - pleasant faces. - -Footnote 275: - - _i.e._ about rejoicing over the newborns and mourning over the dead. - - - - - TALE OF HARUN AL-RASHID AND ABU HASAN, THE MERCHANT OF OMAN. - - -The Caliph Harun Al-Rashid was one night wakeful exceedingly; so he -called Masrur and said to him as soon as he came, “Fetch me Ja’afar in -haste.” Accordingly, he went out and returned with the Wazir, to whom -said the Caliph, “O Ja’afar wakefulness hath mastered me this night and -forbiddeth sleep from me, nor wot I what shall drive it away from me.” -Replied Ja’afar, “O Commander of the Faithful, the wise say:—Looking on -a mirror, entering the Hammam-bath and hearkening unto song banish care -and chagrin.” He rejoined, “O Ja’afar I have done all this, but it hath -brought me naught of relief, and I swear by my pious forbears unless -thou contrive that which shall abate from me this insomny, I will smite -thy neck.” Quoth Ja’afar, “O Commander of the Faithful, wilt thou do -that which I shall counsel thee?” whereupon quoth the Caliph, “And what -is that thou counselleth?” He replied, “It is that thou take boat with -us and drop down Tigris River with the tide to a place called Karn -al-Sirat, so haply we may hear what we never heard or see what we never -saw, for ’tis said:—The solace of care is in one of three things; that a -man see what he never before saw or hear what he never yet heard or -tread an earth he erst hath never trodden. It may be this shall be the -means of remedying thy restlessness, O Commander of the Faithful, -Inshallah! There, on either sides of the river, are windows and -balconies one facing other, and it may be we shall hear or see from one -of these somewhat wherewith our hearts may be heartened.” Ja’afar’s -counsel pleased the Caliph, so he rose from his place and taking with -him the Wazir and his brother Al-Fazl and Isaac[276] the boon-companion -and Abu Nowas and Abu Dalaf[277] and Masrur the Sworder——And Shahrazad -perceived the dawn of day and ceased saying her permitted say. - - - Now when it was the Nine Hundred and Forty-seventh Night, - -She said, It hath reached me, O auspicious King, that when the Caliph -arose from his seat with Ja’afar and the rest of the party, all entered -the wardrobe, where they donned merchant’s gear. Then they went down to -the Tigris and embarking in a gilded boat, dropped down with the stream, -till they came to the place they sought, when they heard the voice of a -damsel singing to the lute and chanting these couplets:— - - To him when the wine cup is near I declare, ✿ While in coppice loud - shrilleth and trilleth Hazár, - “How long this repining from joys and delight? ✿ Wake up for this life - is a borrowed ware!” - Take the cup from the hand of the friend who is dear ✿ With languishing - eyelids and languorous air. - I sowed on his cheek a fresh rose, which amid ✿ His side-locks the fruit - of granado-tree bare. - - Thou wouldst deem that the place where he tare his fair cheek[278] ✿ - Were ashes, while cheeks hues incendiary wear. - Quoth the blamer, “Forget him! But where’s my excuse ✿ When his - side-face is growing the downiest hair[279]?” - -When the Caliph heard this, he said, “O Ja’afar, how goodly is that -voice!”; and the Wazir replied, “O our lord, never smote my hearing -aught sweeter or goodlier than this singing! But, good my lord, hearing -from behind a wall is only half hearing; how would it be an we heard it -from behind a curtain?” Quoth the Caliph, “Come, O Ja’afar, let us play -the parasites with the master of this house; and haply we shall look -upon the songstress, face to face;” and quoth Ja’afar, “I hear and I -obey.” So they landed and sought admittance; when behold, there came out -to them a young man, fair of favour, sweet of speech and fluent of -tongue, who said to them, “Well come and welcome, O lords that honour me -with your presence! Enter in all comfort and convenience!” So they went -in (and he with them) to a saloon with four faces, whose ceiling was -decorated with gold and its walls adorned with ultramarine.[280] At its -upper end was a daïs, whereon stood a goodly row of seats[281] and -thereon sat an hundred damsels like moons. The house-master cried out to -them and they came down from their seats. Then he turned to Ja’afar and -said to him “O my lord, I know not the honourable of you from the more -honourable: Bismillah! deign he that is highest in rank among you favour -me by taking the head of the room, and let his brethren sit each in his -several stead.” So they sat down, each according to his degree, whilst -Masrur abode standing before them in their service; and the host asked -them, “O my guests, with your leave, shall I set somewhat of food before -you?” and they answered, “Yes.” Hearing this he bade his handmaids bring -food, whereupon four damsels with girded waists placed in front of them -a table, whereon were rare meats of that which flieth and walketh earth -and swimmeth seas, sand-grouse and quails and chickens and pigeons; and -written on the raised edge of the tray were verses such as sorted with -the entertainment. So they ate till they had enough and washed their -hands, after which said the young man, “O my lords, if you have any -want, let us know it, that we may have the honour of satisfying it.” -They replied, “’Tis well: we came not to thy dwelling save for the sake -of a voice we heard from behind the wall of thy house, and we would fain -hear it again and know her to whom it belongeth. So, an thou deem right -to vouchsafe us this favour, it will be of the generosity of thy nature, -and after we will return whence we came.” Quoth the host, “Ye are -welcome;” and, turning to a black slave-girl, said to her, “Fetch me thy -mistress such an one.” So she went away and returning with a chair of -chinaware, cushioned with brocade, set it down: then withdrew again and -presently returned with a damsel, as she were the moon on the night of -its full, who sat down on the chair. Then the black girl gave her a bag -of satin wherefrom she brought out a lute, inlaid with gems and jacinths -and furnished with pegs of gold.——And Shahrazad perceived the dawn of -day and ceased to say her permitted say. - - - Now when it was the Nine Hundred and Forty-eighth Night, - -She continued, It hath reached me, O auspicious King, that when the -damsel came forward, she took her seat upon the chair and brought out -from its case a lute and behold, it was inlaid with gems and jacinths -and furnished with pegs of gold. Then she tuned its strings, even as -saith the poet of her and her lute in these lines:— - - She sits it in lap like a mother fond ✿ And she strikes the strings that - can make it speak: - And ne’er smiteth her right an injurious touch ✿ But her left repairs of - her right the wreak.[282] - -Then she strained the lute to her bosom, binding over it as mother -bendeth over babe, and swept the strings which complained as child to -mother complaineth; after which she played upon it and began improvising -these couplets:— - - An Time my lover restore me I’ll blame him fain, ✿ Saying, “Pass, O my - dear, the bowl and in passing drain - The wine which hath never mixed with the heart of man ✿ But he passes to - joy from annoy and to pleasure from pain.” - Then Zephyr arose to his task of sustaining the cup: ✿ Didst e’er see - full Moon that in hand the star hath ta’en?[283] - How oft I talked thro’ the night, when its rounded Lune ✿ Shed on - darkness of Tigris ’bank a beamy rain! - And when Luna sank in the West ’twas as though she’d wave ✿ O’er the - length of the watery waste a gilded glaive. - -When she had made an end of her verse, she wept with sore weeping and -all who were in the place wept aloud till they were well-nigh dead; nor -was there one of them but took leave of his wits and rent his raiment -and beat his face, for the goodliness of her singing. Then said -Al-Rashid, “This damsel’s song verily denoteth that she is a lover -departed from her beloved.” Quoth her master, “She hath lost father and -mother;” but quoth the Caliph, “This is not the weeping of one who hath -lost mother and father, but the yearning of one who hath lost him she -loveth.” And he was delighted with her singing and said to Isaac, “By -Allah, never saw I her like!”; and Isaac said, “O my lord, indeed I -marvel at her with utterest marvel and am beside myself for delight.” -Now Al-Rashid with all this stinted not to look upon the house-master -and note his charms and the daintiness of his fashion; but he saw on his -face a pallor as he would die; so he turned to him and said, “Ho, -youth!” and the other said, “Adsum!—at thy service, O my lord,” The -Caliph asked, “Knowest thou who we are?”; and he answered, “No.” Quoth -Ja’afar, “Wilt thou that I tell thee the names of each of us?”; and -quoth the young man “Yes;” when the Wazir said, “This is the Commander -of the Faithful, descendant of the uncle of the Prince of the Apostles,” -and named to him the others of the company; after which quoth Al-Rashid, -“I wish that thou acquaint me with the cause of the paleness of thy -face, whether it be acquired or natural from thy birth-tide.” Quoth he, -“O Prince of True Believers, my case is wondrous and my affair -marvellous; were it graven with gravers on the eye-corners it were a -warner to whoso will be warned.” Said the Caliph, “Tell it to me: haply -thy healing may be at my hand.” Said the young man, “O Commander of the -Faithful, lend me thine ears and give me thy whole mind.” And he, “Come; -tell it me, for thou makest me long to hear it.” So the young man -began:—Know then, O Prince of True Believers, that I am a merchant of -the merchants of the sea and come from Oman city, where my sire was a -trader and a very wealthy trader having thirty ships trafficking upon -the main, whose yearly hire was thirty thousand dinars; and he was a -generous man and had taught me writing and all whereof a wight hath -need. When his last hour drew near, he called me to him and gave me the -customary charge; then Almighty Allah took him and admitted him to His -mercy and may He continue the Commander of the Faithful on life! Now my -late father had partners trading with his coin and voyaging on the -ocean. So one day, as I sat in my house with a company of merchants, a -certain of my servants came in to me and said, “O my lord, there is at -the door a man who craveth admittance to thee!” I gave leave and he came -in, bearing on his head a something covered. He set it down and -uncovered it, and behold it was a box wherein were fruits out of season -and herbs conserved in salt and fresh, such as are not found in our -land. I thanked him and gifted him with an hundred dinars, and he went -away grateful. Then I divided these things amongst my friends and guests -who were present and asked them whence they came. Quoth they, “They come -from Bassorah,” and praised them and went on to portray the beauties of -Bassorah and all agreed that there was naught in the world goodlier than -Baghdad and its people. Then they fell to describing Baghdad and the -fine manners of its folk and the excellence of its air and the beauty of -its ordinance, till my soul longed for it and all my hopes clave to -looking upon it. So I arose and selling my houses and lands, ships and -slaves, negroes and handmaids, I got together my good, to wit, a -thousand thousand dinars, besides gems and jewels, wherewith I freighted -a vessel and setting out therein with the whole of the property, voyaged -awhile. Then I hired a barque and embarking therein with all my monies -sailed up the river some days till we arrived at Baghdad. I enquired -where the merchants abode and what part was pleasantest for domicile and -was answered, “The Karkh quarter.” So I went thither and hiring a house -in a thoroughfare called the Street of Saffron, transported all my goods -to it and took up my lodging therein for some time. At last one day -which was a Friday, I sallied forth to solace myself taking with me -somewhat of coin. I went first to a cathedral-mosque, called the Mosque -of Mansur, where the Friday service was held, and when we had made an -end of congregational prayers, I fared forth with the folk to a place -hight Karn al-Sirat, where I saw a tall and goodly mansion, with a -balcony overlooking the river-bank and pierced with a lattice-window. So -I betook myself thither with a company of folk and sighted there an old -man sitting, handsomely clad and exhaling perfumes. His beard forked -upon his breast in two waves like silver-wire, and about him were four -damsels and five pages. So I said to one of the folk, “What is the name -of this old man and what is his business?”; and the man said, “His name -is Táhir ibn al-Aláa, and he is a keeper of girls: all who go into him -eat and drink and look upon fair faces.” Quoth I, “By Allah, this long -while have I wandered about in search of something like this!”——And -Shahrazad perceived the dawn of day and ceased saying her permitted say. - - - Now when it was the Nine Hundred and Forty-ninth Night, - -She pursued, It hath reached me, O auspicious King, that the young -merchant cried, “By Allah this long while I have gone about in search of -something like this!” So I went up to the Shaykh, O Commander of the -Faithful, and saluting him said to him, “O my lord, I need somewhat of -thee!” He replied, “What is thy need?” and I rejoined, “’Tis my desire -to be thy guest to-night.” He said, “With all my heart; but, O my son, -with me are many damsels, some whose night is ten dinars, some forty and -others more. Choose which thou wilt have.” Quoth I, “I choose her whose -night is ten dinars.” And I weighed out to him three hundred dinars, the -price of a month; whereupon he committed me to a page, who carried me to -a Hammam within the house and served me with goodly service. When I came -out of the Bath he brought me to a chamber and knocked at the door, -whereupon out came a handmaid, to whom said he, “Take thy guest!” She -met me with welcome and cordiality, laughing and rejoicing, and brought -me into a mighty fine room decorated with gold. I considered her and saw -her like the moon on the night of its fulness having in attendance on -her two damsels as they were constellations. She made me sit and seating -herself by my side, signed to her slave-girls who set before us a tray -covered with dishes of various kinds of meats, pullets and quails and -sand-grouse and pigeons. So we ate our sufficiency, and never in my life -ate I aught more delicious than this food. When we had eaten she bade -remove the tray and set on the service of wine and flowers, sweetmeats -and fruits; and I abode with her a month in such case. At the end of -that time, I repaired to the Bath; then, going to the old man, I said to -him, “O my lord, I want her whose night is twenty dinars.” “Weigh down -the gold,” said he. So I fetched money and weighed out to him six -hundred dinars for a month’s hire, whereupon he called a page and said -to him, “Take thy lord here.” Accordingly he carried me to the Hammam -and thence to the door of a chamber, whereat he knocked and there came -out a handmaid, to whom quoth he, “Take thy guest!” She received me with -the goodliest reception and I found in attendance on her four -slave-girls, whom she commanded to bring food. So they fetched a tray -spread with all manner meats, and I ate. When I had made an end of -eating and the tray had been removed, she took the lute and sang thereto -these couplets:— - - O waftings of musk from the Babel-land! ✿ Bear a message from me which - my longings have planned: - My troth is pledged to that place of yours, ✿ And to friends there - ’biding—a noble band; - And wherein dwells she whom all lovers love ✿ And would hend, but she - cometh to no man’s hand. - -I abode with her a month, after which I returned to the Shaykh and said -to him, “I want the forty dinar one.” “Weigh out the money,” said he. So -I weighed out to him twelve hundred dinars, the mensual hire, and abode -with her one month as it were one day, for what I saw of the comeliness -of her semblance and the goodliness of her converse. After this I went -to the Shaykh one evening and heard a great noise and loud voices; so I -asked him, “What is to do?”; and he answered, saying, “This is the night -of our remarkablest nights, when all souls embark on the river and -divert themselves by gazing one upon other. Hast thou a mind to go up to -the roof and solace thyself by looking at the folk?” “Yes,” answered I, -and went up to the terrace-roof,[284] whence I could see a gathering of -people with flambeaux and cressets, and great mirth and merriment. Then -I went up to the end of the roof and beheld there, behind a goodly -curtain, a little chamber in whose midst stood a couch of -juniper[285]-wood plated with shimmering gold and covered with a -handsome carpet. On this sat a lovely young lady, confounding all -beholders with her beauty and comeliness and symmetry and perfect grace, -and by her side a youth, whose hand was on her neck; and he was kissing -her and she kissing him. When I saw them, O Prince of True Believers, I -could not contain myself nor knew where I was, so dazed and dazzled was -I by her beauty: but, when I came down, I questioned the damsel with -whom I was and described the young lady to her. “What wilt thou with -her?” asked she; and I, “She hath taken my wit.” “O Abu al-Hasan, hast -thou a mind to her?” “Ay, by Allah! for she hath captivated my heart and -soul.” “This is the daughter of Tahir ibn al-Alaa; she is our mistress -and we are all her handmaids; but knowest thou, O Abu al-Hasan, what be -the price of her night and her day?” “No!” “Five hundred dinars, for she -is a regret to the heart of Kings!”[286] “By Allah, I will spend all I -have on this damsel!” So saying I lay, heartsore for desire, through the -livelong night till the morning, when I repaired to the Hammam and -presently donned a suit of the richest royal raiment and betaking myself -to Ibn al-Alaa, said to him, “O my lord, I want her whose night is five -hundred dinars.” Quoth he, “Weigh down the money.” So I weighed out to -him fifteen thousand dinars for a month’s hire and he took them and said -to the page, “Carry him to thy mistress such an one!” Accordingly he -took me and carried me to an apartment, than which my eyes never saw a -goodlier on the earth’s face and there I found the young lady seated. -When I saw her, O Commander of the Faithful, my reason was confounded -with her beauty, for she was like the full moon on its fourteenth -night,——And Shahrazad perceived the dawn of day and ceased to say her -permitted say. - - - Now when it was the Nine Hundred and Fiftieth Night, - -She resumed, It hath reached me, O auspicious King, that the young man -continued to describe before the Prince of True Believers the young -lady’s characteristics, saying:—She was like the full moon on her -fourteenth night, a model of grace and symmetry and loveliness. Her -speech shamed the tones of the lute, and it was as it were she whom the -poet meant in these verses:— - - She cried while played in her side Desire, ✿ And Night o’er hung her - with blackest blee:— - “O Night shall thy murk bring me ne’er a chum ✿ To tumble and futter - this coynte of me?” - And she smote that part with her palm and sighed ✿ Sore sighs and a - weeping continued she:— - “As the toothstick beautifies teeth e’en so ✿ Must prickle to coynte as - a toothstick be. - O Moslems, is never a stand to your tools, ✿ To assist a woman’s - necessity?” - Thereat rose upstanding beneath its clothes ✿ My yard, as crying, “At - thee! at thee!” - And I loosed her trouser-string, startling her: ✿ “Who art thou?” and I - said, “A reply to thy plea!” - And began to stroke her with wrist-thick yard, ✿ Hurting hinder cheeks - by its potency: - And she cried as I rose after courses three ✿ “Suit thy gree the - stroke!” and I—“suit thy gree!” - -And how excellent is the saying of another![287]— - - A fair one, to idolaters if she her face should show, They’d leave their - idols and her face for only Lord would know. - If in the Eastward she appeared unto a monk, for sure, He’d cease from - turning to the West and to the East bend low; - And if into the briny sea one day she chanced to spit, Assuredly the - salt sea’s floods straight fresh and sweet would grow. - -And that of another:— - - I looked at her one look and that dazed me ✿ Such rarest gifts of mind - and form to see, - When doubt inspired her that I loved her, and ✿ Upon her cheeks the - doubt showed showily. - -I saluted her and she said to me, “Well come and welcome, and fair -welcome!”; and taking me by the hand, O Prince of True Believers, made -me sit down by her side; whereupon, of the excess of my desire, I fell -a-weeping for fear of severance and pouring forth the tears of the eye, -recited these two couplets:— - - I love the nights of parting though I joy not in the same ✿ Time haply - may exchange them for the boons of Union-day: - And the days that bring Union I unlove for single thought, ✿ Seeing - everything in life lacking steadfastness of stay. - -Then she strave to solace me with soft sweet speech, but I was drowned -in the deeps of passion, fearing even in union the pangs of disunion, -for excess of longing and ecstasy of passion; and I bethought me of the -lowe of absence and estrangement and repeated these two couplets:— - - - I thought of estrangement in her embrace ✿ And my eyes rained tears - red as ’Andam-wood. - So I wiped the drops on that long white neck; ✿ For camphor[288] is wont - to stay flow of blood. - -Then she bade bring food and there came four damsels, high-bosomed girls -and virginal, who set before us food and fruits and confections and -flowers and wine, such as befit none save kings. So, O Commander of the -Faithful, we ate, and sat over our wine, compassed about with blooms and -herbs of sweet savour, in a chamber suitable only for kings. Presently, -one of her maids brought her a silken bag, which she opened and taking -thereout a lute, laid it in her lap and smote its strings, whereat it -complained as child complaineth to mother, and she sang these two -couplets:— - - Drink not pure wine except from hand of slender youth ✿ Like wine for - daintiness and like him eke the wine: - For wine no joyance brings to him who drains the cup ✿ Save bring the - cup-boy cheek as fair and fain and fine. - -So, I abode with her, O Commander of the Faithful, month after month in -similar guise, till all my money was spent; wherefore I began to bethink -me of separation as I sat with her one day and my tears railed down upon -my cheeks like rills, and I became not knowing night from light. Quoth -she, “Why dost thou weep?”; and quoth I, “O light of mine eyes, I weep -because of our parting.” She asked, “And what shall part me and thee, O -my lord?”; and I answered, “By Allah, O my lady, from the day I came to -thee, thy father hath taken of me, for every night, five hundred dinars, -and now I have nothing left. Right soothfast is the saw:—Penury maketh -strangerhood at home and money maketh a home in strangerhood; and indeed -the poet speaks truth when he saith:— - - Lack of good is exile to man at home; ✿ And money shall house him - where’er he roam.” - -She replied, “Know that it is my father’s custom, whenever a merchant -abideth with him and hath spent all his capital, to entertain him three -days; then doth he put him out and he may return to us nevermore. But -keep thou thy secret and conceal thy case and I will so contrive that -thou shalt abide with me till such time as Allah will;[289] for, indeed, -there is in my heart a great love for thee. Thou must know that all my -father’s money is under my hand and he wotteth not its full tale; so, -every morning, I will give thee a purse of five hundred dinars which do -thou offer to my sire, saying:—Henceforth, I will pay thee only day by -day. He will hand the sum to me, and I will give it to thee again, and -we will abide thus till such time as may please Allah.”[289] Thereupon I -thanked her and kissed her hand; and on this wise, O Prince of True -Believers, I abode with her a whole year, till it chanced on a certain -day that she beat one of her handmaids grievously and the slave-girl -said, “By Allah, I will assuredly torture thy heart, even as thou hast -tortured me!” So she went to the girl’s father and exposed to him all -that had passed, first and last, which when Tahir ibn Alaa heard he -arose forthright and coming in to me, as I sat with his daughter, said, -“Ho, such an one!”; and I said, “At thy service.” Quoth he, “’Tis our -wont, when a merchant grow poor with us, to give him hospitality three -days; but thou hast had a year with us, eating and drinking and doing -what thou wouldst.” Then he turned to his pages and cried to them, “Pull -off his clothes.” They did as he bade them and gave me ten dirhams and -an old suit worth five silvers; after which he said to me, “Go forth; I -will not beat thee nor abuse thee; but wend thy ways and if thou tarry -in this town, thy blood be upon thine own head.” So I went forth, O -Commander of the Faithful, in my own despite, knowing not whither to -hie, for had fallen on my heart all the trouble in the world and I was -occupied with sad thought and doubt. Then I bethought me of the wealth -which I had brought from Oman and said in myself, “I came hither with a -thousand thousand dinars, part price of thirty ships, and have made away -with it all in the house of yonder ill-omened man, and now I go forth -from him, bare and broken-hearted! But there is no Majesty and there is -no Might save in Allah, the Glorious, the Great!” Then I abode three -days in Baghdad, without tasting meat or drink, and on the fourth day -seeing a ship bound for Bassorah, I took passage in her of the owner, -and when we reached our port, I landed and went into the bazar, being -sore anhungered. Presently, a man saw me, a grocer, whom I had known -aforetime, and coming up to me, embraced me, for he had been my friend -and my father’s friend before me. Then he questioned me of my case, -seeing me clad in those tattered clothes; so I told him all that had -befallen me, and he said, “By Allah, this is not the act of a sensible -man! But after this that hath befallen thee what dost thou purpose to -do?” Quoth I, “I know not what I shall do,” and quoth he, “Wilt thou -abide with me and write my outgo and income and thou shalt have two -dirhams a day, over and above thy food and drink?” I agreed to this and -abode with him, O Prince of True Believers, selling and buying, till I -had gotten an hundred dinars; when I hired me an upper chamber by the -river-side, so haply a ship should come up with merchandise, that I -might buy goods with the dinars and go back with them to Baghdad. Now it -fortuned that one day, there came ships with merchandise, and all the -merchants resorted to them to buy, and I went with them on board, when -behold, there came two men out of the hold and setting themselves chairs -on the deck, sat down thereon. The merchants addressed themselves to the -twain with intent to buy, and the man said to one of the crew, “Bring -the carpet.” Accordingly he brought the carpet and spread it, and -another came with a pair of saddle-bags, whence he took a budget and -emptied it on the carpet; and our sights were dazzled with that which -issued therefrom of pearls and corals and jacinths and carnelians and -other jewels of all sorts and colours.——And Shahrazad perceived the dawn -of day and ceased saying her permitted say. - - - Now when it was the Nine Hundred and Fifty-first Night, - -She said, It hath reached me, O auspicious King, that the young -merchant, after recounting to the Caliph the matter of the bag and its -containing jewels of all sorts, continued:—Presently, O Commander of the -Faithful, said one of the men on the chairs, “O company of merchants, we -will sell but this to-day, by way of spending-money, for that we are -weary.” So the merchants fell to bidding one against other for the -jewels and bid till the price reached four hundred dinars. Then said to -me the owner of the bag (for he was an old acquaintance of mine, and -when he saw me, he came down to me and saluted me), “Why dost thou not -speak and bid like the rest of the merchants?” I said, “O my lord, by -Allah, the shifts of fortune have run against me and I have lost my -wealth and have only an hundred dinars left in the world.” Quoth he, “O -Ománi, after this vast wealth, can only an hundred dinars remain to -thee?” And I was abashed before him and my eyes filled with tears; -whereupon he looked at me and indeed my case was grievous to him. So he -said to the merchants, “Bear witness against me that I have sold all -that is in this bag of various gems and precious stones to this man for -an hundred gold pieces, albeit I know them to be worth so many thousand -dinars, and this is a present from me to him.” Then he gave me the -saddle-bag and the carpet, with all the jewels that were thereon, for -which I thanked him, and each and every of the merchants present praised -him. Presently I carried all this to the jewel-market and sat there to -sell and buy. Now among the precious stones was a round amulet of the -handiwork of the masters,[290] weighing half a pound: it was red of the -brightest, a carnelian on both whose sides were graven characts and -characters, like the tracks of ants; but I knew not its worth. I sold -and bought a whole year, at the end of which I took the amulet[291] and -said, “This hath been with me some while, and I know not what it is nor -what may be its value.” So I gave it to the broker who took it and went -round with it and returned, saying, “None of the merchants will give me -more than ten dirhams for it.” Quoth I, “I will not sell it at that -price;” and he threw it in my face and went away. Another day I again -offered it for sale and its price reached fifteen dirhams; whereupon I -took it from the broker in anger and threw it back into the tray. But a -few days after, as I sat in my shop, there came up to me a man, who bore -the traces of travel, and saluting me, said, “By thy leave, I will turn -over what thou hast of wares.” Said I, “’Tis well,” and indeed, O -Commander of the Faithful, I was still wroth by reason of the lack of -demand for the talisman. So the man fell to turning over my wares, but -took nought thereof save the amulet, which when he saw, he kissed his -hand and cried, “Praised be Allah!” Then said he to me, “O my lord, wilt -thou sell this?”; and I replied, “Yes,” being still angry. Quoth he, -“What is its price?” And I asked, “How much wilt thou give?” He -answered, “Twenty dinars”: so I thought he was making mock of me and -exclaimed, “Wend thy ways.” But he resumed, “I will give thee fifty -dinars for it.” I made him no answer, and he continued, “A thousand -dinars.” But I was silent, declining to reply, whilst he laughed at my -silence and said, “Why dost thou not return me an answer?” “Hie thee -home,” repeated I and was like to quarrel with him. But he bid thousand -after thousand, and I still made him no reply, till he said, “Wilt thou -sell it for twenty thousand dinars?” I still thought he was mocking me; -but the people gathered about me and all of them said, “Sell to him, and -if he buy not, we will all up and at him and drub him and thrust him -forth the city.” So quoth I to him, “Wilt thou buy or dost thou jest?”; -and quoth he, “Wilt thou sell or dost thou joke?” I said, “I will sell -if thou wilt buy;” then he said, “I will buy it for thirty thousand -dinars; take them and make the bargain;” so I cried to the bystanders, -“Bear witness against him,” adding to him, “But on condition that thou -acquaint me with the virtues and profit of this amulet for which thou -payest all this money.” He answered, “Close the bargain, and I will tell -thee this;” I rejoined, “I sell it to thee;” and he retorted, “Allah be -witness of that which thou sayst and testimony!” Then he brought out the -gold and giving it to me took the amulet, and set it in his bosom; after -which he turned to me and asked, “Art thou content?” Answered I, “Yes,” -and he said to the people, “Bear witness against him that he hath closed -the bargain and touched the price, thirty thousand dinars.” Then he -turned to me and said, “Harkye, my poor fellow, hadst thou held back -from selling, by Allah I would have bidden thee up to an hundred -thousand dinars, nay, even to a thousand thousand!” When I heard these -words, O Commander of the Faithful, the blood fled my face, and from -that day there overcame it this pallor thou seest. Then said I to him, -“Tell me the reason of this and what is the use of this amulet.” And he -answered, saying, “Know that the King of Hind hath a daughter, never was -seen a thing fairer than she, and she is possessed with a falling -sickness.[292]” So the King summoned the Scribes and men of science and -Divines, but none of them could relieve her of this. Now I was present -in the assembly; so I said to him, “O King, I know a man called -Sa’adu’lláh the Babylonian, than whom there is not on the face of the -earth one more masterly in these matters, and if thou see fit to send me -to him, do so.” Said he, “Go to him;” and quoth I, “Bring me a piece of -carnelian.” Accordingly he gave me a great piece of carnelian and an -hundred thousand dinars and a present, which I took, and with which I -betook myself to the land of Babel. Then I sought out the Shaykh and -when he was shown to me I delivered to him the money and the present, -which he accepted and sending for a lapidary, bade him fashion the -carnelian into this amulet. Then he abode seven months in observation of -the stars, till he chose out an auspicious time for engraving it, when -he graved upon it these talismanic characters which thou seest, and I -took it and returned with it to the King.——And Shahrazad perceived the -dawn of day and ceased to say her permitted say. - - - Now when it was the Nine Hundred and Fifty-second Night, - -She continued, It hath reached me, O auspicious King, that the young man -said to the Commander of the Faithful:—So after the Shaykh had spoken, I -took this talisman and returned with it to the King. Now the Princess -was bound with four chains, and every night a slave-girl lay with her -and was found in the morning with her throat cut. The King took the -amulet and laid it upon his daughter who was straightway made whole. At -this he rejoiced with exceeding joy and invested me with a vest of -honour and gave alms of much money; and he caused set the amulet in the -Princess’s necklace. It chanced, one day, that she embarked with her -women in a ship and went for a sail on the sea. Presently, one of her -maids put out her hand to her, to sport with her, and the necklace brake -asunder and fell into the waves. From that hour the possessor[293] of -the Princess returned to her, wherefore great grief betided the King and -he gave me much money, saying, “Go thou to Shaykh Sa’adu’llah and let -him make her another amulet, in lieu of that which is lost.” I journeyed -to Babel, but found the old man dead; whereupon I returned and told the -King, who sent me and ten others to go round about in all countries, so -haply we might find a remedy for her: and now Allah hath caused me -happen on it with thee.” Saying these words, he took from me the amulet, -O Commander of the Faithful, and went his ways. Such, then, is the cause -of the wanness of my complexion. As for me, I repaired to Baghdad, -carrying all my wealth with me, and took up my abode in the lodgings -where I lived whilome. On the morrow, as soon as it was light, I donned -my dress and betook myself to the house of Tahir ibn al-Alaa, that haply -I might see her whom I loved, for the love of her had never ceased to -increase upon my heart. But when I came to his home, I saw the balcony -broken down and the lattice builded up; so I stood awhile, pondering my -case and the shifts of Time, till there came up a serving-man, and I -questioned him, saying, “What hath God done with Tahir ibn al-Alaa?” He -answered, “O my brother, he hath repented to Almighty Allah.[294]” Quoth -I, “What was the cause of his repentance?”; and quoth he, “O my brother, -in such a year there came to him a merchant, by name Abu al-Hasan the -Omani, who abode with his daughter awhile, till his wealth was all -spent, when the old man turned him out, broken-hearted. Now the girl -loved him with exceeding love, and when she was parted from him, she -sickened of a sore sickness and came nigh upon death. As soon as her -father knew how it was with her, he sent after and sought for Abu -al-Hasan through the lands, pledging himself to bestow upon whoso should -produce him an hundred thousand dinars; but none could find him nor come -on any trace of him; and she is now hard upon death.” Quoth I, “And how -is it with her sire?” and quoth the servant, “He hath sold all his -girls, for grief of that which hath befallen him, and hath repented to -Almighty Allah.” Then asked I, “What wouldst thou say to him who should -direct thee to Abu al-Hasan the Omani?”; and he answered, “Allah upon -thee, O my brother, that thou do this and quicken my poverty and the -poverty of my parents[295]!” I rejoined, “Go to her father and say to -him, Thou owest me the reward for good news, for that Abu al-Hasan the -Omani standeth at the door.” With this he set off trotting, as he were a -mule loosed from the mill, and presently came back, accompanied by -Shaykh Tahir himself, who no sooner saw me than he returned to his house -and gave the man an hundred thousand dinars which he took and went away -blessing me. Then the old man came up and embraced me and wept, saying, -“O my lord, where hast thou been absent all this while? Indeed, my -daughter hath been killed by reason of her separation from thee; but -come with me into the house.” So we entered and he prostrated himself in -gratitude to the Almighty, saying, “Praised be Allah who hath reunited -us with thee!” Then he went in to his daughter and said to her, “The -Lord hath healed thee of this sickness;” and said she, “O my papa, I -shall never be whole of my sickness, save I look upon the face of Abu -al-Hasan.” Quoth he, “An thou wilt eat a morsel and go to the Hammam, I -will bring thee in company with him.” Asked she, “Is it true that thou -sayst?”; and he answered, “By the Great God, ’tis true!” She rejoined, -“By Allah, if I look upon his face, I shall have no need of eating!” -Then said he to his page, “Bring in thy lord.” Thereupon I entered, and -when she saw me, O Prince of True Believers, she fell down in a swoon, -and presently coming to herself, recited this couplet:— - - Yea, Allah hath joinèd the parted twain, ✿ When no thought they thought - e’er to meet again. - -Then she sat upright and said, “By Allah, O my lord, I had not deemed to -see thy face ever more, save it were in a dream!” So she embraced me and -wept, and said, “O Abu al-Hasan, now will I eat and drink.” The old man -her sire rejoiced to hear these words and they brought her meat and -drink and we ate and drank, O Commander of the Faithful. After this, I -abode with them awhile, till she was restored to her former beauty, when -her father sent for the Kazi and the witnesses and bade write out the -marriage-contract between her and me and made a mighty great -bride-feast; and she is my wife to this day and this is my son by her.” -So saying he went away and returned with a boy of rare beauty and -symmetry of form and favour to whom said he, “Kiss the ground before the -Commander of the Faithful.” He kissed ground before the Caliph, who -marvelled at his beauty and glorified his Creator; after which Al-Rashid -departed, he and his company, saying, “O Ja’afar, verily, this is none -other than a marvellous thing, never saw I nor heard I aught more -wondrous.” When he was seated in the palace of the Caliphate, he cried, -“O Masrur!” who replied, “Here am I, O my lord!” Then said he, “Bring -the year’s tribute of Bassorah and Baghdad and Khorasan, and set it in -this recess.[296]” Accordingly he laid the three tributes together and -they were a vast sum of money, whose tale none might tell save Allah. -Then the Caliph bade draw a curtain before the recess and said to -Ja’afar, “Fetch me Abu al-Hasan.” Replied Ja’afar, “I hear and obey,” -and going forth, returned presently with the Omani, who kissed ground -before the Caliph, fearing lest he had sent for him because of some -fault that he had committed when he was with him in his house. Then said -Al-Rashid, “Harkye, O Omani!” and he replied, “Adsum, O Prince of True -Believers! May Allah ever bestow his favours upon thee!” Quoth the -Caliph, “Draw back yonder curtain.” Thereupon Abu al-Hasan drew back the -curtain from the recess and was confounded and perplexed at the mass of -money he saw there. Said Al-Rashid, “O Abu al-Hasan, whether is the -more, this money or that thou didst lose by the amulet[297]?”; and he -answered, “This is many times the greater, O Commander of the Faithful!” -Quoth the Caliph, “Bear witness, all ye who are present, that I give -this money to this young man.” So Abu al-Hasan kissed ground and was -abashed and wept before the Caliph for excess of joy. Now when he wept, -the tears ran down from his eyelids upon his cheeks and the blood -returned to its place and his face became like the moon on the night of -its fulness. Whereupon quoth the Caliph, “There is no god but _the_ God! -Glory be to Him who decreeth change upon change and is Himself the -Everlasting who changeth not!” Saying these words, he bade fetch a -mirror and showed Abu al-Hasan his face therein, which when he saw, he -prostrated himself, in gratitude to the Most High Lord. Then the Caliph -bade transport the money to Abu al-Hasan’s house and charged the young -man not to absent himself from him, so he might enjoy his company as a -cup-companion. Accordingly he paid him frequent visits, till Al-Rashid -departed to the mercy of Almighty Allah; and glory be to Him who dieth -not the Lord of the Seen and the Unseen! And among tales they tell is -one touching - ------ - -Footnote 276: - - _i.e._ Ishak of Mosul, for whom see vol. iv. 119. The Bresl. Edit. has - Fazíl for Fazl. - -Footnote 277: - - Abu Dalaf al-Ijili, a well-known soldier equally famed for liberality - and culture. - -Footnote 278: - - Arab. “Takhmísh,” alluding to the familiar practice of tearing face - and hair in grief for a loss, a death, etc. - -Footnote 279: - - _i.e._ When he is in the very prime of life and able to administer - _fiers coups de canif_. - - For ladies e’en of most uneasy virtue - Prefer a spouse whose age is short of thirty. - - Don Juan 1. 62. - -Footnote 280: - - Arab. “Lázuward:” see vol. iii. 33 - -Footnote 281: - - Arab. “Sidillah.” The Bresl. Edit. (v. 99), has, “a couch of ivory and - ebony, whereon was that which befitted it of mattresses and cushions * - * * * and on it five damsels.” - -Footnote 282: - - _i.e._ As she untunes the lute by “pinching” the strings - over-excitedly with her right, her other hand retunes it by turning - the pegs. - -Footnote 283: - - _i.e._ The slim cupbearer (Zephyr) and fair-faced girl (Moon) handed - round the bubbling bowl (star). - -Footnote 284: - - Arab. “Al-Sath” whence the Span. Azotea. The lines that follow are - from the Bresl. Edit. v. 110. - -Footnote 285: - - This “’Ar’ar” is probably the Callitris quadrivalvis whose resin - (“Sandarac”) is imported as varnish from African Mogador to England. - Also called the Thuja, it is of cypress shape, slow growing and finely - veined in the lower part of the base. Most travellers are agreed that - it is the Citrus-tree of Roman Mauritania, concerning which Pliny - (xiii. 29) gives curious details, a single table costing from a - million sesterces (£900) to 1,400,000. For other details see p. 95. - “Morocco and the Moors,” by my late friend Dr. Leared (London: Sampson - Low, 1876). - -Footnote 286: - - _i.e._ Kings might sigh for her in vain. - -Footnote 287: - - These lines are in vol. viii. 279. I quote Mr. Payne. - -Footnote 288: - - A most unsavoury comparison to a Persian who always connects camphor - with the idea of a corpse. - -Footnote 289: - - Arab. “Ilà má sháa’ lláh” _i.e._ as long as you like. - -Footnote 290: - - _i.e._ of gramarye. - -Footnote 291: - - Arab. “Ta’wíz” = the Arab Tilasm, our Talisman, a charm, an amulet; - and in India mostly a magic square. The subject is complicated and - occupies in Herklots some sixty pages, 222–284. - -Footnote 292: - - The Bul. and Mac. Edits. give the Princess’s malady, in error, as Dáa - al-Sudá’ (megrims), instead of Dáa al-Sar’ (epilepsy), as in the - Bresl. Edit. The latter would mean that she is possessed by a demon, - again the old Scriptural fancy (see vol. v. 28). The subject is highly - fitted for romance but not for a “serious” book which ought to know - better. - -Footnote 293: - - Arab Al-’Áriz = the demon who possessed her. - -Footnote 294: - - _i.e._ He hath renounced his infamous traffic. - -Footnote 295: - - Alluding to the favourite Eastern saying, “The poor man hath no life.” - -Footnote 296: - - In this and the following lines some change is necessary for the - Bresl. and Mac. texts are very defective. The Arabic word here - translated “recess” is “Aywán,” prop. a hall, an open saloon. - -Footnote 297: - - _i.e._ by selling it for thirty thousand gold pieces, when he might - have got a million for it. - - - - - IBRAHIM AND JAMILAH.[298] - - -Al-Khasíb,[299] Wazir of Egypt, had a son named Ibrahím, than whom there -was none goodlier, and of his fear for him, he suffered him not to go -forth, save to the Friday prayers. One day, as the youth was returning -from the mosque, he came upon an old man, with whom were many books; so -he lighted down from his horse and seating himself beside him, began to -turn over the tomes and examine them. In one of them he espied the -semblance of a woman which all but spoke, never was seen on the earth’s -face one more beautiful; and as this captivated his reason and -confounded his wit, he said to the old man, “O Shaykh, sell me this -picture.” The bookseller kissed ground between his hands and said, “O my -lord, ’tis thine without price.[300]” Ibrahim gave him an hundred dinars -and taking the book in which was the picture, fell to gazing upon it and -weeping night and day, abstaining from meat and drink and sleep. Then -said he in his mind, “An I ask the bookseller of the painter of this -picture, haply he will tell me; and if the original be living, I will -seek access to her; but, if it be only a picture, I will leave doting -upon it and plague myself no more for a thing which hath no real -existence.”——And Shahrazad perceived the dawn of day and ceased saying -her permitted say. - - - Now when it was the Nine Hundred and Fifty-third Night, - -She pursued, It hath reached me, O auspicious King, that the youth -Ibrahim said in his mind, “An I ask the bookseller of the painter of -this picture, haply he will tell me; and, if it be only a picture, I -will leave doting upon it and plague myself no more for a thing which -hath no real existence.” So on the next Friday he betook himself to the -bookseller, who sprang up to receive him, and said to him, “Oh uncle, -tell me who painted this picture.” He replied, “O my lord, a man of the -people of Baghdad painted it, by name Abu al-Kásim al-Sandaláni who -dwelleth in a quarter called Al-Karkh; but I know not of whom it is the -portraiture.” So Ibrahim left him without acquainting any of his -household with his case, and returned to the palace, after praying the -Friday prayers. Then he took a bag and filling it with gold and gems to -the value of thirty thousand dinars, waited till the morning, when he -went out, without telling any, and presently overtook a caravan. Here he -saw a Badawi and asked him, “O uncle, what distance is between me and -Baghdad?”; and the other answered, “O my son, where art thou, and where -is Baghdad[301]? Verily, between thee and it is two months’ journey.” -Quoth Ibrahim, “O nuncle, an thou wilt guide me to Baghdad, I will give -thee an hundred dinars and this mare under me that is worth other -thousand gold pieces;” and quoth the Badawi, “Allah be witness of what -we say! Thou shalt not lodge this night but with me.” So Ibrahim agreed -to this and passed the night with him. At break of dawn, the Badawi took -him and fared on with him in haste by a near road, in his greed for the -mare and the promised good; nor did they leave wayfaring till they came -to the walls of Baghdad, when said the wildling, “Praised be Allah for -safety! O my lord, this is Baghdad.” Whereat Ibrahim rejoiced with -exceeding joy and alighting from the mare, gave her to the Desert-man, -together with the hundred dinars. Then he took the bag and entering the -city walked on, enquiring for the quarter Al-Karkh and the station of -the merchants, till Destiny drave him to a by-way, wherein were ten -houses, five fronting five, and at the farther end was a two-leaved door -with a silver ring. By the gate stood two benches of marble, spread with -the finest carpets, and on one of them sat a man of handsome aspect and -reverend, clad in sumptuous clothing and attended by five Mamelukes like -moons. When the youth Ibrahim saw the street, he knew it by the -description the bookseller had given him; so he salamed to the man, who -returned his salutation and bidding him welcome, made him sit down and -asked him of his case. Quoth Ibrahim, “I am a stranger man and desire of -thy favour that thou look me out a house in this street where I may take -up my abode.” With this the other cried out, saying, “Ho, -Ghazálah[302]!”; and there came forth to him a slave-girl, who said, “At -thy service, O my lord!” Said her master, “Take some servants and fare -ye all and every to such a house and clean it and furnish it with whatso -is needful for this handsome youth.” So she went forth and did his -bidding; whilst the old man took the youth and showed him the house; and -he said, “O my lord, how much may be the rent of this house?” The other -answered, “O bright of face, I will take no rent of thee whilst thou -abidest therein.” Ibrahim thanked him for this and the old man called -another slave-girl, whereupon there came forth to him a damsel like the -sun, to whom said he, “Bring chess.” So she brought it and one of the -servants set the cloth;[303] whereupon said the Shaykh to Ibrahim, “Wilt -thou play with me?”; and he answered, “Yes.” So they played several -games and Ibrahim beat him, when his adversary exclaimed, “Well done, O -youth! Thou art indeed perfect in qualities. By Allah, there is not one -in Baghdad can beat me, and yet thou hast beaten me!” Now when they had -made ready the house and furnished it with all that was needful, the old -man delivered the keys to Ibrahim and said to him, “O my lord, wilt thou -not enter my place and eat of my bread?” He assented and walking in with -him, found it a handsome house and a goodly, decorated with gold and -full of all manner pictures and furniture galore and other things, such -as tongue faileth to set out. The old man welcomed him and called for -food, whereupon they brought a table of the make of Sana’a of Al-Yaman -and spread it with all manner rare viands, than which there was naught -costlier nor more delicious. So Ibrahim ate his sufficiency, after which -he washed his hands and proceeded to inspect the house and furniture. -Presently, he turned to look for the leather bag, but found it not and -said in himself, “There is no Majesty and there is no Might save in -Allah, the Glorious, the Great! I have eaten a morsel worth a dirham or -two and have lost a bag wherein is thirty thousand dinars’ worth: but I -seek aid of Allah!” And he was silent and could not speak——And Shahrazad -perceived the dawn of day and ceased to say her permitted say. - - - Now when it was the Nine Hundred and Fifty-fourth Night, - -She resumed, It hath reached me, O auspicious King, that when the youth -Ibrahim saw that his bag was lost, he was silent and could not speak for -the greatness of his trouble. Presently his host brought the chess and -said to him, “Wilt thou play with me?”; and he said, “Yes.” So they -played and the old man beat him. Ibrahim cried, “Well done!” and left -playing and rose: upon which his host asked him, “What aileth thee, O -youth?” whereto he answered, “I want the bag.” Thereupon the Shaykh rose -and brought it out to him, saying, “Here it is, O my lord. Wilt thou now -return to playing with me?” “Yes,” replied Ibrahim. Accordingly they -played and the young man beat him. Quoth the Shaykh, “When thy thought -was occupied with the bag, I beat thee: but, now I have brought it back -to thee, thou beatest me. But, tell me, O my son, what countryman art -thou:” Quoth Ibrahim, “I am from Egypt,” and quoth the oldster, “And -what is the cause of thy coming to Baghdad?”; whereupon Ibrahim brought -out the portrait and said to him, “Know, O uncle, that I am the son of -Al-Khasib, Wazir of Egypt, and I saw with a bookseller this picture, -which bewildered my wit. I asked him who painted it and he said, “He who -wrought it is a man, Abu al-Kasim al-Sandalani hight, who dwelleth in a -street called the Street of Saffron in the Karkh quarter of Baghdad.” So -I took with me somewhat of money and came hither alone, none knowing of -my case; and I desire of the fulness of thy favour that thou direct me -to Abu al-Kasim, so I may ask him of the cause of his painting this -picture and whose portrait it is. And whatsoever he desireth of me, I -will give him that same.” Said his host, “By Allah, O my son, I am Abu -al-Kasim al-Sandalani, and this is a prodigious thing how Fate hath thus -driven thee to me!” Now when Ibrahim heard these words, he rose to him -and embraced him and kissed his head and hands, saying, “Allah upon -thee, tell me whose portrait it is!” The other replied, “I hear and I -obey,” and rising, opened a closet and brought out a number of books, -wherein he had painted the same picture. Then said he, “Know, O my son, -that the original of this portrait is my cousin, the daughter of my -father’s brother, whose name is Abú al-Lays.[304] She dwelleth in -Bassorah of which city her father is governor, and her name is -Jamílah—the beautiful. There is not on the face of the earth a fairer -than she; but she is averse from men and cannot hear the word ‘man’ -pronounced in her presence. Now I once repaired to my uncle, to the -intent that he should marry me to her, and was lavish of wealth to him; -but he would not consent thereto: and when his daughter knew of this she -was indignant and sent to me to say, amongst other things:—An thou have -wit, tarry not in this town; else wilt thou perish and thy sin shall be -on thine own neck.[305] For she is a virago of viragoes. Accordingly I -left Bassorah, broken-hearted, and limned this likeness of her in books -and scattered them abroad in various lands, so haply they might fall -into the hands of a comely youth like thyself and he contrive access to -her and peradventure she might fall in love with him, purposing to take -a promise of him that, when he should have possession of her, he would -show her to me, though I look but for a moment from afar off.” When -Ibrahim son of Al-Khasib heard these words, he bowed his head awhile in -thought and Al-Sandalani said to him, “O my son, I have not seen in -Baghdad a fairer than thou, and meseems that, when she seeth thee, she -will love thee. Art thou willing, therefore, in case thou be united with -her and get possession of her, to show her to me, if I look but for a -moment from afar?” Ibrahim replied, “Yes;” and the painter rejoined, -“This being so, tarry with me till thou set out.” But the youth -retorted, “I cannot tarry longer; for my heart with love of her is all -afire.” “Have patience three days,” said the Shaykh, “till I fit thee -out a ship, wherein thou mayst fare to Bassorah.” Accordingly he waited -whilst the old man equipped him a craft and stored therein all that he -needed of meat and drink and so forth. When the three days were past, he -said to Ibrahim, “Make thee ready for the voyage; for I have prepared -thee a packet-boat furnished with all thou requirest. The craft is my -property and the seamen are of my servants. In the vessel is what will -suffice thee till thy return, and I have charged the crew to serve thee -till thou come back in safety.” Thereupon Ibrahim farewelled his host -and embarking, sailed down the river till he came to Bassorah, where he -pulled out an hundred dinars for the sailors, but they said, “We have -gotten our hire of our lord.” However he replied, “Take this by way of -largesse; and I will not acquaint him therewith.” So they took it and -blessed him. Then the youth landed and entering the town asked, “Where -do the merchants lodge?” and was answered, “In a Khan called the Khan of -Hamadán.”[306] So he walked to the market wherein stood the Khan, and -all eyes were fixed upon him and men’s sight was attracted to him by -reason of his exceeding beauty and loveliness. He entered the -caravanserai, with one of the sailors in his company; and, asking for -the porter, was directed to an aged man of reverend aspect. He saluted -him and the doorkeeper returned his greeting; after which Ibrahim said -to him, “O uncle, hast thou a nice chamber?” He replied, “Yes,” and -taking him and the sailor, opened to them a handsome room decorated with -gold, and said, “O youth, this chamber befitteth thee.” Ibrahim pulled -out two dinars and gave them to him, saying, “Take these to -key-money.”[307] And the porter took them and blessed him. Then the -youth Ibrahim sent the sailor back to the ship and entered the room, -where the doorkeeper abode with him and served him, saying, “O my lord, -thy coming hath brought us joy!” Ibrahim gave him a dinar, and said, -“Buy us herewith bread and meat and sweetmeats and wine.” Accordingly -the doorkeeper went to the market; and, buying ten dirhams’ worth of -victual, brought it back to Ibrahim and gave him the other ten dirhams. -But he cried to him, “Spend them on thyself;” whereat the porter -rejoiced with passing joy. Then he ate a scone with a little -kitchen[308] and gave the rest to the concierge, adding, “Carry this to -the people of thy household.” The porter carried it to his family and -said to them, “Methinketh there is not on the face of the earth a more -generous than the young man who has come to lodge with us this day, nor -yet a pleasanter than he. An he abide with us, we shall grow rich.” Then -he returned to Ibrahim and found him weeping; so he sat down and began -to rub[309] his feet and kiss them, saying, “O my lord, wherefore -weepest thou? May Allah not make thee weep!” Said Ibrahim, “O uncle, I -have a mind to drink with thee this night;” and the porter replied, -“Hearing and obeying!” So he gave him five dinars and said, “Buy us -fresh fruit and wine;” and presently added other five, saying, “With -these buy also for us dessert[310] and flowers and five fat fowls and -bring me a lute.” The doorkeeper went out and, buying what he had -ordered, said to his wife, “Strain this wine and cook us this food and -look thou dress it daintily, for this young man overwhelmeth us with his -bounties.” She did as he bade her, to the utmost of desire; and he took -the victuals and carried them to Ibrahim son of the Sultan.——And -Shahrazad perceived the dawn of day and ceased saying her permitted say. - - - Now when it was the Nine Hundred and Fifty-fifth Night, - -She said, It hath reached me, O auspicious King, that then they ate and -drank and made merry, and Ibrahim wept and repeated the following -verses:— - - O my friend! an I rendered my life, my sprite, ✿ My wealth and whatever - the world can unite; - Nay, th’ Eternal Garden and Paradise[311] ✿ For an hour of Union my - heart would buy’t! - -Then he sobbed a great sob and fell down a-swoon. The porter sighed, and -when he came to himself, he said to him, “O my lord, what is it gars -thee weep and who is she to whom thou alludest in these verses? Indeed, -she cannot be but as dust to thy feet.” But Ibrahim arose and for all -reply brought out a parcel of the richest raiment that women wear and -said to him, “Take this to thy Harim.” So he carried it to his wife and -she returned with him to the young man’s lodging and behold, she found -him weeping, quoth the doorkeeper to him, “Verily, thou breakest our -hearts! Tell us what fair one thou desirest, and she shall be naught -save thy handmaid.” Quoth he, “O uncle, know that I am the son of -Al-Khasib, Wazir of Egypt, and I am enamoured of Jamilah, daughter of -Abu al-Lays the Governor.” Exclaimed the porters wife, “Allah! Allah! O -my brother, leave this talk, lest any hear of us and we perish. Verily -there is not on earth’s face a more masterful than she, nor may any name -to her the word ‘man,’ for she is averse from men. Wherefore, O my son, -turn from her to other than her.” Now when Ibrahim heard this, he wept -with sore weeping and the doorkeeper said to him, “I have nothing save -my life; but that I will risk for thy love and find thee a means of -winning thy will.” Then the twain went out from him, and on the morrow -he betook himself to the Hammam and donned a suit of royal raiment, -after which he returned to his lodging, when behold, the porter and his -wife came in to him and said, “Know, O my lord, that there is a -humpbacked tailor here who seweth for the lady Jamilah. Go thou to him -and acquaint him with thy case; haply he will show thee the way of -attaining thine aim.” So the youth Ibrahim arose and betaking himself to -the shop of the humpbacked tailor, went in to him and found with him ten -Mamelukes as they were moons. He saluted them with the salam, and they -returned his greeting and bade him welcome and made him sit down; and -indeed they rejoiced in him and were amazed at his charms and -loveliness, especially the hunchback who was confounded at his beauty of -form and favour. Presently he said to the Gobbo, “I desire that thou sew -me up my pocket;” and the tailor took a needleful of silk and sewed up -his pocket which he had torn purposely; whereupon Ibrahim gave him five -dinars and returned to his lodging. Quoth the tailor, “What thing have I -done for this youth, that he should give me five gold pieces?” And he -passed the night, pondering his beauty and generosity. And when morning -morrowed Ibrahim repaired to the shop and saluted the tailor, who -returned his salam and welcomed him and made much of him. Then he sat -down and said to the hunchback, “O uncle, sew up my pocket, for I have -rent it again.” Replied the tailor, “On my head and eyes, O my son,” and -sewed it up; whereupon Ibrahim gave him ten ducats and he took them, -amazed at his beauty and generosity. Then said he, “By Allah, O youth, -for this conduct of thine needs must be a cause, this is no matter of -sewing up a pocket. But tell me the truth of thy case. An thou be in -love with one of these boys,[312] by Allah, there is not among them a -comelier than thou, for they are each and every as the dust at thy feet; -and behold, they are all thy slaves and at thy command. Or if it be -other than this, tell me.” Replied Ibrahim, “O uncle, this is no place -for talk, for my case is wondrous and my affair marvellous.” Rejoined -the tailor, “An it be so, come with me to a place apart.” So saying, he -rose up in haste and took the youth by the hand and carrying him into a -chamber behind the shop, said, “Now tell me thy tale, O youth!” -Accordingly Ibrahim related his story first and last to the tailor, who -was amazed at his speech and cried, “O youth, fear Allah for -thyself:[313] indeed she of whom thou speakest is a virago and averse -from men. Wherefore, O my brother, do thou guard thy tongue, else thou -wilt destroy thyself.” When Ibrahim heard the hunchback’s words, he wept -with sore weeping and clinging to the tailor’s skirts said, “Help me, O -my uncle, or I am a dead man; for I have left my kingdom and the kingdom -of my father and grandfather and am become a stranger in the lands and -lonely; nor can I endure without her.” When the tailor saw how it was -with him, he pitied him and said, “O my son, I have but my life and that -I will venture for thy love, for thou makest my heart ache. But by -to-morrow I will contrive thee somewhat whereby thy heart shall be -solaced.” Ibrahim blessed him and returning to the khan, told the -doorkeeper what the hunchback had said, and he answered, “Indeed, he -hath dealt kindly with thee.” Next morning, the youth donned his richest -dress and taking a purse of gold, repaired to the Gobbo and saluted him. -Then he sat down and said, “O uncle, keep thy word with me.” Quoth the -hunchback, “Arise forthright and take thee three fat fowls and three -ounces[314] of sugar-candy and two small jugs which do thou fill with -wine; also a cup. Lay all these in a budget[315] and to-morrow, after -the morning-prayers, take boat with them, saying to the boatman:—I would -have thee row me down the river below Bassorah. An he say to thee, “I -cannot go farther than a parasang” do thou answer:—As thou wilt; but, -when he shall have come so far, lure him on with money to carry thee -farther; and the first flower-garden thou wilt descry after this will be -that of the lady Jamilah. Go up to the gate as soon as thou espiest it -and there thou wilt see two high steps, carpeted with brocade, and -seated thereon a Quasimodo like me. Do thou complain to him of thy case -and crave his favour: belike he will have compassion on thy condition -and bring thee to the sight of her, though but for a moment from afar. -This is all I can do for thee; and unless he be moved to pity for thee, -we be dead men, I and thou. This then is my rede and the matter rests -with the Almighty.” Quoth Ibrahim, “I seek aid of Allah; whatso He -willeth becometh; and there is no Majesty and there is no Might save in -Allah!” Then he left the hunchback tailor and returned to his lodging -where, taking the things his adviser had named, he laid them in a bag. -On the morrow, as soon as it was day, he went down to Tigris bank, where -he found a boatman asleep; so he awoke him and giving him ten sequins, -bade him row him down the river below Bassorah. Quoth the man, “O my -lord, it must be on condition that I go no farther than a parasang; for -if I pass that distance by a span, I am a lost man, and thou too.” And -quoth Ibrahim, “Be it as thou wilt.” Thereupon he took him and dropped -down the river with him till he drew near the flower-garden, when he -said to him, “O my son, I can go no farther; for, if I pass this limit, -we are both dead men.” Hereat Ibrahim pulled out other ten dinars and -gave them to him, saying, “Take this spending-money and better thy case -therewithal.” The boatman was ashamed to refuse him and fared on with -him crying, “I commit the affair to Allah the Almighty!”——And Shahrazad -perceived the dawn of day and ceased to say her permitted say. - - - Now when it was the Nine Hundred and Fifty-sixth Night, - -She continued, It hath reached me, O auspicious King, that when the -youth Ibrahim gave the boatman other ten dinars, the man took them, -saying, “I commit the affair to Allah the Almighty!” and fared on with -him down stream. When they came to the flower-garden, the youth sprang -out of the boat, in his joy, a spring of a spear’s cast from the land, -and cast himself down, whilst the boatman turned and fled. Then Ibrahim -fared forward and found all as it had been described by the Gobbo: he -also saw the garden-gate open, and in the porch a couch of ivory, -whereon sat a humpbacked man of pleasant presence, clad in gold-laced -clothes and hending in hand a silvern mace plated with gold. So he -hastened up to him and seizing his hand kissed it; whereupon asked the -hunchback, “Who art thou and whence comest thou and who brought thee -hither, O my son?” And indeed, when the man saw Ibrahim Khasib-son, he -was amazed at his beauty. He answered, “O uncle, I am an ignorant lad -and a stranger;” and he wept. The hunchback had pity on him and taking -him up on the couch, wiped away his tears and said to him, “No harm -shall come to thee. An thou be in debt, may Allah settle thy debt: and -if thou be in fear, may Allah appease thy fear!” Replied Ibrahim, “O -uncle, I am neither in fear nor am I in debt, but have money in plenty, -thanks to Allah.” Rejoined the other, “Then, O my son, what is thy need -that thou venturest thyself and thy loveliness to a place wherein is -destruction?” So he told him his story and disclosed to him his case, -whereupon the man bowed his head earthwards awhile, then said to him, -“Was he who directed thee to me the humpbacked tailor?” “Yes,” answered -Ibrahim, and the keeper said, “This is my brother, and he is a blessed -man!” presently adding, “But, O my son, had not affection for thee sunk -into my heart, and had I not taken compassion on thee, verily thou wert -lost, thou and my brother and the doorkeeper of the Khan and his wife. -For know that this flower-garden hath not its like on the face of the -earth and that it is called the Garden of the Wild Heifer,[316] nor hath -any entered it in all my life long, save the Sultan and myself and its -mistress Jamilah; and I have dwelt here twenty years and never yet saw -any else attain to this stead. Every forty days the Lady Jamilah cometh -hither in a bark and landeth in the midst of her women, under a canopy -of satin, whose skirts ten damsels hold up with hooks of gold, whilst -she entereth, and I see nothing of her. Natheless, I have but my life -and I will risk it for the sake of thee.” Herewith Ibrahim kissed his -hand and the keeper said to him, “Sit by me, till I devise somewhat for -thee.” Then he took him by the hand and carried him into the -flower-garden which, when he saw, he deemed it Eden, for therein were -trees intertwining and palms high towering and waters welling and birds -with various voices carolling. Presently, the keeper brought him to a -domed pavilion and said to him, “This is where the Lady Jamilah -sitteth.” So he examined it and found it of the rarest of pleasances, -full of all manner paintings in gold and lapis lazuli. It had four -doors, whereto man mounted by five steps, and in its centre was a -cistern of water, to which led down steps of gold all set with precious -stones. Amiddlewards the basin was a fountain of gold, with figures, -large and small, and water jetting in gerbes from their mouths; and -when, by reason of the issuing forth of the water, they attuned -themselves to various tones, it seemed to the hearer as though he were -in Eden. Round the pavilion ran a channel of water, turning a Persian -wheel[317] whose buckets[318] were silvern covered with brocade. To the -left of the pavilion[319] was a lattice of silver, giving upon a green -park, wherein were all manner wild cattle and gazelles and hares, and on -the right hand was another lattice, overlooking a meadow full of birds -of all sorts, warbling in various voices and bewildering the hearers’ -wits. Seeing all this the youth was delighted and sat down in the -doorway by the gardener, who said to him, “How seemeth to thee my -garden?” Quoth Ibrahim, “’Tis the Paradise of the world!” Whereat the -gardener laughed. Then he rose and was absent awhile and presently -returned with a tray, full of fowls and quails and other dainties -including sweetmeats of sugar, which he set before Ibrahim, saying, “Eat -thy sufficiency.” So he ate his fill, whereat the keeper rejoiced and -cried, “By Allah, this is the fashion of Kings and sons of Kings[320]!” -Then said he, “O Ibrahim, what hast thou in yonder bag?” Accordingly he -opened it before him and the keeper said, “Carry it with thee; ’twill -serve thee when the Lady Jamilah cometh; for when once she is come, I -shall not be able to bring thee food.” Then he rose and taking the youth -by the hand, brought him to a place fronting the pavilion, where he made -him an arbour[321] among the trees and said to him, “Get thee up here, -and when she cometh thou wilt see her and she will not see thee. This is -the best I can do for thee and on Allah be our dependence! Whenas she -singeth, drink thou to her singing, and whenas she departeth thou shalt -return in safety whence thou camest, Inshallah!” Ibrahim thanked him and -would have kissed his hand, but he forbade him. Then the youth laid the -bag in the arbour and the keeper said to him, “O Ibrahim, walk about and -take thy pleasure in the garth and eat of its fruits, for thy mistress’s -coming is appointed to be to-morrow.” So he solaced himself in the -garden and ate of its fruits; after which he nighted with the keeper. -And when morning morrowed and showed its sheen and shone, he prayed the -dawn-prayer and presently the keeper came to him with a pale face, and -said to him, “Rise, O my son, and go up into the arbour: for the -slave-girls are come to order the place, and she cometh after -them;”——And Shahrazad perceived the dawn of day and ceased saying her -permitted say. - - - Now when it was the Nine Hundred and Fifty-seventh Night, - -She pursued, It hath reached me, O auspicious King, that when the keeper -came to Ibrahim Khasib-son in the Garden he said to him, “Rise, O my -son, and go up into the arbour; for the slave-girls are come to order -the place and she cometh after them. So beware lest thou spit or sneeze -or blow thy nose[322]; else we are dead men, I and thou.” Hereupon -Ibrahim rose and went up into his nest, whilst the keeper fared forth, -saying, “Allah grant thee safety, O my son!” Presently behold, up came -four slave-girls, whose like none ever saw, and entering the pavilion, -doffed their outer dresses and washed it. Then they sprinkled it with -rose-water and incensed it with ambergris and aloes-wood and spread it -with brocade. After these came fifty other damsels, with instruments of -music, and amongst them Jamilah, within a canopy of red brocade, whose -skirts the handmaidens bore up with hooks of gold, till she had entered -the pavilion, so that Ibrahim saw naught of her nor of her raiment. So -he said to himself, “By Allah, all my travail is lost! But needs must I -wait to see how the case will be.” Then the damsels brought meat and -drink and they ate and drank and washed their hands, after which they -set her a royal chair and she sat down; and all played on instruments of -music and with ravishing voices incomparably sang. Presently, out ran an -old woman, a duenna, and clapped hands and danced, whilst the girls -pulled her about, till the curtain was lifted and forth came Jamilah -laughing. Ibrahim gazed at her and saw that she was clad in costly robes -and ornaments, and on her head was a crown set with pearls and gems. -About her long fair neck she wore a necklace of unions and her waist was -clasped with a girdle of chrysolite bugles, with tassels of rubies and -pearls. The damsels kissed ground before her, and, “When I considered -her” (quoth Ibrahim), “I took leave of my senses and wit and I was dazed -and my thought was confounded for amazement at the sight of loveliness -whose like is not on the face of the earth. So I fell into a swoon and -coming to myself, weeping-eyed, recited these two couplets:— - - I see thee and close not mine eyes for fear ✿ Lest their lids prevent me - beholding thee: - An I gazed with mine every glance these eyne ✿ Ne’er could sight all the - loveliness moulding thee.” - -Then said the old Kahramánah[323] to the girls, “Let ten of you arise -and dance and sing.” And Ibrahim when looking at them said in himself, -“I wish the lady Jamilah would dance.” When the handmaidens had made an -end of their pavane, they gathered round the Princess and said to her, -“O my lady, we long for thee to dance amongst us, so the measure of our -joy may be fulfilled, for never saw we a more delicious day than this.” -Quoth Ibrahim to himself, “Doubtless the gates of Heaven are open[324] -and Allah hath granted my prayer.” Then the damsels bussed her feet and -said to her, “By Allah, we never saw thee broadened of breast as -to-day!” Nor did they cease exciting her, till she doffed her outer -dress and stood in a shift of cloth of gold,[325] broidered with various -jewels, showing breasts which stood out like pomegranates and unveiling -a face as it were the moon on the night of fulness. Then she began to -dance, and Ibrahim beheld motions he had never in his life seen their -like, for she showed such wondrous skill and marvellous invention, that -she made men forget the dancing of bubbles in wine-cups and called to -mind the inclining of the turbands from head[326]-tops: even as saith of -her the poet[327]:— - - A dancer whose form is like branch of Bán! ✿ Flies my soul well nigh as - his steps I greet: - While he dances no foot stands still and meseems ✿ That the fire of my - heart is beneath his feet. - -And as quoth another[328]:— - - A dancer whose figure is like a willow-branch: my soul almost quitteth - me at the sight of her movements. - No foot can remain stationary at her dancing, she is as though the fire - of my heart were beneath her feet. - -Quoth Ibrahim:—As I gazed upon her, she chanced to look up and caught -sight of me whereupon her face changed and she said to her women, “Sing -ye till I come back to you.” Then, taking up a knife half a cubit long, -she made towards me, crying, “There is no Majesty and there is no Might -save in Allah, the Glorious, the Great!” Now when I saw this, I -well-nigh lost my wits; but, whenas she drew near me and face met face, -the knife dropped from her hand, and she exclaimed, “Glory to Him who -changeth men’s hearts!” Then said she to me, “O youth, be of good cheer, -for thou art safe from what thou dost fear!” Whereupon I fell to -weeping, and she to wiping away my tears with her hand and saying, “O -youth, tell me who thou art, and what brought thee hither.” I kissed the -ground before her and seized her skirt; and she said, “No harm shall -come to thee; for, by Allah, no male hath ever filled mine eyes[329] but -thyself! Tell me, then, who thou art.” So I recited to her my story from -first to last, whereat she marvelled and said to me, “O my lord, I -conjure thee by Allah, tell me if thou be Ibrahim bin al-Khasib?” I -replied, “Yes!” and she threw herself upon me, saying, “O my lord, ’twas -thou madest me averse from men; for, when I heard that there was in the -land of Egypt a youth than whom there was none more beautiful on earth’s -face, I fell in love with thee by report, and my heart became enamoured -of thee, for that which reached me of thy passing comeliness, so that I -was, in respect of thee, even as saith the poet:— - - Mine ear forewent mine eye in loving him; ✿ For ear shall love before - the eye at times. - -“So praised be Allah who hath shown thy face! But, by the Almighty, had -it been other than thou, I had crucified the keeper of the garden and -the porter of the Khan and the tailor and him who had recourse to them!” -And presently she added, “But how shall I contrive for somewhat thou -mayst eat, without the knowledge of my women?” Quoth I, “With me is -somewhat we may eat and drink;” and I opened the bag before her. She -took a fowl and began to morsel me and I to morsel her; which when I -saw, it seemed to me that this was a dream. Then I brought out wine and -we drank, what while the damsels sang on; nor did they leave to do thus -from morn to noon, when she rose and said, “Go now and get thee a boat -and await me in such a place, till I come to thee: for I have no -patience left to brook severance.” I replied, “O my lady, I have with me -a ship of my own, whose crew are in my hire, and they await me.” -Rejoined she, “This is as we would have it,” and returning to her -women,——And Shahrazad perceived the dawn of day and ceased to say her -permitted say. - - - Now when it was the Nine Hundred and Fifty-eighth Night, - -She resumed, It hath reached me, O auspicious King, that when the Lady -Jamilah returned to her women, she said to them, “Come, let us go back -to our palace.” They replied, “Why should we return now, seeing that we -use to abide here three days?” Quoth she, “I feel an exceeding -oppression in myself, as though I were sick, and I fear lest this -increase upon me.”[330] So they answered, “We hear and obey,” and -donning their walking-dresses went down to the river-bank and embarked -in a boat; whereupon behold, the keeper of the garden came up to Ibrahim -and said to him, knowing not what had happened, “O Ibrahim, thou hast -not had the luck to enjoy the sight of her, and I fear lest she have -seen thee, for ’tis her wont to tarry here three days.” Replied Ibrahim, -“She saw me not nor I her; for she came not forth of the pavilion.”[331] -Rejoined the keeper, “True, O my son, for, had she seen thee, we were -both dead men: but abide with me till she come again next week, and thou -shalt see her and take thy fill of looking at her.” Replied the Prince, -“O my lord, I have with me money and fear for it: I also left men behind -me and I dread lest they take advantage of my absence.”[332] He -retorted, “O my son ’tis grievous to me to part with thee;” and he -embraced and farewelled him. Then Ibrahim returned to the Khan where he -lodged, and foregathering with the doorkeeper, took of him all his -property and the porter said, “Good news, Inshallah!”[333] But Ibrahim -said, “I have found no way to my want, and now I am minded to return to -my people.” Whereupon the porter wept; then taking up his baggage, he -carried them to the ship and abade him adieu. Ibrahim repaired to the -place which Jamilah had appointed him and awaited her there till it grew -dark, when, behold, she came up, disguised as a bully-boy with rounded -beard and waist bound with a girdle. In one hand she held a bow and -arrows and in the other a bared blade, and she asked him, “Art thou -Ibrahim, son of Al-Khasib, lord of Egypt?” “He I am,” answered the -Prince; and she said, “What ne’er-do-well art thou, who comest to -debauch the daughters of Kings? Come: speak with the Sultan.”[334] -Therewith (quoth Ibrahim) I fell down in a swoon and the sailors -died[335] in their skins for fear; but, when she saw what had betided -me, she pulled off her beard and throwing down her sword, ungirdled her -waist whereupon I knew her for the Lady Jamilah and said to her, “By -Allah, thou hast rent my heart in sunder!”[336] adding to the boatmen, -“Hasten the vessel’s speed.” So they shook out the sail and putting off, -fared on with all diligence; nor was it many days ere we made Baghdad, -where suddenly we saw a ship lying by the river-bank. When her sailors -saw us, they cried out to our crew, saying, “Ho, such an one and such an -one, we give you joy of your safety!” Then they drave their ship against -our craft and I looked and in the other boat beheld Abu al-Kasim -al-Sandalani who when he saw us exclaimed, “This is what I sought: go ye -in God’s keeping; as for me, I have a need to be satisfied!” Then he -turned to me and said, “Praised be Allah for safety! Hast thou -accomplished thine errand?” I replied, “Yes!” Now Abu al-Kasim had a -flambeau before him; so he brought it near our boat,[337] and when -Jamilah saw him, she was troubled and her colour changed: but, when he -saw her, he said, “Fare ye in Allah’s safety. I am bound to Bassorah, on -business for the Sultan; but the gift is for him who is present.”[338] -Then he brought out a box of sweetmeats, wherein was Bhang and threw it -into our boat: whereupon quoth I to Jamilah, “O coolth of mine eyes, eat -of this.” But she wept and said, “O Ibrahim, wottest thou who that is?” -and said I, “Yes, ’tis such an one.” Replied she, “He is my first -cousin, son of my father’s brother[339] who sought me aforetime in -marriage of my sire; but I would not accept of him. And now he is gone -to Bassorah and most like he will tell my father of us.” I rejoined, “O -my lady he will not reach Bassorah, till we are at Mosul.” But we knew -not what lurked for us in the Secret Purpose. Then (continued Ibrahim) I -ate of the sweetmeat, but hardly had it reached my stomach when I smote -the ground with my head; and lay there till near dawn, when I sneezed -and the Bhang issued from my nostrils. With this, I opened my eyes and -found myself naked and cast out among ruins; so I buffeted my face and -said in myself, “Doubtless this is a trick Al-Sandalani hath played me.” -But I knew not whither I should wend, for I had upon me naught save my -bag-trousers.[340] However, I rose and walked on a little, till I -suddenly espied the Chief of Police coming towards me, with a posse of -men with swords and targes;[341] whereat I took fright and seeing a -ruined Hammam hid myself there. Presently, my foot stumbled upon -something; so I put my hand to it, and it became befouled with blood. I -wiped my hand upon my bag-trousers, unknowing what had befouled it, and -put it out a second time, when it fell upon a corpse whose head came up -in my hand. I threw it down, saying, “There is no Majesty and there is -no Might save in Allah, the Glorious, the Great!”; and I took refuge in -one of the corner-cabinets of the Hammam. Presently the Wali stopped at -the bath-door and said, “Enter this place and search.” So ten of them -entered with cressets, and I of my fear retired behind a wall and -looking upon the corpse, saw it to be that of a young lady[342] with a -face like the full moon; and her head lay on one side and her body clad -in costly raiment on the other. When I saw this, my heart fluttered with -affright. Then the Chief of Police entered and said, “Search the corners -of the bath.” So they entered the place wherein I was, and one of them -seeing me, came up hending in hand a knife half a cubit long. When he -drew near me, he cried, “Glory be to God, the Creator of this fair face! -O youth, whence art thou?” Then he took me by the hand and said, “O -youth, why slewest thou this woman?” Said I, “By Allah, I slew her not, -nor wot I who slew her, and I entered not this place but in fear of -you!” And I told him my case, adding, “Allah upon thee, do me no wrong, -for I am in concern for myself!” Then he took me and carried me to the -Wali who, seeing the marks of blood on my hand said, “This needeth no -proof: strike off his head!”——And Shahrazad perceived the dawn of day -and ceased saying her permitted say. - - - Now when it was the Nine Hundred and Fifty-ninth Night, - -She said, It hath reached me, O auspicious King, that Ibrahim -continued:—Then they carried me before the Wali and he, seeing the -bloodstains on my hand, cried, “This needeth no proof: strike off his -head!” Now hearing these words, I wept with sore weeping the tears -streaming from my eyes and recited these two couplets[343]:— - - We trod the steps that for us were writ, ✿ And whose steps are written - he needs must tread; - And whose death is decreed in one land to be ✿ He ne’er shall perish in - other stead. - -Then I sobbed a single sob and fell a-swoon; and the headsman’s heart -was moved to ruth for me and he exclaimed, “By Allah, this is no -murtherer’s face!” But the Chief said, “Smite his neck.” So they seated -me on the rug of blood and bound my eyes; after which the sworder drew -his sword and asking leave of the Wali, was about to strike off my head, -whilst I cried out, “Alas, my strangerhood!” when lo and behold! I heard -a noise of horse coming up and a voice calling aloud, “Leave him! Stay -thy hand, O Sworder!” Now there was for this a wondrous reason and a -marvellous cause; and ’twas thus. Al-Khasib, Wazir of Egypt, had sent -his Head Chamberlain to the Caliph Harun al-Rashid with presents and a -letter, saying, “My son hath been missing this year past, and I hear -that he is in Baghdad; wherefore I crave of the bounty of the Viceregent -of Allah that he make search for tidings of him and do his endeavour to -find him and send him back to me with the Chamberlain.” When the Caliph -read the missive, he commanded the Chief of Police to search out the -truth of the matter, and he ceased not to enquire after Ibrahim, till it -was told him that he was at Bassorah, whereupon he informed the Caliph, -who wrote a letter to the viceroy and giving it to the Chamberlain of -Egypt, bade him repair to Bassorah and take with him a company of the -Wazir’s followers. So, of his eagerness to find the son of his lord, the -Chamberlain set out forthright and happened by the way upon Ibrahim, as -he stood on the rug of blood. When the Wali saw the Chamberlain, he -recognised him and alighted to him and as he asked, “What young man is -that and what is his case?” The Chief told him how the matter was and -the Chamberlain said (and indeed he knew him not for the son of the -Sultan[344]) “Verily this young man hath not the face of one who -murthereth.” And he bade loose his bonds; so they loosed him and the -Chamberlain said, “Bring him to me!” and they brought him, but the -officer knew him not his beauty being all gone for the horrors he had -endured. Then the Chamberlain said to him, “O youth, tell me thy case -and how cometh this slain woman with thee.” Ibrahim looked at him and -knowing him, said to him, “Woe to thee! Dost thou not know me? Am I not -Ibrahim, son of thy lord? Haply thou art come in quest of me.” With this -the Chamberlain considered him straitly and knowing him right well, -threw himself at his feet; which when the Wali saw, his colour changed; -and the Chamberlain cried to him, “Fie upon thee, O tyrant! Was it thine -intent to slay the son of my master Al-Khasib, Wazir of Egypt?” The -Chief of Police kissed his skirt, saying “O my lord,[345] how should I -know him? We found him in this plight and saw the girl lying slain by -his side.” Rejoined the Chamberlain, “Out on thee! Thou art not fit for -the office. This is a lad of fifteen and he hath not slain a sparrow; so -how should he be a murtherer? Why didst thou not have patience with him -and question him of his case?” Then the Chamberlain and the Wali cried -to the men, “Make search for the young lady’s murtherer.” So they -re-entered the bath and finding him, brought him to the Chief of Police, -who carried him to the Caliph and acquainted him with that which had -occurred. Al-Rashid bade slay the slayer and sending for Ibrahim, smiled -in his face and said to him, “Tell me thy tale and that which hath -betided thee.” So he recounted to him his story from first to last, and -it was grievous to the Caliph, who called Masrur his Sworder, and said -to him, “Go straightway and fall upon the house of Abu al-Kasim -al-Sandalani and bring me him and the young lady.” The eunuch went forth -at once and breaking into the house, found Jamilah bound with her own -hair and nigh upon death; so he loosed her and taking the painter, -carried them both to the Caliph, who marvelled at Jamilah’s beauty. Then -he turned to Al-Sandalani and said, “Take him and cut off his hands, -wherewith he beat this young lady; then crucify him and deliver his -monies and possessions to Ibrahim.” They did his bidding, and as they -were thus, behold, in came Abu al-Lays governor of Bassorah, the Lady -Jamilah’s father, seeking aid of the Caliph against Ibrahim bin -al-Khasib Wazir of Egypt and complaining to him that the youth had taken -his daughter. Quoth Al-Rashid, “He hath been the means of delivering her -from torture and slaughter.” Then he sent for Ibrahim, and when he came, -he said to Abu al-Lays, “Wilt thou not accept of this young man, son of -the Soldan of Egypt, as husband to thy daughter?” Replied Abu al-Lays, -“I hear and I obey Allah and thee, O Commander of the Faithful;” -whereupon the Caliph summoned the Kazi and the witnesses and married the -young lady to Ibrahim. Furthermore, he gave him all Al-Sandalani’s -wealth and equipped him for his return to his own country, where he -abode with Jamilah in the utmost of bliss and the most perfect of -happiness, till there came to them the Destroyer of delights and the -Sunderer of societies; and glory be to the Living who dieth not! They -also relate, O auspicious King, a tale anent - ------ - -Footnote 298: - - The tale is not in the Bresl. Edit. - -Footnote 299: - - Al-Khasíb (= the fruitful) was the son of ’Abd al-Hamíd and intendant - of the tribute of Egypt under Harun al-Rashid, but neither Lord nor - Sultan. Lane (iii. 669) quotes three couplets in his honour by Abu - Nowás from p. 119 of “Elmacini (Al-Makín) Historia Saracenica.” - - If our camel visit not the land of Al-Khasib, what man after Al-Khasib - shall they visit? - For generosity is not his neighbour; nor hath it sojourned near him; - but generosity goeth wherever he goeth: - He is a man who purchaseth praise with his wealth, and who knoweth - that the periods of Fortune revolve. - -Footnote 300: - - The old story “Alà júdi-k” = upon thy generosity, which means at least - ten times the price. - -Footnote 301: - - _i.e._ The distance is enormous. - -Footnote 302: - - A gazelle; but here the slave-girl’s name. - -Footnote 303: - - See vol. ii. 104. Herklots (Pl. vii. fig. 2) illustrates the cloth - used in playing the Indian game, Pachísí. The “board” is rather - European than Oriental, but it has of late years spread far and wide, - especially the backgammon board. - -Footnote 304: - - _i.e._ “Father of the Lion.” - -Footnote 305: - - Or as we should say, “Thy blood will be on thine own head.” - -Footnote 306: - - Called after the famous town in Persian Mesopotamia which however is - spelt with the lesser aspirate. See p. 144. The Geographical works of - Sádik-i-Ispaháni, London; Oriental Transl. Fund, 1882. Hamdan (with - the greater aspirate) and Hamdun mean only the member masculine, which - may be a delicate piece of chaff for the gallery. - -Footnote 307: - - Arab. “Hulwán al-miftáh,” for which see vol. vii. 212. Mr. Payne - compares it with the French denier à Dieu, given to the concierge on - like occasions. - -Footnote 308: - - Arab. ’Udm, a relish, the Scotch “kitchen,” Lat. Opsonium, Ital. - Companatico and our “by-meat.” See vol. iv. 128. - -Footnote 309: - - Arab. “Kabasa” = he shampoo’d. See vol. ii. 17. - -Footnote 310: - - Arab. “Nukl.” See supra p. 177. - -Footnote 311: - - Arab. Jannat al-Khuld and Firdaus, two of the Heavens repeatedly - noticed. - -Footnote 312: - - The naïveté is purely Horatian, that is South European versus North - European. - -Footnote 313: - - _i.e._ “Have some regard for thy life.” - -Footnote 314: - - Arab. “Awák” plur. of Úkiyyah a word known throughout the Moslem East. - As an ounce it weighs differently in every country and in Barbary - (Mauritania) which we call Morocco, it is a nominal coin containing - twelve Flús (fulús) now about = a penny. It is a direct descendant - from the “Uk” or “Wuk” (ounce) of the hieroglyphs (See Sharpe’s Egypt - or any other Manual) and first appeared in Europe as the Greek οὐγκία. - -Footnote 315: - - Arab. “Kárah” usually a large bag. - -Footnote 316: - - Arab. “Lúlúah,” which may mean the Union-pearl; but here used in the - sense of “wild cow,” the bubalus antelope, alluding to the _farouche_ - nature of Miss Jamilah. We are also told infrà that the park was full - of “Wuhúsh” = wild cattle. - -Footnote 317: - - Arab. “Sákiyah,” the venerable old Persian wheel, for whose music see - Pilgrimage ii. 198. But “Sakiyah” is also applied, as here, to the - water-channel which turns the wheel. - -Footnote 318: - - Arab. “Kawádís,” plur. of “Kádús,” the pots round the rim of the - Persian wheel: usually they are of coarse pottery. - -Footnote 319: - - In the text “Sákiyah” a manifest error for “Kubbah.” - -Footnote 320: - - Easterns greatly respect a _belle fourchette_, especially when the - eater is a lover. - -Footnote 321: - - Arab. “’Aríshah,” a word of many meanings, tent, nest, vine-trellis, - etc. - -Footnote 322: - - To spit or blow the nose in good society is “vulgar.” Sneezing - (Al-’Atsah) is a complicated affair. For Talmudic traditions of death - by sneezing see Lane (M. E. chapt. viii). Amongst Hindus sneezing and - yawning are caused by evil spirits whom they drive away by snapping - thumb and forefinger as loudly as possible. The pagan Arabs held - sneezing a bad omen, which often stopped their journeys. Moslems - believe that when Allah placed the Soul (life?) in Adam, the dry clay - became flesh and bone and the First Man, waking to life, sneezed and - ejaculated “Alhamdolillah;” whereto Gabriel replied, “Allah have mercy - upon thee, O Adam!” Mohammed, who liked sneezing because accompanied - by lightness of body and openness of pores, said of it, “If a man - sneeze or eructate and say ‘Alhamdolillah’ he averts seventy diseases - of which the least is leprosy” (Juzám); also, “If one of you sneeze, - let him exclaim, ‘Alhamdolillah,’ and let those around salute him in - return with, ‘Allah have mercy upon thee!’ and lastly let him say, - ‘Allah direct you and strengthen your condition.’” Moderns prefer, - “Allah avert what may joy thy foe!” = (our God bless you!) to which - the answer is “Alhamdolillah!” Mohammed disliked yawning (Suabá or - Thuabá), because not beneficial as a sneeze and said, “If one of you - gape and cover not his mouth, a devil leaps into it.” This is still a - popular superstition from Baghdad to Morocco. - -Footnote 323: - - A duenna, nursery governess, etc. See vol. i. 231. - -Footnote 324: - - For this belief see the tale called “The Night of Power,” vol. vi. - 180. - -Footnote 325: - - The Anglo-Indian “Kincob” (Kimkh’áb); brocade, silk flowered with gold - or silver. - -Footnote 326: - - Lane finds a needless difficulty in this sentence, which is - far-fetched only because Kuus (cups) requires Ruus (head-tops) by way - of jingle. It means only “’Twas merry in hall when beards wag all.” - -Footnote 327: - - The Mac. Edit. gives two couplets which have already occurred from the - Bul. Edit. i. 540. - -Footnote 328: - - The lines are half of four couplets in vol. iv. 192; so I quote Lane. - -Footnote 329: - - _i.e._ none hath pleased me. I have quoted the popular saying, “The - son of the quarter filleth not the eye.” _i.e._ women prefer stranger - faces. - -Footnote 330: - - Here after the favourite Oriental fashion, she tells the truth but so - enigmatically that it is more deceptive than an untruth; a good - Eastern quibble infinitely more dangerous than an honest downright - lie. The consciousness that the falsehood is part fact applies a salve - to conscience and supplies a force lacking in the mere fib. When an - Egyptian lies to you look straight in his eyes and he will most often - betray himself either by boggling or by a look of injured innocence. - -Footnote 331: - - Another true lie. - -Footnote 332: - - Arab. “Yastaghíbúní,” lit. = they deem my absence too long. - -Footnote 333: - - An euphemistic form of questioning after absence: “Is all right with - thee?” - -Footnote 334: - - Arab. “Kallim al-Sultan!” the formula of summoning which has often - occurred in The Nights. - -Footnote 335: - - Lane translates “Almost died,” Payne “well-nigh died;” but the text - says “died.” I would suggest to translators - - Be bould, be bould and every where be bould! - -Footnote 336: - - He is the usual poltroon contrasted with the manly and masterful girl, - a conjunction of the lioness and the lamb sometimes seen in real life. - -Footnote 337: - - That he might see Jamilah as Ibrahim had promised. - -Footnote 338: - - A popular saying, _i.e._, les absents ont toujours tort. - -Footnote 339: - - Who had a prior right to marry her, but not against her consent after - she was of age. - -Footnote 340: - - Arab. “Sirwál.” In Al-Hariri it is a singular form (see No. ii. of the - twelve riddles in Ass. xxiv.); but Mohammed said to his followers - “Tuakhkhizú” (adopt ye) “Saráwílát.” The latter is regularly - declinable but the broken form Saráwíl is imperfectly declinable on - account of its “heaviness,” as are all plurals whose third letter is - an Alif followed by i or í in the next syllable. - -Footnote 341: - - Arab. “Matarik” from mitrak or mitrakah a small wooden shield coated - with hide. This even in the present day is the policeman’s equipment - in the outer parts of the East. - -Footnote 342: - - “Arab. “Sabíyah” for which I prefer Mr. Payne’s “young lady” to Lane’s - “damsel”; the latter should be confined to Járiyah as both bear the - double sense of girl and slave (or servant) girl. “Bint” again is - daughter, maid or simply girl. - -Footnote 343: - - The sense of them is found in vol. ii. 41. - -Footnote 344: - - Here the text is defective, but I hardly like to supply the omission. - Mr. Payne introduces from below, “for that his charms were wasted and - his favour changed by reason of the much terror and affliction he had - suffered.” The next lines also are very abrupt and unconnected. - -Footnote 345: - - Arab. “Yá Mauláya!” the term is still used throughout Moslem lands; - but in Barbary where it is pronounced “Mooláee” Europeans have - converted it to “Muley” as if it had some connection with the mule. - Even in Robinson Crusoe we find “muly” or “Moly Ismael” (chapt. ii.); - and we hear the high-sounding name Maulá-i-Idrís, the patron saint of - the Sunset Land, debased to “Muley Drís.” - - - - - ABU AL-HASAN OF KHORASAN.[346] - - -The Caliph Al-Mu’tazid Bi ’llah[347] was a high-spirited Prince and a -noble-minded lord; he had in Baghdad six hundred Wazirs and of the -affairs of the folk naught was hidden from him. He went forth one day, -he and Ibn Hamdún,[348] to divert himself with observing his lieges and -hearing the latest news of the people; and, being overtaken with the -heats of noonday, they turned aside from the main thoroughfare into a -little by-street, at the upper end whereof they saw a handsome and -high-builded mansion, discoursing of its owner with the tongue of -praise. They sat down at the gate to take rest, and presently out came -two eunuchs as they were moons on their fourteenth night. Quoth one of -them to his fellow, “Would Heaven some guest would seek admission this -day! My master will not eat but with guests and we are come to this hour -and I have not yet seen a soul.” The Caliph marvelled at their speech -and said, “This is a proof of the house-master’s liberality: there is no -help but that we go in to him and note his generosity, and this shall be -a means of favour betiding him from us.” So he said to the eunuch, “Ask -leave of thy lord for the admission of a company[349] of strangers.” For -in those days it was the Caliph’s wont, whenas he was minded to observe -his subjects, to disguise himself in merchant’s garb. The eunuch went in -and told his master, who rejoiced and rising, came out to them in -person. He was fair of favour and fine of form and he appeared clad in a -tunic of Níshápúr[350] silk and a gold laced mantle; and he dripped with -scented waters and wore on his hand a signet ring of rubies. When he saw -them, he said to them, “Well come and welcome to the lords who favour us -with the utmost of favour by their coming!” So they entered the house -and found it such as would make a man forget family and fatherland for -it was like a piece of Paradise.”——And Shahrazad perceived the dawn of -day and ceased to say her permitted say. - - - Now when it was the Nine Hundred and Sixtieth Night, - -She continued, It hath reached me, O auspicious King, that when the -Caliph entered the mansion, he and the man with him, they saw it to be -such as would make one forget family and fatherland, for it was like a -piece of Paradise. Within it was a flower-garden, full of all kinds of -trees, confounding sight and its dwelling-places were furnished with -costly furniture. They sat down and the Caliph fell to gazing at the -house and the household gear. (Quoth Ibn Hamdún), I looked at the Caliph -and saw his countenance change, and being wont to know from his face -whether he was amused or anangered, said to myself, “I wonder what hath -vexed him.” Then they brought a golden basin and we washed our hands, -after which they spread a silken cloth and set thereon a table of -rattan. When the covers were taken off the dishes, we saw therein meats -rare as the blooms of Prime in the season of their utmost scarcity, -twofold and single, and the host said, “Bismillah, O my lords! By Allah, -hunger pricketh me; so favour me by eating of this food, as is the -fashion of the noble.” Thereupon he began tearing fowls apart and laying -them before us, laughing the while and repeating verses and telling -stories and talking gaily with pleasant sayings such as sorted with the -entertainment. We ate and drank, then removed to another room, which -confounded beholders with its beauty and which reeked with exquisite -perfumes. Here they brought us a tray of fruits freshly-gathered and -sweetmeats the finest flavoured, whereat our joys increased and our -cares ceased. But withal the Caliph (continued Ibn Hamdun) ceased not to -wear a frowning face and smiled not at that which gladdened all souls, -albeit it was his wont to love mirth and merriment and the putting away -of cares, and I knew that he was no envious wight and oppressor. So I -said to myself, “Would Heaven I knew what is the cause of his moroseness -and why we cannot dissipate his ill-humour!” Presently they brought the -tray of wine which friends doth conjoin and clarified draughts in -flagons of gold and crystal and silver, and the host smote with a -rattan-wand on the door of an inner chamber, whereupon behold, it opened -and out came three damsels, high-bosomed virginity with faces like the -sun at the fourth hour of the day, one a lutist, another a harpist and -the third a dancer-artiste. Then he set before us dried fruits and -confections and drew between us and the damsels a curtain of brocade, -with tassels of silk and rings of gold. The Caliph paid no heed to all -this, but said to the host, who knew not who was in his company, “Art -thou noble?”[351] Said he, “No, my lord; I am but a man of the sons of -the merchants and am known among the folk as Abú al-Hasan Ali, son of -Ahmad of Khorasan.” Quoth the Caliph, “Dost thou know me, O man?”; and -quoth he, “By Allah, O my lord, I have no knowledge of either of your -honours!” Then said I to him, “O man, this is the Commander of the -Faithful, Al-Mu’tazid Bi’llah grandson of Al-Mutawakkil alà’llah.”[352] -Whereupon he rose and kissed the ground before the Caliph, trembling for -fear of him, and said, “O Prince of True Believers, I conjure thee, by -the virtue of thy pious forbears, an thou have seen in me any -shortcomings or lack of good manners in thy presence, do thou forgive -me!” Replied the Caliph, “As for that which thou hast done with us of -honouring and hospitality nothing could have exceeded it; and as for -that wherewith I have to reproach thee here, an thou tell me the truth -respecting it and it commend itself to my sense, thou shalt be saved -from me; but, an thou tell me not the truth, I will take thee with -manifest proof and punish thee with such punishment as never yet -punished any.” Quoth the man, “Allah forbid that I tell thee a lie! But -what is it that thou reproachest to me, O Commander of the Faithful?” -Quoth the Caliph, “Since I entered thy mansion and looked upon its -grandeur, I have noted the furniture and vessels therein, nay even to -thy clothes, and behold, on all of them is the name of my grandfather -Al-Mutawakkil ala ’llah.”[353] Answered Abu al-Hasan, “Yes, O Commander -of the Faithful (the Almighty protect thee), truth is thine inner garb -and sincerity is thine outer garment and none may speak otherwise than -truly in thy presence.” The Caliph bade him be seated and said, “Tell -us.” So he began, “Know, O Commander of the Faithful, that my father -belonged to the markets of the money-changers and druggists and -linendrapers and had in each bazar a shop and an agent and all kinds of -goods. Moreover, behind the money-changer’s shop he had an apartment, -where he might be private, appointing the shop for buying and selling. -His wealth was beyond count and to his riches there was none amount; but -he had no child other than myself, and he loved me and was tenderly fain -of me. When his last hour was at hand, he called me to him and commended -my mother to my care and charged me to fear Almighty Allah. Then he -died, may Allah have mercy upon him and continue the Prince of True -Believers on life! And I gave myself up to pleasure and eating and -drinking and took to myself comrades and intimates. My mother used to -forbid me from this and to blame me for it, but I would not hear a word -from her, till my money was all gone, when I sold my lands and houses -and naught was left me save the mansion wherein I now dwell, and it was -a goodly stead, O Commander of the Faithful. So I said to my mother, “I -wish to sell the house;” but she said, “O my son, an thou sell it, thou -wilt be dishonoured and wilt have no place wherein to take shelter.” -Quoth I, “’Tis worth five thousand dinars, and with one thousand of its -price I will buy me another house and trade with the rest.” Quoth she, -“Wilt thou sell it to me at that price?”; and I replied, “Yes.” -Whereupon she went to a coffer and opening it, took out a porcelain -vessel, wherein were five thousand dinars. When I saw this meseemed the -house was all of gold and she said to me, “O my son, think not that this -is of thy father’s good. By Allah, O my son, it was of my own father’s -money and I have treasured it up against a time of need; for, in thy -father’s day I was a wealthy woman and had no need of it.” I took the -money from her, O Prince of True Believers, and fell again to feasting -and carousing and merrymaking with my friends, unheeding my mother’s -words and admonitions, till the five thousand dinars came to an end, -when I said to her, “I wish to sell the house.” Said she, “O my son, I -forbade thee from selling it before, of my knowledge that thou hadst -need of it; so how wilt thou sell it a second time?” Quoth I, “Be not -longsome of speech with me, for I must and will sell it;” and quoth she, -“Then sell it to me for fifteen thousand dinars, on condition that I -take charge of thine affairs.” So I sold her the house at that price and -gave up my affairs into her charge, whereupon she sought out the agents -of my father and gave each of them a thousand dinars, keeping the rest -in her own hands and ordering the outgo and the income. Moreover she -gave me money to trade withal and said to me, “Sit thou in thy father’s -shop.” So I did her bidding, O Commander of the Faithful, and took up my -abode in the chamber behind the shop in the market of the -money-changers, and my friends came and bought of me and I sold to them; -whereby I made good cheape and my wealth increased. When my mother saw -me in this fair way, she discovered to me that which she had treasured -up of jewels and precious stones, pearls, and gold, and I bought back my -houses and lands that I had squandered and my wealth became great as -before. I abode thus for some time, and the factors of my father came to -me and I gave them stock-in-trade, and I built me a second chamber -behind the shop. One day, as I sat there, according to my custom, O -Prince of True Believers, there came up to me a damsel, never saw eyes a -fairer than she of favour, and said, “Is this the private shop of Abu -al-Hasan Ali ibn Ahmad al-Khorasani?” Answered I, “Yes,” and she asked, -“Where is he?” “He am I,” said I, and indeed my wit was dazed at the -excess of her loveliness. She sat down and said to me, “Bid thy page -weigh me out three hundred dinars.” Accordingly I bade him give her that -sum and he weighed it out to her and she took it and went away, leaving -me stupefied. Quoth my man to me, “Dost thou know her?”; and quoth I, -“No, by Allah!” He asked, “Then why didst thou bid me give her the -money?”; and I answered, “By Allah, I knew not what I said, of my -amazement at her beauty and loveliness!” Then he rose and followed her, -without my knowledge, but presently returned, weeping and with the mark -of a blow on his face. I enquired of him what ailed him, and he replied, -“I followed the damsel, to see whither she went; but, when she was aware -of me, she turned and dealt me this blow and all but knocked out my -eye.” After this, a month passed, without her coming, O Commander of the -Faithful, and I abode bewildered for love of her; but, at the end of -this time, she suddenly appeared again and saluted me, whereat I was -like to fly for joy. She asked me how I did and said to me, “Haply thou -saidst to thyself, What manner of trickstress is this, who hath taken my -money and made off?” Answered I, “By Allah, O my lady, my money and my -life are all thy very own!” With this she unveiled herself and sat down -to rest, with the trinkets and ornaments playing over her face and -bosom. Presently, she said to me, “Weigh me out three hundred dinars.” -“Hearkening and obedience,” answered I and weighed out to her the money. -She took it and went away and I said to my servant, “Follow her.” So he -followed her, but returned dumbstruck, and some time passed without my -seeing her. But, as I was sitting one day, behold, she came up to me and -after talking awhile, said to me, “Weigh me out five hundred dinars, for -I have need of them.” I would have said to her, “Why should I give thee -my money?”; but my love immense hindered me from utterance; for, O -Prince of True Believers, whenever I saw her, I trembled in every joint -and my colour paled and I forgot what I would have said and became even -as saith the poet:— - - “’Tis naught but this! When a-sudden I see her ✿ Mumchance I bide nor a - word can say her.” - -So I weighed out for her the five hundred ducats, and she took them and -went away; whereupon I arose and followed her myself, till she came to -the jewel-bazar, where she stopped at a man’s shop and took of him a -necklace. Then she turned and seeing me, said, “Pay him five hundred -dinars for me.” When the jeweller saw me, he rose to me and made much of -me, and I said to him, “Give her the necklace and set down the price to -me.” He replied, “I hear and obey,” and she took it and went away;——And -Shahrazad perceived the dawn of day and ceased saying her permitted say. - - - Now when it was the Nine Hundred and Sixty-first Night, - -She pursued, It hath reached me, O auspicious King, that Abu Hasan the -Khorasani thus pursued his tale:—So I said to the jeweller, “Give her -the necklace and set down the price to me.” Then she took it and went -away; but I followed her, till she came to the Tigris and boarded a boat -there, whereupon I signed with my hand to the ground, as who should say, -“I kiss it before thee.” She went off laughing, and I stood watching -her, till I saw her land and enter a palace, which when I considered, I -knew it for the palace of the Caliph Al-Mutawakkil. So I turned back, O -Commander of the Faithful, with all the cares in the world fallen on my -heart, for she had of me three thousand dinars, and I said to myself, -“She hath taken my wealth and ravished my wit, and peradventure I shall -lose my life for her love.” Then I returned home and told my mother all -that had befallen me, and she said, “O my son, beware how thou have to -do with her after this, or thou art lost.” When I went to my shop, my -factor in the drug-market, who was a very old man, came to me and said, -“O my lord, how is it that I see thee changed in case and showing marks -of chagrin? Tell me what aileth thee.” So I told him all that had -befallen me with her and he said, “O my son, this is indeed one of the -handmaidens of the palace of the Commander of the Faithful and haply she -is the Caliph’s favourite concubine: so do thou reckon the money as -spent for the sake of Almighty Allah[354] and occupy thyself no more -with her. An she come again, beware lest she have to do with thee and -tell me of this, that I may devise thee some device lest perdition -betide thee.” Then he fared forth and left me with a flame of fire in my -heart. At the end of the month behold, she came again and I rejoiced in -her with exceeding joy. Quoth she, “What ailed thee to follow me?”; and -quoth I, “Excess of passion that is in my heart urged me to this,” and I -wept before her. She wept for ruth of me and said, “By Allah, there is -not in thy heart aught of love-longing but in my heart is more! Yet how -shall I do? By Allah, I have no resource save to see thee thus once a -month.” Then she gave me a bill saying, “Carry this to such an one of -such a trade who is my agent and take of him what is named therein.” But -I replied, “I have no need of money; be my wealth and my life thy -sacrifice!” Quoth she, “I will right soon contrive thee a means of -access to me, whatever trouble it cost me.” Then she farewelled me and -fared forth, whilst I repaired to the old druggist and told him what had -passed. He went with me to the palace of Al-Mutawakkil which I knew for -that which the damsel had entered; but the Shaykh was at a loss for a -device. Presently he espied a tailor sitting with his prentices at work -in his shop, opposite the lattice giving upon the river bank and said to -me, “Yonder is one by whom thou shalt win thy wish; but first tear thy -pocket and go to him and bid him sew it up. When he hath done this, give -him ten dinars.” “I hear and obey,” answered I and taking with me two -pieces[355] of Greek brocade, went to the tailor and bade him make of -them four suits, two with long-sleeved coats and two without. When he -had finished cutting them out and sewing them, I gave him to his hire -much more than of wont, and he put out his hand to me with the clothes; -but I said, “Take them for thyself and for those who are with thee.” And -I fell to sitting with him and sitting long: I also bespoke of him other -clothes and said to him, “Hang them out in front of thy shop, so the -folk may see them and buy them.” He did as I bade him, and whoso came -forth of the Caliph’s palace and aught of the clothes pleased him, I -made him a present thereof, even to the doorkeeper. One day of the days -the tailor said to me, “O my son, I would have thee tell me the truth of -thy case; for thou hast bespoken of me an hundred costly suits, each -worth a mint of money, and hast given the most of them to the folk. This -is no merchant’s fashion, for a merchant calleth an account for every -dirham, and what can be the sum of thy capital that thou givest these -gifts and what thy gain every year? Tell me the truth of thy case, that -I may assist thee to thy desire;” presently adding, “I conjure thee by -Allah, tell me, art thou not in love?” “Yes,” replied I; and he said, -“With whom?” Quoth I, “With one of the handmaids of the Caliph’s -palace;” and quoth he, “Allah put them to shame! How long shall they -seduce the folk? Knowest thou her name?” Said I, “No;” and said he, -“Describe her to me.” So I described her to him and he cried, “Out on -it! This is the lutanist of the Caliph Al-Mutawakkil and his pet -concubine. But she hath a Mameluke[356] and do thou make friends with -him; it may be he shall become the means of thy having access to her.” -Now as we were talking, behold, out walked the servant in question from -the palace, as he were a moon on the fourteenth night; and, seeing that -I had before me the clothes which the tailor had made me, and they were -of brocade of all colours, he began to look at them and examine them. -Then he came up to me and I rose and saluted him. He asked, “Who art -thou?” and I answered, “I am a man of the merchants.” Quoth he, “Wilt -thou sell these clothes?”; and quoth I, “Yes.” So he chose out five of -them and said to me, “How much these five?” Said I, “They are a present -to thee from me in earnest of friendship between me and thee.” At this -he rejoiced and I went home and fetching a suit embroidered with jewels -and jacinths, worth three thousand dinars, returned therewith and gave -it to him. He accepted it and carrying me into a room within the palace, -said to me, “What is thy name among the merchants?” Said I, “I am a man -of them.[357]” He continued, “Verily I misdoubt me of thine affair.” I -asked, “Why so?” and he answered, “Because thou hast bestowed on me a -costly gift and won my heart therewith, and I make certain that thou art -Abu al-Hasan of Khorasan the Shroff.” With this I fell a-weeping, O -Prince of True Believers; and he said to me, “Why dost thou weep? By -Allah, she for whom thou weepest is yet more longingly in love with thee -than thou with her! And indeed her case with thee is notorious among all -the palace women. But what wouldst thou have?” Quoth I, “I would have -thee succour me in my calamity.” So he appointed me for the morrow and I -returned home. As soon as I rose next morning, I betook myself to him -and waited in his chamber till he came in and said to me, “Know that -yesternight when, after having made an end of her service by the Caliph, -she returned to her apartment, I related to her all that had passed -between me and thee and she is minded to foregather with thee. So stay -with me till the end of the day.” Accordingly I stayed with him till -dark, when the Mameluke brought me a shirt of gold-inwoven stuff and a -suit of the Caliph’s apparel and clothing me therein, incensed me[358] -and I became like the Commander of the Faithful. Then he brought me to a -gallery with rows of rooms on either side and said to me, “These are the -lodgings of the Chief of the slave-girls; and when thou passest along -the gallery, do thou lay at each door a bean, for ’tis the custom of the -Caliph to do this every night——And Shahrazad perceived the dawn of day -and ceased to say her permitted say. - - - Now when it was the Nine Hundred and Sixty-second Night, - -She resumed, It hath reached me, O auspicious King, that the Mameluke -said to Abu Hasan, “When thou passest along the gallery set down at each -door a bean for ’tis the custom of the Caliph so to do, till thou come -to the second passage on thy right hand, when thou wilt see a door with -a marble threshold.[359] Touch it with thy hand or, an thou wilt, count -the doors which are so many, and enter the one whose marks are thus and -thus. There thy mistress will see thee and take thee in with her. As for -thy coming forth, verily Allah will make it easy to me, though I carry -thee out in a chest.” Then he left me and returned, whilst I went on, -counting the doors and laying at each a bean. When I had reached the -middle of the gallery, I heard a great clatter and saw the light of -flambeaux coming towards me. As the light drew near me, I looked at it -and behold, the Caliph himself, came surrounded by the slave-girls -carrying waxen lights, and I heard one of the women[360] say to another, -“O my sister, have we two Caliphs? Verily, the Caliph whose perfumes and -essences I smelt, hath already passed by my room and he hath laid the -bean at my door, as his wont; and now I see the light of his flambeaux, -and here he cometh with them.” Replied the other, “Indeed this is a -wondrous thing, for disguise himself in the Caliph’s habit none would -dare.” Then the light drew near me, whilst I trembled in every limb; and -up came an eunuch, crying out to the concubines and saying, “Hither!” -Whereupon they turned aside to one of the chambers and entered. Then -they came out again and walked on till they came to the chamber of my -mistress and I heard the Caliph say, “Whose chamber is this?” They -answered, “This is the chamber of Shajarat al-Durr.” And he said, “Call -her.” So they called her and she came out and kissed the feet of the -Caliph, who said to her, “Wilt thou drink to-night?” Quoth she, “But for -thy presence and the looking on thine auspicious countenance, I would -not drink, for I incline not to wine this night.” Then quoth the -Commander of the Faithful to the eunuch, “Bid the treasurer give her -such necklace;” and he commanded to enter her chamber. So the waxen -lights entered before him and he followed them into the apartment. At -the same moment, behold, there came up a damsel, the lustre of whose -face outshone that of the flambeau in her hand, and drawing near she -said, “Who is this?” Then she laid hold of me and carrying me into one -of the chambers, said to me, “Who art thou?” I kissed the ground before -her saying, “I implore thee by Allah, O my lady, spare my blood and have -ruth on me and commend thyself unto Allah by saving my life!”; and I -wept for fear of death. Quoth she, “Doubtless, thou art a robber;” and -quoth I, “No, by Allah, I am no robber. Seest thou on me the signs of -thieves?” Said she, “Tell me the truth of thy case and I will put thee -in safety.” So I said, “I am a silly lover and an ignorant, whom passion -and my folly have moved to do as thou seest, so that I am fallen into -this slough of despond.” Thereat cried she, “Abide here till I come back -to thee;” and going forth she presently returned with some of her -handmaid’s clothes wherein she clad me and bade me follow her; so I -followed her till she came to her apartment and commanded me to enter. I -went in and she led me to a couch, whereon was a mighty fine carpet, and -said, “Sit down here: no harm shall befal thee. Art thou not Abu -al-Hasan Ali the Khorasani, the Shroff?” I answered, “Yes,” and she -rejoined, “Allah spare thy blood given thou speak truth! An thou be a -robber, thou art lost, more by token that thou art dressed in the -Caliph’s habit and incensed with his scents. But, an thou be indeed Abu -al-Hasan, thou art safe and no hurt shall happen to thee, for that thou -art the friend of Shajarat al-Durr, who is my sister and ceaseth never -to name thee and tell us how she took of thee money, yet wast thou not -chagrined, and how thou didst follow her to the river bank and madest -sign as thou wouldst kiss the earth in her honour; and her heart is yet -more aflame for thee than is thine for her. But how camest thou hither? -Was it by her order or without it? She hath indeed imperilled thy -life[361]. But what seekest thou in this assignation with her?” I -replied, “By Allah, O my lady, ’tis I who have imperilled my own life, -and my aim in foregathering with her is but to look on her and hear her -pretty speech.” She said, “Thou hast spoken well;” and I added, “O my -lady, Allah is my witness when I declare that my soul prompteth me to no -offence against her honour.” Cried she, “In this intent may Allah -deliver thee! Indeed compassion for thee hath gotten hold upon my -heart.” Then she called her handmaid and said to her, “Go to Shajarat -al-Durr and say to her:—Thy sister saluteth thee and biddeth thee to -her; so favour her by coming to her this night, according to thy custom, -for her breast is straitened.” The slave-girl went out and presently -returning, told her mistress that Shajarat al-Durr said, “May Allah -bless me with thy long life and make me thy ransom! By Allah, hadst thou -bidden me to other than this, I had not hesitated; but the Caliph’s -migraine constraineth me and thou knowest my rank with him.” But the -other said to her damsel, “Return to her and say:—Needs must thou come -to my mistress upon a private matter between thee and her!” So the girl -went out again and presently returned with the damsel, whose face shone -like the full moon. Her sister met her and embraced her; then said she, -“Ho, Abu al-Hasan, come forth to her and kiss her hands!” Now I was in a -closet within the apartment; so I walked out, O Commander of the -Faithful, and when my mistress saw me, she threw herself upon me and -strained me to her bosom, saying, “How camest thou in the Caliph’s -clothes and his ornaments and perfumes? Tell me what hath befallen -thee.” So I related to her all that had befallen me and what I had -suffered for affright and so forth; and she said, “Grievous to me is -what thou hast endured for my sake and praised be Allah who hath caused -the issue to be safety, and the fulfilment of safety is in thy entering -my lodging and that of my sister.” Then she carried me to her own -apartment, saying to her sister, “I have covenanted with him that I will -not be united to him unlawfully; but, as he hath risked himself and -incurred these perils, I will be earth for his treading and dust to his -sandals!”——And Shahrazad perceived the dawn of day and ceased saying her -permitted say. - - - Now when it was the Nine Hundred and Sixty-third Night, - -She said, It hath reached me, O auspicious King, that quoth the damsel -to her sister, “I have covenanted with him that I will not be united to -him unlawfully; but, as he hath risked himself and incurred these -perils, I will be earth for his treading and dust to his sandals!” -Replied her sister, “In this intent may Allah deliver him!”; and my -mistress rejoined, “Soon shalt thou see how I will do, so I may lawfully -foregather with him and there is no help but that I lavish my heart’s -blood to devise this.” Now as we were in talk, behold, we heard a great -noise and turning, saw the Caliph making for her chamber, so engrossed -was he by the thought of her; whereupon she took me, O Prince of True -Believers and hid me in a souterrain[362] and shut down the trap-door -upon me. Then she went out to meet the Caliph, who entered and sat down, -whilst she stood between his hands to serve him, and commanded to bring -wine. Now the Caliph loved a damsel by name Banjah, who was the mother -of Al-Mu’tazz bi ’llah[363]; but they had fallen out and parted; and in -the pride of her beauty and loveliness she would not make peace with -him, nor would Al-Mutawakkil, for the dignity of the Caliphate and the -kingship, make peace with her neither humble himself to her, albeit his -heart was aflame with passion for her, but sought to solace his mind -from her with her mates among the slave-girls and with going in to them -in their chambers. Now he loved Shajarat al-Durr’s singing: so he bade -her sing, when she took the lute and tuning the strings sang these -verses:— - - The world-tricks I admire betwixt me and her; ✿ How, us parted, the - World would to me incline: - I shunned thee till said they, “He knows not Love;” ✿ I sought thee till - said they, “No patience is mine!” - Then, O Love of her, add to my longing each night ✿ And, O Solace, thy - comforts for Doomsday assign! - Soft as silk is her touch and her low sweet voice ✿ Twixt o’er much and - o’er little aye draweth the line: - And eyne whereof Allah said “Be ye!” and they ✿ Became to man’s wit like - the working of wine. - -When the Caliph heard these verses, he was pleasured with exceeding -pleasure, and I also, O Commander of the Faithful, was pleasured in my -hiding-place, and but for the bounty of Almighty Allah, I had cried out -and we had been disgraced. Then she sang also these couplets:— - - I embrace him, yet after him yearns my soul ✿ For his love, but can - aught than embrace be nigher? - I kiss his lips to assuage my lowe; ✿ But each kiss gars it glow with - more flaming fire; - ’Tis as though my vitals aye thirst unquencht ✿ Till I see two souls - mixt in one entire. - -The Caliph was delighted and said, “O Shajarat al-Durr, ask a boon of -me.” She replied, “O Commander of the Faithful, I ask of thee my -freedom, for the sake of the reward thou wilt obtain therein.[364]” -Quoth he, “Thou art free for the love of Allah;” whereupon she kissed -ground before him. He resumed, “Take the lute and sing me somewhat on -the subject of my slave-girl, of whom I am enamoured with warmest love: -the folk seek my pleasure and I seek hers.” So she took the lute and -sang these two couplets:— - - My charmer who spellest my piety[365] ✿ On all accounts I’ll have thee, - have thee, - Or by humble suit which besitteth Love ✿ Or by force more fitting my - sovranty. - -The Caliph admired these verses and said, “Now, take up thy lute and -sing me a song setting out my case with three damsels who hold the reins -of my heart and make rest depart; and they are thyself and that wilful -one and another I will not name, who hath not her like.[366] So she took -the lute and playing a lively measure, sang these couplets:— - - Three lovely girls hold my bridle-rein ✿ And in highest stead my heart - over-reign. - I have none to obey amid all mankind ✿ But obeying them I but win - disdain: - This is done through the Kingship of Love, whereby ✿ The best of my - kingship they made their gain. - -The Caliph marvelled with exceeding marvel at the aptness of these -verses to his case and his delight inclined him to reconciliation with -the recalcitrant damsel. So he went forth and made for her chamber -whither a slave-girl preceded him and announced to her the coming of the -Caliph. She advanced to meet him and kissed the ground before him; then -she kissed his feet and he was reconciled to her and she was reconciled -to him. Such was the case with the Caliph; but as regards Shajarat -al-Durr, she came to me rejoicing and said, “I am become a free woman by -thy blessed coming! Surely Allah will help me in that which I shall -contrive, so I may foregather with thee in lawful way.” And I said, -“Alhamdolillah!” Now as we were talking, behold her Mameluke-eunuch -entered and we related to him that which had passed, when he said, -“Praised be Allah who hath made the affair to end well, and we implore -the Almighty to crown His favours with thy safe faring forth the -palace!” Presently appeared my mistress’s sister, whose name was Fátir, -and Shajarat al-Durr said to her, “O my sister, how shall we do to bring -him out of the palace in safety; for indeed Allah hath vouchsafed me -manumission and, by the blessing of his coming, I am become a free -woman.” Quoth Fatir, “I see nothing for it but to dress him in woman’s -gear.” So she brought me a suit of women’s clothes and clad me therein; -and I went out forthwith, O Commander of the Faithful; but, when I came -to the midst of the palace, behold, I found the Caliph seated there, -with the eunuchs in attendance upon him. When he saw me, he misdoubted -of me with exceeding doubt, and said to his suite, “Hasten and bring me -yonder handmaiden who is faring forth.” So they brought me back to him -and raised the veil from my face, which when he saw, he knew me and -questioned me of my case. I told him the whole truth, hiding naught, and -when he heard my story, he pondered my case awhile, without stay or -delay, and going into Shajarat al-Durr’s chamber, said to her, “How -couldst thou prefer before me one of the sons of the merchants?” She -kissed ground between his hands and told him her tale from first to -last, in accordance with the truth; and he hearing it had compassion -upon her and his heart relented to her and he excused her by reason of -love and its circumstances. Then he went away and her eunuch came in to -her and said, “Be of good cheer; for, when thy lover was set before the -Caliph, he questioned him and he told him that which thou toldest him, -word by word.” Presently the Caliph returned and calling me before him, -said to me, “What made thee dare to violate the palace of the -Caliphate?” I replied, “O Commander of the Faithful, ’twas my ignorance -and passion and my confidence in thy clemency and generosity that drave -me to this.” And I wept and kissed the ground before him. Then said he, -“I pardon you both,” and bade me be seated. So I sat down and he sent -for the Kazi Ahmad ibn Abi Duwád[367] and married me to her. Then he -commanded to make over all that was hers to me and they displayed her to -me[368] in her lodging. After three days, I went forth and transported -all her goods and gear to my own house; so every thing thou hast seen, O -Commander of the Faithful, in my house and whereof thou misdoubtest, is -of her marriage-equipage. After this, she said to me one day, “Know that -Al-Mutawakkil is a generous man and I fear lest he remember us with ill -mind, or that some one of the envious remind him of us; wherefore I -purpose to do somewhat that may ensure us against this.” Quoth I, “And -what is that?;” and quoth she, “I mean to ask his leave to go the -pilgrimage and repent[369] of singing.” I replied, “Right is this rede -thou redest;” but, as we were talking, behold, in came a messenger from -the Caliph to seek her, for that Al-Mutawakkil loved her singing. So she -went with the officer and did her service to the Caliph, who said to -her, “Sever not thyself from us;”[370] and she answered, “I hear and I -obey.” Now it chanced one day, after this, she went to him, he having -sent for her, as was his wont; but, before I knew, she came back, with -her raiment rent and her eyes full of tears. At this I was alarmed, -misdoubting me that he had commanded to seize upon us, and said, “Verily -we are Allah’s and unto Him shall we return! Is Al-Mutawakkil wroth with -us?” She replied, “Where is Al-Mutawakkil? Indeed Al-Mutawakkil’s rule -is ended and his trace is blotted out!” Cried I, “Tell me what has -happened;” and she, “He was seated behind the curtain, drinking, with -Al-Fath bin Khákán[371] and Sadakah bin Sadakah, when his son -Al-Muntasir fell upon him, with a company of the Turks,[372] and slew -him; and merriment was turned to misery and joy to weeping and wailing -for annoy. So I fled, I and the slave-girl, and Allah saved us.” When I -heard this, O Commander of the Faithful, I arose forthright and went -down stream to Bassorah, where the news reached me of the falling out of -war between Al-Muntasir and Al-Musta’ín bi ’llah;[373] wherefore I was -affrighted and transported my wife and all my wealth to Bassorah. This, -then, is my tale, O Prince of True Believers, nor have I added to or -taken from it a single syllable. So all that thou seest in my house, -bearing the name of thy grandfather Al-Mutawakkil, is of his bounty to -us, and the fount of our fortune is from thy noble sources;[374] for -indeed ye are people of munificence and a mine of beneficence.” The -Caliph marvelled at his story and rejoiced therein with joy exceeding: -and Abu al-Hasan brought forth to him the lady and the children she had -borne him, and they kissed ground before the Caliph, who wondered at -their beauty. Then he called for inkcase and paper and wrote Abu -al-Hasan a patent of exemption from taxes on his lands and houses for -twenty years. Moreover, he rejoiced in him and made him his -cup-companion, till the world parted them and they took up their abode -in the tombs, after having dwelt under palace-domes; and glory be to -Allah, the King Merciful of doom. And they also tell a tale concerning - ------ - -Footnote 346: - - Lane omits this tale because “it is very similar, but inferior in - interest, to the Story told by the Sultan’s Steward.” See vol. i. 278. - -Footnote 347: - - Sixteenth Abbaside A.H. 279–289 (= A.D. 891–902). “He was comely, - intrepid, of grave exterior, majestic in presence, of considerable - intellectual power and the fiercest of the Caliphs of the House of - Abbas. He once had the courage to attack a lion” (Al-Siyuti). I may - add that he was a good soldier and an excellent administrator, who was - called Saffáh the Second because he refounded the House of Abbas. He - was exceedingly fanatic and died of sensuality, having first kicked - his doctor to death, and he spent his last moments in versifying. - -Footnote 348: - - Hamdún bin Ismá’íl, called the Kátib or Scribe, was the first of his - family who followed the profession of a Nadím or Cup-companion. His - son Ahmad (who is in the text) was an oral transmitter of poetry and - history. Al-Siyúti (p. 390) and De Slane I. Khall (ii. 304) notice - him. - -Footnote 349: - - Probably the Caliph had attendants, but the text afterwards speaks of - them as two. Mac. Edit. iv. p. 558, line 2; and a few lines below, - “the Caliph and the man with him.” - -Footnote 350: - - Arab. “Naysábúr,” the famous town in Khorasan where Omar-i-Khayyám - (whom our people will call Omar Khayyám) was buried and where his tomb - is still a place of pious visitation. A sketch of it has lately - appeared in the illustrated papers. For an affecting tale concerning - the astronomer-poet’s tomb, borrowed from the Nigáristán see the - Preface by the late Mr. Fitzgerald whose admirable excerpts from the - Rubaiyat (101 out of 820 quatrains) have made the poem popular among - all the English-speaking races. - -Footnote 351: - - Arab. “A-Sharíf anta?” (with the Hamzah-sign of interrogation) = Art - thou a Sharíf (or descendant of the Apostle)? - -Footnote 352: - - Tenth Abbaside (A.H. 234–247 = 848–861), grandson of Al-Rashid and - born of a slave-concubine. He was famous for his hatred of the Alides - (he destroyed the tomb of Al-Husayn) and claimed the pardon of Allah - for having revised orthodox traditionary doctrines. He compelled the - Christians to wear collars of wood or leather and was assassinated by - five Turks. - -Footnote 353: - - His father was Al-Mu’ tasim bi’llah (A.H. 218–227 = 833–842) the son - of Al-Rashid by Máridah a slave-concubine of foreign origin. He was - brave and of high spirit, but destitute of education; and his personal - strength was such that he could break a man’s elbow between his - fingers. He imitated the apparatus of Persian kings; and he was called - the “Octonary” because he was the 8th Abbaside; the 8th in descent - from Abbas; the 8th son of Al-Rashid; he began his reign in A.H. 218; - lived 48 years; was born under Scorpio (8th Zodiacal sign); was - victorious in 8 expeditions; slew 8 important foes and left 8 male and - 8 female children. For his introducing Turks see vol. iii. 81. - -Footnote 354: - - _i.e._ as if it were given away in charity. - -Footnote 355: - - Arab. “Shukkah,” a word much used in the Zanzibar trade where it means - a piece of longcloth one fathom long. See my “Lake Regions of Central - Africa,” vol. i. 147, etc. - -Footnote 356: - - He is afterwards called in two places “Khádim” = eunuch. - -Footnote 357: - - A courteous way of saying, “Never mind my name: I wish to keep it - hidden.” The formula is still popular. - -Footnote 358: - - Arab. “Bakhkharaní” _i.e._ fumigated me with burning aloes-wood, - Calumba or similar material. - -Footnote 359: - - In sign of honour. The threshold is important amongst Moslems: in one - of the Mameluke Soldans’ sepulchres near Cairo I found a granite slab - bearing the “cartouche” (shield) of Khufu (Cheops) with the four - hieroglyphs hardly effaced. - -Footnote 360: - - _i.e._ One of the concubines by whose door he had passed. - -Footnote 361: - - Epistasis without the prostasis, “An she ordered thee so to do:” the - situation justifies the rhetorical figure. - -Footnote 362: - - Arab. “Sardáb” see vol. i, 340. - -Footnote 363: - - Thirteenth Abbaside A.H. 252–255 (= 866–869). His mother was a Greek - slave called Kabíhah (Al-Mas’udi and Al-Siyuti); for which “Banjah” is - probably a clerical error. He was exceedingly beautiful and was the - first to ride out with ornaments of gold. But he was impotent in the - hands of the Turks who caused the mob to depose him and kill him—his - death being related in various ways. - -Footnote 364: - - _i.e._ The reward from Allah for thy good deed. - -Footnote 365: - - Arab. “Nusk” abstinence from women, a part of the Zahid’s asceticism. - -Footnote 366: - - Arab. “Munázirah” the verbal noun of which, “Munázarah,” may also mean - “dispute.” The student will distinguish between “Munazarah” and - Munafarah = a contention for precedence in presence of an umpire. - -Footnote 367: - - The Mac. Edit. gives by mistake “Abú Dáúd”: the Bul. correctly “Abú - Duwád.” He was Kázi al-Kuzát (High Chancellor) under Al-Mu’tasim, - Al-Wasik bi ’llah (Vathek) and Al-Mutawakkil. - -Footnote 368: - - Arab. “Zaffú” = they led the bride to the bridegroom’s house; but here - used in the sense of displaying her as both were in the palace. - -Footnote 369: - - _i.e._ renounce the craft which though not sinful (harám) is makrúh or - religiously unpraiseworthy; Mohammed having objected to music and - indeed to the arts in general. - -Footnote 370: - - Arab. “Lá tankati’í;” do not be too often absent from us. I have - noticed the whimsical resemblance of “Kat’” and our “cut”; and here - the metaphorical sense is almost identical. - -Footnote 371: - - See Ibn Khallikan ii. 455. - -Footnote 372: - - The Turkish body-guard. See vol. iii. 81. - -Footnote 373: - - Twelfth Abbaside (A.H. 248–252 = 862–866) the son of a slave-concubine - Mukhárík. He was virtuous and accomplished, comely, fair-skinned, - pock-marked and famed for defective pronunciation; and he first set - the fashion of shortening men’s capes and widening the sleeves. After - many troubles with the Turks, who were now the Prætorian guard of - Baghdad, he was murdered at the instigation of Al-Mu’tazz, who - succeeded him, by his Chamberlain Sa’id bin Salíh. - -Footnote 374: - - Arab. “Usúl,” his forbears, his ancestors. - - - - - KAMAR AL-ZAMAN AND THE JEWELLER’S WIFE.[375] - - -There was once, in time of old, a merchant hight Abd al-Rahmán, whom -Allah had blessed with a son and daughter, and for their much beauty and -loveliness, he named the girl Kaubab al-Sabáh and the boy Kamar -al-Zamán.[376] When he saw what Allah had vouchsafed the twain of beauty -and loveliness, brilliancy and symmetry, he feared for them the evil -eyes[377] of the espiers and the jibing tongues of the jealous and the -craft of the crafty and the wiles of the wicked and shut them up from -the folk in a mansion for the space of fourteen years, during which time -none saw them save their parents and a slave-girl who served them. Now -their father could recite the Koran, even as Allah sent it down, as also -did his wife, wherefore the mother taught her daughter to read and -recite it and the father his son till both had gotten it by heart. -Moreover, the twain learned from their parents writing and reckoning and -all manner of knowledge and polite letters and needed no master. When -Kamar al-Zaman came to years of manhood, the wife said to her husband, -“How long wilt thou keep thy son Kamar al-Zaman sequestered from the -eyes of the folk? Is he a girl or a boy?” He answered, “A boy.” Rejoined -she, “An he be a boy, why dost thou not carry him to the bazar and seat -him in thy shop, that he may know the folk and they know him, to the -intent that it may become notorious among men that he is thy son, and do -thou teach him to sell and to buy. Peradventure somewhat may befal thee; -so shall the folk know him for thy son and he shall lay his hand on thy -leavings. But, an thou die, as the case now is, and he say to the -folk:—I am the son of the merchant Abd al-Rahman, verily they will not -believe him, but will cry, We have never seen thee and we knew not that -he had a son, wherefore the government will seize thy goods and thy son -will be despoiled. In like manner the girl; I mean to make her known -among the folk, so may be some one of her own condition may ask her in -marriage and we will wed her to him and rejoice in her.” Quoth he, “I -did thus of my fear for them from the eyes of the folk——And Shahrazad -perceived the dawn of day and ceased to say her permitted say. - - - Now when it was the Nine Hundred and Sixty-fourth Night, - -She continued, It hath reached me, O auspicious King, that when the -Merchant’s wife spake to him in such wise, he replied, “I did thus of my -fear for them from the eyes of the folk and because I love them both and -love is jealous exceedingly and well saith he who spoke these verses:— - - Of my sight I am jealous for thee, of me, ✿ Of thyself, of thy stead, of - thy destiny: - Though I shrined thee in eyes by the craze of me ✿ In such nearness irk - I should never see: - Though thou wert by my side all the days of me ✿ Till Doomsday I ne’er - had enough of thee. - -Said his wife, “Put thy trust in Allah, for no harm betideth him whom He -protecteth, and carry him with thee this very day to the shop.” Then she -clad the boy in the costliest clothes and he became a seduction to all -who on him cast sight and an affliction to the heart of each lover -wight. His father took him and carried him to the market, whilst all who -saw him were ravished with him and accosted him, kissing his hand and -saluting him with the salam. Quoth one, “Indeed the sun hath risen in -such a place and blazeth in the bazar,” and another, “The rising-place -of the full moon is in such a quarter;” and a third, “The new moon of -the Festival[378] hath appeared to the creatures of Allah.” And they -went on to allude to the boy in talk and call down blessings upon him. -But his father scolded the folk for following his son to gaze upon him, -because he was abashed at their talk, but he could not hinder one of -them from talking; so he fell to abusing the boy’s mother and cursing -her because she had been the cause of his bringing him out. And as he -gazed about he still saw the folk crowding upon him behind and before. -Then he walked on till he reached his shop and opening it, sat down and -seated his son before him: after which he again looked out and found the -thoroughfare blocked with people for all the passers-by, going and -coming, stopped before the shop to stare at that beautiful face and -could not leave him; and all the men and women crowded in knots about -him, applying to themselves the words of him who said:— - - Thou madest Beauty to spoil man’s sprite ✿ And saidst, “O my servants, - fear My reprove:” - But lovely Thou lovest all loveliness ✿ How, then, shall thy servants - refrain from Love? - -When the merchant Abd al-Rahman saw the folk thus crowding about him and -standing in rows, both women and men, to fix eyes upon his son, he was -sore ashamed and confounded and knew not what to do; but presently there -came up from the end of the bazar a man of the wandering Dervishes, clad -in haircloth, the garb of the pious servants of Allah and seeing Kamar -al-Zaman sitting there as he were a branch of Bán springing from a mound -of saffron, poured forth copious tears and recited these two couplets:— - - A wand uprising from a sandy knoll, ✿ Like full moon shining brightest - sheen, I saw; - And said, “What is thy name?” Replied he “Lúlú” ✿ “What (asked I) Lily?” - and he answered “Lá, lá!”[379] - -Then the Dervish fell to walking, now drawing near and now moving -away,[380] and wiping his gray hairs with his right hand, whilst the -heart of the crowd was cloven asunder for awe of him. When he looked -upon the boy, his eyes were dazzled and his wit confounded, and -exemplified in him was the saying of the poet:— - - While that fair-faced boy abode in the place, ✿ Moon of breakfast-fête - he lit by his face,[381] - Lo! there came a Shaykh with leisurely pace ✿ A reverend trusting to - Allah’s grace, - And ascetic signals his gait display’d. - He had studied Love both by day and night ✿ And had special knowledge of - Wrong and Right; - Both for lad and lass had repined his sprite, ✿ And his form like - toothpick was lean and slight, - And old bones with faded skin were o’erlaid. - In such arts our Shaykh was an Ajamí[382] ✿ With a catamite ever in - company; - In the love of woman, a Platonist he[383] ✿ But in either versed to the - full degree, - And Zaynab to him was the same as Zayd.[384] - Distraught by the Fair he adored the Fair ✿ O’er Spring-camp wailed, - bewept ruins bare.[385] - - Dry branch thou hadst deemed him for stress o’ care, ✿ Which the morning - breeze swayeth here and there, - For only the stone is all hardness made! - In the lore of Love he was wondrous wise ✿ And wide awake with - all-seeing eyes. - Its rough and its smooth he had tried and tries ✿ And hugged buck and - doe in the self-same guise - And with greybeard and beardless alike he play’d.[386] - -Then he came up to the boy and gave him a root[387] of sweet basil, -whereupon his father put forth his hand to his pouch and brought out for -him some small matter of silver, saying, “Take thy portion, O Dervish, -and wend thy ways.” He took the dirhams, but sat down on the -masonry-bench alongside the shop and opposite the boy and fell to gazing -upon him and heaving sigh upon sigh, whilst his tears flowed like -springs founting. The folk began to look at him and remark upon him, -some saying, “All Dervishes are lewd fellows,” and other some, “Verily, -this Dervish’s heart is set on fire for love of this lad.” Now when Abd -al-Rahman saw this case, he arose and said to the boy, “Come, O my son, -let us lock up the shop and hie us home, for it booteth not to sell and -buy this day; and may Almighty Allah requite thy mother that which she -hath done with us, for she was the cause of all this!” Then said he, “O -Dervish, rise, that I may shut my shop.” So the Dervish rose and the -merchant shut his shop and taking his son, walked away. The Dervish and -the folk followed them, till they reached their place, when the boy went -in and his father, turning to the Dervish, said to him, “What wouldst -thou, O Dervish, and why do I see thee weep?” He replied, “O my lord, I -would fain be thy guest this night, for the guest is the guest of -Almighty Allah.” Quoth the merchant, “Welcome to the guest of God: -enter, O Dervish!”——And Shahrazad perceived the dawn of day and ceased -saying her permitted say. - - - Now when it was the Nine Hundred and Sixty-fifth Night, - -She pursued, It hath reached me, O auspicious King, that when the -merchant, the father of Kamar al-Zaman, heard the saying of the Dervish, -“I am Allah’s guest,” he replied, “Welcome to the guest of God: enter, O -Dervish!” But he said to himself, “An the beggar be enamoured of the boy -and sue him for sin, needs must I slay him this very night and bury him -secretly. But, an there be no lewdness in him, the guest shall eat his -portion.” Then he brought him into a saloon, where he left him with -Kamar al-Zaman, after he had said privily to the lad, “O my son, sit -thou beside the Dervish when I am gone out and sport with him and -provoke him to love-liesse and if he seek of thee lewdness, I who will -be watching you from the window overlooking the saloon will come down to -him and kill him.” So, as soon as Kamar al-Zaman was alone in the room -with the Dervish, he sat down by his side and the old man began to look -upon him and sigh and weep. Whenever the lad bespake him, he answered -him kindly, trembling the while and would turn to him groaning and -crying, and thus he did till supper was brought in, when he fell to -eating, with his eyes on the boy but refrained not from shedding tears. -When a fourth part of the night was past and talk was ended and -sleep-tide came, Abd al-Rahman said to the lad, “O my son, apply thyself -to the service of thine uncle the Dervish and gainsay him not:” and -would have gone out; but the Dervish cried to him, “O my lord, carry thy -son with thee or sleep with us.” Answered the merchant, “Nay, my son -shall lie with thee: haply thy soul may desire somewhat, and he will -look to thy want and wait upon thee.” Then he went out leaving them both -together, and sat down in an adjoining room which had a window giving -upon the saloon. Such was the case with the merchant; but as to the lad, -as soon as his sire had left them, he came up to the Dervish and began -to provoke him and offer himself to him, whereupon he waxed wroth and -said, “What talk is this, O my son? I take refuge with Allah from Satan -the Stoned! O my Lord, indeed this is a denial of Thee which pleaseth -Thee not! Avaunt from me, O my son!” So saying, the Dervish arose and -sat down at a distance; but the boy followed him and threw himself upon -him, saying, “Why, O Dervish, wilt thou deny thyself the joys of my -possession, and I with a heart that loveth thee?” Hereupon the Dervish’s -anger redoubled and he said, “An thou refrain not from me, I will summon -thy sire and tell him of thy doings.” Quoth the lad, “My father knoweth -my turn for this and it may not be that he will hinder me: so heal thou -my heart. Why dost thou hold off from me? Do I not please thee?” -Answered the Dervish, “By Allah, O my son, I will not do this, though I -be hewn in pieces with sharp-edged swords!”; and he repeated the saying -of the poet:— - - Indeed my heart loves all the lovely boys ✿ As girls; nor am I slow to - such delight, - But, though I sight them every night and morn, ✿ I’m neither of Lot’s - folk[388] nor wencher-wight. - -Then he shed tears and said, “Arise, open the door, that I may wend my -way, for I will lie no longer in this lodging.” Therewith he rose to his -feet; but the boy caught hold of him, saying, “Look at the fairness of -my face and the cramoisy of my cheeks and the softness of my sides and -the lusciousness of my lips.” Moreover he discovered to him calves that -would shame wine and cup-carrier[389] and gazed on him with fixed glance -that would baffle enchanter and enchantments; for he was passing of -loveliness and full of blandishment, even as saith of him one of the -poets who sang:— - - I can’t forget him, since he rose and showed with fair design ✿ Those - calves of legs whose pearly shine make light in nightly gloom: - Wonder not an my flesh uprise as though ’twere Judgment-day ✿ When every - shank shall barèd be and that is Day of Doom.[390] - -Then the boy displayed to him his bosom, saying, “Look at my breasts -which be goodlier than the breasts of maidens and my lip-dews are -sweeter than sugar-candy. So quit scruple and asceticism and cast off -devoutness and abstinence and take thy fill of my possession and enjoy -my loveliness. Fear naught, for thou art safe from hurt, and leave this -hebetude for ’tis a bad habit.” And he went on to discover to him his -hidden beauties, striving to turn the reins of his reason with his -bendings in graceful guise, whilst the Dervish turned away his face and -said, “I seek refuge with Allah! Have some shame, O my son[391]! This is -a forbidden thing I deem and I will not do it, no, not even in dream.” -The boy pressed upon him, but the Dervish got free from him and turning -towards Meccah addressed himself to his devotions. Now when the boy saw -him praying, he left him till he had prayed a two-bow prayer and -saluted,[392] when he would have accosted him again; but the Dervish -again repeated the intent[393] and prayed a second two-bow prayer, and -thus he did a third and a fourth and a fifth time. Quoth the lad, “What -prayers are these? Art thou minded to take flight upon the clouds? Thou -lettest slip our delight, whilst thou passest the whole night in the -prayer-niche.” So saying, he threw himself upon the Dervish and kissed -him between the eyes; but the Shaykh said, O my son, put Satan away from -thine estate and take upon thee obedience of the Compassionate.” Quoth -the other, “An thou do not with me that which I desire, I will call my -sire and say to him, The Dervish is minded to do lewdness with me. -Whereupon he will come in to thee and beat thee till thy bones be broken -upon thy flesh.” All this while Abd al-Rahman was watching with his eyes -and hearkening with his ears, and he was certified that there was no -frowardness in the Dervish and he said to himself, “Were he a lewd -fellow, he had not stood out against all this importunity.” The boy -continued to beguile the Dervish and every time he expressed purpose of -prayer, he interrupted him, till at last he waxed wroth with passing -wrath and was rough with him and beat him. Kamar al-Zaman wept and his -father came in and having wiped away his tears and comforted him said to -the Dervish, “O my brother, since thou art in such case, why didst thou -weep and sigh when thou sawest my son? Say me, is there a reason for -this?” He replied, “There is;” and Abd al-Rahman pursued, “When I saw -thee weep at his sight, I deemed evil of thee and bade the boy do with -thee thus, that I might try thee, purposing in myself, if I saw thee sue -him for sin, to come in upon thee and kill thee. But, when I saw what -thou didst, I knew thee for one of those who are virtuous to the end. -Now Allah upon thee, tell me the cause of thy weeping!” The Dervish -sighed and said, “O my lord, chafe not a closed[394] wound.” But the -merchant said, “There is no help but thou tell me;” and the other -began:—Know thou that I am a Dervish who wander in the lands and the -countries, and take warning by the display[395] of the Creator of Night -and Day. It chanced that one Friday I entered the city of Bassorah in -the undurn.——And Shahrazad perceived the dawn of day and ceased to say -her permitted say. - - - Now when it was the Nine Hundred and Sixty-sixth Night, - -She resumed, It hath reached me, O auspicious King, that the Dervish -said to the merchant:—Know, then, that I a wandering mendicant chanced -one Friday to enter the city of Bassorah in the undurn and saw the shops -open and full of all manner of wares and meat and drink; but the place -was deserted and therein was neither man nor woman nor girl nor boy: nor -in the markets and the main streets was there dog or cat nor sounded -sound nor friend was found. I marvelled at this and said to myself, “I -wonder whither the people of the city be gone with their cats and dogs -and what hath Allah done with them?” Now I was anhungred so I took hot -bread from a baker’s oven and going into the shop of an oilman, spread -the bread with clarified butter and honey and ate. Then I entered the -shop of a sherbet-seller and drank what I would; after which, seeing a -coffee-shop open, I went in and found the pots on the fire, full of -coffee;[396] but there was no one there. So I drank my fill and said, -“Verily, this is a wondrous thing! It seemeth as though Death had -stricken the people of this city and they had all died this very hour, -or as if they had taken fright at something which befel them and fled, -without having time to shut their shops.” Now whilst pondering this -matter, lo! I heard a sound of a band of drums beating; whereat I was -afraid and hid myself for a while: then, looking out through a crevice, -I saw damsels, like moons, come walking through the market, two by two, -with uncovered heads and faces displayed. They were in forty pairs, thus -numbering fourscore and in their midst a young lady, riding on a horse -that could hardly move his legs for that which was upon it of silvern -trappings and golden and jewelled housings. Her face was wholly -unveiled, and she was adorned with the costliest ornaments and clad in -the richest of raiment and about her neck she wore a collar of gems and -on her bosom were necklaces of gold; her wrists were clasped with -bracelets which sparkled like stars, and her ankles with bangles of gold -set with precious stones. The slave-girls walked before her and behind -and on her right and left and in front of her was a damsel bearing in -baldric a great sword, with grip of emerald and tassels of -jewel-encrusted gold. When that young lady came to where I lay hid, she -pulled up her horse and said, “O damsels, I hear a noise of somewhat -within yonder shop: so do ye search it, lest haply there be one hidden -there, with intent to enjoy a look at us, whilst we have our faces -unveiled.” So they searched the shop opposite the coffee-house[397] -wherein I lay hid, whilst I abode in terror; and presently I saw them -come forth with a man and they said to her, “O our lady, we found a man -there and here he is before thee.” Quoth she to the damsel with the -sword, “Smite his neck.” So she went up to him and struck off his head; -then, leaving the dead man lying on the ground, they passed on. When I -saw this, I was affrighted; but my heart was taken with love of the -young lady. After an hour or so, the people reappeared and every one who -had a shop entered it; whilst the folk began to come and go about the -bazars and gathered around the slain man, staring at him as a curiosity. -Then I crept forth from my hiding place by stealth, and none took note -of me, but love of that lady had gotten possession of my heart, and I -began to enquire of her privily. None, however, gave me news of her; so -I left Bassorah, with vitals yearning for her love; and when I came upon -this thy son, I saw him to be the likest of all creatures to the young -lady; wherefore he reminded me of her and his sight revived the fire of -passion in me and kindled anew in my heart the flames of love-longing -and distraction. And such is the cause of my shedding tears!” Then he -wept with sore weeping till he could no more and said, “O my lord, I -conjure thee by Allah, open the door to me, so I may gang my gate!” -Accordingly Abd al-Rahman opened the door and he went forth. Thus fared -it with him; but as regards Kamar al-Zaman, when he heard the Dervish’s -story, his heart was taken with love of the lady and passion gat the -mastery of him and raged in him longing and distraction; so, on the -morrow, he said to his sire, “All the sons of the merchants wander about -the world to attain their desire, nor is there one of them but his -father provideth for him a stock-in-trade wherewithal he may travel and -traffic for gain. Why, then, O my father, dost thou not outfit me with -merchandise, so I may fare with it and find my luck?” He replied, “O my -son, such merchants lack money; so they send their sons to foreign parts -for the sake of profit and pecuniary gain and provision of the goods of -the world. But I have monies in plenty nor do I covet more: why then -should I exile thee? Indeed, I cannot brook to be parted from thee an -hour, more especially as thou art unique in beauty and loveliness and -perfect grace and I fear for thee.” But Kamar al-Zaman said, “O my -father, nothing will serve but thou must furnish me with merchandise -wherewithal to travel; else will I fly from thee at unawares though -without money or merchandise. So, an thou wish to solace my heart, make -ready for me a stock-in-trade, that I may travel and amuse myself by -viewing the countries of men.” Abd al-Rahman, seeing his son enamoured -of travel, acquainted his wife with this, saying, “Verily thy son would -have me provide him with goods, so he may fare therewith to far regions, -albeit Travel is Travail.[398]” Quoth she, “What is there to displease -thee in this? Such is the wont of the sons of the merchants and they all -vie one with other in glorifying globe-trotting and gain.” Quoth he, -“Most of the merchants are poor and seek growth of good; but I have -wealth galore.” She replied, “More of a good thing hurteth not; and, if -thou comply not with his wish, I will furnish him with goods of my own -monies.” Quoth Abd al-Rahman, “I fear strangerhood for him, inasmuch as -travel is the worst of trouble;” but she said, “There is no harm in -strangerhood for him when it leadeth to gaining good; and, if we consent -not, our son will go away and we shall seek him and not find him and be -dishonoured among the folk.” The merchant accepted his wife’s counsel -and provided his son with merchandise to the value of ninety thousand -gold pieces, whilst his mother gave him a purse containing forty -bezel-stones, jewels of price, the least of the value of one of which -was five hundred ducats, saying, “O my son, be careful of this jewellery -for ’twill be of service to thee.” Thereupon Kamar al-Zaman took the -jewels and set out for Bassorah,——And Shahrazad perceived the dawn of -day and ceased saying her permitted say. - - - Now when it was the Nine Hundred and Sixty-seventh Night, - -She said, It hath reached me, O auspicious King, that Kamar al-Zaman -took the jewels and set out for Bassorah after he had laid them in a -belt, which he buckled about his waist; and he stayed not till there -remained aught but a day’s journey between that city and himself; when -the Arabs came out upon him and stripped him naked and slew his men and -servants; but he lay himself down among the slain and wallowed in their -blood, so that the wildlings took him for dead and left him without even -turning him over and made off with their booty. When the Arabs had gone -their ways, Kamar al-Zaman arose, having naught left but the jewels in -his girdle, and fared on nor ceased faring till he came to Bassorah. It -chanced that his entry was on a Friday and the town was void of folk, -even as the Dervish had informed him. He found the market-streets -deserted and the shops wide open and full of goods; so he ate and drank -and looked about him. Presently, he heard a band of drums beating and -hid himself in a shop, till the slave-girls came up, when he looked at -them; and, seeing the young lady riding amongst them, love and longing -overcame him and desire and distraction overpowered him, so that he had -no force to stand. After awhile, the people reappeared and the bazars -filled. Whereupon he went to the market and repairing to a jeweller and -pulling out one of his forty gems sold it for a thousand dinars, -wherewith he returned to his place and passed the night there; and when -morning morrowed he changed his clothes and going to the Hammam came -forth as he were the full moon. Then he sold other four stones for four -thousand dinars and sauntered solacing himself about the main streets of -Bassorah, clad in the costliest of clothes; till he came to a market, -where he saw a barber’s shop. So he went in to the barber who shaved his -head; and, clapping up an acquaintance with him, said to him, “O my -father, I am a stranger in these parts and yesterday I entered this city -and found it void of folk, nor was there in it any living soul, man nor -Jinni. Then I saw a troop of slave-girls and amongst them a young lady -riding in state:” and he went on to tell him all he had seen. Said the -barber, “O my son, hast thou told any but me of this?”; and he said, -“No.” The other rejoined, “Then, O my son, beware thou mention this -before any but me; for all folk cannot keep a secret and thou art but a -little lad and I fear lest the talk travel from man to man, till it -reach those whom it concerneth and they slay thee. For know, O my son, -that this thou hast seen, none ever kenned nor knew in other than this -city. As for the people of Bassorah they are dying of this annoy; for -every Friday forenoon they shut up the dogs and cats, to hinder them -from going about the market-streets, and all the people of the city -enter the cathedral-mosques, where they lock the doors on them,[399] and -not one of them can pass about the bazar nor even look out of casement; -nor knoweth any the cause of this calamity. But, O my son, to-night I -will question my wife concerning the reason thereof, for she is a -midwife and entereth the houses of the notables and knoweth all the city -news. So Inshallah, do thou come to me to-morrow and I will tell thee -what she shall have told me.” With this Kamar al-Zaman pulled out a -handful of gold and said to him, “O my father, take this gold and give -it to thy wife, for she is become my mother.” Then he gave him a second -handful, saying, “Take this for thyself.” Whereupon quoth the barber, “O -my son, sit thou in thy place, till I go to my wife and ask her and -bring thee news of the true state of the case.” So saying, he left him -in the shop and going home, acquainted his wife with the young man’s -case, saying, “I would have thee tell me the truth of this -city-business, so I may report it to this young merchant, for he hath -set his heart on weeting the reason why men and beasts are forbidden the -market-streets every Friday forenoon; and methinks he is a lover, for he -is open-handed and liberal, and if we tell him what he would trow, we -shall get great good of him.” Quoth she, “Go back and say to him:—Come, -speak with thy mother, my wife, who sendeth her salam to thee and saith -to thee, Thy wish is won.” Accordingly he returned to the shop, where he -found Kamar al-Zaman sitting awaiting him and repeated him the very -words spoken by his spouse. Then he carried him in to her and she -welcomed him and bade him sit down; whereupon he pulled out an hundred -ducats and gave them to her, saying, “O my mother, tell me who this -young lady may be.” Said she, “Know, O my son, that there came a gem to -the Sultan of Bassorah from the King of Hind, and he was minded to have -it pierced. So he summoned all the jewellers in a body and said to them, -I wish you to drill me this jewel. Whoso pierceth it, I will give him -whatsoever he shall ask; but if he break it, I will cut off his head. At -this they were afraid and said, O King of the age, a jewel is soon -spoilt and there are few who can pierce them without injury, for most of -them have a flaw. So do not thou impose upon us a task to which we are -unable; for our hands cannot avail to drill this jewel. However, our -Shaykh[400] is more experienced than we.” Asked the King, “And who is -your Shaykh?”; and they answered, “Master Obayd: he is more versed than -we in this art and hath wealth galore and of skill great store. -Therefore do thou send for him to the presence and bid him pierce thee -this jewel.” Accordingly the King sent for Obayd and bade him pierce the -jewel, imposing on him the condition aforesaid. He took it and pierced -it to the liking of the King, who said to him, “Ask a boon of me, O -master!”; and said he, “O King of the age, allow me delay till -to-morrow.” Now the reason of this was that he wished to take counsel -with his wife, who is the young lady thou sawest riding in procession; -for he loveth her with exceeding love, and of the greatness of his -affection for her, he doth naught without consulting her; wherefore he -put off asking till the morrow. When he went home, he said to her:—“I -have pierced the King a jewel and he hath granted me a boon which I -deferred asking till to-morrow, that I might consult thee. Now what dost -thou wish, that I may ask it?” Quoth she, “We have riches such as fires -may not consume; but, an thou love me, ask of the King to make -proclamation in the streets of Bassorah that all the townsfolk shall -every Friday enter the mosques, two hours before the hour of prayer, so -none may abide in the town at all great or small except they be in the -mosques or in the houses and the doors be locked upon them, and that -every shop of the town be left open. Then will I ride with my -slave-women through the heart of the city and none shall look on me from -window or lattice; and every one whom I find abroad I will kill.”[401] -So he went in to the King and begged of him this boon, which he granted -him and caused proclamation to be made amongst the Bassorites——And -Shahrazad perceived the dawn of day and ceased to say her permitted say. - - - Now when it was the Nine Hundred and Sixty-eighth Night, - -She continued, It hath reached me, O auspicious King, that when the -Jeweller begged his boon, the King bade proclamation be made amongst the -Bassorites to the effect aforesaid, but the people objected that they -feared for their goods from the cats and dogs; wherefore he commanded to -shut the animals up till the folk should come forth from the Friday -prayers. So the jeweller’s wife fell to sallying forth every Friday, two -hours before the time of congregational prayer, and riding in state -through the city with her women; during which time none dareth pass -through the market-place nor look out of casement or lattice. “This, -then, is what thou wouldest know and I have told thee who she is; but, O -my son, was it thy desire only to have news of her or hast thou a mind -to meet her?” Answered he, “O my mother, ’tis my wish to foregather with -her.” Quoth she, “Tell me what valuables thou hast with thee”; and quoth -he, “O my mother, I have with me precious stones of four sorts, the -first worth five hundred dinars each, the second seven hundred, the -third eight hundred and the fourth a thousand ducats.” She asked, “Art -thou willing to spend four of these?”; and he answered, “I am ready to -spend all of them.” She rejoined, “Then, arise, O my son, and go -straight to thy lodging and take a bezel-gem of those worth five hundred -sequins, with which do thou repair to the jewel market and ask for the -shop of Master Obayd, the Shaykh of the Jewellers. Go thither and thou -wilt find him seated in his shop, clad in rich clothes, with workmen -under his hand. Salute him and sit down on the front shelf of his -shop;[402] then pull out the jewel and give it to him, saying, “O -master, take this stone and fashion it into a seal-ring for me with -gold. Make it not large, a Miskál[403] in weight and no more; but let -the fashion of it be thy fairest.” Then give him twenty dinars and to -each of his prentices a dinar. Sit with him awhile and talk with him and -if a beggar approach thee, show thy generosity by giving him a dinar, to -the intent that he may affect thee, and after this, leave him and return -to thy place. Pass the night there, and next morning, take an hundred -dinars and bring them and give them to thy father the barber, for he is -poor.” Quoth Kamar al-Zaman, “Be it so,” and returning to his -caravanserai, took a jewel worth five hundred gold pieces and went with -it to the jewel-bazar. There he enquired for the shop of Master Obayd, -Shaykh of the Jewellers, and they directed him thereto. So he went -thither and saw the Shaykh, a man of austere aspect and robed in -sumptuous raiment with four journeymen under his hand. He addressed him -with “Peace be upon you!” and the jeweller returned his greeting and -welcoming him, made him sit down. Then he brought out the jewel and -said, “O master, I wish thee to make me this jewel into a seal-ring with -gold. Let it be the weight of a Miskal and no more, but fashion it -excellently.” Then he pulled out twenty dinars and gave them to him, -saying, “This is the fee for chasing and the price of the ring shall -remain.”[404] And he gave each of the apprentices a gold piece, -wherefore they loved him, and so did Master Obayd. Then he sat talking -with the jeweller and whenever a beggar came up to him, he gave him a -gold piece and they all marvelled at his generosity. Now Master Obayd -had tools at home, like those he had in the shop, and whenever he was -minded to do any unusual piece of work, it was his custom to carry it -home and do it there, that his journeymen might not learn the secrets of -his wonderful workmanship.[405] His wife used to sit before him, and -when she was sitting thus and he looking upon her,[406] he would fashion -all manner of marvellously wroughten trinkets, such as were fit for none -but kings. So he went home and sat down to mould the ring with admirable -workmanship. When his wife saw him thus engaged, she asked him, “What -wilt thou do with this bezel-gem?”; and he answered, “I mean to make it -into a ring with gold, for ’tis worth five hundred dinars.” She -enquired, “For whom?”; and he answered, “For a young merchant, who is -fair of face, with eyes that wound with desire, and cheeks that strike -fire and mouth like the seal of Sulaymán and cheeks like the bloom of -Nu’mán and lips red as coralline and neck like the antelope’s long and -fine. His complexion is white dashed with red and he is well-bred, -pleasant and generous and doth thus and thus.” And he went on to -describe to her now his beauty and loveliness and then his perfection -and bounty and ceased not to vaunt his charms and the generosity of his -disposition, till he had made her in love with him; for there is no -sillier cuckold than he who vaunteth to his wife another man’s handsome -looks and unusual liberality in money matters. So, when desire rose high -in her, she said to him, “Is aught of my charms found in him?” Said he, -“He hath all thy beauties; and he is thy counterpart in qualities. -Meseemeth his age is even as thine and but that I fear to hurt thy -feelings, I would say that he is a thousand times handsomer than thou -art.” She was silent, yet the fire of fondness was kindled in her heart. -And the jeweller ceased not to talk with her and to set out Kamar -al-Zaman’s charms before her till he had made an end of moulding the -ring; when he gave it to her and she put it on her finger, which it -fitted exactly. Quoth she, “O my lord, my heart loveth this ring and I -long for it to be mine and will not take it from my finger.” Quoth he, -“Have patience! The owner of it is generous, and I will seek to buy it -of him, and if he will sell it, I will bring it to thee. Or if he have -another such stone, I will buy it and fashion it for thee into a ring -like this.”——And Shahrazad perceived the dawn of day and ceased saying -her permitted say. - - - Now when it was the Nine Hundred and Sixty-ninth Night, - -She pursued, It hath reached me, O auspicious King, that the jeweller -said to his wife, “Have patience! The owner of it is generous and I will -seek to buy it of him; and, if he will sell it, I will bring it to thee; -or, if he have another such stone I will buy it and fashion it for thee -into a ring like this.” On this wise it fared with the jeweller and his -wife; but as regards Kamar al-Zaman, he passed the night in his lodging -and on the morrow he took an hundred dinars and carried them to the old -woman, the barber’s wife, saying to her, “Accept these gold pieces,” and -she replied, “Give them to thy father.” So he gave them to the barber -and she asked, “Hast thou done as I bade thee?” He answered, “Yes,” and -she said, “Go now to the Shaykh, the jeweller, and if he give thee the -ring, put it on the tip of thy finger and pull it off in haste and say -to him, O master, thou hast made a mistake; the ring is too tight. He -will say, O merchant, shall I break it and mould it again larger? And do -thou say, It booteth not to break it and fashion it anew. Take it and -give it to one of thy slave-women. Then pull out another stone worth -seven hundred dinars and say to him, Take this stone and set it for me, -for ’tis handsomer than the other. Give him thirty dinars and to each of -the prentices two, saying, These gold pieces are for the chasing and the -price of the ring shall remain. Then return to thy lodging for the night -and on the morrow bring me two hundred ducats, and I will complete thee -the rest of the device.” So the youth went to the jeweller, who welcomed -him and made him sit down in his shop; and he asked him, “Hast thou done -my need?” “Yes,” answered Obayd and brought out to him the seal-ring; -whereupon he set it on his finger-tip and pulling it off in haste, -cried, “Thou hast made a mistake, O master;” and threw it to him, -saying, “’Tis too strait for my finger.” Asked the jeweller, “O -merchant, shall I make it larger?” But he answered, “Not so; take it as -a gift and give it to one of thy slave-girls. Its worth is trifling, -some five hundred dinars; so it booteth not to fashion it over again.” -Then he brought out to him another stone worth seven hundred sequins and -said to him, “Set this for me: ’tis a finer gem.” Moreover he gave him -thirty dinars and to each of his workmen two. Quoth Obayd, “O my lord we -will take the price of the ring when we have made it.”[407] But Kamar -al-Zaman said, “This is for the chasing, and the price of the ring -remains over.” So saying, he went away home, leaving the jeweller and -his men amazed at the excess of his generosity. Presently the jeweller -returned to his wife and said, “O Halímah,[408] never did I set eyes on -a more generous than this young man, and as for thee, thy luck is good, -for he hath given me the ring without price, saying, Give it to one of -thy slave-women.” And he told her what had passed, adding, “Methinks -this youth is none of the sons of the merchants, but that he is of the -sons of the Kings and Sultans.” Now the more he praised him, the more -she waxed in love-longing, passion and distraction for him. So she took -the ring and put it on her finger, whilst the jeweller made another one, -a little larger than the first. When he had finished moulding it, she -put it on her finger, under the first, and said, “Look, O my lord, how -well the two rings show on my finger! I wish they were both mine.” Said -he, “Patience! It may be I shall buy thee this second one.” Then he lay -that night and on the morrow he took the ring and went to his shop. As -for Kamar al-Zaman, as soon as it was day, he repaired to the barber’s -wife and gave her two hundred dinars. Quoth she, “Go to the jeweller and -when he giveth thee the ring, put it on thy finger and pull it off again -in haste, saying:—Thou hast made a mistake, O master! This ring is too -large. A master like thee, when the like of me cometh to him with a -piece of work, it behoveth him to take right measure; and if thou hadst -measured my finger, thou hadst not erred. Then pull out another stone -worth a thousand dinars and say to him:—Take this and set it, and give -this ring to one of thy slave-women. Give him forty ducats and to each -of his journeyman three, saying, This is for the chasing, and for the -cost of the ring, that shall remain. And see what he will say. Then -bring three hundred dinars and give them to thy father the barber, that -he may mend his fortune withal, for he is a poor man.” Answered Kamar -al-Zaman, “I hear and obey,” and betook himself to the jeweller, who -welcomed him and making him sit down, gave him the ring. He took it and -put it on his finger; then pulled it off in haste and said, “It behoveth -a master like thee, when the like of me bringeth him a piece of work, to -take his measure. Hadst thou measured my finger, thou hadst not erred; -but take it and give it to one of thy slave-women.” Then he brought out -to him a stone worth a thousand sequins and said to him, “Take this and -set it in a signet-ring for me after the measure of my finger.” Quoth -Obayd, “Thou hast spoken sooth and art in the right;” and took his -measure, whereupon he pulled out forty gold pieces and gave them to him, -saying, “Take these for the chasing and the price of the ring shall -remain.” Cried the jeweller, “O my lord, how much hire have we taken of -thee! Verily, thy bounty to us is great!” “No harm,” replied Kamar -al-Zaman and sat talking with him awhile and giving a dinar to every -beggar who passed by the shop. Then he left him and went away, whilst -the jeweller returned home and said to his wife, “How generous is this -young merchant! Never did I set eyes on a more open-handed or a comelier -than he, no, nor a sweeter of speech.” And he went on to recount to her -his charms and generosity and was loud in his praise. Cried she, “O thou -lack-tact,[409] since thou notest these qualities in him, and indeed he -hath given thee two seal-rings of price, it behoveth thee to invite him -and make him an entertainment and entreat him lovingly. When he seest -that thou affectest him and cometh to our place, we shall surely get -great good of him; and if thou grudge him the banquet do thou bid him -and I will entertain him of my monies.” Quoth he, “Dost thou know me to -be niggardly, that thou sayest this Say?”; and quoth she, “Thou art no -niggard, but thou lackest tact. Invite him this very night and come not -without him. An he refuse, conjure him by the divorce oath and be -persistent with him.” “On my head and eyes,” answered he and moulded the -ring till he had finished it, after which he passed the night and went -forth on the morrow to his shop and sat there. On this wise it was with -him; but as for Kamar al-Zaman, he took three hundred dinars and -carrying them to the old wife, gave them to her for the barber, her -husband. Said she, “Most like he will invite thee to his house this day; -and if he do this and thou pass the night there, tell me in the morning -what befalleth thee and bring with thee four hundred dinars and give -them to thy father.” Answered he, “Hearing and obeying;” and as often as -he ran out of money, he would sell some of his stones. So he repaired to -the jeweller, who rose to him and received him with open arms, greeted -him heartily and clapped up companionship with him. Then he gave him the -ring, and he found it after the measure of his finger and said to the -jeweller, “Allah bless thee, O prince of artists! The setting is -conformable but the stone is not to my liking.”——And Shahrazad perceived -the dawn of day and ceased to say her permitted say. - - - Now when it was the Nine Hundred and Seventieth Night, - -She resumed, It hath reached me, O auspicious King, that Kamar al-Zaman -said to the jeweller, “The setting is conformable to my wishes, but the -stone is not to my liking. I have a handsomer than this: so take the -seal-ring and give it to one of thy slave-women.” Then he gave him a -fourth stone and an hundred dinars, saying, “Take thy hire and excuse -the trouble we have given thee.” Obayd replied, “O merchant, all the -trouble thou hast given us thou hast requited us and hast overwhelmed us -with thy great bounties: and indeed my heart is taken with love of thee -and I cannot brook parting from thee. So, Allah upon thee, be thou my -guest this night and heal my heart.” He rejoined, “So be it; but needs -must I go to my Khan, that I may give a charge to my domestics and tell -them that I shall sleep abroad to-night, so they may not expect me.” -“Where dost thou lodge?” asked the jeweller; and he answered, “In such a -Khan.” Quoth Obayd, “I will come for thee there;” and quoth the other, -“’Tis well.” So the jeweller repaired to the Khan before sundown, -fearing lest his wife should be anangered with him, if he returned home -without his guest; and, carrying Kamar al-Zaman to his house, seated him -in a saloon that had not its match. Halimah saw him, as he entered, and -was ravished with him. They talked till supper was served when they ate -and drank; after which appeared coffee and sherbets, and the jeweller -ceased not to entertain him with talk till eventide, when they prayed -the obligatory prayers. Then entered a handmaid with two cups[410] of -night drink, which when they had drunk, drowsiness overcame them and -they slept. Presently in came the jeweller’s wife and seeing them -asleep, looked upon Kamar al-Zaman’s face and her wit was confounded at -his beauty. Said she, “How can he sleep who loveth the fair?” and, -turning him over on his back, sat astraddle upon his breast. Then, in -the mania of her passion for him, she rained down kisses on his cheeks, -till she left a mark upon them and they became exceeding red and his -cheek bones shone; and, she sucked his lips, till the blood ran out into -her mouth; but with all this, her fire was not quenched nor her thirst -assuaged. She ceased not to kiss and clip him and twine leg with leg, -till the fore-brow of Morn grew white and the dawn broke forth in light; -when she put in his pocket four cockals[411] and went away. Then she -sent her maid with something like snuff, which she applied to their -nostrils and they sneezed and awoke, when the slave-girl said, “O my -lords, prayer is a duty; so rise ye and pray the dawn-prayer.” And she -brought them basin and ewer.[412] Quoth Kaman al-Zamar “O master, ’tis -late and we have overslept ourselves;” and quoth the jeweller, “O my -friend verily the air of this room is heavy; for, whenever I sleep in -it, this happens to me.” Rejoined Kamar al-Zaman, “True,” and proceeded -to make the Wuzu ablution; but, when he put the water to his face, his -cheeks and lips burned him. Cried he, “Prodigious! If the air of the -room be heavy and we have been drowned in sleep, what aileth my cheeks -and lips that they burn me?” And he said to the jeweller, “O master, my -cheeks and lips burn me.” The other replied, “I guess this cometh of the -mosquito-bites.” “Strange!” said Kamar al-Zaman. “Hath this thing -happened to thee?” Replied Obayd, “No! But whenever I have by me a guest -like thee, he complaineth in the morning of the mosquito-bites, and this -happeneth only when he is like thee beardless. If he be bearded the -mosquitoes sting him not, and naught hindereth them from me but my -beard. It seems mosquitoes love not bearded men.”[413] Rejoined Kamar -al-Zaman, “True.” Then the maid brought them early breakfast and they -broke their fast and went out. Kamar al-Zaman betook himself to the old -woman, who exclaimed, when she saw him, “I see the marks of joyance on -thy face: tell me what thou hast seen.” Said he, “I have seen nothing. -Only I supped with the house-master in a saloon and prayed the -night-prayer, after which we fell asleep and woke not till morning.” She -laughed and said, “What be those marks on thy cheeks and lips?” He -answered, “’Twas the mosquitoes of the saloon that did this with me;” -and she rejoined, “’Tis well. But did the same thing betide the house -master?” He retorted, “Nay; but he told me that the mosquitoes of that -saloon molest not bearded men, but sting those only who have no hair on -face, and that whenever he hath for guest one who is beardless, the -stranger awaketh complaining of the mosquito-bites; whereas an he have a -beard, there befalleth him naught of this.” Said she, “Sooth thou -speakest: but say me, sawest thou aught save this?” And he answered, “I -found four cockals in my pocket.” Quoth she, “Show them to me.” So he -gave them to her and she laughed and said, “Thy mistress laid these in -thy pocket.” He asked, “How so?” And she answered, “’Tis as if she said -to thee, in the language of signs:[414]—An thou wert in love, thou -wouldst not sleep, for a lover sleepeth not: but thou has not ceased to -be a child and fit for nothing but to play with these cockals. So what -drave thee to fall in love with the fair? Now she came to thee by night -and finding thee asleep, scored thy cheeks with her kisses and left thee -this sign. But that will not suffice her of thee and she will certainly -send her husband to invite thee again to-night; so, when thou goest home -with him, hasten not to fall asleep, and on the morrow bring me five -hundred dinars and come and acquaint me with what hath passed, and I -will perfect for thee the device.” Answered he, “I hear and obey,” and -went back to the Khan. Thus it befel him; but as regards the jeweller’s -wife, she said to her husband, “Is the guest gone?” Answered he, “Yes, -but, O Halimah,[415] the mosquitoes plagued him last night and scarified -his cheeks and lips, and indeed I was abashed before him.” She rejoined, -“This is the wont of the mosquitoes of our saloon; for they love none -save the beardless. But do thou invite him again to-night.” So he -repaired to the Khan where the youth abode, and bidding him, carried him -to his house, where they ate and drank and prayed the night-prayer in -the saloon, after which the slave-girl entered and gave each of them a -cup of night-drink,——And Shahrazad perceived the dawn of day and ceased -saying her permitted say. - - - Now when it was the Nine Hundred and Seventy-first Night, - -She said, It hath reached me, O auspicious King, that the slave-girl -went in to the twain and gave each of them a cup of night-drink, and -they drank and fell asleep. Presently, in came Halimah and said, “O -good-for-nothing, how canst thou sleep and call thyself a lover? A lover -sleepeth not!” Then she mounted on his breast and ceased not to come -down upon him with kisses and caresses, biting and sucking his lips and -so forth, till the morning, when she put in his pocket a knife and sent -her handmaid to arouse them. And when the youth awoke, his cheeks were -on fire, for excess of redness, and his lips like coral, for dint of -sucking and kissing. Quoth the jeweller, “Did the mosquitoes plague thee -last night?”; and quoth the other, “Nay!”; for he now knew the conceit -and left complaining. Then he felt the knife in his pocket and was -silent; but when he had broken his fast and drunk coffee, he left the -jeweller and going to the Khan; took five hundred dinars of gold and -carried them to the old woman, to whom he related what had passed, -saying, “I slept despite myself, and when I woke at dawn I found nothing -but a knife in my pocket.” Exclaimed the old trot, “May Allah protect -thee from her this next night! For she saith to thee by this sign, An -thou sleep again, I will cut thy throat. Thou wilt once more be bidden -to the jeweller’s house to-night,[416] and if thou sleep, she will slay -thee.” Said he, “What is to be done?”; and said she, “Tell me what thou -atest and drankest before sleeping.” Quoth he, “We supped as was our -wont and prayed the night-prayer, after which there came in to us a -maid, who gave each of us a cup of night-drink, which when I had drunk, -I fell asleep and awoke not till the morning.” Quoth the old woman, “The -mischief is in the cup: so, when the maid giveth it to thee, take it -from her, but drink not and wait till the master of the house have -drunken and fallen asleep; then say to her, Give me a draught of water, -and she will go to fetch thee the gugglet. Then do thou empty the cup -behind the pillow and lie down and feign sleep. So when she cometh back -with the gugglet, she will deem that thou hast fallen asleep, after -having drunk off the cup, and will leave thee; and presently the case -will appear to thee; but beware of disobeying my bidding.” Answered he, -“I hear and I obey,” and returned to the Khan. Meanwhile the jeweller’s -wife said to her husband, “A guest’s due honour is three nights’ -entertainment: so do thou invite him a third time”; whereupon he betook -himself to the youth and inviting him, carried him home and sat down -with him in the saloon. When they had supped and prayed the -night-prayer, behold, in came the handmaid and gave each of them a cup. -Her master drank and fell asleep; but Kamar al-Zaman forbore to drink, -whereupon quoth the maid, “Wilt thou not drink, O my lord?” Answered he, -“I am athirst, bring me the gugglet.” Accordingly she went to fetch it, -and he emptied the cup behind the pillow and lay down. When the slave -girl returned, she saw him lying down and going to her mistress said, -“He hath drunk off the cup and fallen asleep;” whereupon quoth Halimah -to herself, “Verily, his death is better than his life.” Then, taking a -sharp knife, she went in to him, saying, “Three times, and thou notedst -not the sign, O fool![417] So now I will rip up thy maw.” When he saw -her making for him knife in hand, he opened his eyes and rose, laughing; -whereupon said she, “’Twas not of thine own wit, that thou camest at the -meaning of the sign, but by the help of some wily cheat; so tell me -whence thou hadst this knowledge.” “From an old woman,” replied he, -“between whom and me befel such and such;” and he told her all that had -passed. Quoth she, “To-morrow go thou forth from us and seek her and -say, Hast thou any further device in store? And if she answer, I have, -do thou rejoin, Then do thy best that I may enjoy her publicly. But, if -she say, I have no means of doing that, and this is the last of my -devices, put her away from thy thought, and to-morrow night my husband -will come to thee and invite thee. Do thou come with him and tell me and -I will consider what remaineth to be done.” Answered he, “There is no -harm in that!” Then he spent the rest of the night with her in embracing -and clipping, plying the particle of copulation in concert[418] and -joining the conjunctive with the conjoined,[419] whilst her husband was -as a cast-out nunnation of construction.[420] And they ceased not to be -thus till morning, when she said to him, “’Tis not a night of thee that -will content me, nor a day; no, nor yet a month nor a year; but it’s my -intent to abide with thee the rest of my life. Wait, however, till I -play my husband a trick which would baffle the keenest-witted and win -for us our wishes. I will cause doubt to enter into him, so that he -shall divorce me, whereupon I will marry thee and go with thee to thine -own country; I will also transport all his monies and hoards to thy -lodging and will contrive thee the ruin of his dwelling-place and the -blotting out of his traces. But do thou hearken to my speech and obey me -in that I shall say to thee and gainsay me not.” He replied, “I hear and -I obey: in me there is none opposition.” Then said she, “Go to the Khan -and, when my husband cometh to thee and inviteth thee, say to him:—O my -brother, a son of Adam is apt to be burdensome, and when his visits grow -over frequent, both generous and niggard loathe him.[421] How then shall -I go with thee every night and lie I and thee, on the saloon? An thou -wax not chagrined with me, thy Harim will bear me grudge, for that I -hinder thee from thine. Therefore if thou have a mind to my company, -take me a house beside thine own and we will abide thus, now I sitting -with thee till the time of sleep, and now with me thou. Then I will go -to my place and thou to thy Harim and this will be a better rede than -that I hinder thee from thy Harim every night. Then will he come to me -and take counsel with me, and I will advise him to turn out our -neighbour, for the house wherein he liveth is our house and he renteth -it of us; and once thou art in the house, Allah will make easy to us the -rest of our scheme.” And presently she added, “Go now and do as I bid -thee.” Answered he, “I hear and obey;” whereupon she left him and went -away, whilst he lay down and feigned to be asleep. Presently, the -handmaid came and aroused them; and when the jeweller awoke, he said to -his guest, “O merchant have the mosquitoes worried thee?” He replied, -“No,” and Obayd said, “Belike thou art grown used to them.” Then they -broke their fast and drank coffee, after which they fared forth to their -affairs, and Kamar al-Zaman betook himself to the old crone, and related -to her what had passed,——And Shahrazad perceived the dawn of day and -ceased to say her permitted say. - -[Illustration] - - - Now when it was the Nine Hundred and Seventy-second Night, - -She continued, It hath reached me, O auspicious King, that when Kamar -al-Zaman betook himself to the old crone, he related to her what had -passed, saying, “She spake to me this and that, and I answered her thus -and thus. Now say me, hast thou any farther device for bringing me to -enjoy her publicly?” Quoth she, “O my son, here endeth my contrivance, -and now I am at the term of my devices.” Upon this he left her and -returned to the Khan where, as eventide evened, the jeweller came to him -and invited him. He said, “I cannot go with thee.” Asked the merchant, -“Why so? I love thee and cannot brook separation from thee. Allah upon -thee come with me!” The other replied, “An it be thy wish to continue -our comradeship and keep up the friendship betwixt thee and me, take me -a house by the side of thine own, and when thou wilt, thou shalt pass -the evening with me and I with thee; but, as soon as the time of sleep -cometh, each of us shall hie him to his own home and lie there.” Quoth -Obayd, “I have a house adjoining mine, which is my own property: so go -thou with me to-night and to-morrow I will have the house untenanted for -thee.” Accordingly he went with him and they supped and prayed the -night-prayer, after which the jeweller drank the cup of drugged[422] -liquor and fell asleep: but in Kamar al-Zaman’s cup there was no trick; -so he drank it and slept not. Then came the jeweller’s wife and sat -chatting with him through the dark hours, whilst her husband lay like a -corpse. When he awoke in the morning as of wont, he sent for his tenant -and said to him, “O man, quit me the house, for I have need of it.” “On -my head and eyes,” answered the other and voided the house to him, -whereupon Kamar al-Zaman took up his abode therein and transported -thither all his baggage. The jeweller passed that evening with him, then -went to his own house. On the next day, his wife sent for a cunning -builder and bribed him with money to make her an underground-way[423] -from her chamber to Kamar al-Zaman’s house, with a trap-door under the -earth. So, before the youth was ware, she came in to him with two bags -of money and he said to her, “Whence comest thou?” She showed him the -tunnel and said to him, “Take these two bags of his money.” Then she sat -with him, the twain toying and tumbling together till the morning, when -she said, “Wait for me, till I go to him and wake him, so he may go to -his shop, and I return to thee.” He sat expecting her, whilst she went -away and awoke her husband, who made the Wuzu-ablution and prayed and -went to his shop. As soon as he was gone, she took four bags and, -carrying them through the Souterrain to Kamar al-Zaman, said to him, -“Store these up;” then she sat with him awhile, after which she retired -to her home and he betook himself to the bazar. When he returned at -sundown, he found in his house ten purses and jewels and much besides. -Presently the jeweller came to him and carried him to his own house, -where they passed the evening in the saloon, till the handmaid came in -according to custom, and brought them the drink. Her master drank and -fell asleep, whilst naught betided Kamar al-Zaman for that his cup was -wholesome and there was no trick therein. Then came Halimah who sat down -a-toying with him, whilst the slave-girl transported the jeweller’s -goods to Kamar al-Zaman’s house by the secret passage. Thus they did -till morning, when the handmaid awoke her lord and gave them to drink -coffee, after which they went each his own way. On the third day the -wife brought out to him a knife of her husband’s, which he had chased -and wrought with his own hand, and which he priced at five hundred -dinars. But there was no knife like it and because of the eagerness with -which folk sought it of him, he had laid it up in a chest and could not -bring himself to sell it to any one in creation. Quoth she, “Take this -knife and set it in thy waist-shawl and go to my husband and sit with -him. Then pull out the knife and say to him, “O master, look at this -knife I bought to-day and tell me if I have the worst or the best of the -bargain. He will know it, but will be ashamed to say to thee, This is my -knife; so he will ask thee, Whence didst thou buy it and for how much?; -and do thou make answer:—I saw two Levantines[424] disputing and one -said to the other, Where hast thou been? Quoth his companion, I have -been with my mistress, and whenever I foregather with her, she giveth me -ten dirhams; but this day she said to me, My hand is empty of silver for -thee to-day, but take this knife of my husband’s. So I took it and -intend to sell it. The knife pleased me and hearing his tale I said to -him, Wilt thou sell it to me? when he replied, Buy. So I got it of him -for three hundred gold pieces and I wonder whether it was cheap or dear. -And note what he will say to thee. Then talk with him awhile and rise -and come back to me in haste. Thou wilt find me awaiting thee at the -tunnel-mouth, and do thou give me the knife.” Replied Kamar al-Zaman, “I -hear and I obey,” and taking the knife set it in his waist-shawl. Then -he went to the shop of the jeweller, who saluted him with the salam and -welcomed him and made him sit down. He spied the knife in his -waist-shawl, at which he wondered and said to himself, “That is my -knife: who can have conveyed it to this merchant?” And he fell a-musing -and saying in his mind, “I wonder an it be my knife or a knife like it!” -Presently Kamar al-Zaman pulled it out and said to him, “Harkye, master; -take this knife and look at it.” Obayd took it and knew it right well, -but was ashamed to say, “This is my knife;”——And Shahrazad perceived the -dawn of day and ceased saying her permitted say, - - - Now when it was the Nine Hundred and Seventy-third Night, - -She pursued, It hath reached me, O auspicious King, that when the -jeweller took the knife from Kamar al-Zaman, he knew it, but was ashamed -to say, “This is my knife.” So he asked, “Where didst thou buy it?” -Kamar al-Zaman answered as Halimah had charged him, and the jeweller -said, “The knife was cheap at that price, for it is worth five hundred -dinars.” But fire flamed in his heart and his hands were tied from -working at his craft. Kamar al-Zaman continued to talk with him, whilst -he was drowned in the sea of solicitudes, and for fifty words wherewith -the youth bespoke him, he answered him but one; for his heart ached and -his frame was racked and his thoughts were troubled and he was even as -saith the poet:— - - I have no words though folk would have me talk ✿ And who bespeak me find - me thought-waylaid: - Plunged in the Care-sea’s undiscovered depths, ✿ Nor aught of difference - see ’twixt man and maid! - -When Kamar al-Zaman saw his case thus changed, he said to him, “Belike -thou art busy at this present,” and leaving him, returned in hottest -haste to his own house, where he found Halimah standing at the -passage-door awaiting him. Quoth she “Hast thou done as I bade thee?”; -and quoth he, “Yes.” She asked, “What said he to thee?”; and he -answered, “He told me that the knife was cheap at that price, for that -it was worth five hundred dinars: but I could see that he was troubled; -so I left him and know not what befel him after that.” Cried she, “Give -me the knife and reck thou not of him.” Then she took the knife and -restoring it to its place, sat down. Now after Kamar al-Zaman’s -departure fire flamed in the jeweller’s heart and suspicion was sore -upon him and he said to himself, “Needs must I get up and go look for -the knife and cut down doubt with certainty.” So he rose and repaired to -his house and went in to his wife, snorting like a dragon;[425] and she -said to him, “What mattereth thee, O my lord?” He asked, “Where is my -knife?” and she answered, “In the chest,” and smote hand upon breast, -saying, “O my grief! Belike thou hast fallen out with some one and art -come to fetch the knife to smite him withal.” Said he, “Give me the -knife. Let me see it.” But said she, “Not till thou swear to me that -thou wilt not smite any one therewith.” So he swore this to her and she -opened the chest and brought out to him the knife and he fell to turning -it over, saying, “Verily, this is a wondrous thing!” Then quoth he to -her, “Take it and lay it back in its place;” and she, “Tell me the -meaning of all this.” He answered, “I saw with our friend a knife like -this,” and told her all that had passed between himself and the youth, -adding, “But, when I saw it in the chest, my suspicion ended in -certainty.” Said she, “Haply thou misdoubtedst of me and deemedst that I -was the Levantine’s mistress and had given him the knife.” He replied, -“Yes; I had my doubts of this; but, when I saw the knife, suspicion was -lifted from my heart.” Rejoined she, “O man, there is now no good in -thee!” And he fell to excusing himself to her, till he appeased her; -after which he fared forth and returned to his shop. Next day, she gave -Kamar al-Zaman her husband’s watch, which he had made with his own hand -and whereof none had the like, saying, “Go to his shop and sit by his -side and say to him:—I saw again to-day him whom I saw yesterday. He had -a watch in his hand and said to me, Wilt thou buy this watch? Quoth I, -Whence hadst thou it?; and quoth he, I was with my mistress and she gave -me this watch. So I bought it of him for eight-and-fifty gold pieces. -Look at it: is it cheap at that price or dear? Note what he shall say to -thee; then return to me in haste and give me the watch.” So Kamar -al-Zaman repaired to the jeweller and did with him as she had charged -him. When Obayd saw the watch, he said, “This is worth seven hundred -ducats;” and suspicion entered into him. Then the youth left him and -returning to the wife, gave her back the watch. Presently, her husband -suddenly came in snorting, and said to her, “Where is my watch?” Said -she, “Here it is;” and he cried, “Give it to me.” So she brought it to -him and he exclaimed, “There is no Majesty and there is no Might save in -Allah, the Glorious, the Great!”; and she too exclaimed, “O man, there -is something the matter with thee. Tell me what it is.” He replied, -“What shall I say? Verily, I am bewildered by these chances!” And he -recited these couplets[426]:— - - Although the Merciful be doubtless with me, - Yet am I sore bewildered, for new griefs - Have compassed me about, or ere I knew it, - I have endured till Patience self became - Impatient of my patience.—I have endured - Waiting till Heaven fulfil my destiny.— - I have endured till e’en endurance owned - How I bore up with her; (a thing more bitter - Than bitter aloes) yet though a bitterer thing - Is not, than is that drug, it were more bitter - To me should Patience leave me unsustained. - -Then said he to his wife, “O woman, I saw with the merchant our friend, -first my knife, which I knew, for that its fashion was a device of my -own wit, nor doth its like exist; and he told me of it a story that -troubled the heart: so I came back and found it at home. Again to-day I -see him with the watch, whose fashion also is of my own device, nor is -there the fellow of it in Bassorah, and of this also he told me a story -that saddened my heart. Wherefore I am bewildered in my wit and know not -what is to come to me.” Quoth she, “The purport of thy speech is that -thou suspectedst me of being the friend of that merchant and his leman, -and eke of giving him thy good; so thou camest to question me and make -proof of my perfidy; and, had I not shown thee the knife and the watch, -thou hadst been certified of my treason. But since, O man, thou deemest -me this ill deme, henceforth I will never again break with thee bread -nor drain with thee drink, for I loathe thee with the loathing of -prohibition.[427]” So he gentled her and excused himself till he had -appeased her and returned, repenting him of having bespoken her thus, to -his shop, where he sat——And Shahrazad perceived the dawn of day and -ceased to say her permitted say. - - - Now when it was the Nine Hundred and Seventy-fourth Night, - -She resumed, It hath reached me, O auspicious King, that when the -jeweller quitted his wife, he repented having bespoken her thus and, -returning to his shop, he sat there in disquiet sore and anxiety galore, -between belief and unbelief. About eventide he went home alone, not -bringing Kamar al-Zaman with him: whereupon quoth his wife, “Where is -the merchant?”; and quoth he, “In his lodgings.” She asked, “Is the -friendship between thee and him grown cold?” and he answered, “By Allah, -I have taken a dislike to him, because of that which hath betided me -from him.”[428] Quoth she, “Go fetch him, to please me.” So he arose and -went in to Kamar al-Zaman in his house; where he saw his own goods -strewn about and knew them. At this sight, fire was kindled in his heart -and he fell a-sighing. Quoth the youth, “How is it that I see thee -melancholy?” Obayd was ashamed to say, “Here are my goods in thy house: -who brought them hither?”; so he replied only, “A vexation hath betided -me; but come thou with me to my house, that we may solace ourselves -there.” The other rejoined, “Let me be in my place: I will not go with -thee.” But the jeweller conjured him to come and took him to his house, -where they supped and passed the evening together, Kamar al-Zaman -talking with the jeweller, who was drowned in the sea of solicitude and -for a hundred words, wherewith the guest bespoke him, answered him only -one word. Presently, the handmaid brought them two cups of drink, as -usual, and they drank; whereupon the jeweller fell asleep, but the youth -abode on wake, because his cup was not drugged. Then came Halimah and -said to her lover, “How deemest thou of yonder cornuted, who is drunken -in his heedlessness and weeteth not the wiles of women? There is no help -for it but that I cozen him into divorcing me. To-morrow, I will -disguise myself as a slave-girl and walk after thee to his shop, where -do thou say to him, O master, I went to-day into the Khan of -Al-Yasirjíyah, where I saw this damsel and bought her for a thousand -dinars. Look at her for me and tell me whether she was cheap at that -price or dear. Then uncover to him my face and breasts and show all of -me to him; after which do thou carry me back to thy house, whence I will -go to my chamber by the secret passage, so I may see the issue of our -affair with him.” Then the twain passed the night in mirth and -merriment, converse and good cheer, dalliance and delight till dawn, -when she returned to her own place and sent the handmaid to arouse her -lawful lord and her lover. Accordingly they arose and prayed the -dawn-prayer and brake their fast and drank coffee, after which Obayd -repaired to his shop and Kamar al-Zaman betook himself to his own house. -Presently, in came Halimah to him by the tunnel, in the guise of a -slave-girl, and indeed she was by birth a slave-girl.[429] Then he went -out and she walked behind him, till he came to the jeweller’s shop and -saluting him, sat down and said, “O master, I went into the Khan of -Al-Yasirjiyah to-day, to look about me, and saw this damsel in the -broker’s hands. She pleased me; so I bought her for a thousand dinars -and I would have thee look upon her and see if she be cheap at that -price or no.” So saying, he uncovered her face and the jeweller saw her -to be his own wife, clad in her costliest clothes, tricked out in her -finest trinkets and kohl’d and henna’d, even as she was wont to adorn -herself before him in the house. He knew with full knowledge her face -and dress and trinkets, for those he had wrought with his own hand, and -he saw on her fingers the seal-rings he had newly made for Kamar -al-Zaman, whereby he was certified with entire assurance that she was -indeed his very wife. So he asked her, “What is thy name, O -slave-girl?”; and she answered, “Halimah,” naming to him her own name; -whereat he was amazed and said to the youth, “For how much didst thou -buy her?” He replied, “For a thousand dinars”; and the jeweller -rejoined, “Thou hast gotten her gratis; for her rings and clothes and -trinkets are worth more than that.” Said Kamar al-Zaman, “May Allah -rejoice thee with good news! Since she pleaseth thee, I will carry her -to my house;” and Obayd said, “Do thy will.” So he took her off to his -house, whence she passed through the secret passage to her own apartment -and sat there. Meanwhile, fire flamed in the jeweller’s heart and he -said to himself, “I will go see my wife. If she be at home, this -slave-girl must be her counterpart, and glory be to Him who alone hath -no counterpart! But, if she be not at home, ’tis she herself without a -doubt.” Then he set off running, and coming to his house, found his wife -sitting in the same clothes and ornaments he had seen upon her in the -shop; whereupon he beat hand upon hand, saying, “There is no Majesty and -there is no Might save in Allah, the Glorious, the Great!” “O man,” -asked she, “art thou mad or what aileth thee? ’Tis not thy wont to do -thus, and needs must it be that something hath befallen thee.” Answered -he, “If thou wilt have me tell thee be not vexed.” Quoth she, “Say on”; -so he said, “Our friend the merchant hath bought a slave-girl, whose -shape is as thy shape and her height as thy height; moreover, her name -is even as thy name and her apparel is the like of thine apparel. Brief, -she resembleth thee in all her attributes, and on her fingers are -seal-rings like thy seal-rings and her trinkets are as thy trinkets. So, -when he displayed her to me, methought it was thyself and I was -perplexed concerning my case. Would we had never seen this merchant nor -companied with him; and would he had never left his own country and we -had not known him, for he hath troubled my life which before was serene, -causing ill-feeling to succeed good faith and making doubt to enter into -my heart.” Said she, “Look in my face, belike I am she who was with him -and he is my lover and I disguised myself as a slave-girl and agreed -with him that he should display me to thee, so he might lay a snare for -thee.” He replied, “What words are these? Indeed, I never suspected that -thou wouldst do the like of this deed.” Now this jeweller was unversed -in the wiles of women and knew not how they deal with men, nor had he -heard the saying of him who said:— - - A heart bore thee off in chase of the fair, ✿ As fled Youth and came Age - wi’ his hoary hair: - Laylà troubles me and love-joys are far; ✿ And rival and risks brings us - cark and care. - An would’st ask me of woman, behold I am ✿ In physic of womankind wise - and ware: - When grizzleth man’s head and his monies fail, ✿ His lot in their love - is a poor affair. - -Nor that of another:[430]— - - Gainsay women; he obeyeth Allah best, who saith them nay And he prospers - not who giveth them his bridle-rein to sway; - For they’ll hinder him from winning to perfection in his gifts, Though a - thousand years he study, seeking after wisdom’s way. - -And a third:— - - Women Satans are, made for woe of man: ✿ To Allah I fly from such - Satanesses! - Whom they lure by their love he to grief shall come ✿ And lose bliss of - world and the Faith that blesses. - -Said she, “Here am I sitting in my chamber; so go thou to him forthright -and knock at the door and contrive to go in to him quickly. An thou see -the damsel with him ’tis a slave-girl of his who resembleth me (and -Glory be to Him who hath no resemblance![431]) But, an thou see no -slave-girl with him, then am I myself she whom thou sawest with him in -the shop, and thine ill thought of me will be stablished.” “True,” -answered Obayd, and went out leaving her, whereupon she passed through -the hidden passage and seating herself by Kamar al-Zaman, told him what -had passed, saying, “Open the door quickly and show me to him.” Now, as -they were talking, behold, there came a knocking at the door. Quoth -Kamar al-Zaman, “Who is at the door?”; and quoth the jeweller, “I, thy -friend; thou displayedst to me thy slave-girl in the bazar, and I -rejoiced for thee in her, but my joy in her was not completed; so open -the door and let me look at her again.” Rejoined he, “So be it,” and -opened the door to him, whereupon he saw his wife sitting by him. She -rose and kissed their hands; and he looked at her; then she talked with -him awhile and he saw her not to be distinguished from his wife in aught -and said, “Allah createth whatso He will.” Then he went away more -disheartened than before and returned to his own house where he saw his -wife sitting, for she had foregone him thither by the souterrain.——And -Shahrazad perceived the dawn of day and ceased saying her permitted say. - - - Now when it was the Nine Hundred and Seventy-fifth Night, - -She said, It hath reached me, O auspicious King, that the young lady -forewent her spouse by the souterrain as he fared through the door and -sat down in her upper chamber;[432] so as soon as he entered she asked -him, “What hast thou seen?” and he answered, “I found her with her -master; and she resembleth thee.” Then said she, “Off to thy shop and -let this suffice thee of ignoble suspicion and never again deem ill of -me.” Said he, “So be it: accord me pardon for what is past.” And she, -“Allah grant thee grace!”;[433] whereupon he kissed her right and left -and went back to his shop. Then she again betook herself to Kamar -al-Zaman through the underground passage, with four bags of money, and -said to him, “Equip thyself at once for the road and be ready to carry -off the money without delay, against I devise for thee the device I have -in mind.” So he went out and purchased mules and loaded them and made -ready a travelling litter, he also bought Mamelukes and eunuchs and -sending, without let or hindrance, the whole without the city, returned -to Halimah and said to her, “I have made an end of my affairs.” Quoth -she, “And I on my side am ready; for I have transported to thy house all -the rest of his monies and treasures and have left him nor little nor -much, whereof he may avail himself. All this is of my love for thee, O -dearling of my heart, for I would sacrifice my husband to thee a -thousand times. But now it behoveth, thou go to him and farewell him, -saying:—I purpose to depart after three days and am come to bid thee -adieu: so do thou reckon what I owe thee for the hire of the house, that -I may send it to thee and acquit my conscience. Note his reply and -return to me and tell me; for I can no more: I have done my best, by -cozening him, to anger him with me and cause him to put me away, but I -find him none the less infatuated with me. So nothing will serve us but -to depart to thine own country.” And quoth he, “O rare! an but swevens -prove true!”[434] Then he went to the jeweller’s shop and sitting down -by him, said to him, “O master, I set out for home in three days’ time, -and am come to farewell thee. So I would have thee reckon what I owe -thee for the hire of the house, that I may pay it to thee and acquit my -conscience.” Answered Obayd, “What talk is this? Verily, ’tis I who am -indebted to thee. By Allah, I will take nothing from thee for the rent -of the house, for thou hast brought down blessings upon us! However, -thou desolatest me by thy departure, and but that it is forbidden to me, -I would certainly oppose thee and hinder thee from returning to thy -country and kinsfolk.” Then he took leave of him, whilst they both wept -with sore weeping and the jeweller went with him, and when they entered -Kamar al-Zaman’s house, there they found Halimah who stood before them -and served them; but when Obayd returned home, he found her sitting -there; nor did he cease to see her thus in each house in turn, for the -space of three days, when she said to Kamar al-Zaman, “Now have I -transported to thee all that he hath of monies and hoards and carpets -and things of price, and there remaineth with him naught save the -slave-girl, who used to come in to you with the night-drink: but I -cannot part with her, for that she is my kinswoman and she is dear to me -as a confidante. So I will beat her and be wroth with her and when my -spouse cometh home, I will say to him:—I can no longer put up with this -slave-girl nor stay in the house with her; so take her and sell her. -Accordingly he will sell her and do thou buy her, that we may carry her -with us.” Answered he, “No harm in that.” So she beat the girl and when -the jeweller came in, he found her weeping and asked her why she wept. -Quoth she, “My mistress hath beaten me.” He then went in to his wife and -said to her, “What hath that accursed girl done, that thou hast beaten -her?” She replied, “O man, I have but one word to say to thee, and ’tis -that I can no longer bear the sight of this girl; so take her and sell -her, or else divorce me.” Quoth he, “I will sell her that I may not -cross thee in aught;” and when he went out to go to the shop he took her -and passed with her by Kamar al-Zaman. No sooner had he gone out than -his wife slipped through the underground passage to Kamar al-Zaman, who -placed her in the litter, before the Shaykh her husband reached him. -When the jeweller came up and the lover saw the slave-girl with him, he -asked him, “What girl is this?”; and the other answered, “’Tis my -slave-girl who used to serve us with the night-drink; she hath disobeyed -her mistress who is wroth with her and hath bidden me sell her.” Quoth -the youth, “An her mistress have taken an aversion to her, there is for -her no abiding with her; but sell her to me, that I may smell your scent -in her, and I will make her handmaid to my slave Halimah.” “Good,” -answered Obayd: “take her.” Asked Kamar al-Zaman, “What is her price?”; -but the jeweller said, “I will take nothing from thee, for thou hast -been bountiful to us.” So he accepted her from him and said to Halimah, -“Kiss thy lord’s hand.” Accordingly, she came out from the litter and -kissing Obayd’s hand, remounted, whilst he looked hard at her. Then said -Kamar al-Zaman, “I commend thee to Allah, O Master Obayd! Acquit my -conscience of responsibility.[435]” Answered the jeweller, “Allah acquit -thee! and carry thee safe to thy family!” Then he bade him farewell and -went to his shop weeping, and indeed it was grievous to him to part from -Kamar al-Zaman, for that he had been his friend and friendship hath its -debtorship; yet he rejoiced in the dispelling of the doubts which had -befallen him anent his wife, since the young man was now gone and his -suspicions had not been stablished. Such was his case; but as regards -Kamar al-Zaman, the young lady said to him, “An thou wish for safety, -travel with me by other than the wonted way.”——And Shahrazad perceived -the dawn of day and ceased to say her permitted say. - - - Now when it was the Nine Hundred and Seventy-sixth Night, - -She continued, It hath reached me, O auspicious King, that when Halimah -said to Kamar al-Zaman, “An thou wish for safety, travel with me by -other than the wonted way,” he replied, “Hearing and obeying;” and, -taking a road other than that used by folk, fared on without ceasing -from region to region till he reached the confines of Egypt-land[436] -and sent his sire a letter by a runner. Now his father the merchant Abd -al-Rahman was sitting in the market among the merchants, with a heart on -fire for separation from his son, because no news of the youth had -reached him since the day of his departure; and while he was in such -case the runner came up and cried, “O my lords, which of you is called -the merchant Abd al-Rahman?” They said, “What wouldst thou of him?”; and -he said, “I have a letter for him from his son Kamar al-Zaman, whom I -left at Al-Arísh.[437]” At this Abd al-Rahman rejoiced and his breast -was broadened and the merchants rejoiced for him and gave him joy of his -son’s safety. Then he opened the letter and read as follows:—“From Kamar -al-Zaman to the merchant Abd al-Rahman. And after Peace be upon thee and -upon all the merchants! An ye ask concerning us, to Allah be the praise -and the thanks. Indeed we have sold and bought and gained and are come -back in health, wealth and weal.” Whereupon Abd al-Rahman opened the -door[438] of rejoicing and made banquets and gave feasts and -entertainments galore, sending for instruments of music and addressing -himself to festivities after rarest fashion. When Kamar al-Zaman came to -Al-Sálihiyah,[439] his father and all the merchants went forth to meet -him, and Abd al-Rahman embraced him and strained him to his bosom and -sobbed till he swooned away. When he came to himself he said, “Oh, ’tis -a boon day O my son, whereon the Omnipotent Protector hath reunited us -with thee!” And he repeated the words of the bard:— - - The return of the friend is the best of all boons, ✿ And the joy-cup - circles o’ morns and noons: - So well come, welcome, fair welcome to thee, ✿ The light of the time and - the moon o’ full moons. - -Then, for excess of joy, he poured forth a flood of tears from his eyes -and he recited also these two couplets:— - - The Moon o’ the Time,[440] shows unveilèd light; ✿ And, his journey - done, at our door doth alight: - His locks as the nights of his absence are black ✿ And the sun upstands - from his collar’s[441] white. - -Then the merchants came up to him and saluting him, saw with him many -loads and servants and a travelling litter enclosed in a spacious -circle.[442] So they took him and carried him home; and when Halimah -came forth from the litter, his father held her a seduction to all who -beheld her. So they opened her an upper chamber, as it were a treasure -from which the talismans had been loosed;[443] and when his mother saw -her, she was ravished with her and deemed her a Queen of the wives of -the Kings. So she rejoiced in her and questioned her; and she answered, -“I am wife to thy son;” and the mother rejoined, “Since he is wedded to -thee we must make thee a splendid marriage-feast, that we may rejoice in -thee and in my son.” On this wise it befel her; but as regards the -merchant Abd al-Rahman, when the folk had dispersed and each had wended -his way, he foregathered with his son and said to him, “O my son, what -is this slave-girl thou hast brought with thee and for how much didst -thou buy her[444]?” Kamar al-Zaman said, “O my father, she is no -slave-girl; but ’tis she who was the cause of my going abroad.” Asked -his sire, “How so?”; and he answered, “’Tis she whom the Dervish -described to us the night he lay with us; for indeed my hopes clave to -her from that moment and I sought not to travel save on account of her. -The Arabs came out upon me by the way and stripped me and took my money -and goods, so that I entered Bassorah alone and there befel me there -such and such things;” and he went on to relate to his parent all that -had befallen him from commencement to conclusion. Now when he had made -an end of his story, his father said to him, “O my son, and after all -this didst thou marry her?” “No; but I have promised her marriage.” “Is -it thine intent to marry her?” “An thou bid me marry her, I will do so; -otherwise I will not marry her.” Thereupon quoth his father, “An thou -marry her, I am quit of thee in this world and in the next, and I shall -be incensed against thee with sore indignation. How canst thou wed her, -seeing that she hath dealt thus with her husband? For, even as she did -with her spouse for thy sake, so will she do the like with thee for -another’s sake, because she is a traitress and in a traitor there is no -trusting. Wherefore an thou disobey me, I shall be wroth with thee; but, -an thou give ear to my word, I will seek thee out a girl handsomer than -she, who shall be pure and pious, and marry thee to her, though I spend -all my substance upon her; and I will make thee a wedding without equal -and will glory in thee and in her; for ’tis better that folk should say, -Such an one hath married such an one’s daughter, than that they say, He -hath wedded a slave-girl sans birth or worth.” And he went on to -persuade his son to give up marrying her, by citing in support of his -say, proofs, stories, examples, verses and moral instances, till Kamar -al-Zaman exclaimed, “O my father, since the case is thus, ’tis not right -and proper that I marry her.” And when his father heard him speak on -such wise, he kissed him between the eyes, saying, “Thou art my very -son, and as I live, O my son, I will assuredly marry thee to a girl who -hath not her equal!” Then the merchant set Obayd’s wife and her handmaid -in a chamber high up in the house and, before locking the door upon the -twain, he appointed a black slave-girl to carry them their meat and -drink and he said to Halimah, “Ye shall abide imprisoned in this -chamber, thou and thy maid, till I find one who will buy you, when I -will sell you to him. An ye resist, I will slay ye both, for thou art a -traitress, and there is no good in thee.” Answered she, “Do thy will: I -deserve all thou canst do with me.” Then he locked the door upon them -and gave his Harim a charge respecting them, saying, “Let none go up to -them nor speak with them, save the black slave-girl who shall give them -their meat and drink through the casement of the upper chamber.” So she -abode with her maid, weeping and repenting her of that which she had -done with her spouse. Meanwhile Abd al-Rahman sent out the -marriage-brokers to look out a maid of birth and worth for his son, and -the women ceased not to make search, and as often as they saw one girl, -they heard of a fairer than she, till they came to the house of the -Shaykh al-Islam[445] and saw his daughter. In her they found a virgin -whose equal was not in Cairo for beauty and loveliness, symmetry and -perfect grace, and she was a thousand-fold handsomer than the wife of -Obayd. So they told Abd al-Rahman of her and he and the notables -repaired to her father and sought her in wedlock of him. Then they wrote -out the marriage contract and made her a splendid wedding; after which -Abd al-Rahman gave bride-feasts and held open house forty days. On the -first day, he invited the doctors of the law and they held a splendid -nativity[446]: and on the morrow, he invited all the merchants, and so -on during the rest of the forty days, making a banquet every day to one -or other class of folk, till he had bidden all the Olema and Emirs and -Antients[447] and Magistrates, whilst the kettle-drums were drummed and -the pipes were piped and the merchant sat to greet the guests, with his -son by his side, that he might solace himself by gazing on the folk, as -they ate from the trays. Each night Abd al-Rahman illuminated the street -and the quarter with lamps and there came every one of the mimes and -jugglers and mountebanks and played all manner play; and indeed it was a -peerless wedding. On the last day he invited the Fakirs, the poor and -the needy, far and near, and they flocked in troops and ate, whilst the -merchant sat, with his son by his side.[448] And among the paupers, -behold, entered Shaykh Obayd the jeweller and he was naked and weary and -bare on his face the marks of wayfare. When Kamar al-Zaman saw him, he -knew him and said to his sire, “Look, O my father, at yonder poor man -who is but now come in by the door.” So he looked and saw him clad in -worn clothes and on him a patched gown[449] worth two dirhams: his face -was yellow and he was covered with dust and was as he were an offcast of -the pilgrims.[450] He was groaning as groaneth a sick man in need, -walking with a tottering gait and swaying now to the right and then to -the left, and in him was realized his saying who said[451]:— - - Lack-gold abaseth man and doth his worth away, Even as the setting sun - that pales with ended day. - He passeth ’mongst the folk and fain would hide his head; And when - alone, he weeps with tears that never stay. - Absent, none taketh heed to him or his concerns; Present, he hath no - part in life or pleasance aye. - By Allah, whenas men with poverty are cursed, But strangers midst their - kin and countrymen are they! - -And the saying of another:— - - The poor man fares by everything opposed: ✿ On him to shut the door - Earth ne’er shall fail: - Thou seest men abhor him sans a sin, ✿ And foes he finds tho’ none the - cause can tell: - The very dogs, when sighting wealthy man, ✿ Fawn at his feet and wag the - flattering tail; - Yet, an some day a pauper loon they sight, ✿ All at him bark and, - gnashing fangs, assail. - -And how well quoth a third:— - - If generous youth be blessed with luck and wealth, ✿ Displeasures fly - his path and perils fleet: - His enviers pimp for him and par’site-wise ✿ E’en without tryst his - mistress hastes to meet. - When loud he farts they say “How well he sings!” ✿ And when he - fizzles[452] cry they, “Oh, how sweet!” - -——And Shahrazad perceived the dawn of day and ceased saying her -permitted say. - - - Now when it was the Nine Hundred and Seventy-seventh Night, - -She pursued, It hath reached me, O auspicious King, that when his son -said to Abd al-Rahman, “Look at yonder pauper!” he asked, “O my son, who -is this?” And Kamar al-Zaman answered, “This is Master Obayd the -jeweller, husband of the woman who is imprisoned with us.” Quoth Abd -al-Rahman, “Is this he of whom thou toldest me?”; and quoth his son, -“Yes; and indeed I wot him right well.” Now the manner of Obayd’s coming -thither was on this wise. When he had farewelled Kamar al-Zaman, he went -to his shop and thence going home, laid his hand on the door, whereupon -it opened and he entered and found neither his wife nor the slave-girl, -but saw the house in sorriest plight, quoting in mute speech his saying -who said[453]:— - - The chambers were like a bee-hive well stocked: when their bees quitted - it, they became empty. - -When he saw the house void, he turned right and left and presently went -round about the place, like a madman, but came upon no one. Then he -opened the door of his treasure-closet, but found therein naught of his -money nor his hoards; whereupon he recovered from the intoxication of -fancy and shook off his infatuation and knew that it was his wife -herself who had turned the tables upon him and outwitted him with her -wiles. He wept for that which had befallen him, but kept his affair -secret, so none of his foes might exult over him nor any of his friends -be troubled, knowing that, if he disclosed his secret, it would bring -him naught but dishonour and contumely from the folk; wherefore he said -in himself, “O Obayd, hide that which hath betided thee of affliction -and ruination; it behoveth thee to do in accordance with his saying who -said:— - - If a man’s breast with bane he hides be straitenèd, ✿ The breast that - tells its hidden bale is straiter still.” - -Then he locked up his house and, making for his shop, gave it in charge -of one of his apprentices to whom said he, “My friend the young merchant -hath invited me to accompany him to Cairo, for solacing ourselves with -the sight of the city, and sweareth that he will not march except he -carry us with him, me and my wife. So, O my son, I make thee my steward -in the shop, and if the King ask for me, say thou to him:—He is gone -with his Harim to the Holy House of Allah[454].” Then he sold some of -his effects and bought camels and mules and Mamelukes, together with a -slave-girl[455], and placing her in a litter, set out from Bassorah -after ten days. His friends farewelled him and none doubted but that he -had taken his wife and gone on the Pilgrimage, and the folk rejoiced in -this, for that Allah had delivered them from being shut up in the -mosques and houses every Friday. Quoth some of them, “Allah grant he may -never return to Bassorah, so we may no more be boxed up in the mosques -and houses every Friday!”; for that this usage had caused the people of -Bassorah exceeding vexation. Quoth another, “Methinks he will not return -from this journey, by reason of the much-praying of the people of -Bassorah against him[456].” And yet another, “An he return, ’twill not -be but in reversed case[457].” So the folk rejoiced with exceeding joy -in the jeweller’s departure, after they had been in mighty great -chagrin, and even their cats and dogs were comforted. When Friday came -round, however, the crier proclaimed as usual that the people should -repair to the mosques two hours before prayer-time or else hide -themselves in their houses, together with their cats and dogs; whereat -their breasts were straitened and they assembled in general assembly and -betaking themselves to the King’s divan, stood between his hands and -said, “O King of the age, the jeweller hath taken his Harim and departed -on the pilgrimage to the Holy House of Allah: so the cause of our -restraint hath ceased to be, and why therefore are we now shut up?” -Quoth the King, “How came this traitor to depart without telling me? -But, when he cometh back from his journey, all will not be save -well[458]: so go ye to your shops and sell and buy, for this vexation is -removed from you.” Thus far concerning the King and the Bassorites; but -as for the jeweller, he fared on ten days’ journey, and as he drew near -Baghdad, there befel him that which had befallen Kamar al-Zaman, before -his entering Bassorah; for the Arabs[459] came out upon him and stripped -him and took all he had and he escaped only by feigning himself dead. As -soon as they were gone, he rose and fared on, naked as he was, till he -came to a village, where Allah inclined to him the hearts of certain -kindly folk, who covered his shame with some old clothes; and he asked -his way, begging from town to town, till he reached the city of Cairo -the God-guarded. There, burning with hunger, he went about alms-seeking -in the market-streets, till one of the townsfolk said to him, “O poor -man, off with thee to the house of the wedding-festival and eat and -drink; for to-day there is open table for paupers and strangers.” Quoth -he, “I know not the way thither”: and quoth the other, “Follow me and I -will show it to thee.” He followed him, till he brought him to the house -of Abd al-Rahman and said to him, “This is the house of the wedding; -enter and fear not, for there is no doorkeeper at the door of the -festival.” Accordingly he entered and Kamar al-Zaman knew him and told -his sire who said, “O my son, leave him at this present: belike he is -anhungered: so let him eat his sufficiency and recover himself and after -we will send for him.” So they waited till Obayd had eaten his fill and -washed his hands and drunk coffee and sherbets of sugar flavoured with -musk and ambergris and was about to go out, when Abd al-Rahman sent -after him a page who said to him, “Come, O stranger, and speak with the -merchant Abd al-Rahman.” “Who is he?” asked Obayd; and the man answered, -“He is the master of the feast.” Thereupon the jeweller turned back, -thinking that he meant to give him a gift, and coming up to Abd -al-Rahman, saw his friend Kamar al-Zaman and went nigh to lose his -senses for shame before him. But Kamar al-Zaman rose to him and -embracing him, saluted him with the salam, and they both wept with sore -weeping. Then he seated him by his side and Abd al-Rahman said to his -son, “O destitute of good taste, this is no way to receive friends! Send -him first to the Hammam and despatch after him a suit of clothes of the -choicest, worth a thousand dinars[460].” Accordingly they carried him to -the bath, where they washed his body and clad him in a costly suit, and -he became as he were Consul of the Merchants. Meanwhile the bystanders -questioned Kamar al-Zaman of him, saying, “who is this and whence -knowest thou him?” Quoth he, “This is my friend, who lodged me in his -house and to whom I am indebted for favours without number, for that he -entreated me with exceeding kindness. He is a man of competence and -condition and by trade a jeweller, in which craft he hath no equal. The -King of Bassorah loveth him dearly and holdeth him in high honour and -his word is law with him.” And he went on to enlarge before them on his -praises, saying, “Verily, he did with me thus and thus and I have shame -of him and know not how to requite him his generous dealing with me.” -Nor did he leave to extol him, till his worth was magnified to the -bystanders and he became venerable in their eyes; so they said, “We will -all do him his due and honour him for thy sake. But we would fain know -the reason why he hath departed his native land and the cause of his -coming hither and what Allah hath done with him, that he is reduced to -this plight?” Replied Kamar al-Zaman, “O folk, marvel not, for a son of -Adam is still subject to Fate and Fortune, and what while he abideth in -this world, he is not safe from calamities. Indeed he spake truly who -said these couplets:— - - The world tears man to shreds, so be thou not ✿ Of those whom lure of - rank and title draws: - Nay; ’ware of slips and turn from sin aside ✿ And ken that bane and bale - are worldly laws: - How oft high Fortune falls by least mishap ✿ And all things bear inbred - of change a cause! - -Know that I entered Bassorah in yet iller case and worse distress than -this man, for that he entered Cairo with his shame hidden by rags; but I -indeed came into his town with my nakedness uncovered, one hand behind -and another before; and none availed me but Allah and this dear man. Now -the reason of this was that the Arabs stripped me and took my camels and -mules and loads and slaughtered my pages and serving-men; but I lay down -among the slain and they thought that I was dead, so they went away and -left me. Then I arose and walked on, mother-naked, till I came to -Bassorah where this man met me and clothed me and lodged me in his -house; he also furnished me with money, and all I have brought back with -me I owe to none save to Allah’s goodness and his goodness. When I -departed, he gave me great store of wealth and I returned to the city of -my birth with a heart at ease. I left him in competence and condition, -and haply there hath befallen him some bale of the banes of Time, that -hath forced him to quit his kinsfolk and country, and there happened to -him by the way the like of what happened to me. There is nothing strange -in this; but now it behoveth me to requite him his noble dealing with me -and do according to the saying of him who saith:— - - O who praisest Time with the fairest appraise, ✿ Knowest thou what Time - hath made and unmade? - What thou dost at least be it kindly done,[461] ✿ For with pay he pays - shall man be repaid. - -As they were talking and telling the tale, behold, up came Obayd as he -were Consul[462] of the Merchants; whereupon they all rose to salute him -and seated him in the place of honour. Then said Kamar al-Zaman to him, -“O my friend, verily, thy day[463] is blessed and fortunate! There is no -need to relate to me a thing that befel me before thee. If the Arabs -have stripped thee and robbed thee of thy wealth, verily our money is -the ransom of our bodies, so let not thy soul be troubled; for I entered -thy city naked and thou clothedst me and entreatedst me generously, and -I owe thee many a kindness. But I will requite thee.——And Shahrazad -perceived the dawn of day and ceased to say her permitted say. - - - Now when it was the Nine Hundred and Seventy-eighth Night, - -She resumed, It hath reached me, O auspicious King, that Kamar al-Zaman -said to Master Obayd the jeweller, “Verily I entered thy city naked and -thou clothedst me and I owe thee many a kindness. But I will requite -thee and do with thee even as thou didst with me; nay, more: so be of -good cheer and eyes clear of tear.” And he went on to soothe him and -hinder him from speech, lest he should name his wife and what she had -done with him; nor did he cease to ply him with saws and moral instances -and verses and conceits and stories and legends and console him, till -the jeweller saw his drift and took the hint and kept silence concerning -the past, diverting himself with the tales and rare anecdotes he heard -and repeating in himself these lines:— - - On the brow of the World is a writ; an thereon thou look, ✿ Its contents - will compel thine eyes tears of blood to rain: - For the World never handed to humans a cup with its right, ✿ But with - left it compelled them a beaker of ruin to drain. - -Then Kamar al-Zaman and his father took Obayd and carrying him into the -saloon of the Harim, shut themselves up with him; and Abd al-Rahman said -to him, “We did not hinder thee from speaking before the folk, but for -fear of dishonour to thee and to us: but now we are private; so tell me -all that hath passed between thee and thy wife and my son.” So he told -him all, from beginning to end, and when he had made an end of his -story, Abd al-Rahman asked him, “Was the fault with my son or with thy -wife?” He answered, “By Allah, thy son was not to blame, for men must -needs lust after women, and ’tis the bounden duty of women to defend -themselves from men. So the sin lieth with my wife, who played me false -and did with me these deeds[464].” Then Abd al-Rahman arose and taking -his son aside, said to him, “O my son, we have proved his wife and know -her to be a traitress; and now I mean to prove him and see if he be a -man of honour and manliness, or a wittol.[465]” “How so?” asked Kamar -al-Zaman; and Abd al-Rahman answered, “I mean to urge him to make peace -with his wife, and if he consent thereto and forgive her, I will smite -him with a sword and slay him and kill her after, her and her maid, for -there is no good in the life of a cuckold and a quean[466]; but, if he -turn from her with aversion I will marry him to thy sister and give him -more of wealth than that thou tookest from him.” Then he went back to -Obayd and said to him, “O master, verily, the commerce of women -requireth patience and magnanimity and whoso loveth them hath need of -fortitude, for that they order themselves viper-wise towards men and -evilly entreat them, by reason of their superiority over them in beauty -and loveliness: wherefore they magnify themselves and belittle men. This -is notably the case when their husbands show them affection; for then -they requite them with hauteur and coquetry and harsh dealing of all -kinds. But, if a man be wroth whenever he seeth in his wife aught that -offendeth him, there can be no fellowship between them; nor can any hit -it off with them who is not magnanimous and long-suffering; and unless a -man bear with his wife and requite her foul doing with forgiveness, he -shall get no good of her conversation. Indeed, it hath been said of -them:—Were they in the sky, the necks of men would incline them-wards; -and he who hath the power and pardoneth, his reward is with Allah. Now -this woman is thy wife and thy companion and she hath long consorted -with thee; wherefore it behoveth that thou entreat her with indulgence -which in fellowship is of the essentials of success. Furthermore, women -fail in wit and Faith,[467] and if she have sinned, she repenteth and -Inshallah she will not again return to that which she whilome did. So -’tis my rede that thou make peace with her and I will restore thee more -than the good she took; and if it please thee to abide with me, thou art -welcome, thou and she, and ye shall see naught but what shall joy you -both; but, an thou seek to return to thine own land. For that which -falleth out between a man and his wife is manifold, and it behoveth thee -to be indulgent and not take the way of the violent.” Said the jeweller, -“O my lord, and where is my wife?” and said Abd al-Rahman, “She is in -that upper chamber, go up to her and be easy with her, for my sake, and -trouble her not; for, when my son brought her hither, he would have -married her, but I forbade him from her and shut her up in yonder room, -and locked the door upon her saying in myself:—Haply her husband will -come and I will hand her over to him safe; for she is fair of favour, -and when a woman is like unto this one, it may not be that her husband -will let her go. What I counted on is come about and praised be Allah -Almighty for thy reunion with thy wife! As for my son, I have sought him -another woman in marriage and have married him to her: these banquets -and rejoicings are for his wedding, and to-night I bring him to his -bride. So here is the key of the chamber where thy wife is: take it and -open the door and go in to her and her handmaid and be buxom with her. -There shall be brought you meat and drink and thou shalt not come down -from her till thou have had thy fill of her.” Cried Obayd, “May Allah -requite thee for me with all good, O my lord!” and taking the key, went -up, rejoicing. The other thought his words had pleased him and that he -consented thereto; so he took the sword and following him unseen, stood -to espy what should happen between him and his wife. This is how it -fared with the merchant Abd al-Rahman; but as for the jeweller, when he -came to the chamber-door, he heard his wife weeping with sore weeping -for that Kamar al-Zaman had married another than her, and the handmaid -saying to her, “O my lady, how often have I warned thee and said, Thou -wilt get no good of this youth: so do thou leave his company. But thou -heededst not my words and spoiledst thy husband of all his goods and -gavest them to him. After the which thou forsookest thy place, of thine -fondness and infatuation for him, and camest with him to this country. -And now he hath cast thee out from his thought and married another and -hath made the issue of thy foolish fancy for him to be durance vile.” -Cried Halimah, “Be silent, O accursed! Though he be married to another, -yet some day needs must I occur to his thought. I cannot forget the -nights I have spent in his company and in any case I console myself with -his saying who said:— - - O my lords, shall he to your mind occur ✿ Who recurs to you only sans - other mate? - Grant Heaven you ne’er shall forget his state ✿ Who for state of you - forgot own estate! - -It cannot be but he will bethink him of my affect and converse and ask -for me, wherefore I will not turn from loving him nor change from -passion for him, though I perish in prison; for he is my love and my -leach[468] and my reliance is on him that he will yet return to me and -deal fondly with me.” When the jeweller heard his wife’s words, he went -in to her and said to her, “O traitress, thy hope in him is as the hope -of Iblis[469] in Heaven. All these vices were in thee and I knew not -thereof; for, had I been ware of one single vice, I had not kept thee -with me an hour. But now I am certified of this in thee, it behoveth me -to do thee die, although they put me to death for thee, O traitress!” -and he clutched her with both hands and repeated these two couplets:— - - O fair ones forth ye cast my faithful love ✿ With sin, nor had ye aught - regard for right: - How long I fondly clung to you, but now ✿ My love is loathing and I hate - your sight. - -Then he pressed hardly upon her windpipe and brake her neck, whereupon -her handmaid cried out “Alas, my mistress!” Said he, “O harlot, ’tis -thou who art to blame for all this, for that thou knewest this evil -inclination to be in her and toldest me not.[470]” Then he seized upon -her and strangled her. All this happened while Abd al-Rahman stood, -brand in hand, behind the door espying with his eyes and hearing with -his ears. Now when Obayd the jeweller had done this, apprehension came -upon him and he feared the issue of his affair and said to himself, “As -soon as the merchant learneth that I have killed them in his house, he -will surely slay me; yet I beseech Allah that He appoint the taking of -my life to be while I am in the True Belief!” And he abode bewildered -about his case and knew not what to do; but, as he was thus behold, in -came Abd al-Rahman from his lurking-place without the door and said to -him, “No harm shall befal thee, for indeed thou deservest safety. See -this sword in my hand. ’Twas in my mind to slay thee, hadst thou made -peace with her and restored her to favour, and I would also have slain -her and the maid. But since thou hast done this deed, welcome to thee -and again welcome! And I will reward thee by marrying thee to my -daughter, Kamar al-Zaman’s sister.” Then he carried him down and sent -for the woman who washed the dead: whereupon it was bruited abroad that -Kamar al-Zaman had brought with him two slave-girls from Bassorah and -that both had deceased. So the people began to condole with him saying, -“May thy head live!” and “May Allah compensate thee!” And they washed -and shrouded them and buried them, and none knew the truth of the -matter. Then Abd al-Rahman sent for the Shaykh al-Islam and all the -notables and said, “O Shaykh, draw up the contract of marriage between -my daughter Kaukab al-Saláh[471] and Master Obayd the jeweller and set -down that her dowry hath been paid to me in full.” So he wrote out the -contract and Abd al-Rahman gave the company to drink of sherbets, and -they made one wedding festival for the two brides the daughter of the -Shaykh al-Islam and Kamar al-Zaman’s sister; and paraded them in one -litter on one and the same night; after which they carried Kamar -al-Zaman and Obayd in procession together and brought them in to their -brides.[472] When the jeweller went in to Abd al-Rahman’s daughter, he -found her handsomer than Halimah and a thousand-fold lovelier. So he -took her maidenhead and on the morrow, he went to the Hammam with Kamar -al-Zaman. Then he abode with them awhile in pleasance and joyance, after -which he began to yearn for his native land: so he went in to Abd -al-Rahman and said to him, “O uncle, I long for my own country, for I -have there estates and effects, which I left in charge of one of my -prentices; and I am minded to journey thither that I may sell my -properties and return to thee. So wilt thou give me leave to go to my -country for that purpose?” Answered the merchant, “O my son, I give thee -leave to do this and there be no fault in thee or blame to thee for -these words, for ‘Love of mother-land is a part of Religion’; and he who -hath not good in his own country hath none in other folks’ country. But, -haply, an thou depart without thy wife, when thou art once come to thy -native place, it may seem good to thee to settle there, and thou wilt be -perplexed between returning to thy wife and sojourning in thine own -home; so it were the righter rede that thou carry thy wife with thee; -and after, an thou desire to return to us, return and welcome to you -both; for we are folk who know not divorce and no woman of us marrieth -twice, nor do we lightly discard a man.”[473] Quoth Obayd, “Uncle, I -fear me thy daughter will not consent to journey with me to my own -country.” Replied Abd al-Rahman, “O my son, we have no women amongst us -who gainsay their spouses, nor know we a wife who is wroth with her -man.” The jeweller cried, “Allah bless you and your women!” and going in -to his wife, said to her, “I am minded to go to my country: what sayst -thou?” Quoth she, “Indeed, my sire had the ordering of me, whilst I was -a maid, and when I married, the ordering all passed into the hands of my -lord and master, nor will I gainsay him.” Quoth Obayd, “Allah bless thee -and thy father, and have mercy on the womb that bare thee and the loins -that begat thee!” Then he cut his thongs[474] and applied himself to -making ready for his journey. His father-in-law gave him much good and -they took leave each of other, after which the jeweller and his wife -journeyed on without ceasing, till they reached Bassorah where his -kinsmen and comrades came out to meet him, doubting not but that he had -been in Al-Hijáz. Some rejoiced at his return, whilst others were vexed, -and the folk said one to another, “Now will he straiten us again every -Friday, as before, and we shall be shut up in the mosques and houses, -even to our cats and our dogs.” On such wise it fared with him; but as -regards the King of Bassorah, when he heard of his return, he was wroth -with him; and sending for him, upbraided him and said to him, “Why didst -thou depart, without letting me know of thy departure? Was I unable to -give thee somewhat wherewith thou mightest have succoured thyself in thy -pilgrimage to the Holy House of Allah?” Replied the jeweller, “Pardon, O -my lord! By Allah, I went not on the pilgrimage! but there have befallen -me such and such things.” Then he told him all that had befallen him -with his wife and with Abd al-Rahman of Cairo and how the merchant had -given him his daughter to wife, ending with these words, “And I have -brought her to Bassorah.” Said the King, “By the Lord, did I not fear -Allah the Most High, I would slay thee and marry this noble lady after -thy death, though I spent on her mints of money, because she befitteth -none but Kings. But Allah hath appointed her of thy portion and may He -bless thee in her! So look thou use her well.” Then he bestowed largesse -on the jeweller, who went out from before him and abode with his wife -five years, after which he was admitted to the mercy of the Almighty. -Presently the King sought his widow in wedlock; but she refused, saying, -“O King, never among my kindred was a woman who married again after her -husband’s death; wherefore I will never take another husband, nor will I -marry thee, no, though thou kill me.” Then he sent to her one who said, -“Dost thou seek to go to thy native land?” And she answered, “An thou do -good, thou shalt be requited therewith.” So he collected for her all the -jeweller’s wealth and added unto her of his own, after the measure of -his degree. Lastly he sent with her one of his Wazirs, a man famous for -goodness and piety, and an escort of five hundred horse, who journeyed -with her, till they brought her to her father; and in his home she -abode, without marrying again, till she died and they died all. So, if -this woman would not consent to replace her dead husband with a Sultan, -how shall she be compared with one who replaced her husband, whilst he -was yet alive, with a youth of unknown extraction and condition, and -especially when this was in lewd carriage and not by way of lawful -marriage? So he who deemeth all women alike,[475] there is no remedy for -the disease of his insanity. And glory be to Him to whom belongeth the -empire of the Seen and the Unseen and He is the Living, who dieth not! -And among the tales they tell, O auspicious King, is one of - ------ - -Footnote 375: - - Lane rejects this tale because it is “extremely objectionable; far - more so than the title might lead me to expect.” But he quotes the - following marginal note by his Shaykh:—“Many persons (women) reckon - marrying a second time amongst the most disgraceful of actions. This - opinion is commonest in the country-towns and villages; and my - mother’s relations are thus distinguished; so that a woman of them, - when her husband dieth or divorceth her while she is young, passeth in - widowhood her life, however long it may be, and disdaineth to marry a - second time.” I fear that this state of things belongs to the good old - days now utterly gone by; and the loose rule of the stranger, - especially the English, in Egypt will renew the scenes which - characterised Sind when Sir Charles Napier hanged every husband who - cut down an adulterous wife. I have elsewhere noticed the ignorant - idea that Moslems deny to women souls and seats in Paradise, whilst - Mohammed canonised two women in his own family. The theory arose with - the “Fathers” of the Christian Church who simply exaggerated the - misogyny of St. Paul. St. Ambrose commenting on Corinthians i. ii., - boldly says:—“Feminas ad imaginem Dei factas non esse.” St. Thomas - Aquinas and his school adopted the Aristotelian view, “Mulier est - erratum naturæ, et mas occasionatus, et per accidens generatur; atque - idèo est monstrum.” For other instances see Bayle s. v. Gediacus - (Revd. Simon of Brandebourg) who in 1695 published a “Defensio Sexus - muliebris,” a refutation of an anti-Socinian satire or squib, - “Disputatio perjucunda, Mulieres homines non esse,” Parisiis, 1693. - But when Islam arose in the seventh century, the Christian learned - cleverly affixed the stigma of their own misogyny upon the Moslems ad - captandas fœminas and in Southern Europe the calumny still bears - fruit. Mohammed (Koran, chapt. xxiv.) commands for the first time, in - the sixth year of his mission, the veiling and, by inference, the - seclusion of women, which was apparently unknown to the Badawin and, - if practised in the cities was probably of the laxest. Nor can one but - confess that such modified separation of the sexes, which it would be - impossible to introduce into European manners, has great and notable - advantages. It promotes the freest intercourse between man and man, - and thus civilises what we call the “lower orders”: in no Moslem land, - from Morocco to China, do we find the brutals without manners or - morals which are bred by European and especially by English - civilisation. For the same reason it enables women to enjoy fullest - intimacy and friendship with one another, and we know that the best of - both sexes are those who prefer the society of their own as opposed to - “quite the lady’s man” and “quite the gentleman’s woman.” It also adds - an important item to social decorum by abolishing _e.g._ such - indecencies as the “ballroom _flirtation_”—a word which must be - borrowed from us, not translated by foreigners. And especially it - gives to religious meetings, a tone which the presence of women - modifies and not for the better. Perhaps, the best form is that - semi-seclusion of the sex, which prevailed in the heroic ages of - Greece, Rome, and India (before the Moslem invasion), and which is - perpetuated in Christian Armenia and in modern Hellas. It is a - something between the conventual strictness of Al-Islam and the - liberty, or rather licence, of the “Anglo-Saxon” and the - “Anglo-American.” And when England shall have cast off that peculiar - insularity which makes her differ from all civilised peoples, she will - probably abolish three gross abuses, time-honoured scandals, which - bear very heavily on women and children. The first is the Briton’s - right to will property away from his wife and offspring. The second is - the action for “breach of promise,” salving the broken heart with - pounds, shillings, and pence: it should be treated simply as an - exaggerated breach of contract. The third is the procedure popularly - called “Crim. Con.,” and this is the most scandalous of all: the - offence is against the rights of property, like robbery or burglary, - and it ought to be treated criminally with fine, imprisonment and in - cases with corporal punishment after the sensible procedure of Moslem - law. - -Footnote 376: - - “Moon of the age,” a name which has before occurred. - -Footnote 377: - - The Malocchio or gettatura, so often noticed. - -Footnote 378: - - The crescent of the month Zu ’l-Ka’dah when the Ramazan-fast is - broken. This allusion is common. Comp. vol. i. 84. - -Footnote 379: - - This line contains one of the Yes, Yes and No, No trifles alluded to - in vol. ii. 60. Captain Lockett (M. A. 103) renders it “I saw a fawn - upon a hillock whose beauty eclipsed the full moon. I said, What is - thy name? she answered _Deer_. What my _Dear_ said I, but she replied, - _no_, no!” To preserve the sound I have sacrificed sense: Lúlú is a - pearl Lí? lí? (= for me, for me?) and Lá! Lá! = no! no! See vol. i. - 217. I should have explained a line which has puzzled some readers, - - “A sun (face) on wand (neck) in knoll of sand (hips) she showed” etc. - -Footnote 380: - - Arab. “Al-huwayná,” a rare term. - -Footnote 381: - - Bright in the eyes of the famishing who is allowed to break his fast. - -Footnote 382: - - Mr. Payne reads “Maghrabi” = a Mauritanian, Marocean, the Moors (not - the Moorish Jews or Arabs) being a race of Sodomites from highest to - lowest. But the Mac. and Bul. Edit. have “Ajami.” - -Footnote 383: - - For “Ishk uzri” = platonic love see vol. i. 232; ii. 104. - -Footnote 384: - - Zaynab (Zenobia) and Zayd are generic names for women and men. - -Footnote 385: - - _i.e._ He wrote “Kasídahs (= odes, elegies) after the fashion of the - “Suspended Poems” which mostly open with the lover gazing upon the - traces of the camp where his beloved had dwelt. The exaggerated - conventionalism of such exordium shows that these early poems had been - preceded by a host of earlier pieces which had been adopted as canons - of poetry. - -Footnote 386: - - The verses are very mal-à-propos, like many occurring in The Nights, - for the maligned Shaykh is proof against all the seductions of the - pretty boy and falls in love with a woman after the fashion of Don - Quixote. Mr. Payne complains of the obscurity of the original owing to - abuse of the figure enallage; but I find them explicit enough, - referring to some debauched elder after the type of Abu Nowás. - -Footnote 387: - - Arab. “’Irk” = a root which must here mean a sprig, a twig. The basil - grows to a comparatively large size in the East. - -Footnote 388: - - Arab. “Láit” = one connected with the tribe of Lot, see vol. v. 161. - -Footnote 389: - - For the play upon “Sáki” (oblique case of sák, leg-calf) and Sáki a - cupbearer see vol. ii. 327. - -Footnote 390: - - “On a certain day the leg shall be bared and men shall be called upon - to bow in adoration, but they shall not be able” (Koran, lxviii. 42). - “Baring the leg” implies a grievous calamity, probably borrowed from - the notion of tucking up the skirts and stripping for flight. On the - dangerous San Francisco River one of the rapids is called - “Tira-calcoens” = take off your trousers (Highlands of the Brazil, ii. - 35). But here the allusion is simply ludicrous and to a Moslem - blasphemous. - -Footnote 391: - - Arab. “Istahi,” a word of every day use in reproof. So the Hindost. - “Kuchh sharm nahín?” hast thou no shame? Shame is a passion with - Orientals and very little known to the West. - -Footnote 392: - - _i.e._ Angels and men saying, “The Peace (of God) be on us and on all - righteous servants of Allah!” This ends every prayer. - -Footnote 393: - - Arab. “Al-Níyah,” the ceremonial purpose or intent to pray, without - which prayer is null and void. See vol. v. 163. The words would be “I - purpose to pray a two-bow prayer in this hour of deadly danger to my - soul.” Concerning such prayer see vol. i. 142. - -Footnote 394: - - Arab. “Sákin” = quiescent, Let a sleeping hound lie. - -Footnote 395: - - Arab. “Ásár” lit. traces _i.e._ the works, the mighty signs and - marvels. - -Footnote 396: - - The mention of coffee now frequently occurs in this tale and in that - which follows; the familiar use of it showing a comparatively late - date, and not suggesting the copyist’s hand. - -Footnote 397: - - Arab. “Al-Kahwah,” the place being called from its produce. See - Pilgrimage i. 317–18. - -Footnote 398: - - Arab. “Al-Ghurbah Kurbah:” the translation in the text is taken from - my late friend Edward Eastwick, translator of the Gulistan and author - of a host of works which show him to have been a ripe Oriental - scholar. - -Footnote 399: - - The fiction may have been suggested by the fact that in all Moslem - cities from India to Barbary the inner and outer gates are carefully - shut during the noontide devotions, _not_ “because Friday is the day - on which creation was finished and Mohammed entered Al-Medinah;” but - because there is a popular idea that in times now approaching the - Christians will rise up against the Moslems during prayers and will - repeat the “Sicilian Vespers.” - -Footnote 400: - - _i.e._ the syndic of the Guild of Jewellers. - -Footnote 401: - - This is an Arab Lady Godiva of the wrong sort. - -Footnote 402: - - This is explained in my Pilgrimage i. 99 et seq. - -Footnote 403: - - About three pennyweights. It varies, however, everywhere and in - Morocco the “Mezkal” as they call it is an imaginary value, no such - coin existing. - -Footnote 404: - - _i.e._ over and above the value of the gold, etc. - -Footnote 405: - - This was the custom of contemporary Europe and more than one master - cutler has put to death an apprentice playing Peeping Tom to detect - the secret of sword-making. - -Footnote 406: - - Among Moslems husbands are divided into three species; (1) of “Bahr” - who is married for love; (2) of “Dahr,” for defence against the world, - and (3) of “Mahr” for marriage-settlements (money). Master Obayd was - an unhappy compound of the two latter; but he did not cease to be a - man of honour. - -Footnote 407: - - The Mac. Edit. here is a mass of blunders and misprints. - -Footnote 408: - - The Mac. Edit. everywhere calls her “Sabiyah” = the young lady and - does not mention her name Halímah = the Mild, the Gentle till the - cmlxxivth Night. I follow Mr. Payne’s example by introducing it - earlier into the story, as it avoids vagueness and repetition of the - indefinite. - -Footnote 409: - - Arab. “Adím al-Zauk,” = without savour, applied to an insipid - mannerless man as “bárid” (cold) is to a fool. “Ahl Zauk” is a man of - pleasure, a voluptuary, a hedonist. - -Footnote 410: - - Arab. “Finján” the egg-shell cups from which the Easterns still drink - coffee. - -Footnote 411: - - Arab. “Awáshik” a rare word, which Dozy translates “osselet” (or - osselle) and Mr. Payne, “hucklebones,” concerning which he has obliged - me with this note. Chambaud renders osselet by “petit os avec lequel - les enfants jouent.” Hucklebone is the hip-bone but in the plural it - applies to our cockals or cockles: Latham gives “hucklebone,” (or - cockal), one of the small vertebræ of the coccygis, and Littleton - translates “Talus,” a hucklebone, a bone to play with like a dye, a - play called cockal. (So also in Rider). Hucklebones and knucklebones - are syn.: but the latter is modern and liable to give a false idea, - besides being tautological. It has nothing to do with the knuckles and - derives from the German “Knöchel” (dialectically Knöchelein) a - bonelet. - -Footnote 412: - - For ablution after sleep and before prayer. The address of the - slave-girl is perfectly natural; in a Moslem house we should hear it - this day nor does it show the least sign of “frowardness.” - -Footnote 413: - - The perfect stupidity of the old wittol is told with the driest Arab - humour. - -Footnote 414: - - This is a rechauffé of the Language of Signs in “Azíz and Azízah” vol. - ii. 302. - -Footnote 415: - - In the Mac. Edit. “Yá Fulánah” = O certain person. - -Footnote 416: - - Arab. “Laylat al-Kábilah,” lit. = the coming night, our to-night; for - which see vol. iii. 349. - -Footnote 417: - - Arab. “Ya Ahmak!” which in Marocco means a madman, a maniac, a Santon. - -Footnote 418: - - The whole passage has a grammatical double entendre whose application - is palpable. Harf al-Jarr = a particle governing the noun in the - genitive or a mode of thrusting and tumbling. - -Footnote 419: - - Arab. Al-Silah = conjunctive (sentence), also coition; Al-Mausúl = the - conjoined, a grammatical term for relative pronoun or particle. - -Footnote 420: - - Arab. “Tanwín al-Izáfah ma’zúl” = the nunnation in construction cast - out. “Tanwín” (nunnation) is pronouncing the vowels of the - case-endings of a noun with n—un for u (nominative)—in for i - (genitive) and—an for a (accusative). This nunnation expresses - indefiniteness, _e.g._ “Malikun” = a king, any king. When the noun is - made definite by the Ma’rifah or article (al), the Tanwín must be - dropped, _e.g._ Al-Maliku = the King; Al-Malikun being a grammatical - absurdity. In construction or regimen (izáfah) the nunnation must also - disappear, as Maliku ’l-Hindi = the King of Hind (a King of Hind would - be Malikun min Mulúki ’l-Hindi = a King from amongst the Kings of - Hind). Thus whilst the wife and the lover were conjoined as much as - might be, the hocussed and sleeping husband was dismissed (ma’zúl = - degraded) like a nunnation dropped in construction. I may add that the - terminal syllables are invariably dropped in popular parlance and none - but Mr. G. Palgrave (who afterwards ignored his own assertion) ever - found an Arab tribe actually using them in conversation although they - are always pronounced when reading the Koran and poetry. - -Footnote 421: - - This was a saying of Mohammed about over-frequency of visits, “Zur - ghibban, tazid hubban” = call rarely that friendship last fairly. So - the verse of Al-Mutanabbi, - - “How oft familiarity breeds dislike.” - - Preston quotes Jesus ben Sirach, μὴ ἔμπιπτε ἵνα μὴ ἐπωσθῇς, καὶ μὴ - μακρὰν ἀφίστω ἵνα μὴ ἐπιλησθῇς. Also Al-Hariri (Ass. xv. of “The - Legal”; De Sacy p. 478 l. 2.) “Visit not your friend more than one day - in a month, nor stop longer than that with him!” Also Ass. xvi. 487, - 8. “Multiply not visits to thy friend.” None so disliked as one - visiting too often (Preston p. 352). In the Cent nouvelles (52) - Nouvelles (No. lii.) the dying father says to his son:—Jamais ne vous - hantez tant en l’ostel de votre voisin que l’on vous y serve de pain - bis. In these matters Moslems follow the preaching and practice of the - Apostle, who was about as hearty and genial as the “Great Washington.” - But the Arab had a fund of dry humour which the Anglo-American lacked - altogether. - -Footnote 422: - - Arab. “’Amal” = action, operation. In Hindostani it is used (often - with an Alif for an Ayn) as intoxication _e.g._ Amal pání strong - waters and applied to Sharáb (wine), Bozah (Beer), Tádí (toddy or the - fermented juice of the Tád, _Borassus flabelliformis_), Naryáli (juice - of the cocoa-nut tree), Saynddi (of the wild date, _Elate - Sylvestris_), Afyún (opium and its preparations as post = poppy seeds) - and various forms of _Cannabis Sativa_, as Ganja, Charas, Madad, Sabzi - etc. for which see Herklots’ Glossary. - -Footnote 423: - - Arab. “Sardáb,” mostly an underground room (vol. i. 340) but here a - tunnel. - -Footnote 424: - - Arab. “Al-Láwandiyah”; this and the frequent mention of coffee and - presently of a watch (sá’ah) show that the tale in its present state, - cannot be older than the end of the sixteenth century. - -Footnote 425: - - Arab. “Su’bán,” vol. i. 172. - -Footnote 426: - - The lines have occurred in vol. i. 238; where I have noted the punning - “Sabr” = patience or aloes. I quote Torrens: the Templar, however, - utterly abolishes the pun in the last couplet:— - - The case is not at my command; but in fair Patience hand ✿ I’m set by - Him who order’th all and doth such case command. - - “Amr” here = case (circumstance) or command (order) with a suspicion - of reference to Murr = myrrh, bitterness. The reader will note the - resignation to Fate’s decrees which here and in host of places - elevates the tone of the book. - -Footnote 427: - - _i.e._ as one loathes that which is prohibited, and with a loathing - which makes it unlawful for me to cohabit with thee. - -Footnote 428: - - This is quite natural to the sensitive Eastern. - -Footnote 429: - - Hence, according to Moslem and Eastern theory generally her lewd and - treasonable conduct. But in Egypt not a few freeborn women and those - too of the noblest, would beat her hollow at her own little game. See - for instance the booklet attributed to Jalál al-Siyútí and entitled - Kitáb al-Ízáh (Book of Explanation) fí ’Ilm al-Nikáh (in the Science - of Carnal Copulation). There is a copy of it in the British Museum; - and a friend kindly supplied me with a lithograph from Cairo; warning - me that there are doubts about the authorship. - -Footnote 430: - - These lines have occurred in vol. iii. 214: I quote Mr. Payne. - -Footnote 431: - - This ejaculation, as the waw shows, is parenthetic; spoken either by - Halimah, by Shahrazad or by the writer. - -Footnote 432: - - Arab. “Kasr” here meaning an upper room. - -Footnote 433: - - To avoid saying, I pardon thee. - -Footnote 434: - - A proverbial saying which here means I could only dream of such good - luck. - -Footnote 435: - - A good old custom amongst Moslems who have had business transactions - with each other: such acquittance of all possible claims will be - quoted on “Judgment-Day,” when debts will be severely enquired into. - -Footnote 436: - - Arab. “Kutr (tract or quarter) Misr,” vulgarly pronounced “Masr.” I - may remind the reader that the Assyrians called the Nile-valley - “Musur” whence probably the Heb. Misraim a dual form denoting Upper - and Lower Egypt which are still distinguished by the Arabs into Sa’id - and Misr. The hieroglyphic term is Ta-mera = Land of the Flood; and - the Greek Aigyptos is probably derived from Kahi-Ptah (region of the - great God Ptah) or Ma Ka Ptah (House of the soul of Ptah). The word - “Copt” or “Kopt,” in Egyptian “Kubti” and pronounced “Gubti,” contains - the same consonants. - -Footnote 437: - - Now an unimportant frontier fort and village dividing Syria-Palestine - from Egypt and famed for the French battle with the Mamelukes (Feb. - 19, 1799) and the convention for evacuating Egypt. In the old times it - was an important site built upon the “River of Egypt” now a dried up - Wady; and it was the chief port of the then populous Najab or South - Country. According to Abulfeda it derived its name (the “boothy,” the - nest) from a hut built there by the brothers of Joseph when stopped at - the frontier by the guards of Pharaoh. But this is usual Jewish - infection of history. - -Footnote 438: - - Arab. “Báb” which may also = “Chapter” or category. See vol. i., 136 - and elsewhere (index). In Egypt “Báb” sometimes means a sepulchral - cave hewn in a rock (plur. Bíbán) from the Coptic “Bíb.” - -Footnote 439: - - _i.e._ “The Holy,” a town some three marches (60 miles) N. East of - Cairo; thus showing the honour done to our unheroic hero. There is - also a Sálihiyah quarter or suburb of Damascus famous for its cemetery - of holy men; but the facetious Cits change the name to Zálliniyah = - causing to stray; in allusion to its Kurdish population. Baron von - Hammer reads “le faubourg Adelieh” built by Al-Malik Al-Adil and - founded a chronological argument on a clerical error. - -Footnote 440: - - Kamar al-Zaman; the normal pun on the name; a practice as popular in - the East as in the West, and worthy only of a pickpocket in either - place. - -Footnote 441: - - Arab. “Azrár” plur. of “Zirr” and lit. = “buttons,” _i.e._ of his robe - collar from which his white neck and face appear shining as the sun. - -Footnote 442: - - Arab. “Dáirah” = the usual inclosure of Kanáts or tent-flaps pitched - for privacy during the halt. - -Footnote 443: - - _i.e._ it was so richly ornamented that it resembled an enchanted - hoard whose spells, hiding it from sight, had been broken by some - happy treasure seeker. - -Footnote 444: - - The merchant who is a “stern parent” and exceedingly ticklish on the - Pundonor saw at first sight her servile origin which had escaped the - mother. Usually it is the other way. - -Footnote 445: - - Not the head of the Church, or Chief Pontiff, but the Chief of the - Olema and Fukahá (Fákihs or D.D.’s.) men learned in the Law - (divinity). The order is peculiarly Moslem, in fact the succedaneum - for the Christian “hierarchy,” an institution never contemplated by - the Founder of Christianity. This title shows the modern date of the - tale. - -Footnote 446: - - Arab. “Maulid,” prop. applied to the Birth-feast of Mohammed which - begins on the 3rd day of Rabí al-Awwal (third Moslem month) and lasts - a week or ten days (according to local custom), usually ending on the - 12th and celebrated with salutes of cannon, circumcision-feasts, - marriage banquets, Zikr-litanies, perlections of the Koran and all - manner of solemn festivities including the “powder-play” (Láb - al-Bárút) in the wilder corners of Al-Islam. It is also applied to the - birth-festivals of great Santons (as Ahmad al-Badawi) for which see - Lane M. E. chapt. xxiv. In the text it is used like the Span. - “Funcion” or the Hind. “Tamáshá,” any great occasion of merrymaking. - -Footnote 447: - - Arab. “Sanájik” plur. of Sanjak (Turk.) = a banner, also applied to - the bearer (ensign or cornet) and to a military rank mostly - corresponding with Bey or Colonel. - -Footnote 448: - - I have followed Mr Payne’s ordering of the text which, both in the - Mac. and Bul. Edits., is wholly inconsequent and has not the excuse of - rhyme. - -Footnote 449: - - Arab. “Jilbáb,” a long coarse veil or gown which in Barbary becomes a - “Jallábiyah,” a striped and hooded cloak of woollen stuff. - -Footnote 450: - - _i.e._ a broken down pilgrim left to die on the road. - -Footnote 451: - - These lines have occurred in vol. i. 272. I quote Mr. Payne. - -Footnote 452: - - Note the difference between “Zirt,” the loud crepitus and “Faswah” the - susurrus which Captain Grose in his quaint “Lexicum Balatronicum,” - calls a “fice” or a “foyse” (from the Arabic Fas, faswah?) - -Footnote 453: - - These lines have occurred in Night dcxix, vol. vi. 246: where the pun - on Khaliyah is explained. I quote Lane. - -Footnote 454: - - The usual pretext of “God bizness,” as the Comoro men call it. For the - title of the Ka’abah see my Pilgrimage vol. iii. 149. - -Footnote 455: - - This was in order to travel as a respectable man; he could also send - the girl as a spy into the different Harims to learn news of the lady - who had eloped. - -Footnote 456: - - A polite form of alluding to their cursing him. - -Footnote 457: - - _i.e._ on account of the King taking offence at his unceremonious - departure. - -Footnote 458: - - _i.e._ It will be the worse for him. - -Footnote 459: - - I would here remind the reader that “’Arabiyyun” pl. ’Urb is a man of - pure Arab race, whether of the Ahl al-Madar (= people of mortar, - _i.e._ citizens) or Ahl al-Wabar (= tents of goat or camel’s hair); - whereas “A’rábiyyun” pl. A’ráb is one who dwells in the Desert whether - Arab or not. Hence the verse:— - - They name us Al-A’ráb but Al-’Urb is our name. - -Footnote 460: - - I would remind the reader that the Dinár is the golden denarius (or - solidus) of Eastern Rome while the Dirham is the silver denarius, - whence denier, danaro, dínheiro, etc., etc. The oldest dinars date - from A. H. 91–92 (= 714–15) and we find the following description of - one struck in A. H. 96 by Al-Walid the VI. Ommiade:— - - Obverse.│Area. “There is no iláh but Allah: He is one: He hath no - │ partner.” - - │Circle. “Mohammed is the Messenger of Allah who hath sent him - │ with the true Guidance and Religion that he - │ manifest it above all other Creeds.” - - Reverse.│Area. “Allah is one: Allah is Eternal: He begetteth not, nor is - │ He begot.” - - │Circle. “Bismillah: This Dinar was struck anno 96.” - - See “’Ilâm-en-Nas” (warnings for Folk) a pleasant little volume by Mr. - Godfrey Clarke (London, King and Co., 1873), mostly consisting of the - minor tales from The Nights, especially this group between Nights - ccxlvii. and cdlxi.; but rendered valuable by the annotations of my - old friend, the late Frederick Ayrton. - -Footnote 461: - - The reader will note the persistency with which the duty of universal - benevolence is preached. - -Footnote 462: - - Arab. from Pers. “Shah-bandar”: see vol. iv. 29. - -Footnote 463: - - _i.e._ of thy coming, a popular compliment. - -Footnote 464: - - This is the doctrine of the universal East; and it is true concerning - wives and widows, not girls when innocent or rather ignorant. - According to Western ideas Kamar al-Zaman was a young scoundrel of the - darkest dye whose only excuse were his age, his inexperience and his - passions. - -Footnote 465: - - Arab. “Dayyús” prop. = a man who pimps for his own wife and in this - sense constantly occurring in conversation. - -Footnote 466: - - This is taking the law into one’s own hands with a witness; yet - amongst races who preserve the Pundonor in full and pristine force, - _e.g._ the Afghans and the Persian Iliyát, the killing so far from - being considered murder or even justifiable homicide would be highly - commended by public opinion. - -Footnote 467: - - Arab. “Nákisátu ’aklin wa dín”; the words are attributed to the - Prophet whom we find saying, “Verily in your wives and children ye - have an enemy, wherefore beware of them” (Koran lxiv. 14); compare 1 - Cor. vii. 28, 32. But Maître Jehan de Meung went farther, - - Toutes êtez, serez ou fûtes, - De faict ou de volonté, putes. - -Footnote 468: - - Arab. Habíbí wa tabíbí, the common jingle. - -Footnote 469: - - Iblis and his connection with Diabolos has been noticed in vol. i. 13. - The word is foreign as well as a P.N. and therefore is imperfectly - declined, although some authorities deduce it from “ablasa” = he - despaired (of Allah’s mercy). Others call him Al-Háris (the Lion) - hence Eve’s first-born was named in his honour Abd al-Haris. His - angelic name was Azázíl before he sinned by refusing to prostrate - himself to Adam, as Allah had commanded the heavenly host for a trial - of faith, not to worship the first man, but to make him a Keblah or - direction of prayer addressed to the Almighty. Hence he was ejected - from Heaven and became the arch-enemy of mankind (Koran xviii. 48). He - was an angel but related to the Jinn: Al-Bayzáwi, however (on Koran - ii. 82), opines that angelic by nature he became a Jinn by act. Ibn - Abbas held that he belonged to an order of angels who are called Jinn - and begot issue as do the nasnás, the Ghúl and the Kutrub which, - however, are male and female, like the pre-Adamite man-woman of - Genesis, the “bi-une” of our modern days. For this subject see - Terminal Essay. - -Footnote 470: - - As usual in the East and in the West the husband was the last to hear - of his wife’s ill conduct. But even Othello did not kill Emilia. - -Footnote 471: - - _i.e._ Star of the Morning: the first word occurs in Bar Cokba - Barchocheba = Son of the Star, _i.e._, which was to come out of Jacob - (Numbers xxiv, 17). The root, which does not occur in Heb., is Kaukab - to shine. This Rabbi Akilah was also called Bar Cozla = Son of the - Lie. - -Footnote 472: - - Here some excision has been judged advisable as the names of the - bridegrooms and the brides recur with damnable iteration. - -Footnote 473: - - See the note by Lane’s Shaykh at the beginning of the tale. The - contrast between the vicious wife of servile origin and the virtuous - wife of noble birth is fondly dwelt upon but not exaggerated. - -Footnote 474: - - _i.e._ those of his water skins for the journey, which as usual - required patching and supplying with fresh handles after long lying - dry. - -Footnote 475: - - A popular saying also applied to men. It is usually accompanied with - showing the open hand and a reference to the size of the fingers. I - find this story most interesting from an anthropological point of - view; suggesting how differently various races regard the subject of - adultery. In Northern Europe the burden is thrown most unjustly upon - the man, the woman who tempts him being a secondary consideration; and - in England he is absurdly termed “a seducer.” In former times he was - “paraded” or “called out,” now he is called up for damages, a truly - ignoble and shopkeeper-like mode of treating a high offence against - private property and public morality. In Anglo-America, where English - feeling is exaggerated, the lover is revolver’d and the woman is left - unpunished. On the other hand, amongst Eastern and especially Moslem - peoples, the woman is cut down and scant reckoning is taken from the - man. This more sensible procedure has struck firm root amongst the - nations of Southern Europe where the husband kills the lover only when - he still loves his wife and lover-like is furious at her affection - being alienated. - - Practically throughout the civilised world there are only two ways of - treating women. Moslems keep them close, defend them from all kinds of - temptations and if they go wrong kill them. Christians place them upon - a pedestal, the observed of all observers, expose them to every danger - and if they fall, accuse and abuse them instead of themselves. And - England is so grandly logical that her law, under certain - circumstances, holds that Mrs. A. has committed adultery with Mr. B. - but Mr. B. has not committed adultery with Mrs. A. Can any absurdity - be more absurd? Only “summum jus, summa injuria.” See my Terminal - Essay. I shall have more to say upon this curious subject, the - treatment of women who can be thoroughly guarded only by two things, - firstly their hearts and secondly by the “Spanish Padlock.” - - - - - ABDULLAH BIN FAZIL AND HIS BROTHERS[476] - - -The Caliph Harun al-Rashid was one day examining the tributes of his -various provinces and viceroyalties, when he observed that the -contributions of all the countries and regions had come into the -treasury, except that of Bassorah which had not arrived that year. So he -held a Divan because of this and said, “Hither to me with the Wazir -Ja’afar;” and when they brought him into the presence he thus bespoke -him, “The tributes of all the provinces have come into the treasury, -save that of Bassorah, no part whereof hath arrived.” Ja’afar replied, -“O Commander of the Faithful, belike there hath befallen the governor of -Bassorah something that hath diverted him from sending the tribute.” -Quoth the Caliph, “The time of the coming of the tribute was twenty days -ago; what then, can be his excuse for that, in this time, he hath -neither sent it nor sent to show cause for not doing so?” And quoth the -Minister, “O Commander of the Faithful, if it please thee, we will send -him a messenger.” Rejoined the Caliph, “Send him Abu Ishak -al-Mausili,[477] the boon companion,” and Ja’afar, “Hearkening and -obedience to Allah and to thee, O Prince of True Believers!” Then he -returned to his house and summoning Abu Ishak, wrote him a royal writ -and said to him, “Go to Abdullah bin Fazil, Viceroy of Bassorah, and see -what hath diverted him from sending the tribute. If it be ready, do thou -receive it from him in full and bring it to me in haste, for the Caliph -hath examined the tributes of the provinces and findeth that they are -all come in, except that of Bassorah: but an thou see that it is not -ready and he make an excuse to thee, bring him back with thee, that he -may report his excuse to the Caliph with his own tongue.” Answered Abu -Ishak, “I hear and I obey;” and taking with him five thousand horse of -Ja’afar’s host set out for Bassorah. Now when Abdullah bin Fazil heard -of his approach, he went out to meet him with his troops, and led him -into the city and carried him to his palace, whilst the escort encamped -without the city walls, where he appointed to them all whereof they -stood in need. So Abu Ishak entered the audience-chamber and sitting -down on the throne, seated the governor beside himself, whilst the -notables sat round him, according to their several degrees. After -salutation with the salam Abdullah bin Fazil said to him, “O my lord, is -there for thy coming to us any cause?;” and said Abu Ishak, “Yes, I come -to seek the tribute; for the Caliph enquireth of it and the time of its -coming is gone by.” Rejoined Abdullah bin Fazil, “O my lord, would -Heaven thou hadst not wearied thyself nor taken upon thyself the -hardships of the journey! For the tribute is ready in full tale and -complete, and I purpose to despatch it to-morrow. But, since thou art -come, I will entrust it to thee, after I have entertained thee three -days; and on the fourth day I will set the tribute between thine hands. -But it behoveth us now to offer thee a present in part requital of thy -kindness and the goodness of the Commander of the Faithful.” There is no -harm in that,” said Abu Ishak. So Abdullah bin Fazil dismissed the Divan -and carrying him into a saloon that had not its match, bade set a tray -of food before him and his companions. They ate and drank and made merry -and enjoyed themselves; after which the tray was removed and there came -coffee and sherbets. They sat conversing till a third part of the night -was past, when they spread for Abu Ishak bedding on an ivory couch -inlaid with gold glittering sheeny. So he lay down and the viceroy lay -down beside him on another couch; but wakefulness possessed Abu Ishak -and he fell to meditating on the metres of prosody and poetical -composition, for that he was one of the primest of the Caliph’s -boon-companions and he had a mighty fine fore-arm[478] in producing -verses and pleasant stories; nor did he leave to lie awake improvising -poetry till half the night was past. Presently, behold, Abdullah bin -Fazil arose, and girding his middle, opened a locker,[479] whence he -brought out a whip; then, taking a lighted waxen taper, he went forth by -the door of the saloon.——And Shahrazad perceived the dawn of day and -ceased saying her permitted say. - - - Now when it was the Nine Hundred and Seventy-ninth Night, - -She said, It hath reached me, O auspicious King, that when Abdullah bin -Fazil went forth by the door of the saloon deeming Abu Ishak asleep, the -Caliph’s cup-companion, seeing this, marvelled and said in himself, -“Whither wendeth Abdullah bin Fazil with that whip? Perhaps he is minded -to punish some body. But needs must I follow him and see what he will do -this night.” So he arose and went out after him softly, very softly, -that he might not be seen and presently saw him open a closet and take -thence a tray containing four dishes of meat and bread and a gugglet of -water. Then he went on, carrying the tray and secretly followed by Abu -Ishak, till he came to another saloon and entered, whilst the -cup-companion stood behind the door and, looking through the chink, saw -a spacious saloon, furnished with the richest furniture and having in -its midst a couch of ivory plated with gold glittering sheeny, to which -two dogs were made fast with chains of gold. Then Abdullah set down the -tray in a corner and tucking up his sleeves, loosed the first dog, which -began to struggle in his hands and put its muzzle to the floor, as it -would kiss the ground before him, whining the while in a weak voice. -Abdullah tied its paws behind its back and throwing it on the ground, -drew forth the whip and beat it with a painful beating and a pitiless. -The dog struggled, but could not get free, and Abdullah ceased not to -beat it with the same whip till it left groaning and lay without -consciousness. Then he took it and tied it up in its place, and -unbinding the second dog, did with him as he had done with the first; -after which he pulled out a kerchief and fell to wiping away their tears -and comforting them, saying, “Bear me not malice; for by Allah, this is -not of my will, nor is it easy to me! But it may be Allah will grant you -relief from this strait and issue from your affliction.” And he prayed -for the twain what while Abu Ishak the cup-companion stood hearkening -with his ears and espying with his eyes, and indeed he marvelled at his -case. Then Abdullah brought the dogs the tray of food and fell to -morselling them with his own hand, till they had enough, when he wiped -their muzzles and lifting up the gugglet, gave them to drink; after -which he took up the tray, gugglet and candle and made for the door. But -Abu Ishak forewent him and making his way back to his couch, lay down; -so that he saw him not, neither knew that he had walked behind him and -watched him. Then the governor replaced the tray and the gugglet in the -closet and returning to the saloon, opened the locker and laid the whip -in its place; after which he doffed his clothes and lay down. But Abu -Ishak passed the rest of that night pondering this affair neither did -sleep visit him for excess of wonderment, and he ceased not to say in -himself, “I wonder what can be the meaning of this!” Nor did he leave -wondering till day break, when they arose and prayed the dawn-prayer. -Then they set the breakfast[480] before them and they ate and drank -coffee, after which they went out to the divan. Now Abu Ishak’s thought -was occupied with this mystery all day long but he concealed the matter -and questioned not Abdullah thereof. Next night, he again followed the -governor and saw him do with the two dogs as on the previous night, -first beating them and then making his peace with them and giving them -to eat and to drink; and so also he did the third night. On the fourth -day he brought the tribute to Abu Ishak who took it and departed, -without opening the matter to him. He fared on, without ceasing, till he -came to Baghdad, where he delivered the tribute to the Caliph, who -questioned him of the cause of its delay. Replied he, “O Commander of -the Faithful, I found that the governor of Bassorah had made ready the -tribute and was about to despatch it; and had I delayed a day, it would -have met me on the road. But, O Prince of True Believers, I had a -wondrous adventure with Abdullah bin Fazil; never in my life saw I its -like.” “And what was it, O Abu Ishak?” asked the Caliph. So he replied, -“I saw such and such;” and, brief, acquainted him with that which the -governor had done with the two dogs, adding, “After such fashion, I saw -him do three successive nights, first beating the dogs, then making his -peace with them and comforting them and giving them to eat and drink, I -watching him, and he seeing me not.” Asked the Caliph, “Didst thou -question him of the cause of this?”; and the other answered, “No, as thy -head liveth, O Commander of the Faithful.” Then said Al-Rashid, “O Abu -Ishak, I command thee to return to Bassorah and bring me Abdullah bin -Fazil and the two dogs.” Quoth he, “O Commander of the Faithful, excuse -me from this; for indeed Abdullah entertained me with exceedingly -hospitable entertainment and I became ware of this case with chance -undesigned and acquainted thee therewith. So how can I go back to him -and bring him to thee? Verily, if I return to him, I shall find me no -face for shame of him; wherefore ’twere meet that thou send him another -than myself, with a letter under thine own hand, and he shall bring him -to thee, him and the two dogs.” But quoth the Caliph, “If I send him -other than thyself, peradventure he will deny the whole affair and say, -I’ve no dogs. But if I send thee and thou say to him, I saw them with -mine own eyes, he will not be able to deny that. Wherefore nothing will -serve but that thou go and fetch him and the two dogs; otherwise I will -surely slay thee.”[481]——And Shahrazad perceived the dawn of day and -ceased to say her permitted say. - - - Now when it was the Nine Hundred and Eightieth Night, - -She continued, It hath reached me, O auspicious King, that the Caliph -Harun al-Rashid said to Abu Ishak, “Nothing will serve but that thou go -and fetch him and the two dogs; otherwise I will surely slay thee.” Abu -Ishak replied, “Hearing and obeying, O Commander of the Faithful: Allah -is our aidance and good is the Agent. He spake sooth who said, “Man’s -wrong is from the tongue;[482] and ’tis I who sinned against myself in -telling thee. But write me a royal rescript[483] and I will go to him -and bring him back to thee.” So the Caliph gave him an autograph and he -took it and repaired to Bassorah. Seeing him come in the governor said, -“Allah forfend us from the mischief of thy return, O Abu Ishak! How -cometh it I see thee return in haste? Peradventure the tribute is -deficient and the Caliph will not accept it?” Answered Abu Ishak, “O -Emir Abdullah, my return is not on account of the deficiency of the -tribute, for ’tis full measure and the Caliph accepteth it; but I hope -that thou wilt excuse me, for that I have failed in my duty as thy guest -and indeed this lapse of mine was decreed of Allah Almighty.” Abdullah -enquired, “And what may be the lapse?” and he replied, “Know that when I -was with thee, I followed thee three following nights and saw thee rise -at midnight and beat the dogs and return; whereat I marvelled, but was -ashamed to question thee thereof. When I came back to Baghdad, I told -the Caliph of thine affair, casually and without design, whereupon he -charged me to return to thee, and here is a letter under his hand. Had I -known that the affair would lead to this, I had not told him, but -Destiny foreordained thus.” And he went on to excuse himself to him; -whereupon said Abdullah, “Since thou hast told him this, I will bear out -thy report with him, lest he deem thee a liar, for thou art my friend. -Were it other than thou, I had denied the affair and given him the lie. -But now I will go with thee and carry the two dogs with me, though this -be to me ruin-rife and the ending of my term of life.” Rejoined the -other, “Allah will veil[484] thee, even as thou hast veiled my face with -the Caliph!” Then Abdullah took a present beseeming the Commander of the -Faithful and mounting the dogs with him, each on a camel, bound with -chains[485] of gold, journeyed with Abu Ishak to Baghdad, where he went -in to the Caliph and kissed ground before him. He deigned bid him sit; -so he sat down and brought the two dogs before Al-Rashid, who said to -him, “What be these dogs, O Emir Abdullah?” Whereupon they fell to -kissing the floor between his hands and wagging their tails and weeping, -as if complaining to him. The Caliph marvelled at this and said to the -governor, “Tell me the history of these two dogs and the reason of thy -beating them and after entreating them with honour.” He replied, “O -Vicar of Allah, these be no dogs, but two young men, endowed with beauty -and seemliness, symmetry and shapeliness, and they are my brothers and -the sons of my father and mother.” Asked the Caliph, “How is it that -they were men and are become dogs?”; and he answered, “An thou give me -leave, O Prince of True Believers, I will acquaint thee with the truth -of the circumstance.” Said Al-Rashid, “Tell me and ’ware of leasing, for -’tis of the fashion of the hypocrites, and look thou tell truth, for -that is the Ark[486] of safety and the mark of virtuous men.” Rejoined -Abdullah, “Know then, O viceregent of Allah, when I tell thee the story -of these dogs, they will both bear witness against me: an I speak sooth -they will certify it and if I lie they will give me the lie.” Cried the -Caliph, “These are of the dogs; they cannot speak nor answer; so how can -they testify for thee or against thee?” But Abdullah said to them, “O my -brothers, if I speak a lying word, do ye lift your heads and stare with -your eyes; but, if I say sooth hang down your heads and lower your -eyes.” Then said he to the Caliph:—Know, O Commander of the Faithful, -that we are three brothers by one mother and the same father. Our sire’s -name was Fazil and he was so named because his mother bare two sons at -one birth, one of whom died forthright and the other twin remained -alive, wherefore his sire named him Fazil—the Remainder. His father -brought him up and reared him well, till he grew to manhood when he -married him to our mother and died. Our mother conceived a first time -and bare this my first brother, whom our sire named Mansúr; then she -conceived again and bare this my second brother, whom he named -Násir[487]; after which she conceived a third time and bare me, whom he -named Abdullah. My father reared us all three till we came to man’s -estate, when he died, leaving us a house and a shop full of coloured -stuffs of all kinds, Indian and Greek and Khorásáni and what not, -besides sixty thousand dinars. We washed him and buried him to the ruth -of his Lord, after which we built him a splendid monument and let pray -for him prayers for the deliverance of his soul from the fire and held -perlections of the Koran and gave alms on his behalf, till the forty -days[488] were past; when I called together the merchants and nobles of -the folk and made them a sumptuous entertainment. As soon as they had -eaten, I said to them, “O merchants, verily this world is ephemeral, but -the next world is eternal, and extolled be the perfection of Him who -endureth always after His creatures have passed away! Know ye why I have -called you together this blessed day?” And they answered, “Extolled be -Allah sole Scient of the hidden things.[489]” Quoth I, “My father died, -leaving much of money, and I fear lest any have a claim against him for -a debt or a pledge[490] or what not else, and I desire to discharge my -father’s obligations towards the folk. So whoso hath any demand on him, -let him say:—He oweth me so and so, and I will satisfy it to him, that I -may acquit the responsibility of my sire.[491]” The merchants replied, -“O Abdullah, verily the goods of this world stand not in stead of those -of the world to come, and we are no fraudful folk, but all of us know -the lawful from the unlawful and fear Almighty Allah and abstain from -devouring the substance of the orphan. We know that thy father (Allah -have mercy on him!) still let his money lie with the folk,[492] nor did -he suffer any man’s claim on him to go un-quitted, and we have ever -heard him declare:—I am fearful of the people’s substance. He used -always to say in his prayers, O my God, Thou art my stay and my hope! -Let me not die while in debt. And it was of his wont that, if he owed -any one aught, he would pay it to him, without being pressed, and if any -owed him aught he would not dun him, but would say to him, At thy -leisure. If his debtor were poor, he would release him from his -liability and acquit him of responsibility; and if he were not poor and -died in his debt, he would say, Allah forgive him what he owed me! And -we all testify that he owed no man aught.” Quoth I, “May Allah bless -you!” Then I turned to these my brothers and said, “Our father owed no -man aught and hath left us much money and stuffs, besides the house and -the shop. Now we are three and each of us is entitled to one third part. -So shall we agree to waive division and wone copartners in our wealth -and eat together and drink together, or shall we apportion the stuffs -and the money and take each his part?” Said they, “We will divide them -and take each his share.” (Then Abdullah turned to the two dogs and said -to them, “Did it happen thus, O my brothers?”; and they bowed their -heads and lowered their eyes, as to say, “Yes.”) Abdullah continued:—I -called in a departitor from the Kazi’s court, O Prince of True -Believers, and he distributed amongst us the money and the stuffs and -all our father had left, allotting the house and shop to me in exchange -for a part of the coin and clothes to which I was entitled. We were -content with this; so the house and shop fell to my share, whilst my -brothers took their portion in money and stuffs. I opened the shop and -stocking it with my stuffs bought others with the money apportioned to -me, over and above the house and shop, till the place was full, and I -sat selling and buying. As for my brothers, they purchased stuffs and -hiring a ship, set out on a voyage to the far abodes of folk. Quoth I, -“Allah aid them both! As for me, my livelihood is ready to my hand and -peace is priceless.” I abode thus a whole year, during which time Allah -opened the door of fortune to me and I gained great gains, till I became -possessed of the like of that which our father had left us. One day, as -I sat in my shop, with two fur pelisses on me, one of sable and the -other of meniver,[493] for it was the season of winter and the time of -the excessive cold, behold, there came up to me my two brothers, each -clad in a ragged shirt and nothing more, and their lips were white with -cold, and they were shivering. When I saw them in this plight, it was -grievous to me and I mourned for them——And Shahrazad perceived the dawn -of day and ceased saying her permitted say. - - - Now when it was the Nine Hundred and Eighty-first Night, - -She pursued, It hath reached me, O auspicious King, that Abdullah bin -Fazil continued to the Caliph:—When I saw them in this plight, it was -grievous to me and I mourned for them and my reason fled my head. So I -rose and embraced them and wept over their condition: then I put on one -of them the pelisse of sable and on the other the fur coat of meniver -and, carrying them to the Hammam, sent thither for each of them a suit -of apparel such as befitted a merchant worth a thousand.[494] When they -had washed and donned each his suit, I carried them to my house where, -seeing them well nigh famished, I set a tray of food before them and ate -with them, caressing them and comforting them. (Then he again turned to -the two dogs and said to them, “Was this so, O my brothers?”; and they -bent their heads and lowered their eyes.) So Abdullah continued:—When -they had eaten, O Vicar of Allah, quoth I to them, “What hath befallen -you and where are your goods?”; and quoth they, “We fared up the -river,[495] till we came to a city called Cufa, where we sold for ten -dinars the piece of stuff that had cost half a ducat and that which cost -us a ducat for twenty. So we profited greatly and bought Persian stuffs -at the rate of ten sequins per piece of silk worth forty in Bassorah. -Thence we removed to a city called Al-Karkh[496] where we sold and -bought and made gain galore and amassed of wealth great store.” And they -went on to set forth to me the places and the profits. So I said to -them, “Since ye had such good luck and lot, how cometh it that I see you -return naked?” They sighed and answered, “O our brother, some one must -have evileyed us, and in travel there is no trusting. When we had gotten -together these monies and goods, we freighted a ship therewith and set -sail, intending for Bassorah. We fared on three days and on the fourth -day we saw the sea rise and fall and roar and foam and swell and dash, -whilst the waves clashed together with a crash, striking out sparks like -fire[497] in the darks. The winds blew contrary for us and our craft -struck upon the point of a bill-projected rock, where it brake up and -plunged us into the river, and all we had with us was lost in the -waters. We abode struggling on the surface a day and a night, till Allah -sent us another ship, whose crew picked us up and we begged our way from -town to town, suffering mighty sore hardships and selling our -body-clothes piecemeal, to buy us food, till we drew near Bassorah; nor -did we make the city till we had drained the draught of a thousand -miseries. But, had we come safely off with that which was by us, we had -brought back riches that might be evened with those of the King: but -this was fore ordained to us of Allah.” I said, “O my brothers, let not -your hearts be grieved, for wealth is the ransom of bodies and safety is -property. Since Allah hath written you of the saved, this is the end of -desire, for want and wealth are but as it were illusions of dreams and -God-gifted is he who said:— - - If a man from destruction can save his head ✿ Let him hold his wealth as - a slice of nail. - -I continued, “O my brothers we will suppose that our sire died to-day -and left us all this wealth that is with me, for I am right willing to -share it with you equally.” So I fetched a departitor from the Kazi’s -court and brought out to him all my money, which he distributed into -three equal parts, and we each took one. Then said I to them, “O my -brothers, Allah blesseth a man in his daily bread, if he be in his own -country: so let each of you open him a shop and sit therein to get his -living; and he to whom aught is ordained in the Secret Purpose,[498] -needs must he get it.” Accordingly, I helped each of them to open a shop -and filled it for him with goods, saying to them, “Sell and buy and keep -your monies and spend naught thereof; for all ye need of meat and drink -and so forth I will furnish to you.” I continued to entreat them -generously, and they fell to selling and buying by day and returning at -eventide to my house where they lay the night; nor would I suffer them -to expend aught of their own substance. But, whenever I sat talking with -them, they would praise travel and proclaim its pleasures and vaunt the -gains they had made therein; and they ceased not to urge me to accompany -them in travelling over foreign parts. (Then he said to the dogs, “Was -this so, O my brothers?” and they again bowed their heads and lowered -their eyes in confirmation of his words). He continued:—On such wise, O -Vicar of Allah, they continued to urge me and tempt me to travel by -vaunting the great gains and profit to be obtained thereby till I said -to them, “Needs must I fare with you for your sake!” Then I entered into -a contract of partnership with them and we chartered a ship and packing -up all manner of precious stuffs and merchandise of every kind, -freighted it therewith; after which we embarked in it all we needed and, -setting sail from Bassorah, launched out into the dashing sea, swollen -with clashing surge whereinto whoso entereth is lone and lorn and whence -whoso cometh forth is as a babe new-born. We ceased not sailing on till -we came to a city of the cities, where we sold and bought and made great -cheape. Thence we went on to another place, and we ceased not to pass -from land to land and port to port, selling and buying and profiting, -till we had gotten us great wealth and much advantage. Presently, we -came to a mountain,[499] where the captain cast anchor and said to us, -“O passengers, go ye ashore; ye shall be saved from this day,[500] and -make search; it may be ye shall find water.” So all landed I amongst the -crowd, and dispersed about the island in search of water. As for me, I -climbed to the top of the mountain, and whilst I went along, lo and -behold! I saw a white snake fleeing and followed by a black dragon, foul -of favour and frightful of form, hotly pursuing her. Presently he -overtook her and clipping her, seized her by the head and wound his tail -about her tail, whereupon she cried out and I knew that he purposed to -rape her. So I was moved to ruth for her and taking up a lump of -granite,[501] five pounds or more in weight, hurled it at the dragon. It -smote him on the head and crushed it, and ere I knew, the white snake -changed and became a young girl bright with beauty and loveliness and -brilliancy and perfect grace, as she were the shining full moon, who -came up to me and kissing my hands, said to me, “Allah veil thee with -twofold veils, one from shame in this world and the other from the flame -in the world to come on the day of the Great Upstanding, the day when -neither wealth nor children shall avail save to him who shall come to -Allah with a sound heart!”[502] And presently she continued, “O mortal, -thou hast saved my honour and I am indebted to thee for kindness, -wherefore it behoveth me to requite thee.” So saying, she signed with -her hand to the earth, which opened and she descended thereinto: then it -closed up again over her and by this I knew that she was of the Jinn. As -for the dragon, fire was kindled in him and consumed him and he became -ashes. I marvelled at this and returned to my comrades, whom I -acquainted with whatso I had seen, and we passed the night in the -island. On the morrow the Captain weighed anchor and spread the sails -and coiled the ropes and we sailed till the shore faded from our gaze. -We fared on twenty days, without seeing or land or bird, till our water -came to an end and quoth the Rais to us, “O folk, our fresh water is -spent.” Quoth we, “Let us make for land; haply we shall find water.” But -he exclaimed, “By Allah, I have lost my way and I know not what course -will bring me to the seaboard.” Thereupon betided us sore chagrin and we -wept and besought Almighty Allah to guide us into the right course. We -passed that night in the sorriest case: but God-gifted is he who said:— - - How many a night have I spent in woes ✿ That would grizzle the - suckling-babe with fear: - - But morrowed not morn ere to me there came ✿ ‘Aidance from Allah and - victory near.’[503] - -But when the day arose in its sheen and shone, we caught sight of a high -mountain and rejoiced therein. When we came to its skirts, the Captain -said to us, “O folk, go ashore and seek for water.” So we all landed and -sought water but found none, whereat we were sore afflicted because we -were suffering for want of it. As for me, I climbed up to the -mountain-top and on the other side thereof I saw a spacious circle[504] -distant from us an hour’s journey or more. Presently I called my -companions and as soon as they all rejoined me, said to them “Look at -yonder basin behind this mountain; for I see therein a city high of base -and a strong-cornered place girt with sconce and rampartry, pasturage -and lea and doubtless it wanteth not water and good things. So hie we -thither and fetch drink therefrom and buy what we need of provisions, -meat and fruit, and return. But they said, “We fear lest the city-folk -be Kafirs ascribing to Allah partners and enemies of The Faith and lay -hand on us and take us captive or else slay us; so should we cause the -loss of our own lives, having cast ourselves into destruction and evil -emprise. Indeed, the proud and presumptuous are never praiseworthy, for -that they ever fare in danger of calamities, even as saith of such an -one a certain poet:— - - Long as earth is earth, long as sky is sky, ✿ The o’erproud is blamed - tho’ from risk he fly! - -So we will not expose ourselves to peril.” I replied, “O folk, I have no -authority over you; so I will take my brothers and go to yonder city.” -But my brothers said to me, “We also fear this thing and will not go -with thee.” Quoth I, “As for me, I am resolved to go thither, and I put -my trust in Allah and accept whatsoever He shall decree to me. Do ye -therefore await me, whilst I wend thither and return to you twain.”——And -Shahrazad perceived the dawn of day and ceased to say her permitted say. - - - Now when it was the Nine Hundred and Eighty-second Night, - -She resumed, It hath reached me, O auspicious King, that Abdullah said, -“Do ye twain await me whilst I wend thither and return to you.” So I -left them and walked on till I came to the gate of the place and saw it -a city of building wondrous and projection marvellous, with boulevards -high-towering and towers strong-builded and palaces high-soaring. Its -portals were of Chinese iron, rarely gilded and graven on such wise as -confounded the wit. I entered the gateway and saw there a stone bench, -whereon sat a man bearing on his fore-arm a chain of brass, whereto hung -fourteen keys; so I knew him to be the porter of the city and that it -had fourteen gates. I drew near him and said to him, “Peace be with -thee!”; but he returned not my salam and I saluted him a second and a -third time; but he made me no reply. Then I laid my hand on his shoulder -and said to him, “Ho thou, why dost thou not return my salam? Art thou -asleep or deaf or other than a Moslem, that thou refrainest from -exchanging the salutation?” But he answered me not neither stirred; so I -considered him and saw that he was stone. Quoth I, “Verily an admirable -matter! This is a stone wroughten in the semblance of a son of Adam and -wanting in naught save speech!” Then I left him and entering the city, -beheld a man standing in the road: so I went up to him and scrutinised -him and found him stone. Presently, as I walked adown the broadways, and -saw that this was every where the case, I met an old woman bearing on -her head a bundle of clothes ready for washing; so I went up to her and -examining her, saw that she was stone, and the bundle of clothes on her -head was stone also.[505] Then I fared for the market, where I saw an -oilman with his scales set up and fronted by various kinds of wares such -as cheese and so forth, all of stone. Moreover, I saw all manner of -tradesmen seated in their shops and men and women and children, some -standing and some sitting; but they were all stone; and the stuffs were -like spiders’ webs. I amused myself with looking upon them, and as often -as I laid hold upon a piece of stuff, it powdered in my hands like dust -dispread. Presently I saw some chests and opening one of them, found it -full of gold in bags; so I laid hold upon the bags, but they crumbled -away in my grasp, whilst the gold abode unchanged. I carried off of it -what I could carry and said to myself, “Were my brothers with me, they -might take of this gold their fill and possess themselves of these -hoards which have no owner.” Then I entered another shop and found -therein more than this, but could bear away no more than I had borne. I -left this market and went on to another and thence to another and -another, much enjoying the sight of all manner of creatures of various -kinds, all several stones, even to the dogs and the cats, till I came to -the goldsmiths’ bazar, where I saw men sitting in their shops, with -their stock-in-trade about them, some in their hands and others in -crates of wickerwork. When I saw this, O Commander of the Faithful, I -threw down the gold and loaded myself with goldsmiths’ ware, as much as -I could carry. Then I went on to the jewel-market and saw there the -jewellers seated in their shops, each with a tray before him, full of -all sorts of precious stones, jacinths and diamonds and emeralds and -balass rubies and so forth: but all the shop-keepers were stones; -whereupon I threw away the goldsmiths’ ware and carried off as many -jewels as I could carry, regretting that my brothers were not with me, -so they might take what they would of those costly gems. Then I left the -jewel-market and went on till I came to a great door, quaintly gilded -and decorated after the fairest fashion, within which were wooden -benches and in the porch sat eunuchs, and body-guards; horsemen, and -footmen and officers of police each and every robed in the richest of -raiment; but they were all stones. I touched one of them and his clothes -crumbled away from his body like cobwebs. Then I passed through the door -and saw a palace without equal for its building and the goodliness of -the works that were therein. Here I found an audience-chamber, full of -Grandees and Wazirs and Officers and Emirs, seated upon chairs and every -one of them stone. Moreover, I saw a throne of red gold, crusted with -pearls and gems, and seated thereon a son of Adam arrayed in the most -sumptuous raiment and bearing on his head a Chosröan[506] crown, -diademed with the finest stones that shed a light like the light of day; -but, when I came up to him, I found him stone. Then I went on to the -gate of the Harim and entering, found myself in the Queen’s -presence-chamber, wherein I saw a throne of red gold, inlaid with pearls -and gems, and the Queen seated thereon. On her head she wore a crown -diademed with finest jewels, and round about her were women like moons, -seated upon chairs and clad in the most sumptuous clothing of all -colours. There also the eunuchry, with their hands upon their -breasts,[507] were standing in the attitude of service, and indeed this -hall confounded the beholder’s wits with what was therein of quaint -gilding and rare painting and curious carving and fine furniture. There -hung the most brilliant lustres[508] of limpid crystal, and in every -globe[509] of the crystal was an unique jewel, whose price money might -not fulfil. So I threw down that which was with me, O Prince of True -Believers, and fell to taking of these jewels what I could carry, -bewildered as to what I should bear away and what I should leave; for -indeed I saw the place as it were a treasure of the treasures of the -cities. Presently I espied a wicket[510] standing open and within it a -staircase: so I entered and mounting forty steps, heard a human voice -reciting the Koran in a low tone. I walked towards that sound till I -came to the main door hung with a silken curtain, laced with wires of -gold whereon were strung pearls and coral and rubies and cut emeralds -which gave forth a light like the light of stars. The voice came from -behind the curtain: so I raised it and discovered a gilded door, whose -beauty amazed the mind. I passed through the door and found myself in a -saloon as it were a hoard upon earth’s surface[511] and therein a girl -as she were the sun shining fullest sheen in the zenith of a sky serene. -She was robed in the costliest of raiment and decked with ornaments the -most precious that could be and withal she was of passing beauty and -loveliness, a model of symmetry and seemliness, of elegance and perfect -grace, with waist slender and hips heavy and dewy lips such as heal the -sick and eyelids lovely in their langour, as it were she of whom the -sayer spake when he said:— - - My best salam to what that robe enrobes of symmetry, ✿ And what that - blooming garth of cheek enguards of rosy blee: - It seems as though the Pleiades depend upon her brow; ✿ And other lights - of Night in knots upon her breast we see: - Did she but don a garment weft of Rose’s softest leaf, ✿ The leaf of - Rose would draw her blood[512] when pluckt that fruit from tree: - And did she crache in Ocean’s face, next Morn would see a change ✿ To - sweeter than the honeycomb of what was briny sea: - And did she deign her favours grant to grey-beard staff-en-propped ✿ - He’d wake and rend the lion’s limbs for might and valiancy. - -Then Abdullah continued:—O Prince of True Believers, as soon as I saw -that girl I fell passionately in love with her and going straight up to -her, found her seated on a high couch, reciting by heart and in grateful -memory the Book of Allah, to whom belong honour and glory! Her voice was -like the harmony of the gates of Heaven, when Rizwan openeth them, and -the words came from her lips like a shower of gems; whilst her face was -with beauty dight, bright and blossom-white, even as saith the poet of a -similar sight:— - - O thou who gladdenest man by speech and rarest quality; ✿ Grow longing - and repine for thee and grow beyond degree! - In thee two things consume and melt the votaries of Love; ✿ The dulcet - song of David joined with Joseph’s brilliancy. - -When I heard her voice of melody reciting the sublime Koran, my heart -quoted from her killing glances, ‘Peace, a word from a compassionating -Lord;’[513] but I stammered[514] in my speech and could not say the -salam-salutation aright, for my mind and sight were confounded and I was -become as saith the bard:— - - Love-longing urged me not except to trip in speech o’er free; ✿ Nor, - save to shed my blood I passed the campment’s boundary: - I ne’er will hear a word from those who love to rail, but I ✿ Will - testify to love of him with every word of me. - -Then I hardened myself against the horrors of repine and said to her, -“Peace be with thee, O noble Lady, and treasured jewel! Allah grant -endurance to the foundation of thy fortune fair and upraise the pillars -of thy glory rare!” Said she, “And on thee from me be peace and -salutation and high honour, O Abdullah, O son of Fazil! Well come and -welcome and fair welcome to thee, O dearling mine and coolth of mine -eyne!” Rejoined I, “O my lady, whence wottest thou my name and who art -thou and what case befel the people of this city, that they are become -stones? I would have thee tell me the truth of the matter, for indeed I -am admiring at this city and its citizens and that I have found none -alive therein save thyself. So, Allah upon thee, tell me the cause of -all this, according to the truth!” Quoth she, “Sit, O Abdullah, and -Inshallah, I will talk with thee and acquaint thee in full with the -facts of my case and of this place and its people; and there is no -Majesty and there is no Might save in Allah, the Glorious, the Great!” -So I sat me down by her side and she said to me, “Know, O Abdullah, (may -Allah have mercy on thee!) that I am the daughter of the King of this -city and that it is my sire whom thou sawest seated on the high stead in -the Divan, and those who are round about him were the Lords of his land -and the Guards of his empery. He was a King of exceeding prowess and had -under his hand a thousand thousand and sixty thousand troopers. The -number of the Emirs of his Empire was four-and-twenty thousand, all of -them Governors and Dignitaries. He was obeyed by a thousand cities, -besides towns, hamlets and villages; and sconces and citadels, and the -Emirs[515] of the wild Arabs under his hand were a thousand in number, -each commanding twenty thousand horse. Moreover, he had monies and -treasures and precious stones and jewels and things of price, such as -eye never saw nor of which ear ever heard.——And Shahrazad perceived the -dawn of day and ceased saying her permitted say. - - - Now when it was the Nine Hundred and Eighty-third Night, - -She said, It hath reached me, O auspicious King, that the Princess, -daughter to the King of the Stone-city, thus continued:—Verily, O -Abdullah my father had monies and hoards, such as eye never saw and of -which ear never heard. He used to debel Kings and do to death champions -and braves in battle and in the field of fight, so that the Conquerors -feared him and the Chosroës[516] humbled themselves to him. For all -this, he was a miscreant in creed ascribing to Allah partnership and -adoring idols, instead of the Lord of worship; and all his troops were -of images fain in lieu of the All-knowing Sovereign. One day of the days -as he sat on the throne of his Kingship, compassed about with the -Grandees of his realm, suddenly there came in to him a Personage, whose -face illumined the whole Divan with its light. My father looked at him -and saw him clad in a garb of green,[517] tall of stature and with hands -that reached beneath his knees. He was of reverend aspect and awesome -and the light[518] shone from his face. Said he to my sire, “O rebel, O -idolater, how long wilt thou take pride in worshipping idols and -abandoning the service of the All-knowing King? Say:—I testify that -there is no god but _the_ God and that Mohammed is His servant and His -messenger. And embrace Al-Islam, thou and thy tribe; and put away from -you the worship of idols, for they neither suffice man’s need nor -intercede. None is worshipful save Allah alone, who raised up the -heavens without columns and spread out the earths like carpets in mercy -to His creatures.”[519] Quoth my father, “Who art thou, O man who -rejectest the worship of idols, that thou sayst thus? Fearest thou not -that the idols will be wroth with thee?” He replied, “The idols are -stones; their anger cannot prejudice me nor their favour profit me. So -do thou set in my presence thine idol which thou adorest and bid all thy -folk bring each his image: and when they are all present, do ye pray -them to be wroth with me and I will pray my Lord to be wroth with them, -and ye shall descry the difference between the anger of the creature and -that of the Creator. For your idols, ye fashioned them yourselves and -the Satans clad themselves therewith as with clothing, and they it is -who spake to you from within the bellies of the images,[520] for your -idols are made and the maker is my God to whom naught is impossible. An -the True appear to you, do ye follow it, and if the False appear to you -do ye leave it.” Cried they, “Give us a proof of thy god, that we may -see it;” and quoth he, “Give me proof of _your_ gods.” So the King bade -every one who worshipped his Lord in image-form to bring it, and all the -armies brought their idols to the Divan. Thus fared it with them; but as -for me, I was sitting behind a curtain, whence I could look upon my -father’s Divan, and I had an idol of emerald whose bigness was as the -bigness of a son of Adam. My father demanded it, so I sent it to the -Divan, where they set it down beside that of my sire, which was of -jacinth, whilst the Wazir’s idol was of diamond.[521] As for those of -the Grandees and Notables, some were of balass-ruby and some of -carnelian, others of coral or Comorin aloes-wood and yet others of ebony -or silver or gold; and each had his own idol, after the measure of his -competence; whilst the idols of the common soldiers and of the people -were some of granite, some of wood, some of pottery and some of mud; and -all were of various hues yellow and red; green, black and white. Then -said the Personage to my sire, “Pray your idol and these idols to be -wroth with me.” So they aligned the idols in a Divan,[522] setting my -father’s idol on a chair of gold at the upper end, with mine by its -side, and ranking the others each according to the condition of him who -owned it and worshipped it. Then my father arose and prostrating himself -to his own idol, said to it, “O my god, thou art the Bountiful Lord, nor -is there among the idols a greater than thyself. Thou knowest that this -person cometh to me, attacking thy divinity and making mock of thee; -yea, he avoucheth that he hath a god stronger than thou and ordereth us -leave adoring thee and adore his god. So be thou wrath with him, O my -god!” And he went on to supplicate the idol; but the idol returned him -no reply neither bespoke him with aught of speech; whereupon quoth he, -“O my god, this is not of thy wont, for thou usedst to answer me, when I -addressed thee. How cometh it that I see thee silent and speaking not? -Art thou unheeding or asleep?[523] Awake; succour me and speak to me!” -And he shook it with his hand; but it spake not neither stirred from its -stead. Thereupon quoth the Personage, “What aileth thine idol that it -speaketh not?”; and quoth the King, “Methinks he is absent-minded or -asleep.” Exclaimed the other, “O enemy of Allah, how canst thou worship -a god that speaketh not nor availeth unto aught and not worship my God, -who to prayers deigns assent and who is ever present and never absent, -neither unheeding nor sleeping, whom conjecture may not ween, who seeth -and is not seen and who over all things terrene is omnipotent? Thy god -is powerless and cannot guard itself from harm; and indeed a stoned -Satan had clothed himself therewith as with a coat that he might debauch -thee and delude thee. But now hath its devil departed; so do thou -worship Allah and testify that there is no god but He and that none is -worshipful nor worship-worth but Himself; neither is there any good but -His good. As for this thy god, it cannot ward off hurt from it; so how -shall it ward off harm from thee? See with thine own eyes its -impotence.” So saying, he went up to the idol and dealt it a cuff on the -neck, that it fell to the ground; whereupon the King waxed wroth and -cried to the bystanders, “This froward atheist hath smitten my god. Slay -him!” So they would have arisen to smite him, but none of them could -stir from his place. Then he propounded to them Al-Islam; but they -refused to become Moslems and he said, “I will show you the wroth of my -Lord.” Quoth they, “Let us see it!” So he spread out his hands and said, -“O my God and my Lord, Thou art my stay and my hope; answer Thou my -prayer against these lewd folk, who eat of Thy good and worship other -gods. O Thou the Truth, O Thou of All-might, O Creator of Day and Night, -I beseech Thee to turn these people into stones, for Thou art the -Puissant nor is aught impossible to Thee, and Thou over all things are -omnipotent!” And Allah transformed the people of this city into stones; -but, as for me, when I saw the manifest proof of His deity, I submitted -myself to Him and was saved from that which befel the rest. Then the -Personage drew near me and said “Felicity[524] was fore-ordained of -Allah to thee and in this a purpose had He.” And he went on to instruct -me and I took unto him the oath and covenant.[525] I was then seven -years of age and am now thirty years old. Then said I to him, “O my -lord, all that is in the city and all its citizens are become stones by -thine effectual prayer, and I am saved, for that I embraced Al-Islam at -thy hands. Wherefore thou art become my Shaykh; so do thou tell me thy -name and succour me with thy security and provide me with provision -whereon I may subsist.” Quoth he, “My name is Abu al-’Abbás al-Khizr”; -and he planted me a pomegranate-tree, which forthright grew up and -foliaged, flowered and fruited, and bare one pomegranate; whereupon -quoth he, “Eat of that wherewith Allah the Almighty provideth thee and -worship Him with the worship which is His due.” Then he taught me the -tenets of Al-Islam and the canons of prayer and the way of worship, -together with the recital of the Koran, and I have now worshipped Allah -in this place three-and-twenty years. Each day the tree yieldeth me a -pomegranate which I eat and it sustaineth me from tide to tide; and -every Friday, Al-Khizr (on whom be peace!) cometh to me and ’tis he who -acquainted me with thy name and gave me the glad tidings of thy soon -coming hither, saying to me, “When he shall come to thee, entreat him -with honour and obey his bidding and gainsay him not; but be thou to him -wife and he shall be to thee man, and wend with him whitherso he will.” -So, when I saw thee, I knew thee and such is the story of this city and -of its people, and the Peace!” Then she showed me the pomegranate-tree, -whereon was one granado, which she took and eating one-half thereof -herself, gave me the other to eat, and never did I taste aught sweeter -or more savoury or more satisfying than that pomegranate. After this, I -said to her, “Art thou content, even as the Shaykh Al-Khizr charged -thee, to be my wife and take me to mate; and art thou ready to go with -me to my own country and abide with me in the city of Bassorah?” She -replied, “Yes, Inshallah: an it please Almighty Allah. I hearken to thy -word and obey thy hest without gainsaying.” Then I made a binding -covenant with her and she carried me into her father’s treasury, whence -we took what we could carry and going forth that city, walked on till we -came to my brothers, whom I found searching for me. They asked, “Where -hast thou been? Indeed thou hast tarried long from us, and our hearts -were troubled for thee.” And the captain of the ship said to me, “O -merchant Abdullah, the wind hath been fair for us this great while, and -thou hast hindered us from setting sail.” And I answered, “There is no -harm in that: ofttimes slow[526] is sure and my absence hath wrought us -naught but advantage, for indeed, there hath betided me therein the -attainment of our hopes and God-gifted is he who said:— - -[Illustration] - - I weet not, whenas to a land I fare ✿ In quest of good, what I shall - there obtain; - Or gain I fare with sole desire to seek; ✿ Or loss that seeketh me when - seek I gain. - -Then said I to them, “See what hath fallen to me in this mine absence;” -and displayed to them all that was with me of treasures and told them -what I had beheld in the City of Stone, adding, “Had ye hearkened to me -and gone with me, ye had gotten of these things great gain.”——And -Shahrazad perceived the dawn of day and ceased to say her permitted say. - - - Now when it was the Nine Hundred and Eighty-fourth Night, - -She continued, It hath reached me, O auspicious King, that Abdullah bin -Fazil said to his shipmates and to his two brothers, “Had ye gone with -me, ye had gotten of these things great gain.” But they said, “By Allah, -had we gone, we had not dared to go in to the King of the city!” Then I -said to my brothers, “No harm shall befal you; for that which I have -will suffice us all and this is our lot.[527]” So I divided my booty -into four parts according to our number and gave one to each of my -brothers and to the Captain, taking the fourth for myself, setting aside -somewhat for the servants and sailors, who rejoiced and blessed me: and -all were content with what I gave them, save my brothers who changed -countenance and rolled their eyes. I perceived that lust of lucre had -gotten hold of them both; so I said to them, “O my brothers, methinketh -what I have given you doth not satisfy you; but we are brothers and -there is no difference between us. My good and yours are one and the -same thing, and if I die none will inherit of me but you.” And I went on -to soothe them. Then I bore the Princess on board the galleon and lodged -her in the cabin, where I sent her somewhat to eat and we sat talking, I -and my brothers. Said they, “O our brother, what wilt thou do with that -damsel of surpassing beauty?” And I replied, “I mean to contract -marriage with her, as soon as I reach Bassorah and make a splendid -wedding and go in to her there.” Exclaimed one of them, “O my brother, -verily, this young lady excelleth in beauty and loveliness and the love -of her is fallen on my heart; wherefore I desire that thou give her to -me and I will espouse her.” And the other cried, “I too desire this: -give her to me, that I may espouse her.” “O my brothers,” answered I, -“indeed she took of me an oath and a covenant that I would marry her -myself; so, if I give her to one of you, I shall be false to my oath and -to the covenant between me and her, and haply she will be -broken-hearted, for she came not with me but on condition that I marry -her. So how can I wed her to other than myself? As for your both loving -her, I love her more than you twain, for she is my treasure-trove, and -as for my giving her to one of you, that is a thing which may not be. -But, if we reach Bassorah in safety, I will look you out two girls of -the best of the damsels of Bassorah and demand them for you in marriage -and pay the dower of my own monies and make one wedding and we will all -three go into our brides on the same night. But leave ye this damsel, -for she is of my portion.” They held their peace, and I thought they -were content with that which I had said. Then we fared onwards for -Bassorah, and every day I sent her meat and drink; but she came not -forth of the cabin, whilst I slept between my brothers on deck. We -sailed thus forty days, till we sighted Bassorah city and rejoiced that -we were come near it. Now I trusted in my brothers and was at my ease -with them, for none knoweth the hidden future save Allah the Most High; -so I lay down to sleep that night; but, as I abode drowned in slumber, I -suddenly found myself caught up by these my brothers, one seizing me by -the legs and the other by the arms, for they had taken counsel together -to drown me in the sea for the sake of the damsel. When I saw myself in -their hands, I said to them, “O my brothers, why do ye this with me?” -And they replied, “Ill-bred that thou art, wilt thou barter our -affection for a girl?: we will cast thee into the sea, because of this.” -So saying, they threw me overboard. (Here Abdullah turned to the dogs -and said to them, “Is this that I have said true O my brothers or not?”; -and they bowed their heads and fell awhining, as if confirming his -speech; whereat the Caliph wondered). Then Abdullah resumed;—O Commander -of the Faithful, when they threw me into the sea, I sank to the bottom; -but the water bore me up again to the surface, and before I could think, -behold a great bird, the bigness of a man, swooped down upon me and -snatching me up, flew up with me into upper air. I fainted and when I -opened my eyes, I found myself in a strong-pillared place, a -high-builded palace, adorned with magnificent paintings and pendants of -gems of all shapes and hues. Therein were damsels standing with their -hands crossed over their breasts and, behold in their midst was a lady -seated on a throne of red gold, set with pearls and gems, and clad in -apparel whereon no mortal might open his eyes, for the lustre of the -jewels wherewith they were decked. About her waist she wore a girdle of -jewels no money could pay their worth and on her head a three-fold tiara -dazing thought and wit and dazzling heart and sight. Then the bird which -had carried me thither shook and became a young lady bright as sun -raying light. I fixed my eyes on her and behold, it was she whom I had -seen in snake form on the mountain and had rescued from the dragon which -had wound his tail around her. Then said to her the lady who sat upon -the throne, “Why hast thou brought hither this mortal?”; and she -replied, “O my mother, this is he who was the means of veiling my -honour[528] among the maidens of the Jinn.” Then quoth she to me, -“Knowest thou who I am?”; and quoth I, “No.” Said she, I am she who was -on such a mountain, where the black dragon strave with me and would have -forced my honour, but thou slewest him.” And I said, “I saw but a white -snake with the dragon.” She rejoined, “’Tis I who was the white snake; -but I am the daughter of the Red King, Sovran of the Jann and my name is -Sa’ídah.[529] She who sitteth there is my mother and her name is -Mubárakah, wife of the Red King. The black dragon who attacked me and -would have done away my honour was Wazir to the Black King, Darfíl by -name, and he was foul of favour. It chanced that he saw me and fell in -love with me; so he sought me in marriage of my sire, who sent to him to -say, “Who art thou, O scum of Wazirs, that thou shouldst wed with Kings’ -daughters?” Whereupon he was wroth and sware an oath that he would -assuredly do away my honour, to spite my father. Then he fell to -tracking my steps and following me whithersoever I went, designing to -ravish me; wherefore there befel between him and my parent mighty fierce -wars and bloody jars, but my sire could not prevail against him, for -that he was fierce as fraudful and as often as my father pressed hard -upon him and seemed like to conquer he would escape from him, till my -sire was at his wits’ end. Every day I was forced to take new form and -hue; for, as often as I assumed a shape, he would assume its contrary, -and to whatsoever land I fled he would snuff my fragrance and follow me -thither, so that I suffered sore affliction of him. At last I took the -form of a snake and betook myself to the mountain where thou sawest me; -whereupon he changed himself to a dragon and pursued me, till I fell -into his hands, when he strove with me and I struggled with him, till he -wearied me and mounted me, meaning to have his lustful will of me: but -thou camest and smotest him with the stone and slewest him. Then I -returned to my own shape and showed myself to thee, saying:—I am -indebted to thee for a service such as is not lost save with the son of -adultery.[530] So, when I saw thy brothers do with thee this treachery -and throw thee into the sea, I hastened to thee and saved thee from -destruction, and now honour is due to thee from my mother and my -father.” Then she said to the Queen, “O my mother, do thou honour him as -deserveth he who saved my virtue.” So the Queen said to me, “Welcome, O -mortal! Indeed thou hast done us a kindly deed which meriteth honour.” -Presently she ordered me a treasure-suit,[531] worth a mint of money, -and store of gems and precious stones, and said, “Take him and carry him -in to the King.” Accordingly, they carried me in to the King in his -Divan, where I found him seated on his throne, with his Marids and -guards before him; and when I saw him my sight was blent for that which -was upon him of jewels; but when he saw me, he rose to his feet and all -his officers rose also, to do him worship. Then he saluted me and -welcomed me and entreated me with the utmost honour, and gave me of that -which was with him of good things; after which he said to some of his -followers, “Take him and carry him back to my daughter, that she may -restore him to the place whence she brought him.” So they carried me -back to the Lady Sa’idah, who took me up and flew away with me and my -treasures. On this wise fared it with me and the Princess; but as -regards the Captain of the galleon, he was aroused by the splash of my -fall, when my brothers cast me into the sea, and said, “What is that -which hath fallen overboard?” Whereupon my brothers fell to weeping and -beating of breasts and replied, “Alas, for our brother’s loss! He -thought to do his need over the ship’s side[532] and fell into the -water!” Then they laid their hands on my good, but there befel dispute -between them because of the damsel, each saying, “None shall have her -but I.” And they abode jangling and wrangling each with other and -remembered not their brother nor his drowning and their mourning for him -ceased. As they were thus, behold Sa’idah alighted with me in the midst -of the galleon——And Shahrazad perceived the dawn of day and ceased -saying her permitted say. - - - Now when it was the Nine Hundred and Eighty-fifth Night, - -She pursued, It hath reached me, O auspicious King, that Abdullah bin -Fazil continued, “As they were thus, behold, Sa’idah alighted with me in -the midst of the galleon and when my brothers saw me, they embraced me -and rejoiced in me, saying, “O our brother, how hast thou fared in that -which befel thee? Indeed our hearts have been occupied with thee.” Quoth -Sa’idah, “Had ye any heart-yearnings for him or had ye loved him, ye had -not cast him into the sea; but choose ye now what death ye will die.” -Then she seized on them and would have slain them; but they cried out, -saying, “In thy safeguard, O our brother!” Thereupon I interceded and -said to her, “I claim of thine honour not to kill my brothers.” Quoth -she, “There is no help but that I slay them, for they are traitors.” But -I ceased not to speak her fair and conciliate her till she said, “To -content thee, I will not kill them, but I will enchant them.” So saying, -she brought out a cup and filling it with sea-water, pronounced over it -words that might not be understood; then saying, “Quit this human shape -for the shape of a dog;” she sprinkled them with the water, and -immediately they were transmewed into dogs, as thou seest them, O Vicar -of Allah.” Whereupon he turned to the dogs and said to them, “Have I -spoken the truth, O my brothers?” And they bowed their heads, as they -would say, “Thou hast spoken sooth.” At this he continued, “Then she -said to those who were in the galleon:—Know ye that Abdullah bin Fazil -here present is become my brother and I shall visit him once or twice -every day: so, whoso of you crosseth him or gainsayeth his bidding or -doth him hurt with hand or tongue, I will do with him even as I have -done with these two traitors and bespell him to a dog, and he shall end -his days in that form, nor shall he find deliverance.” And they all said -to her, “O our lady, we are his slaves and his servants every one of us -and will not disobey him in aught.” Moreover, she said to me, “When thou -comest to Bassorah, examine all thy property and if there lack aught -thereof, tell me and I will bring it to thee, in whose hands and in what -place soever it may be, and will change him who took it into a dog. When -thou hast magazined thy goods, clap a collar[533] of wood on the neck of -each of these two traitors and tie them to the leg of a couch and shut -them up by themselves. Moreover, every night, at midnight, do thou go -down to them and beat each of them a bout till he swoon away; and if -thou suffer a single night to pass without beating them, I will come to -thee and drub thee a sound drubbing, after which I will drub them.” And -I answered, “To hear is to obey.” Then said she, “Tie them up with ropes -till thou come to Bassorah.” So I tied a rope about each dog’s neck and -lashed them to the mast, and she went her way. On the morrow we entered -Bassorah and the merchants came out to meet me and saluted me, and no -one of them enquired of my brothers. But they looked at the dogs and -said to me, “Ho, such and such,[534] what wilt thou do with these two -dogs thou hast brought with thee?” Quoth I, “I reared them on this -voyage and have brought them home with me.” And they laughed at them, -knowing not that they were my brothers. When I reached my house, I put -the twain in a closet and busied myself all that night with the -unpacking and disposition of the bales of stuffs and jewels. Moreover, -the merchants were with me being minded to offer me the salam; wherefore -I was occupied with them and forgot to beat the dogs or chain them up. -Then without doing them aught of hurt, I lay down to sleep, but suddenly -and unexpectedly there came to me the Red King’s daughter Sa’idah and -said to me, “Did I not bid thee clap chains on their necks and give each -of them a bout of beating?” So saying, she seized me and pulling out a -whip, flogged me till I fainted away, after which she went to the place -where my brothers were and with the same scourge beat them both till -they came nigh upon death. Then said she to me, “Beat each of them a -like bout every night, and if thou let a night pass without doing this, -I will beat thee;” and I replied, “O my lady, to-morrow I will put -chains on their necks, and next night I will beat them nor will I leave -them one night unbeaten.” And she charged me strictly to beat them and -disappeared. When the morning morrowed it being no light matter for me -to put fetters of iron on their necks, I went to a goldsmith and bade -him make them collars and chains of gold. He did this and I put the -collars on their necks and chained them up, as she bade me; and next -night I beat them both in mine own despite. This befel in the Caliphate -of Al-Mahdi,[535] third of the sons of Al-Abbas, and I commended myself -to him by sending him presents, so he invested me with the government -and made me viceroy of Bassorah. On this wise I abode some time and -after a while I said to myself, “Haply her wrath is grown cool;” and -left them a night unbeaten, whereupon she came to me and beat me a bout -whose burning I shall never forget long as I live. So, from that time to -this, I have never left them a single night unbeaten during the reign of -Al-Mahdi; and when he deceased and thou camest to the succession, thou -sentest to me, confirming me in the government of Bassorah. These twelve -years past have I beaten them every night, in mine own despite, and -after I have beaten them, I excuse myself to them and comfort them and -give them to eat and drink; and they have remained shut up, nor did any -of the creatures of Allah know of them, till thou sentest to me Abu -Ishak the boon-companion, on account of the tribute, and he discovered -my secret and returning to thee, acquainted thee therewith. Then thou -sentest him back to fetch me and them; so I answered with ‘Hearkening -and obedience,’ and brought them before thee, whereupon thou -questionedst me and I told thee the truth of the case; and this is my -history.” The Caliph marvelled at the case of the two dogs and said to -Abdullah, “Hast thou at this present forgiven thy two brothers the wrong -they did thee, yea or nay?” He replied, “O my lord, may Allah forgive -them and acquit them of responsibility in this world and the next! -Indeed, ’tis I who stand in need of their forgiveness, for that these -twelve years past I have beaten them a grievous bout every night!” -Rejoined the Caliph, “O Abdullah, Inshallah, I will endeavour for their -release and that they may become men again, as they were before, and I -will make peace between thee and them; so shall you live the rest of -your lives as brothers loving one another; and like as thou hast -forgiven them, so shall they forgive thee. But now take them and go down -with them to thy lodging and this night beat them not, and to-morrow -there shall be naught save weal.” Quoth Abdullah, “O my lord, as thy -head liveth, if I leave them one night unbeaten, Sa’idah will come to me -and beat me, and I have no body to brook beating.” Quoth the Caliph, -“Fear not, for I will give thee a writing under my hand.[536] An she -come to thee, do thou give her the paper and if, when she has read it, -she spare thee, the favour will be hers; but, if she obey not my -bidding, commit thy business to Allah and let her beat thee a bout and -suppose that thou hast forgotten to beat them for one night and that she -beateth thee because of that: and if it fall out thus and she thwart me, -as sure as I am Commander of the Faithful, I will be even with her.” -Then he wrote her a letter on a piece of paper, two fingers broad, and -sealing it with his signet-ring, gave it to Abdullah, saying, “O -Abdullah, if Sa’idah come, say to her:—The Caliph, King of mankind, hath -commanded me to leave beating them and hath written me this letter for -thee; and he saluteth thee with the salam. Then give her the warrant and -fear no harm.” After which he exacted of him an oath and a solemn pledge -that he would not beat them. So Abdullah took the dogs and carried them -to his lodging, saying to himself, “I wonder what the Caliph will do -with the daughter of the Sovran of the Jinn, if she cross him and -trounce me to-night! But I will bear with a bout of beating for once and -leave my brothers at rest this night, though for their sake I suffer -torture.” Then he bethought himself awhile, and his reason said to him, -“Did not the Caliph rely on some great support, he had never forbidden -me from beating them.” So he entered his lodging and doffed the collars -from the dogs’ necks, saying, “I put my trust in Allah,” and fell to -comforting them and saying, “No harm shall befal you; for the Caliph, -fifth[537] of the sons of Al-Abbas, hath pledged himself for your -deliverance and I have forgiven you. An it please Allah the Most High, -the time is come and ye shall be delivered this blessed night; so -rejoice ye in the prospect of peace and gladness.” When they heard these -words, they fell to whining with the whining of dogs,——And Shahrazad -perceived the dawn of day and ceased to say her permitted say. - -[Illustration] - - - Now when it was the Nine Hundred and Eighty-sixth Night, - -She resumed, It hath reached me, O auspicious King, that Abdullah bin -Fazil said to his brothers, “Rejoice ye in the prospect of comfort and -gladness.” And when they heard his words they fell to whining with the -whining of dogs, and rubbed their jowls against his feet, as if blessing -him and humbling themselves before him. He mourned over them and took to -stroking their backs till supper time; and when they set on the trays he -bade the dogs sit. So they sat down and ate with him from the tray, -whilst his officers stood gaping and marvelling at his eating with dogs -and all said, “Is he mad or are his wits gone wrong? How can the Viceroy -of Bassorah city, he who is greater than a Wazir, eat with dogs? Knoweth -he not that the dog is unclean[538]?” And they stared at the dogs, as -they ate with him as servants eat with their lords,[539] knowing not -that they were his brothers; nor did they cease staring at them, till -they had made an end of eating, when Abdullah washed his hands and the -dogs also put out their paws and washed; whereupon all who were present -began to laugh at them and to marvel, saying, one to other, “Never in -our lives saw we dogs eat and wash their paws after eating!” Then the -dogs sat down on the divans beside Abdullah, nor dared any ask him of -this; and thus the case lasted till midnight, when he dismissed the -attendants and lay down to sleep and the dogs with him, each on a couch; -whereupon the servants said one to other, “Verily, he hath lain down to -sleep and the two dogs are lying with him.” Quoth another, “Since he -hath eaten with the dogs from the same tray, there is no harm in their -sleeping with him; and this is naught save the fashion of madmen.” -Moreover, they ate not anything of the food which remained in the tray, -saying, “’Tis unclean.” Such was their case; but as for Abdullah, ere he -could think, the earth clave asunder and out rose Sa’idah, who said to -him, “O Abdullah, why hast thou not beaten them this night and why hast -thou undone the collars from their necks? Hast thou acted on this wise -perversely and in mockery of my commandment? But I will at once beat -thee and spell thee into a dog like them.” He replied, “O my lady, I -conjure thee by the graving upon the seal-ring of Solomon David-son (on -the twain be peace!) have patience with me till I tell thee my cause and -after do with me what thou wilt.” Quoth she, “Say on,” and quoth he, -“The reason of my not punishing them is only this. The King of mankind, -the Commander of the Faithful, the Caliph Harun al-Rashid, ordered me -not to beat them this night and took of me oaths and covenants to that -effect; and he saluteth thee with the salam and hath committed to me a -mandate under his own hand, which he bade me give thee. So I obeyed his -order for to obey the Commander of the Faithful is obligatory; and here -is the mandate. Take it and read it and after work thy will.” She -replied, “Hither with it!” So he gave her the letter and she opened it -and read as follows, “In the name of Allah, the Compassionating, the -Compassionate! From the King of mankind, Harun al-Rashid, to the -daughter of the Red King, Sa’idah! But, after. Verily, this man hath -forgiven his brothers and hath waived his claim against them, and we -have enjoined them to reconciliation. Now, when reconciliation ruleth, -retribution is remitted, and if you of the Jinn contradict us in our -commandments, we will contrary you in yours and traverse your -ordinances; but, an ye obey our bidding and further our orders, we will -indeed do the like with yours. Wherefore I bid thee hurt them no hurt, -and if thou believe in Allah and in His Apostle, it behoveth thee to -obey and us to command.[540] So an thou spare them, I will requite thee -with that whereto my Lord shall enable me; and the token of obedience is -that thou remove thine enchantment from these two men, so they may come -before me to-morrow, free. But an thou release them not, I will release -them in thy despite, by the aid of Almighty Allah.” When she had read -the letter, she said, “O Abdullah, I will do nought till I go to my sire -and show him the mandate of the monarch of mankind and return to thee -with the answer in haste.” So saying, she signed with her hand to the -earth, which clave open and she disappeared therein, whilst Abdullah’s -heart was like to fly for joy and he said, “Allah advance the Commander -of the Faithful!” As for Sa’idah, she went in to her father; and, -acquainting him with that which had passed, gave him the Caliph’s -letter, which he kissed and laid on his head. Then he read it and -understanding its contents said, “O my daughter, verily, the ordinance -of the monarch of mankind obligeth us and his commandments are effectual -over us, nor can we disobey him: so go thou and release the two men -forthwith and say to them:—Ye are freed by the intercession of the -monarch of mankind. For, should he be wroth with us, he would destroy us -to the last of us; so do not thou impose on us that which we are -unable.” Quoth she, “O my father, if the monarch of mankind were wroth -with us, what could he do with us?”; and quoth her sire, “He hath power -over us for several reasons. In the first place, he is a man and hath -thus pre-eminence over us[541]; secondly he is the Vicar of Allah; and -thirdly, he is constant in praying the dawn-prayer of two bows[542]; -therefore were all the tribes of the Jinn assembled together against him -from the Seven Worlds they could do him no hurt. But he, should he be -wroth with us would pray the dawn-prayer of two bows and cry out upon us -one cry, when we should all present ourselves before him obediently and -be before him as sheep before the butcher. If he would, he could command -us to quit our abiding-places for a desert country wherein we might not -endure to sojourn; and if he desired to destroy us, he would bid us -destroy ourselves, whereupon we should destroy one another. Wherefore we -may not disobey his bidding for, if we did this, he would consume us -with fire nor could we flee from before him to any asylum. Thus is it -with every True Believer who is persistent in praying the dawn-prayer of -two bows; his commandment is effectual over us: so be not thou the means -of our destruction, because of two mortals, but go forthright and -release them, ere the anger of the Commander of the Faithful fall upon -us.” So she returned to Abdullah and acquainted him with her father’s -words, saying, “Kiss for us the hands of the Prince of True Believers -and seek his approval for us.” Then she brought out the tasse and -filling it with water, conjured over it and uttered words which might -not be understood; after which she sprinkled the dogs with the water -saying, “Quit the form of dogs and return to the shape of men!” -Whereupon they became men as before and the spell of the enchantment was -loosed from them. Quoth they, “I testify that there is no god but _the_ -God and I testify that Mohammed is the Apostle of God!” Then they fell -on their brother’s feet and hands, kissing them and beseeching his -forgiveness: but he said, “Do ye forgive me;” and they both repented -with sincere repentance, saying, “Verily, the damned Devil lured us and -covetise deluded us: but our Lord hath requited us after our deserts, -and forgiveness is of the signs of the noble.” And they went on to -supplicate their brother and weep and profess repentance for that which -had befallen him from them[543]. Then quoth he to them, “What did ye -with my wife whom I brought from the City of Stone?” Quoth they, “When -Satan tempted us and we cast thee into the sea, there arose strife -between us, each saying, I will have her to wife. Now when she heard -these words and beheld our contention, she knew that we had thrown thee -into the sea; so she came up from the cabin and said to us:—Contend not -because of me, for I will not belong to either of you. My husband is -gone into the sea and I will follow him. So saying, she cast herself -overboard and died.” Exclaimed Abdullah, “In very sooth she died a -martyr[544]! But there is no Majesty and there is no Might save in -Allah, the Glorious, the Great!” Then he wept for her with sore weeping -and said to his brothers, “It was not well of you to do this deed and -bereave me of my wife.” They answered, “Indeed, we have sinned, but our -Lord hath requited us our misdeed and this was a thing which Allah -decreed unto us, ere He created us.” And he accepted their excuse; but -Sa’idah said to him, “Have they done all these things to thee and wilt -thou forgive them?” He replied, “O my sister, whoso hath power[545] and -spareth, for Allah’s reward he prepareth.” Then said she, “Be on thy -guard against them, for they are traitors;” and farewelled him and fared -forth.——And Shahrazad perceived the dawn of day and ceased saying her -permitted say. - - - Now when it was the Nine Hundred and Eighty-seventh Night, - -She said, It hath reached me, O auspicious King, that Abdullah, when -Sa’idah warned him and blessed him and went her ways, passed the rest of -the night with his brothers and on the morrow, he sent them to the -Hammam and clad each of them, on his coming forth, in a suit worth a -hoard of money. Then he called for the tray of food and they set it -before him and he ate, he and his brothers. When his attendants saw the -twain and knew them for his brothers they saluted them and said to him, -“O our lord, Allah give thee joy of thy reunion with thy dear brothers! -Where have they been this while?” He replied, “It was they whom ye saw -in the guise of dogs; praise be to Allah who hath delivered them from -prison and grievous torment!” Then he carried them to the Divan of the -Caliph and kissing ground before Al-Rashid wished him continuance of -honour and fortune and surcease of evil and enmity.” Quoth the Caliph, -“Welcome, O Emir Abdullah! Tell me what hath befallen thee.” And quoth -he, “O Commander of the Faithful (whose power Allah increase!) when I -carried my brothers home to my lodging, my heart was at rest concerning -them, because thou hadst pledged thyself to their release and I said in -myself, “Kings fail not to attain aught for which they strain, inasmuch -as the divine favour aideth them.” So I took off the collars from their -necks, putting my trust in Allah, and ate with them from the same tray, -which when my suite saw, they made light of my wit and said each to -other, “He is surely mad! How can the governor of Bassorah who is -greater than the Wazir, eat with dogs?” Then they threw away what was in -the tray, saying, “We will not eat the dogs’ orts.” And they went on -befool my reason, whilst I heard their words, but returned them no reply -because of their unknowing that the dogs were my brothers. When the hour -of sleep came, I sent them away and addressed myself to sleep; but, ere -I was ware, the earth clave in sunder and out came Sa’idah, the Red -King’s daughter, enraged against me, with eyes like fire.” And he went -on to relate to the Caliph all what had passed between him and her and -her father and how she had transmewed his brothers from canine to human -form, adding, “And here they are before thee, O Commander of the -Faithful!” The Caliph looked at them and seeing two young men like -moons, said, “Allah requite thee for me with good, O Abdullah, for that -thou hast acquainted me with an advantage[546] I knew not! Henceforth, -Inshallah, I will never leave to pray these two-bow orisons before the -breaking of the dawn, what while I live.” Then he reproved Abdullah’s -brothers for their past transgressions against him and they excused -themselves before the Caliph, who said, “Join hands[547] and forgive one -another and Allah pardon what is past!” Upon which he turned to Abdullah -and said to him, “O Abdullah, make thy brothers thine assistants and be -careful of them.” Then he charged them to be obedient to their brother -and bade them return to Bassorah after he had bestowed on them abundant -largesse. So they went down from the Caliph’s Divan whilst he rejoiced -in this advantage he had obtained by the action aforesaid, to wit, -persistence in praying two inclinations before dawn, and exclaimed, He -spake truth who said, “The misfortune of one tribe fortuneth another -tribe.”[548] On this wise befel it to them from the Caliph; but as -regards Abdullah, he left Baghdad carrying with him his brothers in all -honour and dignity and increase of quality, and fared on till they drew -near Bassorah, when the notables and chief men of the place came out to -meet them and after decorating the city brought them thereinto with a -procession which had not its match and all the folk shouted out -blessings on Abdullah as he scattered amongst them silver and gold. -None, however, took heed to his brothers; wherefore jealousy and envy -entered their hearts, for all he entreated them tenderly as one tenders -an ophthalmic eye; but the more he cherished them, the more they -redoubled in hatred and envy of him: and indeed it is said on the -subject:— - - I’d win good will of every one, but whoso envies me ✿ Will not be won on - any wise and makes mine office hard: - How gain the gree of envious wight who coveteth my good, ✿ When naught - will satisfy him save to see my good go marr’d? - -Then he gave each a concubine that had not her like, and eunuchs and -servants and slaves white and black, of each kind forty. He also gave -each of them fifty steeds all thoroughbreds and they got them guards and -followers; and he assigned to them revenues and appointed them solde and -stipends and made them his assistants, saying to them, “O my brothers, I -and you are equal and there is no distinction between me and you -twain,”——And Shahrazad perceived the dawn of day and ceased to say her -permitted say. - - - Now when it was the Nine Hundred and Eighty-eighth Night, - -She continued, It hath reached me, O auspicious King, that Abdullah -assigned stipends to his brothers and made them his assistants, saying, -“O my brothers, I and you are equal and there is no distinction between -me and you twain, and after Allah and the Caliph, the commandment is -mine and yours. So rule you at Bassorah in my absence and in my -presence, and your commandments shall be effectual; but look that ye -fear Allah in your ordinances and beware of oppression, which if it -endure depopulateth; and apply yourselves to justice, for justice, if it -be prolonged, peopleth a land. Oppress not the True Believers, or they -will curse you and ill report of you will reach the Caliph, wherefore -dishonour will betide both me and you. Go not therefore about to -violence any, but whatso ye greed for of the goods of the folk, take it -from my goods, over and above that whereof ye have need; for ’tis not -unknown to you what is handed down in the Koran of prohibition versets -on the subject of oppression and Allah-gifted is he who said these -couplets:— - - Oppression ambusheth in sprite of man ✿ Whom naught withholdeth save the - lack of might: - The sage shall ne’er apply his wits to aught ✿ Until befitting time - direct his sight: - The tongue of Wisdom woneth in the heart; ✿ And in his mouth the tongue - of foolish wight. - Who at occasion’s call lacks power to rise ✿ Is slain by feeblest who - would glut his spite. - A man may hide his blood and breed, but aye ✿ His deeds on darkest - hiddens cast a light. - Wights of ill strain with ancestry as vile ✿ Have lips which never spake - one word aright: - And who committeth case to hands of fool ✿ In folly proveth self as fond - and light; - And who his secret tells to folk at large ✿ Shall rouse his foes to work - him worst despight. - Suffice the generous what regards his lot ✿ Nor meddles he with aught - regards him not. - -And he went on to admonish his brothers and bid them to equity and -forbid them from tyranny, doubting not but they would love him the -better for his boon of good counsel[549] and he relied upon them and -honoured them with the utmost honour; but notwithstanding all his -generosity to them, they only waxed in envy and hatred of him, till, one -day, the two being together alone, quoth Nasir to Mansur, “O my brother, -how long shall we be mere subjects of our brother Abdullah, and he in -this estate of lordship and worship? After being a merchant, he is -become an Emir, and from being little, he is grown great: but we, we -grow not great nor is there aught of respect or degree left us; for, -behold, he laugheth at us and maketh us his assistants! What is the -meaning of this? Is it not that we are his servants and under his -subjection? But, long as he abideth in good case, our rank will never be -raised nor shall we be aught of repute; wherefore we shall not fulfil -our wish, except we slay him and win to his wealth, nor will it be -possible to get his gear save after his death. So, when we have slain -him, we shall become lords and will take all that is in his treasuries -of gems and things of price and divide them between us. Then will we -send the Caliph a present and demand of him the government of Cufah, and -thou shalt be governor of Cufah and I of Bassorah. Thus each of us shall -have formal estate and condition, but we shall never effect this, except -we put him out of the world!” Answered Mansur, “Thou sayest sooth, but -how shall we do to kill him?” Quoth Nasir, “We will make an -entertainment in the house of one of us and invite him thereto and serve -him with the uttermost service. Then will we sit through the night with -him in talk and tell him tales and jests and rare stories till his heart -melteth with sitting up when we will spread him a bed, that he may lie -down to sleep. When he is asleep, we will kneel upon him and throttle -him and throw him into the river; and on the morrow, we will say:—His -sister the Jinniyah came to him, as he sat chatting with us, and said to -him:—O thou scum of mankind, who art thou that thou shouldst complain of -me to the Commander of the Faithful? Deemest thou that we dread him? As -he is a King, so we too are Kings, and if he mend not his manners in our -regard we will do him die by the foulest of deaths. But meantime I will -slay thee, that we may see what the hand of the Prince of True Believers -availeth to do. So saying, she caught him up and clave the earth and -disappeared with him which when we saw, we swooned away. Then we revived -and we reck not what is become of him. And saying this we will send to -the Caliph and tell him the case and he will invest us with the -government in his room. After awhile, we will send him a sumptuous -present and seek of him the government of Cufah, and one of us shall -abide in Bassorah and the other in Cufah. So shall the land be pleasant -to us and we will be down upon the True Believers and win our wishes.” -And quoth Mansur, “Thou counsellest well, O my brother,” and they agreed -upon the murther. So Nasir made an entertainment and said to Abdullah, -“O my brother, verily I am thy brother, and I would have thee hearten my -heart thou and my brother Mansur and eat of my banquet in my house, so I -may boast of thee and that it may be said, The Emir Abdullah hath eaten -of his brother Nasir’s guest meal; when my heart will be solaced by this -best of boons.” Abdullah replied, “So be it, O my brother; there is no -distinction between me and thee and thy house is my house; but since -thou invitest me, none refuseth hospitality save the churl.” Then he -turned to Mansur and said to him, “Wilt thou go with me to thy brother -Nasir’s house and we will eat of his feast and heal his heart?” Replied -Mansur, “As thy head liveth, O my brother, I will not go with thee, -unless thou swear to me that, after thou comest forth of brother Nasir’s -house, thou wilt enter my house and eat of my banquet! Is Nasir thy -brother and am not I thy brother? So, even as thou heartenest his heart, -do thou hearten mine.” Answered Abdullah, “There is no harm in that: -with love and gladly gree! When I come out from Nasir’s house, I will -enter thine, for thou art my brother even as he.” So he kissed his hand -and going forth of the Divan, made ready his feast. On the morrow, -Abdullah took horse and repaired, with his brother Mansur and a company -of his officers, to Nasir’s house, where they sat down, he and Mansur -and his many. Then Nasir set the trays before them and welcomed them; so -they ate and drank and sat in mirth and merriment; after which the trays -and the platters were removed and they washed their hands. They passed -the day in feasting and wine-drinking and diversion and delight till -nightfall, when they supped and prayed the sundown prayers, and the -night orisons; after which they sat conversing and carousing, and Nasir -and Mansur fell to telling stories whilst Abdullah hearkened. Now they -three were alone in the pavilion, the rest of the company being in -another place, and they ceased not to tell quips and tales and rare -adventures and anecdotes, till Abdullah’s heart was dissolved within him -for watching and sleep overcame him.——And Shahrazad perceived the dawn -of day and ceased saying her permitted say. - - - Now when it was the Nine Hundred and Eighty-ninth Night, - -She pursued, It hath reached me, O auspicious King, that when Abdullah -was a-wearied with watching and wanted to sleep, they also lay beside -him on another couch and waited till he was drowned in slumber and when -they were certified thereof they arose and knelt upon him: whereupon he -awoke and seeing them kneeling on his breast, said to them, “What is -this, O my brothers?” Cried they, “We are no brothers of thine, nor do -we know thee unmannerly that thou art! Thy death is become better than -thy life.” Then they gripped him by the throat and throttled him, till -he lost his senses and abode without motion; so that they deemed him -dead. Now the pavilion wherein they were overlooked the river; so they -cast him into the water; but, when he fell, Allah sent to his aid a -dolphin[550] who was accustomed to come under that pavilion because the -kitchen had a window that gave upon the stream; and, as often as they -slaughtered any beast there, it was their wont to throw the refuse into -the river and the dolphin came and picked it up from the surface of the -water; wherefore he ever resorted to the place. That day they had cast -out much offal by reason of the banquet; so the dolphin ate more than of -wont and gained strength. Hearing the splash of Abdullah’s fall, he -hastened to the spot, where he saw a son of Adam and Allah guided him so -that he took the man on his back and crossing the current made with him -for the other bank, where he cast his burthen ashore. Now the place -where the dolphin cast up Abdullah was a well-beaten highway, and -presently up came a caravan and finding him lying on the river bank, -said, “Here is a drowned man, whom the river hath cast up;” and the -travellers gathered around to gaze at the corpse. The Shaykh of the -caravan was a man of worth, skilled in all sciences and versed in the -mystery of medicine and, withal, sound of judgment: so he said to them, -“O folk, what is the news?” They answered, “Here is a drowned man;” -whereupon he went up to Abdullah and examining him, said to them, “O -folk, there is life yet in this young man, who is a person of condition -and of the sons of the great, bred in honour and fortune, and Inshallah -there is still hope of him.” Then he took him and clothing him in dry -clothes warmed him before the fire; after which he nursed him and tended -him three days’ march till he revived; but he was passing feeble by -reason of the shock, and the chief of the caravan proceeded to medicine -him with such simples as he knew, what while they ceased not faring on -till they had travelled thirty days’ journey from Bassorah and came to a -city in the land of the Persians, by name ’Aúj.[551] Here they alighted -at a Khan and spread Abdullah a bed, where he lay groaning all night and -troubling the folk with his groans. And when morning morrowed the -concierge of the Khan came to the chief of the caravan and said to him, -“What is this sick man thou hast with thee? Verily, he disturbeth us.” -Quoth the chief, “I found him by the way, on the river-bank and well -nigh drowned; and I have tended him, but to no effect, for he recovereth -not.” Said the porter, “Show him to the Shaykhah[552] Rájihah.” “Who is -this Religious?” asked the chief of the caravan, and the door-keeper -answered, “There is with us a holy woman, a clean maid and a comely, -called Rajihah, to whom they present whoso hath any ailment; and he -passeth a single night in her house and awaketh on the morrow, whole and -ailing nothing.” Quoth the chief, “Direct me to her;” and quoth the -porter, “Take up thy sick man.” So he took up Abdullah and the -doorkeeper forewent him, till he came to a hermitage, where he saw folk -entering with many an ex voto offering and other folk coming forth, -rejoicing. The porter went in, till he came to the curtain,[553] and -said, “Permission, O Shaykhah Rajihah! Take this sick man.” Said she, -“Bring him within the curtain;” and the porter said to Abdullah, -“Enter.” So he entered and looking upon the holy woman, saw her to be -his wife whom he had brought from the City of Stone. And when he knew -her she also knew him and saluted him and he returned her salam. Then -said he, “Who brought thee hither?”; and she answered, “When I saw that -thy brothers had cast thee away and were contending concerning me, I -threw myself into the sea; but my Shaykh Al-Khizr Abu al-’Abbás took me -up and brought me to this hermitage, where he gave me leave to heal the -sick and bade cry in the city:—Whoso hath any ailment, let him repair to -the Shaykhah Rajihah; and he also said to me:—Tarry in this hermitage -till the time betide, and thy husband shall come to thee here. So all -the sick used to flock to me and I rubbed them and shampoo’d them and -they awoke on the morrow whole and sound; whereby the report of me -became noised abroad among the folk, and they brought me votive gifts, -so that I have with me abundant wealth. And now I live here in high -honour and worship, and all the people of these parts seek my prayers.” -Then she rubbed him and by the ordinance of Allah the Most High, he -became whole. Now Al-Khizr used to come to her every Friday night, and -it chanced that the day of Abdullah’s coming was a Thursday.[554] -Accordingly, when the night darkened he and she sat, after a supper of -the richest meats, awaiting the coming of Al-Khizr, who made his -appearance anon and carrying them forth of the hermitage, set them down -in Abdullah’s palace at Bassorah, where he left them and went his way. -As soon as it was day, Abdullah examined the palace and knew it for his -own; then, hearing the folk clamouring without, he looked forth of the -lattice and saw his brothers crucified, each on his own cross. Now the -reason of this was as ensueth. When they had thrown him into the Tigris, -the twain arose on the morrow, weeping and saying, “Our brother! the -Jinniyah hath carried off our brother!” Then they made ready a present -and sent it to the Caliph, acquainting him with these tidings and suing -from him the government of Bassorah. He sent for them and questioned -them and they told him the false tale we have recounted, whereupon he -was exceeding wroth.[555] So that night he prayed a two-bow prayer -before daybreak, as of his wont, and called upon the tribes of the Jinn, -who came before him subject-wise, and he questioned them of Abdullah: -when they sware to him that none of them had done him aught of hurt and -said, “We know not what is become of him.” Then came Sa’idah, daughter -of the Red King, and acquainted the Caliph with the truth of Abdullah’s -case, and he dismissed the Jinn. On the morrow, he subjected Nasir and -Mansur to the bastinado till they confessed, one against other: -whereupon the Caliph was enraged with them and cried, “Carry them to -Bassorah and crucify them there before Abdullah’s palace.” Such was -their case; but as regards Abdullah, when he saw his brothers crucified, -he commanded to bury them, then took horse and repairing to Baghdad, -acquainted the Caliph with that which his brothers had done with him, -from first to last and told him how he had recovered his wife; whereat -Al-Rashid marvelled and summoning the Kazi and the witnesses, bade draw -up the marriage-contract between Abdullah and the damsel whom he had -brought from the City of Stone. So he went in to her and woned with her -at Bassorah till there came to them the Destroyer of Delights and the -Severer of societies; and extolled be the perfection of the Living, who -dieth not! Moreover, O auspicious King, I have heard a tale anent. - ------ - -Footnote 476: - - Lane owns that this is “one of the most entertaining tales in the - work,” but he omits it because its chief and best portion is - essentially the same as “The story of the First of the Three Ladies of - Baghdad.” The truth is he was straightened for space by his publisher - and thus compelled to cut out some of the best stories in The Nights. - -Footnote 477: - - _i.e._ Ibrahim of Mosul, the musician poet often mentioned in The - Nights. I must again warn the reader that the name is pronounced - Is-hák (like Isaac with a central aspirate) not Ishák. This is not - unnecessary when we hear Tait-shill for Tait’s hill and - “Frederick-shall” for Friedrich, shall. - -Footnote 478: - - _i.e._ He was a proficient, an adept. - -Footnote 479: - - Arab. from Pers. Dúláb = a waterwheel, a buttery, a cupboard. - -Footnote 480: - - Arab. “Futúr,” the chhotí házirí of Anglo-India or breakfast proper, - eaten by Moslems immediately after the dawn-prayer except in Ramázán. - Amongst sensible people it is a substantial meal of bread and boiled - beans, eggs, cheese, curded milk and the pastry called fatírah, - followed by coffee and a pipe. See Lane M. E. chapt. v. and my - Pilgrimage ii. 48. - -Footnote 481: - - This “off-with-his-head” style must not be understood literally. As I - have noted, it is intended by the writer to show the Kingship and the - majesty of the “Vicar of Allah.” - -Footnote 482: - - Lit. “the calamity of man (insán) is from the tongue” (lisán). - -Footnote 483: - - For Khatt Sharíf, lit. = a noble letter, see vol. ii. 39. - -Footnote 484: - - Arab. “Allah yastura-k” = protect thee by hiding what had better be - hidden. - -Footnote 485: - - Arab. “Janázír” = chains, an Arabised plural of the Pers. Zanjír with - the metathesis or transposition of letters peculiar to the vulgar; - “Janázír” for “Zanájír.” - -Footnote 486: - - Arab. “Safínah” = (Noah’s) Ark, a myth derived from the Baris of Egypt - with subsequent embellishments from the Babylonian deluge-legends: the - latter may have been survivals of the days when the waters of the - Persian Gulf extended to the mountains of Eastern Syria. Hence I would - explain the existence of extinct volcanoes within sight of Damascus - (see Unexplored Syria i. p. 159) visited, I believe, for the first - time by my late friend Charles F. Tyrwhitt-Drake and myself in May, - 1871. - -Footnote 487: - - Mansur and Násir are passive and active participles from the same - root, Nasr = victory; the former means triumphant and the latter - triumphing. - -Footnote 488: - - The normal term of Moslem mourning, which Mohammed greatly reduced - disliking the abuse of it by the Jews who even in the present day are - the strictest in its observance. - -Footnote 489: - - An euphuistic and euphemistic style of saying, “No, we don’t know.” - -Footnote 490: - - Arab. “Rahan,” an article placed with him in pawn. - -Footnote 491: - - A Moslem is bound, not only by honour but by religion, to discharge - the debts of his dead father and mother and so save them from - punishment on Judgment-day. Mohammed who enjoined mercy to debtors - while in the flesh (chapt. ii. 280, etc.) said “Allah covereth all - faults except debt; that is to say, there will be punishment - therefor.” Also “A martyr shall be pardoned every fault but debt.” On - one occasion he refused to pray for a Moslem who died insolvent. Such - harshness is a curious contrast with the leniency which advised the - creditor to remit debts by way of alms. And practically this mild view - of indebtedness renders it highly unadvisable to oblige a Moslem - friend with a loan. - -Footnote 492: - - _i.e._ he did not press them for payment; and, it must be remembered, - he received no interest upon his monies, this being forbidden in the - Koran. - -Footnote 493: - - Al-Mas’údi (chap. xvii.) alludes to furs of Sable (Samúr), hermelin - (Al-Farwah) and Bortás (Turkish) furs of black and red foxes. For - Samúr see vol. iv. 57. Sinjáb is Persian for the skin of the grey - squirrel (_Mus lemmus_, the lemming), the meniver, erroneously - miniver, (menu vair) as opposed to the ermine = (_Mus Armenius_, or - _mustela erminia_.) I never visit England without being surprised at - the vile furs worn by the rich, and the folly of the poor in not - adopting the sheepskin with the wool inside and the leather well - tanned which keeps the peasant warm and comfortable between Croatia - and Afghanistan. - -Footnote 494: - - Arab. “Tájir Alfí” which may mean a thousand dinars (£500) or a - thousand purses (= £5,000). “Alfí” is not an uncommon P.N., meaning - that the bearer (Pasha or pauper) had been bought for a thousand left - indefinite. - -Footnote 495: - - Tigris-Euphrates. - -Footnote 496: - - Possibly the quarter of Baghdad so called and mentioned in The Nights - more than once. - -Footnote 497: - - For this fiery sea see Sind Revisited i. 19. - -Footnote 498: - - Arab. “Al-Ghayb” which may also mean “in the future” (unknown to man). - -Footnote 499: - - Arab. “Jabal”; here a mountainous island: see vol. i. 140. - -Footnote 500: - - _i.e._ ye shall be spared this day’s miseries. See my Pilgrimage vol. - i. 314, and the delight with which we glided into Marsá Damghah. - -Footnote 501: - - Arab. “Súwán” = “Syenite” (= granite) also used for flint and other - hard stones. See vol. i. 238. - -Footnote 502: - - Koran xxiv. Male children are to the Arab as much prized an object of - possession as riches, since without them wealth is of no value to him. - Mohammed, therefore, couples wealth with children as the two things - wherewith one wards off the ills of this world, though they are - powerless against those of the world to come. - -Footnote 503: - - An exclamation derived from the Surat Nasr (cx. 1) one of the most - affecting in the Koran. It gave Mohammed warning of his death and - caused Al-Abbás to shed tears; the Prophet sings a song of victory in - the ixth year of the Hijrah (he died on the xth) and implores the - pardon of his Lord. - -Footnote 504: - - Arab. “Dáirah,” a basin surrounded by hills. The words which follow - may mean, “An hour’s journey or more in breadth.” - -Footnote 505: - - These petrified folk have occurred in the “Eldest Lady’s Tale” (vol. - i. 165), where they are of “black stone.” - -Footnote 506: - - Arab. “Táj Kisrawi,” such as was worn by the Chosroes Kings. See vol. - i. 75. - -Footnote 507: - - The familiar and far-famed Napoleonic pose, with the arms crossed over - the breast, is throughout the East the attitude assumed by slave and - servant in presence of his master. Those who send statues to - Anglo-India should remember this. - -Footnote 508: - - Arab. “Ta’ álík” = hanging lamps, often in lantern shape with coloured - glass and profuse ornamentation; the Maroccan are now familiar to - England. - -Footnote 509: - - Arab. “Kidrah,” lit. = a pot, kettle: it can hardly mean “an - interval.” - -Footnote 510: - - The wicket or small doorway, especially by the side of a gate or - portal, is called “the eye of the needle” and explains Matt. xix. 24, - and Koran vii. 38. In the Rabbinic form of the proverb the camel - becomes an elephant. Some have preferred to change the Koranic Jamal - (camel) for Habl (cable) and much ingenuity has been wasted by - Christian commentators on Mark x. 25, and Luke xviii. 25. - -Footnote 511: - - _i.e._ A “Kanz” (enchanted treasury) usually hidden underground but - opened by a counter-spell and transferred to earth’s face. The reader - will note the gorgeousness of the picture. - -Footnote 512: - - Oriental writers, Indian and Persian, as well as Arab, lay great - stress upon the extreme delicacy of the skin of the fair ones - celebrated in their works, constantly attributing to their heroines - bodies so sensitive as to brook with difficulty the contact of the - finest shift. Several instances of this will be found in the present - collection and we may fairly assume that the skin of an Eastern - beauty, under the influence of constant seclusion and the unremitting - use of cosmetics and the bath, would in time attain a pitch of - delicacy and sensitiveness such as would in some measure justify the - seemingly extravagant statements of their poetical admirers, of which - the following anecdote (quoted by Ibn Khellikan from the historian Et - Teberi) is a fair specimen. Ardeshir ibn Babek (Artaxerxes I.), the - first Sassanian King of Persia (A.D. 226–242), having long - unsuccessfully besieged El Hedr, a strong city of Mesopotamia - belonging to the petty King Es Satiroun, at last obtained possession - of it by the treachery of the owner’s daughter Nezireh and married the - latter, this having been the price stipulated by her for the betrayal - to him of the place. “It happened afterwards that, one night, as she - was unable to sleep and turned from side to side in the bed, Ardeshir - asked her what prevented her from sleeping. She replied, ‘I never yet - slept on a rougher bed than this; I feel something irk me.’ He ordered - the bed to be changed, but she was still unable to sleep. Next - morning, she complained of her side, and on examination, a myrtle-leaf - was found adhering to a fold of the skin, from which it had drawn - blood. Astonished at this circumstance, Ardeshir asked her if it was - this that had kept her awake and she replied in the affirmative. ‘How - then,’ asked he, ‘did your father bring you up?’ She answered, ‘He - spread me a bed of satin and clad me in silk and fed me with marrow - and cream and the honey of virgin bees and gave me pure wine to - drink.’ Quoth Ardeshir, ’The same return which you made your father - for his kindness would be made much more readily to me’; and bade bind - her by the hair to the tail of a horse, which galloped off with her - and killed her.” It will be remembered that the true princess, in the - well-known German popular tale, is discovered by a similar incident to - that of the myrtle-leaf. I quote this excellent note from Mr. Payne - (ix. 148), only regretting that annotation did not enter into his plan - of producing The Nights. Amongst Hindu story-tellers a phenomenal - softness of the skin is a _lieu commun_: see Vikram and the Vampire - (p. 285, “Of the marvellous delicacy of their Queens”); and the Tale - of the Sybarite might be referred to in the lines given above. - -Footnote 513: - - “(55) Indeed joyous on that day are the people of Paradise in their - employ; (56) In shades, on bridal couches reclining they and their - wives: (57) Fruits have they therein and whatso they desire. (58) - ‘Peace!’ shall be a word from a compassionating Lord.” Koran xxxvi. - 55–58, the famous Chapt. “Yá Sín;” which most educated Moslems learn - by heart. See vol. iii. 19. In addition to the proofs there offered - that the Moslem Paradise is not wholly sensual I may quote, “No soul - wotteth what coolth of the eyes is reserved (for the good) in - recompense of their works” (Koran lxx. 17). The Paradise of eating, - drinking, and copulating which Mr. Palgrave (Arabia, i. 368) calls “an - everlasting brothel between forty celestial concubines” was preached - solely to the baser sort of humanity which can understand and - appreciate only the pleasures of the flesh. To talk of spiritual joys - before the Badawin would have been a _non-sens_, even as it would be - to the roughs of our great cities. - -Footnote 514: - - Arab. “Lajlaj” lit. = rolling anything round the mouth when eating; - hence speaking inarticulately, being tongue-tied, stuttering, etc. - -Footnote 515: - - The classical “Phylarchs,” who had charge of the Badawin. - -Footnote 516: - - “The Jabábirah” (giant-rulers of Syria) and the “Akásirah” - (Chosroës-Kings of Persia). - -Footnote 517: - - This shows (and we are presently told) that the intruder was Al-Khizr, - the “Green Prophet,” for whom see vol. iv. 175. - -Footnote 518: - - _i.e._ of salvation supposed to radiate from all Prophets, esp. from - Mohammed. - -Footnote 519: - - This formula which has occurred from the beginning (vol. i. 1) is - essentially Koranic: See Chapt. li. 18–19 and passim. - -Footnote 520: - - This trick of the priest hidden within the image may date from the - days of the vocal Memnon, and was a favourite in India esp. at the - shrine of Somnauth (Soma-náth), the Moon-god, Atergatis Aphrodite, - etc. - -Footnote 521: - - Arab. “Almás” = Gr. Adamas. In opposition to the learned ex-Professor - Maskelyne I hold that the cutting of the diamond is of very ancient - date. Mr. W. M. Flinders Patrie (The Pyramids and Temples of Gizah, - London: Field and Tuer, 1884) whose studies have thoroughly demolished - the freaks and unfacts, the fads and fancies of the “Pyramidists,” and - who may be said to have raised measurement to the rank of a fine art, - believes that the Euritic statues of old Egypt such as that of Khufu - (Cheops) in the Bulak Museum were drilled by means of diamonds. - Athenæus tells us (lib. v.) that the Indians brought pearls and - diamonds to the procession of Ptolemy Philadelphus; and this suggests - cutting, as nothing can be less ornamental than the uncut stone. - -Footnote 522: - - _i.e._ as if they were holding a “Durbar”; the King’s idol in the Sadr - or place of honour and the others ranged about it in their several - ranks. - -Footnote 523: - - These words are probably borrowed from the taunts of Elijah to the - priests of Baal (I Kings xviii. 27). Both Jews and Moslems wilfully - ignored the proper use of the image or idol which was to serve as a - Keblah or direction of prayer and an object upon which to concentrate - thought and looked only to the abuse of the ignobile vulgus who - believe in its intrinsic powers. Christendom has perpetuated the - dispute: Romanism affects statues and pictures! Greek orthodoxy - pictures and not statues and the so-called Protestantism ousts both. - -Footnote 524: - - Arab. “Sa’ádah” = worldly prosperity and future happiness. - -Footnote 525: - - Arab. “Al-’Ahd wa al-Mísák” the troth pledged between the Muríd or - apprentice-Darwaysh and the Shaykh or Master-Darwaysh binding the - former to implicit obedience etc. - -Footnote 526: - - Arab. “Taakhír,” lit. postponement and meaning acting with - deliberation as opposed to “Ajal” (haste), precipitate action - condemned in the Koran lxv. 38. - -Footnote 527: - - _i.e._ I have been lucky enough to get this and we will share it - amongst us. - -Footnote 528: - - _i.e._ of saving me from being ravished. - -Footnote 529: - - Sa’ídah = the auspicious (fem.): Mubárakah, = the blessed; both names - showing that the bearers were Moslemahs. - -Footnote 530: - - _i.e._ the base-born from whom base deeds may be expected. - -Footnote 531: - - Arab. “Badlat Kunúzíyah” = such a dress as would be found in enchanted - hoards (Kunúz): _e.g._ Prince Esterhazy’s diamond jacket. - -Footnote 532: - - The _lieu d’aisance_ in Eastern crafts is usually a wooden cage or - framework fastened outside the gunwale, very cleanly but in foul - weather very uncomfortable and even dangerous. - -Footnote 533: - - Arab. “Ghull,” a collar of iron or other metal, sometimes made to - resemble the Chinese Kza or Cangue, a kind of ambulant pillory, - serving like the old stocks which still show in England the veteris - vestigia ruris. See Davis, “The Chinese,” i. 241. According to - Al-Siyúti (p. 362) the Caliph Al-Mutawakkil ordered the Christians to - wear these Ghulls round the neck, yellow head-gear and girdles, to use - wooden stirrups and to place figures of devils before their houses. - The writer of The Nights presently changes Ghull to “chains and - fetters of iron.” - -Footnote 534: - - Arab. “Yá fulán,” O certain person! See vol. iii. 191. - -Footnote 535: - - Father of Harun al-Rashid A.H. 158–169 (= 775–785) third Abbaside who - both in the Mac. and the Bul. Edits. is called “the fifth of the sons - of Al-Abbas.” He was a good poet and a man of letters, also a fierce - persecutor of the “Zindiks” (Al-Siyuti 278), a term especially applied - to those who read the Zend books and adhered to Zoroastrianism, - although afterwards applied to any heretic or atheist. He made many - changes at Meccah and was the first who had a train of camels laden - with snow for his refreshment along a measured road of 700 miles - (Gibbon, chapt. lii.). He died of an accident when hunting: others say - he was poisoned after leaving his throne to his sons Musa al-Hadi and - Harun al-Rashid. The name means “Heaven-directed” and must not be - confounded with the title of the twelfth Shi’ah Imám Mohammed Abu - al-Kásim born at Sarramanrai A.H. 255 whom Sale (sect. iv.) calls - “Mahdi or Director” and whose expected return has caused and will - cause so much trouble in Al-Islam. - -Footnote 536: - - This speciosum miraculum must not be held a proof that the tale was - written many years after the days of Al-Rashid. Miracles grow apace in - the East and a few years suffice to mature them. The invasion of - Abraha the Abyssinia took place during the year of Mohammed’s birth; - and yet in an early chapter of the Koran (No. cv.) written perhaps - forty-five years afterwards, the small-pox is turned into a puerile - and extravagant miracle. I myself became the subject of a miracle in - Sind which is duly chronicled in the family-annals of a certain Pir or - religious teacher. See History of Sindh (p. 230) and Sind Revisited - (i. 156). - -Footnote 537: - - In the texts, “Sixth.” - -Footnote 538: - - Arab. “Najis” = ceremonially impure especially the dog’s mouth like - the cow’s mouth amongst the Hindus; and requiring after contact the - Wuzu-ablution before the Moslem can pray. - -Footnote 539: - - Arab. “Akl al-hashamah” (hashamah = retinue; hishmah = reverence, - bashfulness) which may also mean “decorously and respectfully,” - according to the vowel-points. - -Footnote 540: - - _i.e._ as the Viceregent of Allah and Vicar of the Prophet. - -Footnote 541: - - For the superiority of mankind to the Jinn see vol. viii. 5; 44. - -Footnote 542: - - According to Al-Siyuti, Harun Al-Rashid prayed every day a hundred - bows. - -Footnote 543: - - As the sad end of his betrothed was still to be accounted for. - -Footnote 544: - - For the martyrdom of the drowned see vol. i, 171, to quote no other - places. - -Footnote 545: - - _i.e._ if he have the power to revenge himself. The sentiment is - Christian rather than Moslem. - -Footnote 546: - - _i.e._ the power acquired (as we afterwards learn) by the regular - praying of the dawn-prayer. It is not often that The Nights condescend - to point a moral or inculcate a lesson as here; and we are truly - thankful for the immunity. - -Footnote 547: - - Arab. “Musáfahah” which, I have said, serves for our shaking hands: - and extends over wide regions. They apply the palms of the right hands - flat to each other without squeezing the fingers and then raise the - latter to the forehead. Pilgrimage ii. 332, has also been quoted. - -Footnote 548: - - Equivalent to our saying about an ill wind, etc. - -Footnote 549: - - A proof of his extreme simplicity and bonhomie. - -Footnote 550: - - Arab. “Dárfíl” = the Gr. δελφίς later δελφίν suggesting that the - writer had read of Arion in Herodotus i. 23. - -Footnote 551: - - ’Aúj; I can only suggest, with due diffidence, that this is intended - for Kúch the well-known Baloch city in Persian Carmania (Kirmán) and - meant by Richardson’s “Koch u buloch.” But as the writer borrows so - much from Al-Mas’udi it may possibly be Aúk in Sístán where stood the - heretical city “Shádrak,” chapt. cxxii. - -Footnote 552: - - _i.e._ The excellent (or surpassing) Religious. Shaykhah, the fem. of - Shaykh, is a she-chief, even the head of the dancing-girls will be - entitled “Shaykhah.” - -Footnote 553: - - The curtain would screen her from the sight of men-invalids and - probably hung across the single room of the “Záwiyah” or hermit’s - cell. The curtain is noticed in the tales of two other reverend women; - vols. iv. 155 and v. 257. - -Footnote 554: - - Abdullah met his wife on Thursday, the night of which would amongst - Moslems be Friday night. - -Footnote 555: - - _i.e._ with Sa’idah. - - - END OF VOL. IX. - -[Illustration: والسلام] - - - - - INDEX - - - Abá al-Khayr = my good sir, etc., 54 - - Abú al-Lays (Pr. N.) = Father of the Lion, 211 - - Abú Dalaf al-Ijilí (a soldier famed for liberality and culture), 189 - - Abú Kír = Father of the Pitch (Abou Kir), 134 - - Abú Sír (corruption of Pousiri = Busiris), 134 - - Abú Sirhán = wolf, 104 - - Acquittance of all possible claims after business transactions, 285 - - Ád and Thamúd (pre-historic tribes), 174 - - Adab = scholarship, 41 - - Ádamí = an Adamite (opposed to Jinn), 169 - - Adím al-Zauk = lack-tact, 206 - - Admiral (fishing for the King’s table), 159 - - Adultery (son of = base born), 331 - - Af’à = ὄφις (a snake), 37 - - Ahd (Al-) wa al-Misák = oath and covenant, 327 - - Ahmad bin Abí Duwád (High Chancellor to the Abbasides), 244 - - “Aidance from Allah and victory are near”, 317 - - Akásirah = Chosroës-Kings, 323 - - Akl al-Hishmah = eating decorously, 337 - - Akka = Acre, 19 - - Alà júdi-k = to thy generosity, 150; 208 - - Alà mahlak = at thy leisure, 168 - - All will not be save well = it will be the worse for him, 293 - - Allah (will make no way for the Infidels over the True Believers), 16 - - —— (I seek refuge with), 35 - - —— (he was jealous for Almighty), 104 - - —— (I fear Him in respect of = I am governed by Him in my dealings - with), 123 - - —— (pardon thee, showing that the speaker does not believe in another’s - tale), 154 - - —— (the Provider), 166 - - —— (for the love of), 170 - - —— (Karím = God is bountiful), 167 - - —— (grant thee grace = pardon thee), 283 - - —— (yastura-k = will veil thee), 309 - - —— (sole Scient of the hidden things be extolled), 311 - - —— (raised the heavens without columns), 324 - - Almás = Gr. Adamas, 325 - - Aloes (well appreciated in Eastern medicine), 100 - - —— (the finest used for making Nadd), 150 - - ’Amal = action, operation (applied to drugs etc.), 274 - - Ámín (Amen) = So it be!, 131 - - Ammá laka au ’alayka = either to thee (the gain) or upon thee (the - loss), 11 - - Amr (Al) = command, matter, affair, 67 - - Analphabetic Amirs, 126 - - Angels (taking precedence in the order of created beings), 81 - - Animals (have no fear of man), 181 - - Ants (a destructive power in tropic climates), 46 - - Anyáb (pl. of Náb) = grinder teeth, 140 - - A’ráb = dwellers in the Desert, 293 - - ’Arísh (Al-) frontier town between Egypt and Palestine, 286 - - ’Aríshah = arbour, etc., 219 - - Arithmology (cumbrous in Arabic for the lack of the higher numerals), - 123 - - Ásár = traces, 255 - - A-Sharíf anta = art thou a noble?, 231 - - ’Atsah = sneezing, 220 - - ’Aúj = Persian town Kúch (?), 347 - - Awák = pl. of Ukíyyah _q.v._, 216 - - ’Awáshik = hucklebones, cockles, 268 - - Az’ar = having thin hair; tailless, 185 - - Azím (in the slang sense of “mighty fine”), 40 - - Azíz (Al-) al-Mizr = Magnifico of Misraim, 119 - - - Báb = gate, etc. (sometimes for a sepulchral cave), 286 - - Badlat Kunúzíyah = treasure-suit, 331 - - Baghdád of Nullity (opposed to the Ubiquity of the World), 13 - - Bahá al-Dín ibn Shaddád (Judge Advocate General under Saladin), 23 - - Bahímah = black cattle, 71 - - Bakhkharaní = he incensed me, 238 - - Bakhshish (to make a bath-man’s mouth water), 151 - - Bartaut = Berthold, 8 - - Basmalah = saying, Bismilláh, 1 - - Batárikh = roe, spawn, 139 - - Bath (setting it a-working = turning on the water), 149 - - Belle fourchette (greatly respected), 219 - - Bilking (popular form of), 145 - - Bishr Barefoot (Sufi ascetic), 21 - - Breslau edition quoted, 33; 42; 59; 63; 156; 159; 169; 185; 187 - - Brethren (for kinsfolk), 26 - - —— (of trust and brethren of society = friends and acquaintances), 75 - - Bunn = kind of cake, 72 - - Buffalo = bœuf à l’eau (?), 181 - - Bulak ed. quoted, 185 - - Burning (a foretaste of Hell-fire), 158 - - - - Caliphs:— - Mu’tazid (Al-), 229 - Mutawakkil (Al-), 232 - Mu’tasim (Al-), _ib._ - - Carelessness of the story-teller, 4 - - Carpet (let him come to the King’s = before the King as referee), 110 - - Carpet-room = Throne-room, 121 - - Citadel (contains the Palace), 102 - - “Cloth” (not “board” for playing chess), 209 - - Clothing and decency, 182 - - Clout (hung over the door of a bath shows that women are bathing), 153 - - Coffee (mention of probably due to the scribe), 141 - - —— (its mention shows a comparatively late date), 255 - - “Come to my arms, my slight acquaintance”, 177 - - Conciseness (verging on obscurity), 171 - - Confusion (universal in the undeveloped mind of man), 78 - - Contrast (artful, between squalor and gorgeousness), 170 - - Cousin (has a prior right to marry a cousin), 225 - - Cowardice of the Fellah (how to be cured), 5 - - Craft (many names for, connected with Arabic), 138 - - Creation from nothing, 77 - - Crescent of the breakfast-fête, 250 - - Cruelty (the mystery of explained only by a Law without a Law-giver), - 37 - - Curtain (screens a reverend woman from the sight of men-invalids), 347 - - - Dáirah = circle, inclosure, 287 - - —— (for a basin surrounded by hills), 317 - - Dandán (monstrous fish), 179 - - Dárfíl = dolphin, 346 - - Dawá = medicine (for a depilatory), 155 - - Dawát = wooden inkcase with reed-pens, 122 - - Day (when wealth availeth not), 16 - - —— (ye shall be saved from its misery), 215 - - Dayyús = pimp, wittol, 297 - - Debts (of dead parents sacred to the children), 311 - - Delicacy of the female skin, 321 - - Democracy of despotism, 94 - - Devil (allowed to go about the world and seduce mankind), 82 - - Diamond (its cutting of very ancient date), 325 - - Diaphoresis (a sign of the abatement of a disease), 146 - - Dín al-a’raj = the perverted faith, 11 - - Dinár = denarius (description of one), 294 - - Díván (fanciful origin of the word), 108 - - Don Juan quoted, 190 - - Drowning (a martyr’s death), 158 - - Dukhán = smoke (meaning tobacco for the Chibouk), 156 - - Dúláb = waterwheel; buttery; cupboard, 306 - - Durbar of idols, 325 - - Duwámah = whirlpool, 93 - - - Egypt (derivation of the name), 286 - - Elliptical style of the Eastern story-teller, 160 - - Emirs (of the wild Arabs = Phylarchs), 322 - - Emma (hides her lover under her cloak), 8 - - Epistasis without prostasis, 240 - - Euphemistic speech, 180; 224 - - Euphuistic speech, 43 - - Euthanasia and anæsthetics, 90 - - “Eye of the needle” (for wicket-door), 320 - - Eyes (no male has ever filled mine = none has pleased me), 222 - - - Fakír (the, and his jar of butter; congeners of the tale), 40 - - Farz (mentioned after Sunnah because jingling with Arz), 15 - - Fasyán Salh al-Subyán (Pr. N.) = Fizzle, Dung of Children, 11 - - Faswah = susurrus, 291 - - Fatalism and predestination, 45 - - Fate and Freewill, 80 - - Fath (Al-) bin Khakán (boon companion), 245 - - Fátihah (pronounced to make an agreement binding), 138 - - Fellah = peasant, husbandman, 40 - - Fellah chaff, 152 - - Fingers (names of), 160 - - Finján = egg-shell cup for coffee, 268 - - Firdaus = Paradise, 214 - - Fire = Hell (home of suicides), 25 - - “Forcible eateth feeble”, 179 - - Fore-arm (for proficiency), 306 - - Freedom (granted to a slave for the sake of reward from Allah), 243 - - Fumigations (to exorcise demons, etc.), 29 - - Furát = Euphrates (derivation of the name), 17 - - Futúr = breakfast, 307 - - Fuzayl bin ’Iyáz (Sufi ascetic), 21 - - - Gate (of war opened), 9 - - Gates (of Heaven are open), 221 - - —— (shut during Friday devotion), 259 - - Ghaliyún = galleon, 138 - - Ghazálah = gazelle (a slave-girl’s name), 209 - - Ghayb (Al-) = secret purpose; future, 314 - - Ghazá-wood, 27 - - Ghull = iron collar, 333 - - Ghúls (whose bellies none may fill but Allah), 152 - - Ghurbah (Al-) Kurbah = “Travel is Travail”, 257 - - Gift (is for him who is present), 225 - - Godiva (an Arabic of the wrong sort), 261 - - Good news, Inshallah = is all right with thee?, 224 - - Gourd (Ar. Hanzal), 165 - - Grammatical double entendre, 272 - - Green garb (distinguishing mark of Al-Khizr), 324 - - Guadalajara = Wady al-Khar (of dung), 10 - - - Habíbí wa tabíbí = my love and leach, 299 - - Halímah = the mild, the gentle (fem.), 265 - - Halummú = draw near (plur.), 44 - - Hamadán (town in Persian Irák), 212 - - Hamíd (fem. Hamídah) = praiseworthy, satisfactory, 76 - - Hanzal = gourd, 165 - - Harámí = one who lives on unlawful gains, 147 - - Harf al-Jarr = particle governing the oblique case, mode of thrusting, - tumbling, 272 - - Hark, you shall see, 14 - - Harún al-Rashíd (as a poet), 17 - - —— (said to have prayed every day a hundred bows), 339 - - Háshimí = descendant of Háshim, 24 - - Hattín (battle of), 19 - - Háwí = Serpent-charmer, 56 - - Hazár Afsáneh (tales from the), 32 - - Hind (Al-) al-Aksà = Outer Hind or India, 116 - - Honey (simile for the delights of the World), 64 - - House (the Holy of Allah = Ka’abah), 178 - - Hulwán al-miftáh = denier à Dieu, 212 - - Huwayná (Al-) = now drawing near and now moving away, 250 - - - Iblís = Diabolos, 300 - - Ibn Hamdún (transmitter of poetry and history), 229 - - Ibn ’Irs = weasel, 114 - - Ibrahím of Mosul, 304 - - ’Irk = root, also sprig, twig, 251 - - Ishk ’uzrí (in the sense of platonic love), 250 - - Istahi = have some shame, 255 - - Istitá’ah = ableness, 80 - - —— (= freewill), 83 - - - Jabábirah (pl. of Jabbár = giants), 109 - - —— (= conquerors), 323 - - Jabal = mountain (for mountainous island), 315 - - Jáh = high station, dignity, 174 - - Jahábizah (pl. of Jahbiz) = acute, intelligent, 62 - - Jalálikah = Gallicians, 156 - - Janázir (for Zanájir) = chains, 309 - - Jannat al-Khuld = the Eternal Garden, 214 - - Jawásís (pl. of Jásús) = spies (for secret police), 13 - - Jilbáb = gown, 290 - - Junayd al-Baghdádí (Sufi ascetic), 21 - - - Kabasa = he shampoo’d, 213 - - Kádús (pl. Kawádís) = pot of a water-wheel, 218 - - Kaff Shurayk = a single “Bunn” _q.v._, 172 - - Kahramánah = duenna etc., 221 - - Kahwah (Al-) = coffee-house, 256 - - Kallim al-Sultán (formula of summoning), 224 - - Kamar al-Zamán = Moon of the Age, 247 - - Kanz = enchanted treasure, 320 - - Kaptán = Captain, 139 - - Kárah = budget, large bag, 216 - - Karkh (Al-), quarter of Baghdád, 313 - - Kasab (Al-) = acquisitiveness, 80 - - Kasídahs (their conventionalism), 250 - - Kasr = upper room, 283 - - Kaukab al-Saláh = Star of the morning, 301 - - Kaun = being, existence, 63 - - Khádim = eunuch, 237 - - Khadiv (not Kedive), Prince, 119 - - Khafz al-Jináh = lowering the wing (demeaning oneself gently), 33 - - Kháliyah (pun on), 291 - - Khara al-Sús = Weevil’s dung, 10 - - Khatt Sharíf = noble letter, 309 - - Khayr wa’Áfiyah = well and in good ease, 94 - - Khinsir = little (or middle) finger, 160 - - Khitáb = exordium, 126 - - Khizánah (Al-) = treasury, 22 - - Kidrah = pot, kettle, lamp-globe, 320 - - Killing (of an unfaithful wife commended by public opinion), 297 - - Kimkháb = brocade, 221 - - Kitáb al-Kazá = book of law-cases, 110 - - Koran quoted (ix. 33), 15 - - —— (xxvi. 88, 89; iv. 140), 16 - - —— (lvii. 88), 33 - - —— (lxxxi. 40), 59 - - —— (xii. 28), 119 - - —— (xl. 36; lxvii. 14; lxxiv. 39; lxxviii. 69; lxxxviii. 17), 166 - - —— (cviii. 3), 185 - - —— (xxiv.), 316 - - —— (cx. 1), 317 - - —— (xxxvi. 55–58), 322 - - —— (li. 18–19), 324 - - Kundur = frankincense, 7 - - Kurdús = body of horse, 111 - - Kutr Misr = tract of Egypt, 286 - - - La’alla = haply, belike; forsure, certainly, 49 - - Lá baas = no harm is (yet) done, 102 - - Lá rajma ghaybin = without stone-throwing of secrecy, 1 - - Lá tankati’í = sever not thyself from us, 245 - - Láit = one acting like the tribe of Lot, sodomite, 253 - - Lajlaj = rolling in the mouth, stammering, 322 - - Lane quoted, 32; 33; 146; 168; 170; 171; 182; 221; 222; 224; 226; 229; - 246; 291; 304; 307 - - Láwandiyah (Al-) = Levantines, 275 - - Laylat al-Kábilah = to-night, 271 - - Lázuward = Ultramarine, 190 - - Legs (shall be bared on a certain day), 253 - - Lie (only degrading if told for fear of telling the truth), 87 - - —— (simulating truth), 223 - - Lieu d’aisance (in Eastern crafts), 332 - - Light (of salvation shining from the face of Prophets), 324 - - Lijám shadíd = sharp bit, 70 - - Loathing of prohibition, 279 - - Lot (this is ours = I have been lucky and will share with you), 328 - - Lúlúah = Union-pearl; wild cow, 218 - - Luss = thief, robber, 106 - - Lymph (alluding to the “Neptunist” doctrine), 77 - - - Má Dáhiyatak = What is thy misfortune?, 137 - - Mahdí (Al-), Caliph, 334 - - Má kahara-ní = none vexeth (or has overcome) me, 156 - - Maghrib (al-Aksà) = the land of the setting sun, 50 - - Mahall al-Zauk = seat of taste, sensorium, 83 - - Mahr = dowry (mode of its payment), 32 - - Maintenance (of a divorced woman during ’Iddah), 32 - - Male children (as much praised as riches), 316 - - Malik (Al-) al-Násir (Sultan Saladin), 19 - - Malocchio or Gettatura (evil eye), 247 - - Man (created after God’s likeness), 79 - - —— (I am one of them = never mind my name), 238 - - —— (of the people of Allah = a Religious), 51 - - —— (his wrong is from the tongue), 309 - - Mankind (superior to the Jinn), 339 - - Mansúr (Pr. N.) = triumphant, 310 - - Ma’rifah = article, 272 - - Martyrdom of the drowned, 340 - - Massacre (the _grand moyen_ of Eastern state-craft), 110 - - Matárik (pl. of Mitrak) = targes, 225 - - Matta’aka ’lláh = Allah permit thee to enjoy, 125 - - Maulid = nativity, 289 - - Mausúl (Al-) = the conjoined (for relative pronoun or particle), 272 - - Meniver = menu vair (Mus lemmus), 312 - - Menstruous discharge (made use of as a poison), 101 - - Mer-folk (refined with the Greeks, grotesques with other nations), 169 - - Messiah (made a liar by miscreants), 15 - - Mi’lakah = spoon, 141 - - Miracles (growing apace in the East), 336 - - Mishannah = old gunny-bag, 171 - - Miskál = about three penny weights, 262 - - Mohammed (sent with the guidance and True Faith), 15 - - Money (let lying with the folk = not dunned for), 311 - - Moon (taking in hand the star = girl handing round the cups), 192 - - Moslem (on a journey, tries to bear with him a new suit of clothes for - the festivals and Friday service), 51 - - —— (bound to discharge the debts of his dead parents), 311 - - —— (doctrine ignores the dictum “ex nihilo nihil”), 63 - - Moslems (deal kindly with religious mendicants), 51 - - —— (not ashamed of sensual appetite), 84 - - —— (bound to abate scandals amongst neighbours), 98 - - —— (husbands among them divided into three classes), 263 - - Mourning (normal term of forty days), 311 - - Mubárak = blessed (a favourite slave-name), 58 - - Mubárakah = the blessed (fem.), 330 - - Muhárabah = doing battle, 92 - - Munázarah = dispute, 243 - - Munázirah = like (fem.), _ib._ - - Munkar and Nákir, 163 - - Musáfahah = joining hands, 342 - - Music (forbidden by Mohammed), 31 - - Musta’ín bi ’lláh (Caliph), 246 - - Mu’tasím (Al-) bi ’lláh (Caliph), 232 - - Mutawakkil (Al-) ’alà ’lláh (Caliph), _ib._ - - Mu’tazid (Al-) bi ’lláh (Caliph), 229 - - Mu’tazz (Al-) bi ’lláh (Caliph), 242 - - Muunah = provender, 104 - - - Nabí = prophet, 178 - - Nafakah = sum necessary for the expenses of pilgrimage, 178 - - Naïveté (of the Horatian kind), 215 - - Najis = ceremonially impure, 337 - - Nákisátu ’aklin wa dín = failing in wit and faith, 298 - - Nakkár = Pecker (a fabulous fish), 184 - - Names (approved by Allah), 165 - - Napoleonic pose (attitude assumed by a slave), 320 - - Násik = a devotee, 40 - - Násir (Pr. N.) = triumphing, 310 - - Naysábúr (town in Khorasan), 230 - - Nemo repente fuit turpissimus (not believed in by Easterns), 91 - - Nílah = indigo, dye-stuff, 144 - - New moon of the Festival = Crescent of the breakfast, 249; 250 - - Nimr = leopard, 63 - - Níyah (Al-) = ceremonial intention of prayer, 254 - - Nukl = quatre mendiants, dessert, 177; 213 - - Nusf = half-dirham, 139; 167 - - Nusk = piety, abstinence from women, 243 - - - “Off-with-his-head” style (not to be taken literally), 308 - - Omar-i-Khayyám (astronomer-poet), 230 - - Othello (even he does not kill Emilia), 300 - - - Paradise (of the Moslem not wholly sensual), 322 - - Parent (ticklish on the Pundonor), 288 - - Pay-chest (of a Hammám-bath), 152 - - Payne quoted, 22; 28; 79; 84; 86; 89; 171; 212; 224; 226; 227; 250; - 251; 265; 268; 282; 290 - - Pearls (resting on the sand-bank), 164 - - People of His affection = those who deserve His love, 82 - - Persians (delighting in practical jokes), 177 - - Petrified folk, 318 - - Pilgrimage quoted - - —— (i. 9), 50 - - —— (i. 235), 51 - - —— (iii. 66), 81 - - —— (i. 20), 165 - - —— (ii. 285–287), 175 - - —— (iii. 224, 256), 178 - - —— (i. 99), 262 - - —— (ii. 48), 307 - - —— (i. 314), 315 - - Pilgrims (offcast of the = a broken down pilgrim left to die on the - road), 290 - - Poisons in the East, 101 - - Policeman (called in, a severe punishment in the East), 137 - - Poltroon (contrasted with a female tiger lamb), 224 - - Potter (simile of the), 77 - - Power (whoso has it and spareth for Allah’s reward he prepareth), 340 - - Praying against (polite form of cursing), 293 - - Presence (I am in thy = thy slave to slay or pardon), 124 - - Price (without abatement = without abstracting a large bakhshish), 152 - - —— (shall remain), 262 - - Priest hidden within an image (may date from the days of Memnon), 324 - - Prince (of a people is their servant), 99 - - Prison (in the King’s Palace), 52 - - Pun, 278; 287 - - - Question (expressing emphatic assertion), 182 - - - Rahan = pledge, 311 - - Rank (thine is with me such as thou couldst wish = I esteem thee as - thou deservest), 41 - - —— (conferred by a Sovereign’s addressing a person with a title), 119 - - Rás al-Killaut = head of Killaut (a son of the sons of the Jinn), 8 - - Ridding the sea of its rubbish, 169 - - River (the, = Tigris-Euphrates), 313 - - Robbing (to keep life and body together an acceptable plea), 137 - - Rúh = spirit, breath of life, 67 - - Ruh = be off!, 168 - - - Sa’ádah = worldly prosperity and future happiness, 327 - - Sabaka = he outraced, 111 - - Sabíyah = young lady, 226 - - Sabr = patience; aloes (pun on), 278 - - Safínah = (Noah’s) Ark, 310 - - Sáhil (Al-) = the coast (Phœnicia), 22 - - Sahm mush’ab = forked (not barbed) arrow, 48 - - Sa’ídah = the auspicious (fem.), 330 - - Sáki and Sákí, 253 - - Sákin = quiescent (applied to a closing wound), 255 - - Sákiyah = water-wheel, 218 - - Sa’lab = fox, 48; 103 - - Sálihiyah = the Holy (name of a town), 287 - - Sallah = basket of wickerwork, 56 - - Salutation (from a rider to a man on foot and from the latter to one - sitting), 1 - - Saluting after prayer, 254 - - Samn = clarified butter, 39 - - Sanájik = banners, ensigns, &c., 290 - - Sand (knowing from the = geomancy), 117 - - Saráwíl = bag-trousers (plural or singular), 225 - - Sardáb = souterrain, 241 - - —— (tunnel), 274 - - Sarí al-Sakatí (Sufi ascetic), 21 - - Sawáhílí = shore-men, 22 - - Sáyih = wanderer (not “pilgrim”), 51 - - Scoundrels (described with superior glee), 135 - - Sea (striking out sparks), 314 - - Seclusion (royal, and its consequences), 91 - - Secrets of workmanship (withheld from Apprentices), 263 - - Seeing sweetness of speech = finding it out in converse, 14 - - Sha’r = hair of the body, pile, 157 - - Shaving (process of), 139 - - Shaykh (after the type of Abú Nowás), 251 - - —— (for syndic of a Guild), 260 - - —— (al-Islam = chief of the Olema), 289 - - Shaykhah Rájihah = the excellent Religious, 347 - - Shíraj = sesame oil, 184 - - Shop (front-shelf of, a seat for visitors), 262 - - Shujá’ al-Dín (Pr. N.) = the Brave of the Faith, 18 - - Shukkah = piece of cloth, 236 - - Sidillah = seats, furniture, 190 - - Signs (language of), 269 - - Silah = conjunctive sentence; coition, 272 - - Sin (permitted that man might repent), 83 - - —— (thy shall be on thine own neck), 211 - - Singing (not harám = sinful, but makrúh = objectionable), 245 - - Sírah = minnow, sprat, 166 - - Skin (free from exudation sounds louder under the clapping of the - hand), 150 - - —— (extreme delicacy of the female), 321 - - Slave-girl (free, not forward in her address), 268 - - —— (lewd and treacherous by birth), 280 - - —— (to be sent as a spy into the Harims), 292 - - Sneezing (etiquette of), 220 - - Sons (brought as servants unto Kings), 43 - - “Soul” (for lover), 25 - - Spider-web frailest of houses (Koranic), 59 - - Spiritualism (the religion of the nineteenth century), 86 - - Spoon (Ar. Mi’lakah), 141 - - Steward (pendent to the parable of the unjust), 66 - - Style (intended to be worthy of a statesman), 42 - - Su’bán = dragon, 277 - - Submission (Ar. Khafz al-Jináh = lowering the wings), 74 - - Sufrah = cloth or leather upon which food is placed, 141 - - Sunan (used for Rasm = usage, customs), 74 - - Sur’itu = I was possessed of a Jinn, 27 - - Suwán = Syenite, 316 - - Suways (Suez) = little weevil, or “little Sús”, 10 - - Swevens (an they but prove true), 284 - - - Taakhír = acting with deliberation, 328 - - Ta’álík = hanging lamps, 320 - - Tail (wagging of, a sign of anger with felidæ), 72 - - Táj Kisrawí = Chosroan crown, 319 - - Tájir Alfí = a merchant worth a thousand (left indefinite), 313 - - Takhmísh = tearing the face in grief, 190 - - Taksím = distribution, analysis, 77 - - Tanwín al-Izáfah = the nunnation in construction, 272 - - Taríkah = musical mode, modulation, 27 - - Taubah (Bi al-) = by means or on account of penitence, 83 - - Thongs (of the waterskins cut, preparatory to departure), 302 - - Three hundred and three score rooms = one for each day of the Moslem - year, 61 - - Three things (not to be praised before death), 39 - - Threshold (marble one in sign of honour), 238 - - Tibn = bruised straw, 106 - - Timbák (Tumbák) = stronger variety of Tobacco, 136 - - Time (distribution of), 71 - - Title (used by a Sovereign in addressing a person confers the rank), - 119 - - Tobacco (its mention inserted by some scribe), 136 - - Too much for him (to come by lawfully), 174 - - Torrens quoted, 278 - - Toutes putes, 298 - - Trafalgar = Taraf al-Gharb (edge of the West), 50 - - Translators (should be “bould”), 224 - - Treasure (resembling one from which the talismans have been loosed), - 287 - - Trébutien quoted, 33, 63 - - Tribe (the misfortune of one fortuneth another), 342 - - Truth (told so as to be more deceptive than a lie), 223 - - Tuning (peculiar fashion of Arab musicians with regard to it), 27 - - Turbands (inclining from the head-tops), 221 - - Turkey (Future of), 94 - - Turks (forming the body-guard of the Abbasides), 245 - - Tuwuffiya = he was received (into the grace of God), 54 - - - Ubullah (canal leading from Bassorah to Ubullah-town), 31 - - Udm = “kitchen”, 213 - - Ukáb al-Kásir = the breaker eagle, 69 - - Úkiyyah (pl. Awák) = ounce, 216 - - Umm al-banát wa’l-banín = mother of daughters and sons, 175 - - Umm al-Su’úd (Pr. N.) = Mother of Prosperities, 173 - - ’Ummál (pl. of ’Ámil = governor), 26 - - “Unbernfen”, 180 - - ’Unnábí = between dark yellow and red (jujube-colour), 143 - - ’Urb = Arabs of pure race, 293 - - Usúl = forbears, ancestors, 246 - - - Veiling her honour = saving her from being ravished, 330 - - “Vigilance Committees” (for abating scandals), 98 - - Visit (confers a blessing in polite parlance), 185 - - Visits (should not be over-frequent), 273 - - - Wa = and (introducing a parenthetic speech), 282 - - Walhán (Al-), no Pr. N., 6 - - Walí ’ahd = heir presumptive, 87 - - Wartah = precipice, quagmire, etc., 81 - - Wásit = middle (town of Irák ’Arabí), 26 - - Weal (I see naught but), 180 - - Weeping (over dead friends), 187 - - Wicket (small doorway at the side of a gate), 320 - - Wife (contrast between vicious servile and virtuous of noble birth), - 302 - - Wird (Pers.) = pupil, disciple, 61 - - Wittol (pictured with driest Arab humour), 269 - - Women (to be respected by the King), 73 - - —— (“great is their malice”), 119 - - —— (a case of hard lines for them), 134 - - —— (their marrying a second time reckoned disgraceful), 246 - - —— (the sin lieth with them), 297 - - —— (fail in wit and faith), 298 - - —— (practically only two ways of treating them), 303 - - —— (delicacy of their skin), 321 - - Womankind (seven ages of), 175 - - Word (the creative “Kun”), 78 - - - Yá abati = O dear father mine!, 88 - - —— ahmak = O fool!, 271 - - —— bunayyí = O dear my son!, 79 - - —— fulán = O certain person!, 324 - - —— fulánah = O certain person! (fem.), 270 - - —— jáhil = O ignorant!, 52 - - —— mauláya = O my lord!, 228 - - Yastaghíbúní = they take advantage of my absence, 224 - - Yathrib (old name of Al-Medinah), 177 - - Yes, Yes and No, No trifles, 250 - - - Zaffú = they conducted her (in the sense of “they displayed her”), 245 - - Zaurá (Al-) = the bow (name of Baghdád), 13 - - Zaynab and Zayd (generic names for women and men), 250 - - Zí’ah = village, hamlet, farm, 27 - - Zirt = crepitus ventris, 291 - - Ziyárah = visiting the Prophet (’s tomb), 178 - - Zukhruf = glitter, tinsel, 86 - - Zur ghibban tazid hubban = call rarely that friendship last fairly, 273 - ------------------------------------------------------------------------- - - - - - TRANSCRIBER’S NOTES - - - 1. Added missing footnote anchor on p. 143. - 2. Added missing footnote number on p. 318. - 3. Silently corrected simple spelling, grammar, and typographical - errors. - 4. Retained anachronistic and non-standard spellings as printed. - 5. Enclosed italics font in _underscores_. - 6. Superscripts are denoted by a carat before a single superscript - character or a series of superscripted characters enclosed in curly - braces, e.g. M^r. or M^{ister}. - -A Plain and Literal Translation of the Arabian Nights Entertainments, -Now Entituled the Book of the Thousand Nights and a Night - - - - - -End of the Project Gutenberg EBook of A Plain and Literal Translation of the -Arabian Nights Entertainments, Now Ent, by Sir Richard Francis Burton - -*** END OF THIS PROJECT GUTENBERG EBOOK ARABIAN NIGHTS ENTERTAINMENTS, VOL 9 *** - -***** This file should be named 55587-0.txt or 55587-0.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/5/5/5/8/55587/ - -Produced by Richard Tonsing, Richard Hulse and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive) - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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} - img {max-width: 100%; height:auto; } - .ph2 { text-indent: 0em; font-weight: bold; font-size: x-large; margin: .75em auto; - } - div.tnotes { padding-left:1em;padding-right:1em;background-color:#E3E4FA; - border:1px solid silver; margin:2em 10% 0 10%; } - .covernote { visibility: hidden; display: none; } - div.tnotes p { text-align:left; } - @media handheld { .covernote { visibility: visible; display: block;} } - .ph3 {font-size: large; font-weight: bold; } - .footnote {font-size: 90%; } - @media handheld {.ol_1 li {padding-left: 1em; text-indent: 0em; } } - </style> - </head> - <body> - - -<pre> - -The Project Gutenberg EBook of A Plain and Literal Translation of the -Arabian Nights Entertainments, Now Ent, by Sir Richard Francis Burton - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: A Plain and Literal Translation of the Arabian Nights Entertainments, Now Entituled the Book of the Thousand Nights and a Night Volume 9 (of 17) - -Author: Sir Richard Francis Burton - -Release Date: September 20, 2017 [EBook #55587] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK ARABIAN NIGHTS ENTERTAINMENTS, VOL 9 *** - - - - -Produced by Richard Tonsing, Richard Hulse and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive) - - - - - - -</pre> - - -<div class='tnotes covernote'> - -<p class='c000'><strong>Transcriber's Note:</strong></p> - -<p class='c000'>The cover image was created by the transcriber and is placed in the public domain.</p> - -</div> - -<div class='figcenter id001'> -<img src='images/i_grid.jpg' alt='' class='ig001' /> -</div> -<div class='pbb'> - <hr class='pb c001' /> -</div> -<div class='figcenter id002'> -<img src='images/i_forequote.jpg' alt='لا لابرار كلّ شي تبر' class='ig001' /> -</div> - -<div class='nf-center-c1'> - <div class='nf-center'> - <div>“TO THE PURE ALL THINGS ARE PURE.”</div> - <div>(<span lang="la" xml:lang="la">Puris omnia pura</span>)</div> - </div> -</div> - -<div class='c002'>—<em>Arab Proverb.</em></div> - -<div class='nf-center-c1'> - <div class='nf-center'> - <div>“<span lang="it" xml:lang="it">Niuna corrotta mente intese mai sanamente parole.</span>”</div> - </div> -</div> - -<div class='c002'>—“<cite>Decameron</cite>”—<em>conclusion</em>.</div> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>“<span lang="la" xml:lang="la">Erubuit, posuitque meum Lucretia librum</span></div> - <div class='line in4'><span lang="la" xml:lang="la">Sed coram Bruto. Brute! recede, leget.</span>”</div> - </div> - </div> -</div> - -<div class='c002'>—<cite>Martial.</cite></div> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>“<span lang="fr" xml:lang="fr">Mieulx est de ris que de larmes escripre,</span></div> - <div class='line in4'><span lang="fr" xml:lang="fr">Pour ce que rire est le propre des hommes.</span>”</div> - </div> - </div> -</div> - -<div class='c002'>—<span class='sc'>Rabelais.</span></div> - -<p class='c000'>“The pleasure we derive from perusing the Thousand-and-One -Stories makes us regret that we possess only a comparatively small -part of these truly enchanting fictions.”</p> - -<div class='c002'>—<span class='sc'>Crichton’s</span> “<cite>History of Arabia</cite>.”</div> -<div class='pbb'> - <hr class='pb c001' /> -</div> - -<div class='figcenter id001'> -<img src='images/i_frontis.jpg' alt='' class='ig001' /> -</div> -<div class='pbb'> - <hr class='pb c001' /> -</div> -<div class='c000'> - <img class='drop-capi' src='images/i_titlepage_dc.jpg' width='100' alt='' /> -</div><p class='drop-capi1'> -<span class='large'><em>A PLAIN AND LITERAL TRANSLATION OF THE ARABIAN NIGHTS ENTERTAINMENTS. NOW ENTITULED</em></span></p> - -<div> - <h1 class='c004' title='The Book of the Thousand Nights and a Night Volume IX'><span class='xlarge'><em>THE BOOK OF THE</em></span><br /> <span class='color_red'>Thousand Nights and a Night</span><br /> <br /> <span class='xlarge'><em>WITH INTRODUCTION EXPLANATORY NOTES ON THE MANNERS AND CUSTOMS OF MOSLEM MEN AND A TERMINAL ESSAY UPON THE HISTORY OF <span class='c005'><span class='color_red'><em class='gesperrt'>THE NIGHTS</em></span></span></em><br /> <br />VOLUME IX.</span></h1> -</div> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div><span class='small'>BY</span></div> - <div><span class='large'>RICHARD F. BURTON</span></div> - </div> -</div> - -<div class='figcenter id003'> -<img src='images/i_titlepage.jpg' alt='' class='ig001' /> -</div> - -<div class='nf-center-c1'> - <div class='nf-center'> - <div>PRINTED BY THE BURTON CLUB FOR PRIVATE SUBSCRIBERS ONLY</div> - </div> -</div> - -<div class='pbb'> - <hr class='pb c001' /> -</div> - -<div class='nf-center-c1'> -<div class='nf-center c007'> - <div>Shammar Edition</div> - </div> -</div> - -<p class='c000'>Limited to one thousand numbered sets, -of which this is</p> - -<div class='nf-center-c1'> - <div class='nf-center'> - <div>Number <span class='under'>547</span></div> - </div> -</div> - -<div class='nf-center-c1'> -<div class='nf-center c007'> - <div><span class='sc'>Printed in U. S. A.</span></div> - </div> -</div> - -<div class='pbb'> - <hr class='pb c001' /> -</div> - -<div class='ph2'> - -<div class='nf-center-c1'> -<div class='nf-center c007'> - <div><span class='sc'>To ALEXANDER BAIRD of URIE.</span></div> - </div> -</div> - -</div> - -<div class='lg-container-l c008'> - <div class='linegroup'> - <div class='group'> - <div class='line'><span class='sc'>My Dear Baird</span>,</div> - </div> - </div> -</div> - -<p class='c009'>I avail myself of a privilege of authorship, not yet utterly -obsolete, to place your name at the head of this volume. Your long -residence in Egypt and your extensive acquaintance with its “politic,” -private and public, make you a thoroughly competent judge of the merits -and demerits of this volume; and encourage me to hope that in reading -it you will take something of the pleasure I have had in writing it.</p> - -<div class='c010'>RICHARD F. BURTON.</div> - -<div class='lg-container-l c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'><span class='sc'>Tangier</span>, <em>December 31st, 1885</em>.</div> - </div> - </div> -</div> - -<div class='chapter'> - <span class='pageno' id='Page_vii'>vii</span> - <h2 class='c011'>CONTENTS OF THE NINTH VOLUME.</h2> -</div> - -<table class='table0' summary='CONTENTS OF THE NINTH VOLUME'> - <tr> - <th class='c012'></th> - <th class='c012'> </th> - <th class='c013'><span class='small'>PAGE</span></th> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c012' colspan='2'>ALI NUR AL-DIN AND MIRIAM THE GIRDLE-GIRL (Continued)</td> - <td class='c013'><a href='#Page_1'>1</a></td> - </tr> - <tr><td> </td></tr> - <tr><td class='c014' colspan='3'>(<em>Lane omits, III. 572.</em>)</td></tr> - <tr><td> </td></tr> - <tr> - <td class='c012' colspan='2'>THE MAN OF UPPER EGYPT AND HIS FRANKISH WIFE</td> - <td class='c013'><a href='#c19'>19</a></td> - </tr> - <tr><td> </td></tr> - <tr><td class='c014' colspan='3'>(<em>Lane omits.</em>)</td></tr> - <tr><td> </td></tr> - <tr> - <td class='c012' colspan='2'>THE RUINED MAN OF BAGHDAD AND HIS SLAVE-GIRL</td> - <td class='c013'><a href='#c24'>24</a></td> - </tr> - <tr><td> </td></tr> - <tr><td class='c014' colspan='3'>(<em>Lane, Anecdote of a Man of Baghdad and His Slave-Girl, III. 572</em>)</td></tr> - <tr><td> </td></tr> - <tr> - <td class='c012' colspan='2'>KING JALI’AD OF HIND AND HIS WAZIR SHIMAS: FOLLOWED BY THE HISTORY OF KING WIRD KHAN, SON OF KING JALI’AD, WITH HIS WOMEN AND WAZIRS</td> - <td class='c013'><a href='#c32'>32</a></td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c012'> </td> - <td class='c012'><em>a.</em> <span class='sc'>The Mouse and the Cat</span></td> - <td class='c013'><a href='#c35'>35</a></td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c012'> </td> - <td class='c012'><em>b.</em> <span class='sc'>The Fakir and His Jar of Butter</span></td> - <td class='c013'><a href='#c40'>40</a></td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c012'> </td> - <td class='c012'><em>c.</em> <span class='sc'>The Fishes and the Crab</span></td> - <td class='c013'><a href='#c43'>43</a></td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c012'> </td> - <td class='c012'><em>d.</em> <span class='sc'>The Crow and the Serpent</span></td> - <td class='c013'><a href='#c46'>46</a></td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c012'> </td> - <td class='c012'><em>e.</em> <span class='sc'>The Wild Ass and the Jackal</span></td> - <td class='c013'><a href='#c48'>48</a></td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c012'> </td> - <td class='c012'><em>f.</em> <span class='sc'>The Unjust King and the Pilgrim Prince</span></td> - <td class='c013'><a href='#c50'>50</a></td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c012'> </td> - <td class='c012'><em>g.</em> <span class='sc'>The Crows and the Hawk</span></td> - <td class='c013'><a href='#c53'>53</a></td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c012'> </td> - <td class='c012'><em>h.</em> <span class='sc'>The Serpent-Charmer and His Wife</span></td> - <td class='c013'><a href='#c56'>56</a></td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c012'> </td> - <td class='c012'><em>i.</em> <span class='sc'>The Spider and the Wind</span></td> - <td class='c013'><a href='#c59'>59</a></td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c012'> </td> - <td class='c012'><em>j.</em> <span class='sc'>The Two Kings</span></td> - <td class='c013'><a href='#c65'>65</a></td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c012'><span class='pageno' id='Page_viii'>viii</span> </td> - <td class='c012'><em>k.</em> <span class='sc'>The Blind Man and the Cripple</span></td> - <td class='c013'><a href='#c67'>67</a></td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c012'> </td> - <td class='c012'><em>l.</em> <span class='sc'>The Foolish Fisherman</span></td> - <td class='c013'><a href='#c93'>93</a></td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c012'> </td> - <td class='c012'><em>m.</em> <span class='sc'>The Boy and the Thieves</span></td> - <td class='c013'><a href='#c95'>95</a></td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c012'> </td> - <td class='c012'><em>n.</em> <span class='sc'>The Man and His Wife</span></td> - <td class='c013'><a href='#c98'>98</a></td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c012'> </td> - <td class='c012'><em>o.</em> <span class='sc'>The Merchant and the Robbers</span></td> - <td class='c013'><a href='#c100'>100</a></td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c012'> </td> - <td class='c012'><em>p.</em> <span class='sc'>The Jackals and the Wolf</span></td> - <td class='c013'><a href='#c103'>103</a></td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c012'> </td> - <td class='c012'><em>q.</em> <span class='sc'>The Shepherd and the Rogue</span></td> - <td class='c013'><a href='#c106'>106</a></td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c012'> </td> - <td class='c012'><em>r.</em> <span class='sc'>The Francolin and the Tortoises</span></td> - <td class='c013'><a href='#c113'>113</a></td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c012' colspan='2'><span class='sc'>Conclusion of the History of King Wird Khan</span></td> - <td class='c013'><a href='#Page_115'>115</a></td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c012' colspan='2'>ABU KIR THE DYER AND ABU SIR THE BARBER</td> - <td class='c013'><a href='#c134'>134</a></td> - </tr> - <tr><td> </td></tr> - <tr><td class='c014' colspan='3'>(<em>Lane, III. 580, The Story of Aboo Seer and Aboo Keer.</em>)</td></tr> - <tr><td> </td></tr> - <tr> - <td class='c012' colspan='2'>ABDULLAH THE FISHERMAN AND ABDULLAH THE MERMAN</td> - <td class='c013'><a href='#c165'>165</a></td> - </tr> - <tr><td> </td></tr> - <tr><td class='c014' colspan='3'>(<em>Lane, III. 627. The Story of ’Abd Allah of the Land and ’Abd Allah of the Sea.</em>)</td></tr> - <tr><td> </td></tr> - <tr> - <td class='c012' colspan='2'>HARUN AL-RASHID AND ABU HASAN, THE MERCHANT OF OMAN</td> - <td class='c013'><a href='#c188'>188</a></td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c012' colspan='2'>IBRAHIM AND JAMILAH</td> - <td class='c013'><a href='#c207'>207</a></td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c012' colspan='2'>ABU AL-HASAN OF KHORASAN</td> - <td class='c013'><a href='#c229'>229</a></td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c012' colspan='2'>KAMAR AL-ZAMAN AND THE JEWELLER’S WIFE</td> - <td class='c013'><a href='#c246'>246</a></td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c012' colspan='2'>ABDULLAH BIN FAZIL AND HIS BROTHERS</td> - <td class='c013'><a href='#c304'>304</a></td> - </tr> -</table> - -<div><span class='pageno' id='Page_1'>1</span></div> -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Eight Hundred and Eighty-ninth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She pursued, It hath reached me, O auspicious King, that when -Nur al-Din heard the voice singing these verses he said in himself, -“Verily this be the Lady Miriam chanting without hesitation or -doubt or suspicion of one from without.<a id='r1' /><a href='#f1' class='c015'><sup>[1]</sup></a> Would Heaven I knew -an my thought be true and if it be indeed she herself or other -self!” And regrets redoubled upon him and he bemoaned himself -and recited these couplets:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>When my blamer saw me beside my love ✿ Whom I met in a site that lay open wide,</div> - <div class='line'>I spake not at meeting a word of reproach ✿ Though oft it comfort sad heart to chide;</div> - <div class='line'>Quoth the blamer, “What means this silence that bars ✿ Thy making answer that hits his pride?”</div> - <div class='line'>And quoth I, “O thou who as fool dost wake, ✿ To misdoubt of lovers and Love deride;</div> - <div class='line'>The sign of lover whose love is true ✿ When he meets his belovèd is mum to bide.”</div> - </div> - </div> -</div> - -<p class='c000'>When he had made an end of these verses, the Lady Miriam -fetched inkcase and paper and wrote therein:—“After honour due -to the Basmalah,<a id='r2' /><a href='#f2' class='c015'><sup>[2]</sup></a> may the peace of Allah be upon thee and His -mercy and blessings be! I would have thee know that thy slave-girl -Miriam saluteth thee, who longeth sore for thee; and this is -her message to thee. As soon as this letter shall fall into thy -hands, do thou arise without stay and delay and apply thyself to -that she would have of thee with all diligence and beware with all -wariness of transgressing her commandment and of sleeping. -When the first third of the night is past, (for that hour is of the -most favourable of times) apply thee only to saddling the two -stallions and fare forth with them both to the Sultan’s Gate.<a id='r3' /><a href='#f3' class='c015'><sup>[3]</sup></a> If -any ask thee whither thou wend, answer, I am going to exercise -the steeds, and none will hinder thee; for the folk of this city trust -to the locking of the gates.” Then she folded the letter in a -<span class='pageno' id='Page_2'>2</span>silken kerchief and threw it out of the latticed window to Nur al-Din, -who took it and reading it, knew it for the handwriting of the -Lady Miriam and comprehended all its contents. So he kissed -the letter and laid it between his eyes; then, calling to mind that -which had betided him with her of the sweets of love-liesse, he -poured forth his tears whilst he recited these couplets:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Came your writ to me in the dead of the night ✿ And desire for you stirrèd heart and sprite;</div> - <div class='line'>And, remembered joys we in union joyed, ✿ Praised the Lord who placed us in parting plight.</div> - </div> - </div> -</div> - -<p class='c000'>As soon as it was dark Nur al-Din busied himself with making -ready the stallions and patiented till the first watch of the night -was past; when, without a moment delay, Nur al-Din the lover -full of teen, saddled them with saddles of the goodliest, and leading -them forth of the stable, locked the door after him and repaired -with them to the city-gate, where he sat down to await the coming -of the Princess. Meanwhile, Miriam returned forthright to her -private apartment, where she found the one-eyed Wazir seated, -elbow-propt upon a cushion stuffed with ostrich-down; but he was -ashamed to put forth his hand to her or to bespeak her. When -she saw him, she appealed to her Lord in heart, saying, “Allahumma—O -my God—bring him not to his will of me nor to me -defilement decree after purity!” Then she went up to him and -made a show of fondness for him and sat down by his side and -coaxed him, saying, “O my lord, what is this aversion thou displayest -to me? Is it pride or coquetry on thy part? But the -current byword saith:—An the salam-salutation be little in demand, -the sitters salute those who stand.<a id='r4' /><a href='#f4' class='c015'><sup>[4]</sup></a> So if, O my lord, thou come -not to me neither accost me, I will go to thee and accost thee.” -Said he, “To thee belong favour and kindness, O Queen of the -earth in its length and breadth; and what am I but one of thy -slaves and the least of thy servants. Indeed, I was ashamed to -intrude upon thine illustrious presence, O unique pearl, and my -face is on the earth at thy feet.” She rejoined, “Leave this talk -and bring us to eat and drink.” Accordingly he shouted to his -eunuchs and women an order to serve food, and they set before -<span class='pageno' id='Page_3'>3</span>them a tray containing birds of every kind that walk and fly and in -nests increase and multiply, such as sand-grouse and quails and -pigeon-poults and lambs and fatted geese and fried poultry and -other dishes of all sorts and colours. The Princess put out her -hand to the tray and began to eat and feed the Wazir with her fair -finger-tips and kiss him on the mouth. They ate till they had -enough and washed their hands, after which the handmaidens -removed the table of food and set on the service of wine. So -Princess Miriam filled the cup and drank and gave the Wazir to -drink and served him with assiduous service, so that he was like to -fly for joy and his breast broadened and he was of the gladdest. -When she saw that the wine had gotten the better of his senses, -she thrust her hand into her bosom and brought out a pastile of -virgin Cretan-Bhang, which she had provided against such an hour, -whereof if an elephant smelt a dirham’s weight, he would sleep -from year to year. She distracted his attention and crumbled the -drug into the cup: then, filling it up, handed it to the Wazir, who -could hardly credit his senses for delight. So he took it and -kissing her hand, drank it off, but hardly had it settled in his -stomach when he fell head foremost to the ground. Then she rose -and filling two great pairs of saddle-bags with what was light of -weight and weighty of worth of jewels and jacinths and precious -stones, together with somewhat of meat and drink, donned harness -of war and armed herself for fight. She also took with her for Nur -al-Din what should rejoice him of rich and royal apparel and -splendid arms and armour, and shouldering the bags (for indeed -her strength equalled her valiancy), hastened forth from the new -palace to join her lover. On this wise fared it with the Lady -Miriam; but as regards Nur al-Din,——And Shahrazad perceived -the dawn of day and ceased to say her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Eight Hundred and Ninetieth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She resumed, It hath reached me, O auspicious King, that when -the Lady Miriam left the new palace, she went straightways to -meet her lover for indeed she was as valiant as she was strong; -but Nur al-Din the distracted, the full of teen, sat at the city-gate -hending the horses’ halters in hand, till Allah (to whom belong -Majesty and Might) sent a sleep upon him and he slept—glory be -to Him who sleepeth not! Now at that time the Kings of the -<span class='pageno' id='Page_4'>4</span>Islands had spent much treasure in bribing folk to steal the two -steeds or one of them; and in those days there was a black slave, -who had been reared in the islands skilled in horse-lifting; wherefore -the Kings of the Franks seduced him with wealth galore to -steal one of the stallions and promised him, if he could avail to lift -the two, that they would give him a whole island and endue him -with a splendid robe of honour. He had long gone about the city of -France in disguise, but succeeded not in taking the horses, whilst -they were with the King; but, when he gave them in free gift to -the Wazir and the monocular one carried them to his own stable, -the blackamoor thief rejoiced with joy exceeding and made sure -of success, saying in himself, “By the virtue of the Messiah and -the Faith which is no liar, I will certainly steal the twain of them!” -Now he had gone out that very night, intending for the stable, to -lift them; but, as he walked along, behold, he caught sight of -Nur al-Din lying asleep, with the halters in his hands. So he -went up to the horses and loosing the halters from their heads, -was about to mount one of them and drive the other before him, -when suddenly up came the Princess Miriam, carrying on her -shoulders the couple of saddle-bags. She mistook the black for -Nur al-Din and handed him one pair of bags, which he laid on -one of the stallions: after which she gave him the other and he set -it on the second steed, without word said to discover that it was not -her lover. Then they mounted and rode out of the gate<a id='r5' /><a href='#f5' class='c015'><sup>[5]</sup></a> in -silence till presently she asked, “O my lord Nur al-Din, what -aileth thee to be silent?” Whereupon the black turned to her -and cried angrily, “What sayst thou, O damsel?” When she -heard the slave’s barbarous accents, she knew that the speech was -not of Nur al-Din; so raising her eyes she looked at him and saw -that he was a black chattel, snub-nosed and wide-mouthed, with -nostrils like ewers; whereupon the light in her eyes became night -and she asked him, “Who art thou, O Shaykh of the sons of Ham -and what among men is thy name?” He answered, “O daughter -of the base, my name is Mas’úd, the lifter of horses, when folk -slumber and sleep.” She made him no reply, but straightway -baring her blade, smote him on the nape and the blade came out -<span class='pageno' id='Page_5'>5</span>gleaming from his throat-tendons, whereupon he fell earthwards, -weltering in his blood, and Allah hurried his soul to the Fire and -abiding-place dire. Then she took the other horse by the bridle -and retraced her steps in search of Nur al-Din, whom she found -lying, asleep and snoring, in the place where she had appointed -him to meet her, hending the halters in hand, yet knowing not his -fingers from his feet. So she dismounted and gave him a cuff,<a id='r6' /><a href='#f6' class='c015'><sup>[6]</sup></a> -whereupon he awoke in affright and said to her, “O my lady, -praised be Allah for thy safe coming!” Said she “Rise and -back this steed and hold thy tongue!” So he rose and mounted -one of the stallions, whilst she bestrode the other, and they went -forth the city and rode on awhile in silence. Then said she to -him, “Did I not bid thee beware of sleeping? Verily, he prospereth -not who sleepeth.” He rejoined, “O my lady, I slept not -but because of the cooling of my heart by reason of thy promise. -But what hath happened, O my lady?” So she told him her -adventure with the black, first and last, and he said, “Praised be -Allah for safety!” Then they fared on at full speed, committing -their affair to the Subtle, the All-wise and conversing as they -went, till they came to the place where the black lay prostrate in -the dust, as he were an Ifrit, and Miriam said to Nur al-Din, -“Dismount; strip him of his clothes and take his arms.” He -answered, “By Allah, O my lady, I dare not dismount nor approach -him.” And indeed he marvelled at the blackamoor’s -stature and praised the Princess for her deed, wondering the while -at her valour and stout-heartedness. They fared on lustily and -ceased not so doing all that night and halted not till the day -<span class='pageno' id='Page_6'>6</span>broke with its shine and sheen and the sun shone bright upon -plain and height when they came to a wide riverino lea wherein -the gazelles were frisking gracefully. Its surface was clothed -with green and on all sides fruit trees of every kind were seen: its -slopes for flowers like serpents’ bellies showed, and birds sang on -boughs aloud and its rills in manifold runnels flowed. And indeed -it was as saith the poet and saith well and accomplisheth the -hearer’s desire:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Rosy red Wady hot with summer-glow, ✿ Where twofold tale of common growth was piled.</div> - <div class='line'>In copse we halted wherein bent to us ✿ Branches, as bendeth nurse o’er weanling-child.</div> - <div class='line'>And pure cold water quenching thirst we sipped: ✿ To cup-mate sweeter than old wine and mild:</div> - <div class='line'>From every side it shut out sheen of sun ✿ Screen-like, but wooed the breeze to cool the wild:</div> - <div class='line'>And pebbles, sweet as maidens deckt and dight ✿ And soft as threaded pearls, the touch beguiled.</div> - </div> - </div> -</div> - -<p class='c000'>And as saith another:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>And when birdies o’er warble its lakelet, it gars ✿ Longing<a id='r7' /><a href='#f7' class='c015'><sup>[7]</sup></a> lover to seek it where morning glows;</div> - <div class='line'>For likest to Paradise lie its banks ✿ With shade and fruitage and fount that flows.</div> - </div> - </div> -</div> - -<p class='c000'>Presently Princess Miriam and Nur al-Din alighted to rest in this -Wady——And Shahrazad perceived the dawn of day and ceased -saying her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Eight Hundred and Ninety-first Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She said, It hath reached me, O auspicious King, that when -Princess Miriam and Nur al-Din alighted in that valley, they -ate of its fruits and drank of its streams, after turning the stallions -loose to pasture: then they sat talking and recalling their past -and all that had befallen them and complaining one to other of -the pangs of parting and of the hardships suffered for estrangement -and love-longing. As they were thus engaged, behold, there -<span class='pageno' id='Page_7'>7</span>arose in the distance a dust-cloud which spread till it walled the -world, and they heard the neighing of horses and clank of arms -and armour. Now the reason of this was, that after the Princess -had been bestowed in wedlock upon the Wazir who had gone in -to her that night, the King went forth at daybreak, to give the -couple good morrow, taking with him, after the custom of Kings -with their daughters, a gift of silken stuffs and scattering gold and -silver among the eunuchs and tire-women, that they might snatch -at and scramble for it. And he fared on escorted by one of his -pages; but when he came to the new palace, he found the Wazir -prostrate on the carpet, knowing not his head from his heels; so -he searched the place right and left for his daughter, but found -her not; whereat he was troubled sore with concern galore and -his wits forlore. Then he bade bring hot water and virgin vinegar -and frankincense<a id='r8' /><a href='#f8' class='c015'><sup>[8]</sup></a> and mingling them together, blew the mixture -into the Wazir’s nostrils and shook him, whereupon he cast the -Bhang forth of his stomach, as it were a bit of cheese. He repeated -the process, whereupon the Minister came to himself and -the King questioned him of his case and that of his daughter. -He replied, “O mighty King, I have no knowledge of her save -that she poured me out a cup of wine with her own hand; and -from that tide to this I have no recollection of aught nor know I -what is come of her.” When the King heard this, the light in -his eyes became night, and he drew his scymitar and smote the -Wazir on the head, that the steel came out gleaming from between -his grinder teeth. Then, without an instant delay, he called the -grooms and syces and demanded of them the two stallions: but -they said, “O King, the two steeds were lost in the night and -together with them our chief, the Master of Horse; for, when we -awoke in the morning, we found all the doors wide open.” Cried -the King, “By the faith of me and by all wherein my belief is -stablished on certainty, none but my daughter hath taken the -steeds, she and the Moslem captive which used to tend the Church -and which took her aforetime! Indeed I knew him right well and -none delivered him from my hand save this one-eyed Wazir; but -now he is requited his deed.” Then the King called his three -sons, who were three doughty champions, each of whom could -withstand a thousand horse in the field of strife and the stead -<span class='pageno' id='Page_8'>8</span>where cut and thrust are rife; and bade them mount. So they -took horse forthwith and the King and the flower of his knights -and nobles and officers mounted with them and followed on the -trail of the fugitives till Miriam saw them, when she mounted her -charger and baldrick’d her blade and took her arms. Then she said -to Nur al-Din, “How is it with thee and how is thy heart for fight -and strife and fray?” Said he, “Verily, my steadfastness in -battle-van is as the steadfastness of the stake in bran.<a id='r9' /><a href='#f9' class='c015'><sup>[9]</sup></a>” And he -improvised and said:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>O Miriam thy chiding I pray, forego; ✿ Nor drive me to death or injurious blow:</div> - <div class='line'>How e’er can I hope to bear fray and fight ✿ Who quake at the croak of the corby-crow?</div> - <div class='line'>I who shiver for fear when I see the mouse ✿ And for very funk I bepiss my clo’!</div> - <div class='line'>I love no foin but the poke in bed, ✿ When coynte well knoweth my prickle’s prow;</div> - <div class='line'>This is rightful rede, and none other shows ✿ Righteous as this in my sight, I trow.</div> - </div> - </div> -</div> - -<p class='c000'>Now when Miriam heard his speech and the verse he made, she -laughed and smilingly said, “O my lord Nur al-Din, abide in thy -place and I will keep thee from their ill grace, though they be as -the sea-sands in number. But mount and ride in rear of me, and -if we be defeated and put to flight, beware of falling, for none can -overtake thy steed.” So saying, she turned her lance-head towards -foe in plain and gave her horse the rein, whereupon he darted off -under her, like the stormy gale or like waters that from straitness -of pipes out-rail. Now Miriam was the doughtiest of the folk of -her time and the unique pearl of her age and tide; for her father -had taught her, whilst she was yet little, on steeds to ride and dive -deep during the darkness of the night in the battle tide. When -the King saw her charging down upon them, he knew her but too -well and turning to his eldest son, said, “O Bartaut,<a id='r10' /><a href='#f10' class='c015'><sup>[10]</sup></a> thou who art -surnamed Ras al-Killaut,<a id='r11' /><a href='#f11' class='c015'><sup>[11]</sup></a> this is assuredly thy sister Miriam who -chargeth upon us, and she seeketh to wage war and fight fray with -<span class='pageno' id='Page_9'>9</span>us. So go thou out to give her battle: and I enjoin thee by the -Messiah and the Faith which is no liar, an thou get the better of -her, kill her not till thou have propounded to her the Nazarene faith. -An she return to her old creed, bring her to me prisoner; but an -she refuse, do her die by the foulest death and make of her the -vilest of examples, as well as the accursed which is with her.” -Quoth Bartaut, “Hearkening and obedience”; and, rushing out -forthright to meet his sister, said to her, “O Miriam, doth not -what hath already befallen us on thine account suffice thee, but -thou must leave the faith of thy fathers and forefathers and follow -after the faith of the Vagrants in the lands, that is to say, the faith -of Al-Islam? By the virtue of the Messiah and the Faith which -is no liar, except thou return to the creed of the Kings thy Forebears -and walk therein after the goodliest fashion, I will put thee -to an ill death and make of thee the most shameful of ensamples!” -But Miriam laughed at his speech and replied, “Well-away! Far -be it that the past should present stay or that he who is dead -should again see day! I will make thee drink the sourest of -regrets! By Allah, I will not turn back upon the faith of -Mohammed son of Abdullah, who made salvation general; for his -is the True Faith; nor will I leave the right road though I drain -the cup of ruin!”——And Shahrazad perceived the dawn of day -and ceased to say her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Eight Hundred and Ninety-second Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She continued, It hath reached me, O auspicious King, that -Miriam exclaimed to her brother, “Well-away! Heaven forfend -that I turn back from the faith of Mohammed Abdullah-son who -made salvation general; for his is the Right Road nor will I leave -it although I drain the cup of ruin.” When the accursed Bartaut -heard this, the light in his eyes became night, the matter was great -and grievous to him and between them there befel a sore fight. The -twain swayed to and fro battling throughout the length and -breadth of the valley and manfully enduring the stress of combat -singular, whilst all eyes upon them were fixed in admiring surprise: -after which they wheeled about and foined and feinted for -a long bout and as often as Bartaut opened on his sister Miriam -a gate of war,<a id='r12' /><a href='#f12' class='c015'><sup>[12]</sup></a> she closed it to and put it to naught, of the goodliness -<span class='pageno' id='Page_10'>10</span>of her skill and her art in the use of arms and her cunning of -cavalarice. Nor ceased they so doing till the dust overhung their -heads vault-wise and they were hidden from men’s eyes; and she -ceased not to baffle Bartaut and stop the way upon him, till he -was weary and his courage wavered and his resolution was -worsted and his strength weakened; whereupon she smote him on -the nape, that the sword came out gleaming from his throat -tendons and Allah hurried his soul to the Fire and the abiding-place -which is dire. Then Miriam wheeled about in the battle-plain -and the stead where cut and thrust are fain; and championed -it and offered battle, crying out and saying, “Who is for fighting? -Who is for jousting? Let come forth to me to-day no weakling or -nidering; ay, let none come forth to me but the champions who -the enemies of The Faith represent, that I may give them to drink -the cup of ignominious punishment. O worshippers of idols, O -miscreants, O rebellious folk, this day verily shall the faces of the -people of the True Faith be whitened and theirs who deny the -Compassionate be blackened!” Now when the King saw his -eldest son slain, he smote his face and rent his dress and cried out -to his second son, saying, “O Bartús, thou who art surnamed -Khara al-Sús,<a id='r13' /><a href='#f13' class='c015'><sup>[13]</sup></a> go forth, O my son, in haste and do battle with thy -sister Miriam; avenge me the death of thy brother Bartaut and -bring her to me a prisoner, abject and humiliated!” He answered, -“Hearkening and obedience, O my sire,” and charging down drave -at his sister, who met him in mid-career, and they fought, he and -she, a sore fight, yet sorer than the first. Bartus right soon found -himself unable to cope with her might and would have sought -safety in flight, but of the greatness of her prowess could not avail -unto this sleight; for, as often as he turned to flee, she drave after -him and still clave to him and pressed him hard, till presently she -smote him with the sword in his throat, that it issued gleaming -from his nape, and sent him after his brother. Then she wheeled -about in the mid-field and plain where cut and thrust are dealed, -crying out and saying, “Where be the Knights? Where be the -Braves? Where is the one-eyed Wazir, the lameter, of the crooked -<span class='pageno' id='Page_11'>11</span>faith<a id='r14' /><a href='#f14' class='c015'><sup>[14]</sup></a> the worthy believer?” Thereupon the King her father cried -out with heart in bleeding guise and tear-ulcerated eyes, saying, -“She hath slain my second son, by the virtue of the Messiah and -the Faith which is no liar!” And he called aloud to his youngest -son, saying, “O Fasyán, surnamed Salh al-Subyán,<a id='r15' /><a href='#f15' class='c015'><sup>[15]</sup></a> go forth, O my -son, to do battle with thy sister and take of her the blood-wreak -for thy brothers and fall on her, come what may; and whether -thou gain or thou lose the day<a id='r16' /><a href='#f16' class='c015'><sup>[16]</sup></a>; and if thou conquer her, slay her -with foulest slaughter!” So he drave out to Miriam, who ran -at him with the best of her skill and charged him with the goodliness -of her cleverness and her courage and her cunning in fence -and cavalarice, crying to him, “O accursed, O enemy of Allah -and the Moslems, I will assuredly send thee after thy brothers -and woeful is the abiding-place of the Miscreants!” So saying, -she unsheathed her sword and smote him and cut off his head -and arms and sent him after his brothers and Allah hurried his -soul to the Fire and the abiding-place dire. Now when the -Knights and the riders who rode with her sire saw his three sons -slain, who were the doughtiest of the folk of their day, there fell -on their hearts terror of the Princess Miriam, awe of her overpowered -them; they bowed their heads earthwards and they -made sure of ruin and confusion, disgrace and destruction. So -with the flames of hate blazing in heart they turned their backs forthright -and addressed themselves to flight. When the King saw his -sons slain and on his flying troops cast sight, there fell on him bewilderment -and affright, whilst his heart also was afire for despight. -Then quoth he to himself, “In very sooth Princess Miriam hath -belittled us; and if I venture myself and go out against her alone, -haply she will gar me succumb and slay me without ruth, even as -she slew her brothers, and make of me the foulest of examples, -for she hath no longer any desire for us nor have we of her -return any hope. Wherefore it were the better rede that I guard -mine honour and return to my capital.” So he gave reins to his -<span class='pageno' id='Page_12'>12</span>charger and rode back to his city. But when he found himself in -his palace, fire was loosed in his heart for rage and chagrin at the -death of his three gallant sons and the defeat of his troops and -the disgrace to his honour; nor did he abide half an hour ere he -summoned his Grandees and Officers of state and complained to -them of that his daughter Miriam had done with him of the -slaughter of her brothers and all he suffered therefrom of passion -and chagrin, and sought advice of them. They all counselled -him to write to the Vicar of Allah in His earth, the Commander -of the Faithful, Harun al-Rashid, and acquaint him with his circumstance. -So he wrote a letter to the Caliph, containing, after -the usual salutations, the following words. “We have a daughter, -Miriam the Girdle-girl hight, who hath been seduced and -debauched from us by a Moslem captive, named Nur al-Din Ali, -son of the merchant Taj al-Din of Cairo, and he hath taken her -by night and went forth with her to his own country; wherefore -I beg of the favour of our lord the Commander of the Faithful -that he write to all the lands of the Moslems to seize her and -send her back to us by a trusty messenger.”——And Shahrazad -perceived the dawn of day and ceased saying her permitted -say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Eight Hundred and Ninety-third Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She pursued, It hath reached me, O auspicious King, that the -King of France wrote to the Caliph and Prince of True Believers, -Harun al-Rashid, a writ humbling himself by asking for his -daughter Miriam and begging of his favour that he write to all -the Moslems, enjoining her seizure and sending back to him by -a trusty messenger of the servants of his Highness the Commander -of the Faithful; adding, “And in requital of your help and -aidance in this matter, we will appoint to you half of the city of -Rome the Great, that thou mayst build therein mosques for the -Moslems, and the tribute thereof shall be forwarded to you.” -And after writing this writ, by rede of his Grandees and Lords of -the land, he folded the scroll and calling his Wazir, whom he had -appointed in the stead of the monocular Minister, bade him seal -it with the seal of the kingdom, and the Officers of state also set -hands and seals thereto; after which the King bade the Wazir -<span class='pageno' id='Page_13'>13</span>bear the letter to Baghdad,<a id='r17' /><a href='#f17' class='c015'><sup>[17]</sup></a> the Palace of Peace, and hand it into -the Caliph’s own hand, saying, “An thou bring her back, thou -shalt have of me the fiefs of two Emirs and I will bestow on thee -a robe of honour with twofold fringes of gold.” The Wazir set -out with the letter and fared on over hill and dale, till he came -to the city of Baghdad, where he abode three days, till he was -rested from the way, when he sought the Palace of the Commander -of the Faithful and when guided thereto he entered it and craved -audience. The Caliph bade admit him; so he went in and -kissing ground before him, handed to him the letter of the King -of France, together with rich gifts and rare presents beseeming -the Commander of the Faithful. When the Caliph read the writ -and apprehended its significance, he commanded his Wazir to -write, without stay or delay, despatches to all the lands of the -Moslems, setting out the name and favour of Princess Miriam -and of Nur al-Din, stating how they had eloped and bidding all -who found them lay hands on them and send them to the -Commander of the Faithful, and warning them on no wise in that -matter to use delay or indifference. So the Wazir wrote the -letters and sealing them, despatched them by couriers to the -different Governors, who hastened to obey the Caliph’s commandment -and addressed themselves to make search in all the lands for -persons of such name and favour. On this wise it fared with -the Governors and their subjects; but as regards Nur al-Din and -Miriam the Girdle-girl, they fared on without delay after defeating -the King of France and his force and the Protector protected -them, till they came to the land of Syria and entered Damascus-city. -Now the couriers of the Caliph had foregone them thither -by a day and the Emir of Damascus knew that he was commanded -to arrest the twain as soon as found, that he might send them to -the Caliph. Accordingly, when they entered the city, the secret -police<a id='r18' /><a href='#f18' class='c015'><sup>[18]</sup></a> accosted them and asked them their names. They told -them the truth and acquainted them with their adventure and all -that had betided them; whereupon they knew them for those of -<span class='pageno' id='Page_14'>14</span>whom they were in search and seizing them, carried them before -the Governor of the city. He despatched them to the city of -Baghdad under escort of his officers who, when they came thither, -craved audience of the Caliph which he graciously granted; so -they came into the presence; and, kissing ground before him, -said, “O Commander of the Faithful, this is Miriam the Girdle-girl, -daughter of the King of France, and this is the captive Nur -al-Din, son of the merchant Taj al-Din of Cairo, who debauched -her from her sire and stealing her from his kingdom and country -fled with her to Damascus, where we found the twain as they -entered the city, and questioned them. They told us the truth -of their case: so we laid hands on them and brought them -before thee.” The Caliph looked at Miriam and saw that she was -slender and shapely of form and stature, the handsomest of -the folk of her tide and the unique pearl of her age and her -time; sweet of speech<a id='r19' /><a href='#f19' class='c015'><sup>[19]</sup></a> and fluent of tongue, stable of soul -and hearty of heart. Thereupon she kissed the ground between -his hands and wished him permanence of glory and prosperity -and surcease of evil and enmity. He admired the -beauty of her figure and the sweetness of her voice and the readiness -of her replies and said to her, “Art thou Miriam the Girdle-girl, -daughter of the King of France?” Answered she, “Yes, -O Prince of True Believers and Priest of those who the Unity -of Allah receive and Defender of the Faith and cousin of the -Primate of the Apostles!” Then the Caliph turned to Nur al-Din -Ali and seeing him to be a shapely youth, as he were the shining -full moon on fourteenth night, said to him, “And thou, art thou -Ali Nur al-Din, son of the merchant Taj al-Din of Cairo?” Said -he, “Yes, O Commander of the Faithful and stay of those who -for righteousness are care-full!” The Caliph asked, “How -cometh it that thou hast taken this damsel and fled forth with -her of her father’s kingdom?” So Nur al-Din proceeded to -relate to the Commander of the Faithful all his past, first and -last; whereat the Caliph was astonied with extreme astonishment -and diverted and exclaimed, “How manifold are the -<span class='pageno' id='Page_15'>15</span>sufferings that men suffer!”——And Shahrazad perceived the -dawn of day and ceased to say her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Eight Hundred and Ninety-fourth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She resumed, It hath reached me, O auspicious King, that when -the Caliph Harun al-Rashid asked Nur al-Din of his adventure -and was told of all that had passed, first and last, he was astonied -with extreme astonishment and exclaimed, “How manifold are -the sufferings that men suffer!” Then he turned to the Princess -and said to her, “Know, O Miriam, that thy father, the King of -France, hath written to me anent thee. What sayst thou?” She -replied, “O Vicar of Allah on His earth and Executor of the -precepts of His prophet and commands to man’s unworth,<a id='r20' /><a href='#f20' class='c015'><sup>[20]</sup></a> may -He vouchsafe thee eternal prosperity and ward thee from evil and -enmity! Thou art Viceregent of Allah in His earth and I have -entered thy Faith, for that it is the creed which Truth and -Righteousness inspire; and I have left the religion of the Miscreants -who make the Messiah a liar,<a id='r21' /><a href='#f21' class='c015'><sup>[21]</sup></a> and I am become a True -Believer in Allah the Bountiful and in the revelation of His compassionate -Apostle. I worship Allah (extolled and exalted be -He!) and acknowledge Him to be the One God and prostrate -myself humbly before Him and glorify Him; and I say before -the Caliph:—Verily, I testify that there is no god but <em>the</em> God -and I testify that Mohammed is the Messenger of God, whom -He sent with the Guidance and the True Faith, that He might -make it victorious over every other religion, albeit they who assign -partners to God be averse from it.<a id='r22' /><a href='#f22' class='c015'><sup>[22]</sup></a> Is it therefore in thy competence, -O Commander of the Faithful, to comply with the letter -of the King of the heretics and send me back to the land of the -schismatics who deny The Faith and give partners to the All-wise -King, who magnify the Cross and bow down before idols and -believe in the divinity of Jesus, for all he was only a creature? -<span class='pageno' id='Page_16'>16</span>An thou deal with me thus, O Viceregent of Allah, I will lay -hold upon thy skirts on the Day of Muster before the Lord and -make my complaint of thee to thy cousin the Apostle of Allah -(whom God assain and preserve!) on the Day when wealth -availeth not neither children save one come unto Allah wholehearted<a id='r23' /><a href='#f23' class='c015'><sup>[23]</sup></a>!” -Answered the Caliph, “O Miriam, Allah forfend -that I should do this ever! How can I send back a Moslemah -believer in the one God and in His Apostle to that which Allah -hath forbidden and eke His Messenger hath forbidden?” Quoth -she, “I testify that there is no God but <em>the</em> God and that -Mohammed is the Apostle of God!” Rejoined the Caliph, “O -Miriam, Allah bless and direct thee in the way of righteousness! -Since thou art a Moslemah and a believer in Allah the One, I -owe thee a duty of obligation and it is that I should never transgress -against thee nor forsake thee, though be lavished unto me -on thine account the world full of gold and gems. So be of good -cheer and eyes clear of tear; and be thy breast broadened and -thy case naught save easy. Art thou willing that this youth -Ali of Cairo be to thee man and thou to him wife?” Replied -Miriam, “O Prince of True Believers, how should I be other -than willing to take him to husband, seeing that he bought me -with his money and hath entreated me with the utmost kindness -and, for crown of his good offices, he hath ventured his life for -my sake many times?” So the Caliph summoned the Kazi and -the witnesses and married her to him assigning her a dowry and -causing the Grandees of his realm be present and the marriage -day was a notable. Then he turned to the Wazir of the French -King, who was present, and said to him, “Hast thou heard her -words? How can I her send back to her father the Infidel, -seeing that she is a Moslemah and a believer in the Unity? -Belike he will evil entreat her and deal harshly with her, more -by token that she hath slain his sons, and I shall bear blame -for her on Resurrection-day. And indeed quoth the Almighty -’Allah will by no means make a way for the Infidels over the -True Believers.<a id='r24' /><a href='#f24' class='c015'><sup>[24]</sup></a>’ So return to thy King and say to him:—Turn -from this thing and hope not to come at thy desire thereof.” -Now this Wazir was a Zany: so he said to the Caliph, “O -<span class='pageno' id='Page_17'>17</span>Commander of the Faithful, by the virtue of the Messiah and -the Faith which is no liar, were Miriam forty times a Moslemah -and forty times thereto, I may not depart from thee without that -same Miriam! And if thou send her not back with me of -free will, I will hie me to her sire and cause him despatch thee -an host, wherewith I will come upon you from the landward and -the seaward; and the van whereof shall be at your capital city -whilst the rear is yet on the Euphrates<a id='r25' /><a href='#f25' class='c015'><sup>[25]</sup></a> and they shall lay waste -thy realms.” When the Caliph heard these words from the -accursed Wazir of the King of France, the light in his face -became night and he was wroth at his speech with exceeding -wrath and said to him, “O damned one, O dog of the Nazarenes, -art thou come to such power that thou durst assail me with the -King of the Franks?” Then quoth he to his guards, “Take this -accursed and do him die”; and he repeated this couplet<a id='r26' /><a href='#f26' class='c015'><sup>[26]</sup></a>:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>This be his recompense who will ✿ Oppose and thwart his betters’ will.</div> - </div> - </div> -</div> - -<p class='c000'>Then he commanded to cut off the Wazir’s head and burn his -body; but Princess Miriam cried, “O Commander of the Faithful, -soil not thy sword with the blood of this accursed.” So -saying, she bared her brand and smote him and made his head -fly from his corpse, and he went to the house of ungrace; his -abode was Gehenna, and evil is the abiding-place. The Caliph -marvelled at the force of her fore-arm and the strength of her -mind, and they carried the dead Wazir forth of the pavilion and -burnt him. Then the Commander of the Faithful bestowed upon -Nur al-Din a splendid robe of honour and assigned to him and -her a lodging in his palace. Moreover, he appointed them solde -and rations, and commanded to transport to their quarters all -they needed of raiment and furniture and vessels of price. They -sojourned awhile in Baghdad in all delight of life and solace -thereof till Nur al-Din longed for his mother and father. So he -<span class='pageno' id='Page_18'>18</span>submitted the matter to the Caliph and sought his leave to revisit -his native land and visit his kinsfolk, and he granted him the -permission he sought and calling Miriam, commended them each -to other. He also loaded them with costly presents and rarities -and bade write letters to the Emirs and Olema and notables of -Cairo the God-guarded, commending Nur al-Din and his wife -and parents to their care and charging them honour them with -the highmost honour. When the news reached Cairo, the -merchant Taj al-Din joyed at the return of his son and Nur -al-Din’s mother likewise rejoiced therein with passing joy. The -Emirs and the notables of the city went forth to meet him, in -obedience to the Caliph’s injunctions, and indeed it was for them -a right note-worthy day, wherein foregathered the lover and the -beloved and the seeker attained the sought. Moreover, all the -Emirs made them bride-feasts, each on his own day, and joyed in -them with joy exceeding and vied in doing them honour, one the -other succeeding. When Nur al-Din foregathered with his mother -and father, they were gladdened in each other with the utmost -gladness and care and affliction ceased from them, whilst his -parents joyed no less in the Princess Miriam and honoured her -with the highmost honour. Every day, there came to them -presents from all the Emirs and great merchants, and they were -in new delight and gladness exceeding the gladness of festival. -Then they ceased not abiding in solace and pleasance and good -cheer and abounding prosperity, eating and drinking with mirth -and merriment, till there came to them the Destroyer of delights -and Sunderer of societies, Waster of houses and palace-domes -and Peopler of the bellies of the tombs. So they were removed -from worldly stead and became of the number of the dead; and -glory be to the Living One, who dieth not and in whose hand are -the keys of the Seen and the Unseen! And a tale was also told -by the Emir Shujá’ al-Din,<a id='r27' /><a href='#f27' class='c015'><sup>[27]</sup></a> Prefect of Cairo anent</p> - -<hr class='c016' /> - -<div class='footnote' id='f1'> -<p class='c000'><span class='label'><a href='#r1'>1</a>. </span>Arab. “Wa lá rajma ghaybin:” lit. = without stone-throwing (conjecture) of one -latent.</p> -</div> - -<div class='footnote' id='f2'> -<p class='c000'><span class='label'><a href='#r2'>2</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> saying Bismillah, etc. See vol. v. <a href="https://www.gutenberg.org/files/54257/54257-h/54257-h.htm#Page_206">206</a>.</p> -</div> - -<div class='footnote' id='f3'> -<p class='c000'><span class='label'><a href='#r3'>3</a>. </span>Where he was to await her.</p> -</div> - -<div class='footnote' id='f4'> -<p class='c000'><span class='label'><a href='#r4'>4</a>. </span>As a rule, amongst Moslems the rider salutes the man on foot and the latter those -who sit. The saying in the text suggests the Christian byword anent Mohammed and -the Mountain, which is, I need hardly say, utterly unknown to Mahommedans.</p> -</div> - -<div class='footnote' id='f5'> -<p class='c000'><span class='label'><a href='#r5'>5</a>. </span>The story-teller does not remember that “the city-folk trust to the locking of the -gates” (dccclxxxix.); and forgets to tell us that the Princess took the keys from the -Wazir whom she had hocussed. In a carefully corrected Arabic Edition of The Nights, -a book much wanted, the texts which are now in a mutilated state would be supplied -with these details.</p> -</div> - -<div class='footnote' id='f6'> -<p class='c000'><span class='label'><a href='#r6'>6</a>. </span>Which probably would not be the last administered to him by the Amazonian young -person, who after her mate feared to approach the dead blackamoor must have known -him to be cowardly as Cairenes generally are. Moreover, he had no shame in his poltroonery -like the recreant Fellah-soldiers, in the wretched Sawákin campaign against the -noble Súdáni negroids, who excused their running away by saying, “We are Egyptians” -<i><span lang="la" xml:lang="la">i.e.</span></i> too good men and Moslems to lose our lives as becomes you Franks and dog-Christians. -Yet under Mohammed Ali the Great, Fellah-soldiers conquered the “colligated” -Arabs (Pilgrimage iii. 48) of Al-Asír (Ophir) at Bissel and in Wahhabi-land and put the -Turks to flight at the battle of Nazíb, and the late General Jochmus assured me that he -saved his command, the Ottoman cavalry in Syria, by always manœuvring to refuse a -pitched battle. But Mohammed Ali knew his men. He never failed to shoot a runaway, -and all his officers, even the lieutenants, were Turks or Albanians. Sa’id Pasha -was the first to appoint Fellah-officers and under their command the Egyptian soldier, -one of the best in the East, at once became the worst. We have at last found the right -way to make them fight, by officering them with Englishmen, but we must not neglect -the shooting process whenever they dare to turn tail.</p> -</div> - -<div class='footnote' id='f7'> -<p class='c000'><span class='label'><a href='#r7'>7</a>. </span>“Al-walhán” (as it should be printed in previous places, instead of Al-walahán) is -certainly not a P.N. in this place.</p> -</div> - -<div class='footnote' id='f8'> -<p class='c000'><span class='label'><a href='#r8'>8</a>. </span>Arab. “Kundur,” Pers. and Arab. manna, mastich, frankincense, the latter being -here meant.</p> -</div> - -<div class='footnote' id='f9'> -<p class='c000'><span class='label'><a href='#r9'>9</a>. </span>So Emma takes the lead and hides her lover under her cloak during their flight to the -place where they intended to lie concealed. In both cases the women are the men.</p> -</div> - -<div class='footnote' id='f10'> -<p class='c000'><span class='label'><a href='#r10'>10</a>. </span>Or “Bartút,” in which we recognise the German Berthold.</p> -</div> - -<div class='footnote' id='f11'> -<p class='c000'><span class='label'><a href='#r11'>11</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> Head of Killaut which makes, from the Muhít, “the name of a son of the sons -of the Jinn and the Satans.”</p> -</div> - -<div class='footnote' id='f12'> -<p class='c000'><span class='label'><a href='#r12'>12</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> attacked her after a new fashion: see vol. i. <a href="https://www.gutenberg.org/files/51252/51252-h/51252-h.htm#Page_136">136</a>.</p> -</div> - -<div class='footnote' id='f13'> -<p class='c000'><span class='label'><a href='#r13'>13</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> Weevil’s dung; hence Suez = Suways the little weevil, or “little Sus” from the -Maroccan town: see The Mines of Midian p. 74 for a note on the name. Near -Gibraltar is a <span lang="it" xml:lang="it">fiumara</span> called Guadalajara <i><span lang="la" xml:lang="la">i.e.</span></i> Wady al-Khara, of dung. “Bartús” is -evidently formed “on the weight” of “Bartút;” and his metonym is a caricature, a -chaff fit for Fellahs.</p> -</div> - -<div class='footnote' id='f14'> -<p class='c000'><span class='label'><a href='#r14'>14</a>. </span>Arab. “Al-Din al-a’raj,” the perverted or falsified Faith, Christianity having been -made obsolete and abolished by the Mission of Mohammed, even as Christianity claims -to have superseded the Mosaic and Noachian dispensations. Moslems are perfectly -logical in their deductions, but logic and truth do not always go together.</p> -</div> - -<div class='footnote' id='f15'> -<p class='c000'><span class='label'><a href='#r15'>15</a>. </span>The “Breaker of Wind” (faswah = a fizzle, a silent crepitus) “son of Children’s -dung.”</p> -</div> - -<div class='footnote' id='f16'> -<p class='c000'><span class='label'><a href='#r16'>16</a>. </span>Arab. “Ammá laka au ’alayk” lit. = either to thee (be the gain) or upon thee -(be the loss). This truly Arabic idiom is varied in many ways.</p> -</div> - -<div class='footnote' id='f17'> -<p class='c000'><span class='label'><a href='#r17'>17</a>. </span>In addition to what was noted in vol. iii. <a href="https://www.gutenberg.org/files/52564/52564-h/52564-h.htm#Page_100">100</a> and viii. 51, I may observe that in the -“Masnavi” the “Baghdad of Nulliquity” is opposed to the Ubiquity of the World. -The popular derivation is Bagh (the idol-god, the slav “Bog”) and dád a gift, he -gave (Persian). It is also called Al-Zaurá = a bow, from the bend of the Tigris where -it was built.</p> -</div> - -<div class='footnote' id='f18'> -<p class='c000'><span class='label'><a href='#r18'>18</a>. </span>Arab. “Jawásís” plur. of Jásús lit. the spies.</p> -</div> - -<div class='footnote' id='f19'> -<p class='c000'><span class='label'><a href='#r19'>19</a>. </span>The Caliph could not “see” her “sweetness of speech”; so we must understand -that he addressed her and found out that she was fluent of tongue. But this idiomatic -use of the word “see” is also found in the languages of Southern Europe: so Camoens -(Lus. i. ii.), “<span lang="pt" xml:lang="pt">Ouvi * * * vereis</span>” lit. = “hark, you shall see” which sounds -Hibernian.</p> -</div> - -<div class='footnote' id='f20'> -<p class='c000'><span class='label'><a href='#r20'>20</a>. </span>Here “Farz” (Koranic obligation which it is mortal sin to gainsay) follows whereas -it should precede “Sunnat” (sayings and doings of the Apostle) simply because -“Farz” jingles with “Arz” (earth.)</p> -</div> - -<div class='footnote' id='f21'> -<p class='c000'><span class='label'><a href='#r21'>21</a>. </span>Moslems, like modern Agnostics, hold that Jesus of Nazareth would be greatly -scandalized by the claims to Godship advanced for him by his followers.</p> -</div> - -<div class='footnote' id='f22'> -<p class='c000'><span class='label'><a href='#r22'>22</a>. </span>Koran ix. 33: See also v. 85. In the passage above quoted Mr. Rodwell makes -the second “He” refer to the deity.</p> -</div> - -<div class='footnote' id='f23'> -<p class='c000'><span class='label'><a href='#r23'>23</a>. </span>Koran xxvi. 88, 89. For a very indifferent version (and abridgment) of this speech, -see Saturday Review, July 9, 1881.</p> -</div> - -<div class='footnote' id='f24'> -<p class='c000'><span class='label'><a href='#r24'>24</a>. </span>Koran iv. 140.</p> -</div> - -<div class='footnote' id='f25'> -<p class='c000'><span class='label'><a href='#r25'>25</a>. </span>Arab. “Furát” from the Arab. “Faruta” = being sweet, as applied to water. -Al-Furátáni = the two sweet (rivers), are the Tigris and Euphrates. The Greeks, who -in etymology were satisfied with Greek, derived the latter from <span lang="el" xml:lang="el">εὐφραινεῖν</span> (to gladden, -lætificare, for which see Pliny and Strabo, although both are correct in explaining -“Tigris”) and Selden remarks hereon, “<span lang="la" xml:lang="la">Talibus nugis nugantur Græculi.</span>” But not -only the “Græculi”; <i><span lang="la" xml:lang="la">e.g.</span></i> Parkhurst’s good old derivations from the Heb. “Farah” -of fero, fructus, Freya (the Goddess), frayer (to spawn), friand, fry (of fish), etc., etc.</p> -</div> - -<div class='footnote' id='f26'> -<p class='c000'><span class='label'><a href='#r26'>26</a>. </span>The great Caliph was a poet; and he spoke verses as did all his contemporaries: -his lament over his slave-girl Haylanah (Helen) is quoted by Al-Suyuti, p. 305.</p> -</div> - -<div class='footnote' id='f27'> -<p class='c000'><span class='label'><a href='#r27'>27</a>. </span>“The Brave of the Faith.”</p> -</div> - -<div class='chapter'> - <span class='pageno' id='Page_19'>19</span> - <h2 id='c19' class='c011'>THE MAN OF UPPER EGYPT AND HIS FRANKISH WIFE.</h2> -</div> - -<p class='c017'>We lay one night in the house of a man of the Sa’íd or Upper -Egypt, and he entertained us and entreated us hospitably. Now -he was a very old man swart with exceeding swarthiness, and he -had little children, who were white, of a white dashed with red. -So we said to him, “Harkye, such an one, how cometh it that -these thy children are white, whilst thou thyself art passing -swart?” And he said, “Their mother was a Frankish woman, -whom I took prisoner in the days of Al-Malik al-Násir Saláh -al-Dín,<a id='r28' /><a href='#f28' class='c015'><sup>[28]</sup></a> after the battle of Hattín,<a id='r29' /><a href='#f29' class='c015'><sup>[29]</sup></a> when I was a young man.” -We asked, “And how gottest thou her?” and he answered, “I -had a rare adventure with her.” Quoth we, “Favour us with it;” -and quoth he:—With all my heart! You must know that I once -sowed a crop of flax in these parts and pulled it and scutched it -and spent on it five hundred gold pieces; after which I would -have sold it, but could get no more than this therefor, and the -folk said to me, “Carry it to Acre: for there thou wilt haply -make good gain by it.” Now Acre was then in the hands of the -Franks<a id='r30' /><a href='#f30' class='c015'><sup>[30]</sup></a>; so I carried my flax thither and sold part of it at six -months’ credit. One day, as I was selling, behold, there came up -a Frankish woman (now ’tis the custom of the women of the -Franks to go about the market streets with unveiled faces), to -buy flax of me, and I saw of her beauty what dazed my wits. -So I sold her somewhat of flax and was easy with her concerning -the price; and she took it and went away. Some days after, she -<span class='pageno' id='Page_20'>20</span>returned and bought somewhat more flax of me and I was yet -easier with her about the price; and she repeated her visits to me, -seeing that I was in love with her. Now she was used to walk in -company of an old woman to whom I said, “I am sore enamoured -of thy mistress. Canst thou contrive for me to enjoy her?” -Quoth she, “I will contrive this for thee; but the secret must not -go beyond us three, me, thee and her; and there is no help but -that thou be lavish with money, to boot.” And I answered, -saying, “Though my life were the price of her favours ’twere no -great matter.”——And Shahrazad perceived the dawn of day and -ceased saying her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Eight Hundred and Ninety-fifth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She said, It hath reached me, O auspicious King, that the old -woman said to the man, “However the secret must not go beyond -us three, to wit me, thee and her; and there is no help but thou -be lavish of thy money to boot.” He replied, “Though my life -were the price of her favours ’twere no great matter.” So it was -agreed (continued the man of Upper Egypt), that I should pay -her fifty dinars and that she should come to me; whereupon I -procured the money and gave it to the old woman. She took it -and said, “Make ready a place for her in thy house, and she will -come to thee this night.” Accordingly I went home and made -ready what I could of meat and drink and wax candles and -sweetmeats. Now my house overlooked the sea and ’twas the -season of summer; so I spread the bed on the terrace roof. -Presently, the Frank woman came and we ate and drank, and the -night fell dark. We lay down under the sky, with the moon -shining on us, and fell to watching the shimmering of the stars in -the sea: and I said to myself, “Art thou not ashamed before -Allah (to whom belong Might and Majesty!) and thou a stranger, -under the heavens and in presence of the deep waters, to disobey -Him with a Nazarene woman and merit the torment of Fire?” -Then said I, “O my God, I call Thee to witness that I abstain -from this Christian woman this night, of shamefastness before -Thee and fear of Thy vengeance!” So I slept till the morning, -and she arose at peep of day full of anger and went away. I -walked to my shop and sat there; and behold, presently she -passed, as she were the moon, accompanied by the old woman -<span class='pageno' id='Page_21'>21</span>who was also angry; whereat my heart sank within me and I -said to myself, “Who art thou that thou shouldst refrain from -yonder damsel? Art thou Sarí al-Sakatí or Bishr Barefoot or -Junayd of Baghdad or Fuzayl bin ’Iyáz<a id='r31' /><a href='#f31' class='c015'><sup>[31]</sup></a>?” Then I ran after the -old woman and coming up with her said to her, “Bring her to me -again;” and said she, “By the virtue of the Messiah, she will not -return to thee but for an hundred ducats!” Quoth I, “I will -give thee a hundred gold pieces.” So I paid her the money and -the damsel came to me a second time; but no sooner was she -with me than I returned to my whilome way of thinking and -abstained from her and forbore her for the sake of Allah -Almighty. Presently she went away and I walked to my shop, -and shortly after the old woman came up, in a rage. Quoth I -to her, “Bring her to me again;” and quoth she, “By the virtue -of the Messiah, thou shalt never again enjoy her presence with -thee, except for five hundred ducats, and thou shalt perish in thy -pain!” At this I trembled and resolved to expend the whole price -of my flax and therewith ransom my life. But, before I could think, -I heard the crier proclaiming and saying, “Ho, all ye Moslems, -the truce which was between us and you is expired, and we give -all of you Mahometans who are here a week from this time to -have done with your business and depart to your own country.” -Thus her visits were cut off from me and I betook myself to -getting in the price of my flax which men had bought upon -credit, and to bartering what remained in my hands for other -goods. Then I took with me fair merchandise and departed Acre -with a soul full of affection and love-longing for the Frankish -woman, who had taken my heart and my coin. So I journeyed -till I made Damascus, where I sold the stock in trade I had -brought from Acre, at the highest price, because of the cutting off -of communication by reason of the term of truce having expired; -and Allah (extolled and exalted be He!) vouchsafed me good -gain. Then I fell to trading in captive slave-girls, thinking thus -to ease my heart of its pining for the Frankish woman, and in this -traffic engaged I abode three years, till there befel between Al-Malik -al-Násir and the Franks what befel of the action of Hattin -and other encounters and Allah gave him the victory over them, -<span class='pageno' id='Page_22'>22</span>so that he took all their Kings prisoners and he opened<a id='r32' /><a href='#f32' class='c015'><sup>[32]</sup></a> the coast<a id='r33' /><a href='#f33' class='c015'><sup>[33]</sup></a> -cities by His leave. Now it fortuned one day after this, that a -man came to me and sought of me a slave-girl for Al-Malik al-Nasir. -Having a handsome handmaid I showed her to him and -he bought her of me for an hundred dinars and gave me ninety -thereof, leaving ten still due to me, for that there was no more -found in the royal treasury that day, because he had expended -all his monies in waging war against the Franks. Accordingly -they took counsel with him and he said, “Carry him to the -treasury<a id='r34' /><a href='#f34' class='c015'><sup>[34]</sup></a> where are the captives’ lodging and give him his choice -among the damsels of the Franks, so he may take one of them -for the ten dinars.”——And Shahrazad perceived the dawn of day -and ceased to say her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Eight Hundred and Ninety-sixth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She continued, It hath reached me, O auspicious King, that -whenas Al-Malik al-Nasir said, “Give him his choice to take one -of the girls for the ten dinars that are due to him;” they brought me -to the captives’ lodging and showed me all who were therein, -and I saw amongst them the Frankish damsel with whom I had -fallen in love at Acre and knew her right well. Now she was the -wife of one of the cavaliers of the Franks. So I said, “Give me -this one,” and carrying her to my tent, asked her, “Dost thou -know me?” She answered, “No;” and I rejoined, “I am thy -friend, the sometime flax-merchant with whom thou hadst to do -at Acre and there befel between us what befel. Thou tookest -money of me and saidest, ‘Thou shalt never again see me but -for five hundred dinars.’ And now thou art become my property -for ten ducats.” Quoth she, “This is a mystery. Thy faith is the -True Faith and I testify that there is no god but <em>the</em> God and that -Mohammed is the Messenger of God!” And she made perfect -<span class='pageno' id='Page_23'>23</span>profession of Al-Islam. Then said I to myself, “By Allah, I will -not go in unto her till I have set her free and acquainted the -Kazi.” So I betook myself to Ibn Shaddád<a id='r35' /><a href='#f35' class='c015'><sup>[35]</sup></a> and told him what -had passed and he married me to her. Then I lay with her that -night and she conceived; after which the troops departed and we -returned to Damascus. But within a few days there came an -envoy from the King of the Franks, to seek the captives and the -prisoners, according to the treaty between the Kings. So Al-Malik -al-Nasir restored all the men and women captive, till there -remained but the woman who was with me and the Franks said, -“The wife of such an one the Knight is not here.” Then they -asked after her and making strict search for her, found that she -was with me; whereupon they demanded her of me and I went in -to her sore concerned and with colour changed; and she said to -me, “What aileth thee and what evil assaileth thee?” Quoth I, -“A messenger is come from the King to take all the captives, and -they demand thee of me.” Quoth she, “Have no fear, bring me -to the King and I know what to say before and to him.” I carried -her into the presence of the Sultan Al-Malik al-Nasir, who was -seated, with the envoy of the King of the Franks on his right -hand, and I said to him, “This is the woman that is with me.” -Then quoth the King and the envoy to her, “Wilt thou go to thy -country or to<a id='r36' /><a href='#f36' class='c015'><sup>[36]</sup></a> thy husband? For Allah hath loosed thy bonds -and those of thy fellow captives.” Quoth she to the Sultan, “I am -become a Moslemah and am great with child, as by my middle ye -may see, and the Franks shall have no more profit of me.” The -envoy asked, “Whether is dearer to thee, this Moslem or thy first -husband the knight such an one?;” and she answered him even -as she had answered the Sultan. Then said the envoy to the -Franks with him, “Heard ye her words?” They replied, “Yes.” -And he said to me, “Take thy wife and depart with her.” So I -took her and went away; but the envoy sent after me in haste and -cried, “Her mother gave me a charge for her, saying, My daughter -is a captive and naked: and I would have thee carry her this chest. -Take it thou and deliver it to her.” Accordingly I carried the -chest home and gave it to her. She opened it and found in it all -her raiment as she had left it and therein I saw the two purses of -<span class='pageno' id='Page_24'>24</span>fifty and an hundred dinars which I had given her, untouched and -tied up with my own tying, wherefore I praised Almighty Allah. -These are my children by her and she is alive to this day and ’twas -she dressed you this food. We marvelled at his story and at that -which had befallen him of good fortune, and Allah is All-knowing. -But men also tell a tale anent the</p> - -<hr class='c016' /> - -<div class='footnote' id='f28'> -<p class='c000'><span class='label'><a href='#r28'>28</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> Saladin. See vol. iv. p. <a href="https://www.gutenberg.org/files/53254/53254-h/53254-h.htm#Page_116">116</a>.</p> -</div> - -<div class='footnote' id='f29'> -<p class='c000'><span class='label'><a href='#r29'>29</a>. </span>Usually called the Horns of Hattin (classically Hittin) North of Tiberias where -Saladin by good strategy and the folly of the Franks annihilated the Latin kingdom of -Jerusalem. For details see the guide-books. In this action (June 23, 1187), after three -bishops were slain in its defence, the last fragment of the True Cross (or rather the -cross verified by Helena) fell into Moslem hands. The Christians begged hard for it, -but Saladin, a conscientious believer, refused to return to them even for ransom “the -object of their iniquitous superstition.” His son, however, being of another turn, -would have sold it to the Franks who then lacked money to purchase. It presently -disappeared and I should not be surprised if it were still lying, an unknown and <i><span lang="la" xml:lang="la">inutile -lignum</span></i> in some Cairene mosque.</p> -</div> - -<div class='footnote' id='f30'> -<p class='c000'><span class='label'><a href='#r30'>30</a>. </span>’Akká (Acre) was taken by Saladin on July 29, 1187. The Egyptian states that he -was at Acre in 1184 or three years before the affair of Hattin (Night dcccxcv.).</p> -</div> - -<div class='footnote' id='f31'> -<p class='c000'><span class='label'><a href='#r31'>31</a>. </span>Famous Sufis and ascetics of the second and third centuries A.H. For Bishr -Barefoot, see vol. ii. p. <a href="https://www.gutenberg.org/files/51775/51775-h/51775-h.htm#Page_127">127</a>. Al-Sakati means “the old-clothes man;” and the names -of the others are all recorded in D’Herbelot.</p> -</div> - -<div class='footnote' id='f32'> -<p class='c000'><span class='label'><a href='#r32'>32</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> captured, forced open their gates.</p> -</div> - -<div class='footnote' id='f33'> -<p class='c000'><span class='label'><a href='#r33'>33</a>. </span>Arab. “Al-Sáhil” <i><span lang="la" xml:lang="la">i.e.</span></i> the seaboard of Syria; properly Phœnicia or the coast-lands -of Southern Palestine. So the maritime lowlands of continental Zanzibar are called in -the plur. Sawáhil = “the shores” and the people Sawáhílí = Shore-men.</p> -</div> - -<div class='footnote' id='f34'> -<p class='c000'><span class='label'><a href='#r34'>34</a>. </span>Arab. “Al-Khizánah” both in Mac. Edit. and Breslau x, 426. Mr. Payne has -translated “tents” and says, “Saladin seems to have been encamped without Damascus -and the slave-merchant had apparently come out and pitched his tent near the camp for -the purposes of his trade.” But I can find no notice of tents till a few lines below.</p> -</div> - -<div class='footnote' id='f35'> -<p class='c000'><span class='label'><a href='#r35'>35</a>. </span>Bahá al-Dín ibn Shaddád, then Kázi al-Askar (of the Army) or Judge-Advocate-General -under Saladin.</p> -</div> - -<div class='footnote' id='f36'> -<p class='c000'><span class='label'><a href='#r36'>36</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> “abide with” thy second husband, the Egyptian.</p> -</div> - -<div class='chapter'> - <h2 id='c24' class='c011'>RUINED MAN OF BAGHDAD AND HIS SLAVE-GIRL.</h2> -</div> - -<p class='c017'>There was of old time in Baghdad a man of condition, who had -inherited from his father abounding affluence. He fell in love with -a slave-girl; so he bought her and she loved him as he loved her; -and he ceased not to spend upon her, till all his money was gone -and naught remained thereof; whereupon he sought a means of -getting his livelihood, but availed not to find any. Now this young -man had been used, in the days of his affluence, to frequent the -assemblies of those who were versed in the art of singing and had -thus attained to the utmost excellence therein. Presently he took -counsel with one of his intimates, who said to him, “Meseems thou -canst find no better profession than to sing, thou and thy slave-girl; -for on this wise thou wilt get money in plenty and wilt eat -and drink.” But he misliked this, he and the damsel, and she said -to him, “I have bethought me of a means of relief for thee.” He -asked, “What is it?;” and she answered, “Do thou sell me; -thus shall we be delivered of this strait, thou and I, and I shall be -in affluence; for none will buy the like of me save a man of fortune, -and with this I will contrive for my return to thee.” He carried -her to the market and the first who saw her was a Háshimí<a id='r37' /><a href='#f37' class='c015'><sup>[37]</sup></a> of -Bassorah, a man of good breeding, fine taste and generosity, who -bought her for fifteen hundred dinars. (Quoth the young man, the -damsel’s owner), When I had received the price, I repented me -and wept, I and the damsel; and I sought to cancel the sale; but -the purchaser would not consent. So I took the gold in a bag, -<span class='pageno' id='Page_25'>25</span>knowing not whither I should wend, now my house was desolate -of her, and buffeted my face and wept and wailed as I had never -done before. Then I entered a mosque and sat shedding tears, till -I was stupefied and losing my senses fell asleep, with the bag of -money under my head by way of pillow. Presently, ere I could be -ware, a man plucked the bag from under my head and ran off with -it at speed: whereupon I started up in alarm and affright and would -have arisen to run after him; but lo! my feet were bound with a -rope and I fell on my face. Then I took to weeping and buffeting -myself, saying, “Thou hast parted with thy soul<a id='r38' /><a href='#f38' class='c015'><sup>[38]</sup></a> and thy wealth -is lost!”——And Shahrazad perceived the dawn of day and -ceased saying her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Eight Hundred and Ninety-seventh Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She pursued, It hath reached me, O auspicious King, that the -young man continued:—So I said to myself, “Thou hast parted -with thy soul and thy wealth is lost.” Then, of the excess of my -chagrin, I betook myself to the Tigris and wrapping my face in -my gown, cast myself into the stream. The bystanders saw me -and cried, “For sure, this is because of some great trouble that -hath betided him.” They cast themselves in after me and -bringing me ashore, questioned me of my case. I told them what -misadventure had befallen me and they condoled with me. Then -an old man of them came to me and said, “Thou hast lost thy -money, but why goest thou about to lose thy life and become of -the people of The Fire?<a id='r39' /><a href='#f39' class='c015'><sup>[39]</sup></a> Arise, come with me, that I may see -thy lodging.” I went with him to my house and he sat with me -awhile, till I waxed calmer, and becoming tranquil I thanked him -and he went away. When he was gone, I was like to kill myself, -but bethought me of the Future and the Fire; so I fared forth -my house and fled to one of my friends and told him what had -befallen me. He wept for pity of me and gave me fifty dinars, -saying, “Take my advice and hie thee from Baghdad forthright -and let this provide thee till thy heart be diverted from the love -of her and thou forget her. Thy forbears were Secretaries and -Scribes and thy handwriting is fine and thy breeding right good: -<span class='pageno' id='Page_26'>26</span>seek out, then, whom thou wilt of the Intendants<a id='r40' /><a href='#f40' class='c015'><sup>[40]</sup></a> and throw -thyself on his bounty; thus haply Allah shall reunite thee with -thy slave-girl.” I hearkened to his words (and indeed my mind -was strengthened and I was somewhat comforted) and resolved to -betake myself to Wásit,<a id='r41' /><a href='#f41' class='c015'><sup>[41]</sup></a> where I had kinsfolk. So I went down -to the river-side, where I saw a ship moored and the sailors -embarking goods and goodly stuffs. I asked them to take me -with them and carry me to Wasit; but they replied, “We cannot -take thee on such wise, for the ship belongeth to a Hashimi.” -However I tempted them with promise of passage-money and -they said, “We cannot embark thee on this fashion;<a id='r42' /><a href='#f42' class='c015'><sup>[42]</sup></a> but, if it -must be, doff those fine clothes of thine and don sailor’s gear and -sit with us as thou wert one of us.” I went away and buying -somewhat of sailors’ clothes, put them on; after which I bought -me also somewhat of provisions for the voyage; and, returning to -the vessel, which was bound for Bassorah, embarked with the -crew. But ere long I saw my slave-girl herself come on board, -attended by two waiting-women; whereupon what was on me of -chagrin subsided and I said in myself, “Now shall I see her and -hear her singing, till we come to Bassorah.” Soon after, up rode -the Hashimi, with a party of people, and they embarked aboard -the ship, which dropped down the river with them. Presently the -Hashimi brought out food and ate with the damsel, whilst the rest -ate amidships. Then said he to her, “How long this abstinence -from singing and permanence in this wailing and weeping? Thou -art not the first that hath been parted from a beloved!” Wherefore -I knew what she suffered for love of me. Then he hung a -curtain before her along the gunwale and calling those who ate -apart, sat down with them without the curtain; and I enquired -concerning them and behold they were his brethren.<a id='r43' /><a href='#f43' class='c015'><sup>[43]</sup></a> He set -before them what they needed of wine and dessert, and they -ceased not to press the damsel to sing, till she called for the lute -and tuning it, intoned these two couplets:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'><span class='pageno' id='Page_27'>27</span>The company left with my love by night, ✿ Nor forbore to fare with my heart’s delight:</div> - <div class='line'>And raged, since their camels off paced, a fire ✿ As of Ghazá<a id='r44' /><a href='#f44' class='c015'><sup>[44]</sup></a>-wood in the lover’s sprite.</div> - </div> - </div> -</div> - -<p class='c000'>Then weeping overpowered her and she threw down the lute and -ceased singing; whereat the folk were troubled and I slipped -down a-swoon. They thought I was possessed<a id='r45' /><a href='#f45' class='c015'><sup>[45]</sup></a> and one of them -began reciting exorcisms in my ear; nor did they cease to comfort -her and beseech her to sing, till she tuned the lute again and -chaunted these couplets twain:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>I stood and bewailed who their loads had bound ✿ And far yode but still in my heart are found:</div> - <div class='line'>I drew near the ruins and asked of them ✿ And the camp was void and lay waste the ground.</div> - </div> - </div> -</div> - -<p class='c000'>Then she fell down in a fainting-fit and weeping arose amongst -the folk; and I also cried out and fainted away. The sailors -were startled by me and one of the Hashimi’s pages said to them, -“How came ye to take this madman on board?” So they said -one to other, “As soon as we come to the next village, we will -set him ashore and rid us of him.” When I heard this, I was sore -troubled but I heartened and hardened myself, saying in thought, -“Nothing will serve me to deliver myself from their hands, except -I make shift to acquaint her with my presence in the ship, so she -may prevent my being set ashore.” Then we sailed when we came -hard by a hamlet<a id='r46' /><a href='#f46' class='c015'><sup>[46]</sup></a> and the skipper said, “Come, let us go ashore.” -Therewith they all landed, save myself: and as evening fell I rose -and going behind the curtain took the lute and changed its accord, -mode<a id='r47' /><a href='#f47' class='c015'><sup>[47]</sup></a> by mode, and tuning it after a fashion of my own,<a id='r48' /><a href='#f48' class='c015'><sup>[48]</sup></a> that -<span class='pageno' id='Page_28'>28</span>she had learnt of me, returned to my place in the ship;——And -Shahrazad perceived the dawn of day and ceased to say her -permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Eight Hundred and Ninety-eighth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She resumed, It hath reached me, O auspicious King, that the -young man continued:—I returned to my place in the ship; and -presently the whole party came on board again and the moon -shone bright upon river and height. Then said the Hashimi to -the damsel, “Allah upon thee, trouble not our joyous lives!” So -she took the lute, and touching it with her hand, gave a sob, that -they thought her soul had fled her frame, and said, “By Allah, -my master and teacher is with us in this ship!” Answered the -Hashimi, “By Allah, were this so, I would not forbid him our -conversation! Haply he would lighten thy burthen, so we might -enjoy thy singing: but his being on board is far from possible.” -However she said, “I cannot smite lute-string or sing sundry airs -I was wont to sing whilst my lord is with us.” Quoth the -Hashimi, “Let us ask the sailors;” and quoth she, “Do so.” He -questioned them, saying, “Have ye carried anyone with you?”; -and they answered, “No.” Then I feared lest the enquiry should -end there; so I laughed and said, “Yes; I am her master and -taught her whenas I was her lord.” Cried she, “By Allah, that -is my lord’s voice!” Thereupon the pages carried me to the -Hashimi, who knew me at first sight and said to me, “Out on -thee! What plight is this in which I see thee and what hath -brought thee to such condition?” I related to him all that had -befallen me of my affair, weeping the while, and the damsel made -loud wail from behind the curtain. The Hashimi wept with sore -weeping, he and his brethren, for pity of me, and he said, “By -Allah, I have not drawn near this damsel nor enjoyed her, nor -have I even heard her sing till this day! I am a man to whom -Allah hath been ample and I came to Baghdad but to hear singing -and seek my allowances of the Commander of the Faithful. I -<span class='pageno' id='Page_29'>29</span>accomplished both my needments and being about to return home, -said to myself, ‘Let us hear some what of the singing of Baghdad.’ -Wherefore I bought this damsel, knowing not that such was the -case with you twain; and I take Allah to witness that, when I -reach Bassorah I will free her and marry her to thee and assign -you what shall suffice you, and more; but on condition that, whenever -I have a mind to hear music, a curtain shall be hung for her -and she shall sing to me from behind it, and thou shalt be of the -number of my brethren and boon-companions.” Hereat I rejoiced -and the Hashimi put his head within the curtain and said to her, -“Will that content thee?”; whereupon she fell to blessing and -thanking him. Then he called a servant and said to him, “Take -this young man and do off his clothes and robe him in costly -raiment and incense him<a id='r49' /><a href='#f49' class='c015'><sup>[49]</sup></a> and bring him back to us.” So the -servant did with me as his master bade him and brought me back -to him, and served me with wine, even as the rest of the company. -Then the damsel began singing after the goodliest fashion -and chanted these couplets:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>They blamed me for causing my tears to well ✿ When came my beloved to bid farewell:</div> - <div class='line'>They ne’er tasted the bitters of parting nor felt ✿ Fire beneath my ribs that flames fierce and fell!</div> - <div class='line'>None but baffled lover knows aught of Love, ✿ Whose heart is lost where he wont to dwell.</div> - </div> - </div> -</div> - -<p class='c000'>The folk rejoiced in her song with exceeding joy and my gladness -redoubled, so that I took the lute from the damsel and preluding -after the most melodious fashion, sang these couplets:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Ask (if needs thou ask) the Compassionate, ✿ And the generous donor of high estate.</div> - <div class='line'>For asking the noble honours man ✿ And asking the churl entails bane and bate:</div> - <div class='line'>When abasement is not to be ’scaped by wight ✿ Meet it asking boons of the good and great.</div> - <div class='line'>Of Grandee to sue ne’er shall vilify man, ✿ But ’tis vile on the vile of mankind to ’wait.</div> - </div> - </div> -</div> - -<p class='c000'>The company rejoiced in me with joy exceeding and they ceased -not from pleasure and delight, whilst anon I sang and anon the -damsel, till we came to one of the landing-places, where the vessel -<span class='pageno' id='Page_30'>30</span>moored and all on board disembarked and I with them. Now I -was drunken with wine and squatted on my hams to make water; -but drowsiness overcame me and I slept, and the passengers returned -to the ship which ran down stream without any missing -me, for that they also were drunken, and continued their voyage -till they reached Bassorah. As for me I awoke not till the heat -of the sun aroused me, when I rose and looked about me, but saw -no one. Now I had given my spending-money to the damsel and -had naught left: I had also forgotten to ask the Hashimi his name -and where his house was at Bassorah and his titles; thus I was -confounded and my joy at meeting the damsel had been but a -dream; and I abode in perplexity till there came up a great vessel -wherein I embarked and she carried me to Bassorah. Now I knew -none there much less the Hashimi’s house, so I accosted a grocer -and taking of him inkcase and paper,——And Shahrazad perceived -the dawn of day and ceased saying her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Eight Hundred and Ninety-ninth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She said, It hath reached me, O auspicious King, that when the -Baghdad man who owned the maid entered Bassorah, he was -perplexed for not knowing the Hashimi’s house. So I accosted -(said he) a grocer and, taking of him inkcase and paper, sat down -to write. He admired my handwriting and seeing my dress stained -and soiled, questioned me of my case, to which I replied that I -was a stranger and poor. Quoth he, “Wilt thou abide with me -and order the accounts of my shop and I will give thee thy food -and clothing and half a dirham a day for ordering the accompts of -my shop?”; and quoth I, “’Tis well,” and abode with him and -kept his accounts and ordered his income and expenditure for a -month, at the end of which he found his income increased and his -disbursements diminished; wherefore he thanked me and made -my wage a dirham a day. When the year was out, he proposed -to me to marry his daughter and become his partner in the shop. -I agreed to this and went in to my wife and applied me to the -shop. But I was broken in heart and spirit, and grief was manifest -upon me; and the grocer used to drink and invite me thereto, -but I refrained for melancholy. I abode on this wise two years -till, one day, as I sat in the shop, behold, there passed by a parcel -of people with meat and drink, and I asked the grocer what was -<span class='pageno' id='Page_31'>31</span>the matter. Quoth he, “This is the day of the pleasure-makers, -when all the musicians and dancers of the town go forth with the -young men of fortune to the banks of the Ubullah river<a id='r50' /><a href='#f50' class='c015'><sup>[50]</sup></a> and eat -and drink among the trees there.” The spirit prompted me to -solace myself with the sight of this thing and I said in my mind, -“Haply among these people I may foregather with her I love.” -So I told the grocer that I had a mind to this and he said, “Up -and go with them an thou please.” He made me ready meat and -drink and I went till I came to the River of Ubullah, when, behold, -the folk were going away: I also was about to follow, when I -espied the Rais of the bark wherein the Hashimi had been with -the damsel and he was going along the river. I cried out to -him and his company who knew me and took me on board with -them and said to me, “Art thou yet alive?”; and they embraced -me and questioned me of my case. I told them my tale and they -said, “Indeed, we thought that drunkenness had gotten the better -of thee and that thou hadst fallen into the water and wast drowned.” -Then I asked them of the damsel, and they answered, “When she -came to know of thy loss, she rent her raiment and burnt the lute -and fell to buffeting herself and lamenting and when we returned -with the Hashimi to Bassorah we said to her, “Leave this weeping -and wailing.” Quoth she, “I will don black and make me a tomb -beside the house and abide thereby and repent from singing.<a id='r51' /><a href='#f51' class='c015'><sup>[51]</sup></a> -We allowed her so to do and on this wise she abideth to this day.” -Then they carried me to the Hashimi’s house, where I saw the -damsel as they had said. When she espied me, she cried out a -great cry, methought she had died, and I embraced her with a -long embrace. Then said the Hashimi to me, “Take her;” and I -said, “’Tis well: but do thou free her and according to thy -promise marry her to me.” Accordingly he did this and gave us -costly goods and store of raiment and furniture and five hundred -dinars, saying, “This is the amount of that which I purpose to -<span class='pageno' id='Page_32'>32</span>allow you every month, but on condition that thou be my cup-companion -and that I hear the girl sing when I will.” Furthermore, -he assigned us private quarters and bade transport thither all -our need; so, when I went to the house, I found it filled full of -furniture and stuffs and carried the damsel thither. Then I betook -me to the grocer and told him all that had betided me, begging -to hold me guiltless for divorcing his daughter, without offence -on her part; and I paid her her dowry<a id='r52' /><a href='#f52' class='c015'><sup>[52]</sup></a> and what else behoved -me.<a id='r53' /><a href='#f53' class='c015'><sup>[53]</sup></a> I abode with the Hashimi in this way two years and -became a man of great wealth and was restored to the former -estate of prosperity wherein I had been at Baghdad, I and the -damsel. And indeed Allah the Bountiful put an end to our -troubles and loaded us with the gifts of good fortune and caused -our patience to result in the attainment of our desire: wherefore -to Him be the praise in this world and the next whereto we are -returning.<a id='r54' /><a href='#f54' class='c015'><sup>[54]</sup></a> And among the tales men tell is that of</p> - -<hr class='c016' /> - -<div class='footnote' id='f37'> -<p class='c000'><span class='label'><a href='#r37'>37</a>. </span>A descendant of Háshim, the Apostle’s great-grandfather from whom the Abbasides -were directly descended. The Ommiades were less directly akin to Mohammed, being -the descendants of Hashim’s brother, Abd al-Shams. The Hashimis were famed for -liberality; and the quality seems to have been inherited. The first Háshim got his -name from <em>crumbling</em> bread into the Saríd or brewis of the Meccan pilgrims during “The -Ignorance.” He was buried at Ghazzah (Gaza) but his tomb was soon forgotten.</p> -</div> - -<div class='footnote' id='f38'> -<p class='c000'><span class='label'><a href='#r38'>38</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> thy lover.</p> -</div> - -<div class='footnote' id='f39'> -<p class='c000'><span class='label'><a href='#r39'>39</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> of those destined to hell; the especial home of Moslem suicides.</p> -</div> - -<div class='footnote' id='f40'> -<p class='c000'><span class='label'><a href='#r40'>40</a>. </span>Arab. “’Ummál” (plur. of ’Ámil) viceroys or governors of provinces.</p> -</div> - -<div class='footnote' id='f41'> -<p class='c000'><span class='label'><a href='#r41'>41</a>. </span>A town of Irák Arabi (Mesopotamia) between Baghdad and Bassorah built upon -the Tigris and founded by Al-Hajjaj: it is so called because the “Middle” or half-way -town between Basrah and Kufah. To this place were applied the famous lines:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>“In good sooth a right noble race are they;</div> - <div class='line'>Whose men “yea” can’t say nor their women “nay.”</div> - </div> - </div> -</div> - -</div> - -<div class='footnote' id='f42'> -<p class='c000'><span class='label'><a href='#r42'>42</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> robed as thou art.</p> -</div> - -<div class='footnote' id='f43'> -<p class='c000'><span class='label'><a href='#r43'>43</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> his kinsfolk of the Hashimis.</p> -</div> - -<div class='footnote' id='f44'> -<p class='c000'><span class='label'><a href='#r44'>44</a>. </span>See vol. ii. <a href="https://www.gutenberg.org/files/51775/51775-h/51775-h.htm#Page_24">24</a>.</p> -</div> - -<div class='footnote' id='f45'> -<p class='c000'><span class='label'><a href='#r45'>45</a>. </span>Arab. “Sur’itu” = I was possessed of a Jinn, the common Eastern explanation of -an epileptic fit long before the days of the Evangel. See vol. iv. <a href="https://www.gutenberg.org/files/53254/53254-h/53254-h.htm#Page_89">89</a>.</p> -</div> - -<div class='footnote' id='f46'> -<p class='c000'><span class='label'><a href='#r46'>46</a>. </span>Arab. “Zí’ah,” village, feoff or farm.</p> -</div> - -<div class='footnote' id='f47'> -<p class='c000'><span class='label'><a href='#r47'>47</a>. </span>Arab. “Taríkah.”</p> -</div> - -<div class='footnote' id='f48'> -<p class='c000'><span class='label'><a href='#r48'>48</a>. </span>“Most of the great Arab musicians had their own peculiar fashion of tuning the -lute, for the purpose of extending its register or facilitating the accompaniment of songs -composed in uncommon keys and rhythms or possibly of increasing its sonority, and it -appears to have been a common test of the skill of a great musician, such as Ishac el-Mausili -or his father Ibrahim, to require him to accompany a difficult song on a lute -purposely untuned. As a (partial) modern instance of the practice referred to in the -text, may be cited Paganini’s custom of lowering or raising the G string of the violin in -playing certain of his own compositions. According to the Kitab el-Aghani, Ishac -el-Mausili is said to have familiarized himself, by incessant practice, with the exact -sounds produced by each division of the strings of the four course lute of his day, under -every imaginable circumstance of tuning.” It is regrettable that Mr. Payne does not -give us more of such notes.</p> -</div> - -<div class='footnote' id='f49'> -<p class='c000'><span class='label'><a href='#r49'>49</a>. </span>See vol. vii. <a href="https://www.gutenberg.org/files/54778/54778-h/54778-h.htm#Page_363">363</a> for the use of these fumigations.</p> -</div> - -<div class='footnote' id='f50'> -<p class='c000'><span class='label'><a href='#r50'>50</a>. </span>In the Mac. Edit. “Aylah” for Ubullah: the latter is one of the innumerable -canals, leading from Bassorah to Ubullah-town a distance of twelve miles. Its banks -are the favourite pleasure-resort of the townsfolk, being built over with villas and pavilions -(now no more) and the orchards seem to form one great garden, all confined by one wall. -See Jaubert’s translation of Al-Idrisi, vol. i. pp. 368–69. The Aylah, a tributary of the -Tigris, waters (I have noted) the Gardens of Bassorah.</p> -</div> - -<div class='footnote' id='f51'> -<p class='c000'><span class='label'><a href='#r51'>51</a>. </span>Music having been forbidden by Mohammed who believed with the vulgar that the -Devil has something to do with it. Even Paganini could not escape suspicion in the -nineteenth century.</p> -</div> - -<div class='footnote' id='f52'> -<p class='c000'><span class='label'><a href='#r52'>52</a>. </span>The “Mahr,” or Arab dowry consists of two parts, one paid down on consummation -and the other agreed to be paid to the wife, contingently upon her being divorced by -her husband. If she divorce him this portion, which is generally less than the half, -cannot be claimed by her; and I have related the Persian abomination which compels -the woman to sacrifice her rights. See vol. iii. p. <a href="https://www.gutenberg.org/files/52564/52564-h/52564-h.htm#Page_304">304</a>.</p> -</div> - -<div class='footnote' id='f53'> -<p class='c000'><span class='label'><a href='#r53'>53</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> the cost of her maintenance during the four months of single blessedness which -must or ought to elapse before she can legally marry again.</p> -</div> - -<div class='footnote' id='f54'> -<p class='c000'><span class='label'><a href='#r54'>54</a>. </span>Lane translates most incompletely, “To Him, then, be praise, first and last!”</p> -</div> - -<div class='chapter'> - <h2 id='c32' class='c011'>KING JALI’AD OF HIND AND HIS WAZIR SHIMAS; FOLLOWED BY THE HISTORY OF KING WIRD KHAN, SON OF KING JALI’AD, WITH HIS WOMEN AND WAZIRS.<a id='r55' /><a href='#f55' class='c015'><sup>[55]</sup></a></h2> -</div> - -<p class='c017'>There was once in days of yore and in ages and times long gone -before, in the land of Hind, a mighty King, tall of presence and -fair of favour and goodly of parts, noble of nature and generous, -beneficent to the poor and loving to his lieges and all the people -<span class='pageno' id='Page_33'>33</span>of his realm. His name was Jalí’ád and under his hand were two -and-seventy Kings and in his cities three hundred and fifty Kazis. -He had three score and ten Wazirs and over every ten of them he -set a premier. The chiefest of all his ministers was a man called -Shimás<a id='r56' /><a href='#f56' class='c015'><sup>[56]</sup></a> who was then<a id='r57' /><a href='#f57' class='c015'><sup>[57]</sup></a> two-and-twenty years old, a statesman -of pleasant presence and noble nature, sweet of speech and ready -in reply; shrewd in all manner of business, skilful withal and -sagacious, for all his tender age, a man of good counsel and fine -manners versed in all arts and sciences and accomplishments; and -the King loved him with exceeding love and cherished him by -reason of his proficiency in eloquence and rhetoric and the art of -government and for that which Allah had given him of compassion -and brooding care<a id='r58' /><a href='#f58' class='c015'><sup>[58]</sup></a> with his lieges for he was a King just in his -Kingship and a protector of his peoples, constant in beneficence -to great and small and giving them that which befitted them of -good governance and bounty and protection and security and a -lightener of their loads in taxes and tithes. And indeed he was -loving to them each and every, high and low, entreating them with -kindness and solicitude and governing them in such goodly guise -as none had done before him. But, with all this, Almighty Allah -had not blessed him with a child, and this was grievous to him and -to the people of his reign. It chanced, one night, as Jali’ad<a id='r59' /><a href='#f59' class='c015'><sup>[59]</sup></a> lay -in his bed, occupied with anxious thought of the issue of the affair -of his Kingdom, that sleep overcame him and he dreamt that he -poured water upon the roots of a tree,——And Shahrazad perceived -the dawn of day and ceased to say her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundredth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She continued, It hath reached me, O auspicious King, that the -King saw himself in his vision pouring water upon the roots of a -tree, about which were many other trees; and lo and behold! there -came fire out of this tree and burnt up every growth which -encompassed it; whereupon Jali’ad awoke affrighted and trembling, -and calling one of his pages said to him, “Go fetch the Wazir -<span class='pageno' id='Page_34'>34</span>Shimas in all haste.” So he betook himself to Shimas and said -to him, “The King calleth for thee forthright because he hath -awoke from his sleep in affright and hath sent me to bring thee to -him in haste.” When Shimas heard this, he arose without stay or -delay and going to the King, found him seated on his bed. He -prostrated himself before him, wishing him permanence of glory -and prosperity, and said, “May Allah not cause thee grieve, O -King! What hath troubled thee this night, and what is the cause -of thy seeking me thus in haste?” The King bade him be seated; -and, as soon as he sat down, began telling his tale and said to -him, “I have dreamt this night a dream which terrified me, and -’twas, that methought I poured water upon the roots of a tree -where about were many other trees and as I was thus engaged, -lo and behold! fire issued therefrom and burnt up all the growths -that were around it; wherefore I was affrighted and fear took me. -Then I awoke and sent to bid thee to me, because of thy knowledge -and skill in the interpretation of dreams and of that which -I know of the vastness of thy wisdom and the greatness of thine -understanding.” At this Shimas the Wazir bowed his head -groundwards awhile and presently raising it, smiled; so the King -said to him, “What deemest thou, O Shimas? Tell me the truth -of the matter and hide naught from me.” Answered Shimas, -“O King, verily Allah Almighty granteth thee thy wish and -cooleth thine eyes; for the matter of this dream presageth all -good, to wit, that the Lord will bless thee with a son, who shall -inherit the Kingdom from thee, after thy long life. But there is -somewhat else I desire not to expound at this present, seeing that -the time is not favourable for interpretation.” The King rejoiced -in these words with exceeding joy and great was his contentment; -his trouble departed from him, his mind was at rest and he said, -“If the case be thus of the happy presage of my dream, do thou -complete to me its exposition when the fitting time betideth: for -that which it behoveth not to expound to me now, it behoveth -that thou expound to me when its time cometh, so my joy may -be fulfilled, because I seek naught in this save the approof of -Allah extolled and exalted be He!” Now when the Wazir Shimas -saw that the King was urgent to have the rest of the exposition, -he put him off with a pretext; but Jali’ad assembled all the -astrologers and interpreters of dreams of his realm and as soon as -they were in the presence related to them his vision, saying, “I -desire you to tell me the true interpretation of this.” Whereupon -<span class='pageno' id='Page_35'>35</span>one of them came forward and craved the King’s permission to -speak, which being granted, he said, “Know, O King, that thy -Wazir Shimas is nowise unable to interpret this thy dream; but -he shrank from troubling thy repose: wherefore he disclosed not -unto thee the whole thereof: but, an thou suffer me to speak I -will expose to thee that which he concealed from thee.” The -King replied, “Speak without respect for persons, O interpreter, -and be truthful in thy speech.” The interpreter said, “Know then, -O King, that there will be born to thee a boy-child who shall -inherit the Kingship from thee, after thy long life; but he shall -not order himself towards the lieges after thy fashion; nay, he shall -transgress thine ordinances and oppress thy subjects, and there -shall befal him what befel the Mouse with the Cat<a id='r60' /><a href='#f60' class='c015'><sup>[60]</sup></a>; and I seek -refuge with Almighty Allah<a id='r61' /><a href='#f61' class='c015'><sup>[61]</sup></a>!” The King asked, “But what is -the story of the Cat and the Mouse?”; and the interpreter answered -“May Allah prolong the King’s life! They tell the following -tale of</p> - -<h3 id='c35' class='c018'><em>THE MOUSE AND THE CAT</em>.”</h3> - -<p class='c019'>A Grimalkin, that is to say, a Cat, went out one night to a -certain garden, in search of what she might devour, but found -nothing and became weak for the excess of cold and rain that -prevailed that night. So she sought for some device whereby to -save herself. As she prowled about in search of prey, she espied -a nest at the foot of a tree, and drawing near unto it, sniffed -thereat and purred till she scented a Mouse within and went round -about it, seeking to enter and seize the inmate. When the Mouse -smelt the Cat, he turned his back to her and scraped up the earth -with his forehand, to stop the nest-door against her; whereupon -she assumed a weakly voice and said, “Why dost thou thus, O my -brother? I come to seek refuge with thee, hoping that thou wilt -take pity on me and harbour me in thy nest this night; for I am -weak because of the greatness of my age and the loss of my -strength, and can hardly move. I have ventured into thy garden -<span class='pageno' id='Page_36'>36</span>to-night, and how many a time have I called upon death, that I -might be at rest from this pain! Behold, here am I at thy door, -prostrate for cold and rain and I beseech thee, by Allah, take of -thy charity my hand and bring me in with thee and give me -shelter in the vestibule of thy nest; for I am a stranger and -wretched and ’tis said:—Whoso sheltereth a stranger and a -wretched one in his home his shelter shall be Paradise on the -Day of Doom. And thou, O my brother, it behoveth thee to -earn eternal reward by succouring me and suffering me abide -with thee this night till the morning, when I will wend my way.”——And -Shahrazad perceived the dawn of day and ceased saying -her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and First Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She pursued, It hath reached me, O auspicious King, that quoth -the Cat to the Mouse, “So suffer me to night with thee this night, -after which I will wend my way.” Hearing these words the -Mouse replied, “How shall I suffer thee enter my nest seeing -that thou art my natural foe and thy food is of my flesh? Indeed -I fear lest thou false me, for that is of thy nature and there is no -faith in thee, and the byword saith:—It befitteth not to entrust a -lecher with a fair woman nor a moneyless man with money nor -fire with fuel. Neither doth it behove me to entrust myself to -thee; and ’tis said:—Enmity of kind, as the enemy himself -groweth weaker groweth stronger.” The Cat made answer in the -faintest voice, as she were in most piteous case, saying, “What -thou advancest of admonitory instances is the truth and I deny -not my offences against thee; but I beseech thee to pardon that -which is past of the enmity of kind between me and thee; for -’tis said:—Whoso forgiveth a creature like himself, his Creator -will forgive him his sins. ’Tis true that whilome I was thy foe, -but here am I a suitor for thy friendship, and they say, “An thou -wilt have thy foe become thy friend, do with him good. O my -brother, I swear to thee by Allah and make a binding covenant -with thee that I will hurt thee nevermore and for the best of -reasons, to wit, that I have no power thereto; wherefore place thy -trust in Allah and do good and accept my oath and covenant.” -Quoth the Mouse, “How can I accept the covenant of one between -<span class='pageno' id='Page_37'>37</span>whom and me there is a rooted enmity, and whose wont it is to -deal treacherously by me? Were the feud between us aught but -one of blood, this were light to me; but it is an enmity of kind -between souls, and it is said:—Whoso trusteth himself to his foe -is as one who thrusteth hand into a serpent’s<a id='r62' /><a href='#f62' class='c015'><sup>[62]</sup></a> mouth.” Quoth -the Cat, full of wrath, “My breast is strait and my soul is faint: -indeed I am <i><span lang="la" xml:lang="la">in articulo mortis</span></i> and ere long I shall die at thy door -and my blood will be on thy head, for that thou hadst it in thy -power to save me in mine extremity: and this is my last word to -thee.” Herewith the fear of Allah Almighty overcame the Mouse -and ruth gat hold upon his heart and he said in himself, “Whoso -would have the succour of Allah the Most High against his foe, -let him entreat him with compassion and kindness show. I rely -upon the Almighty in this matter and will deliver this Cat from -this her strait and earn the divine reward for her.” So he went -forth and dragged into his nest the Cat, where she abode till she -was rested and somewhat strengthened and restored, when she -began to bewail her weakness and wasted strength and want of -gossips. The Mouse entreated her in friendly guise and comforted -her and busied himself with her service; but she crept along till -she got command of the issue of the nest, lest the Mouse should -escape. So when the nest-owner would have gone out after his -wont, he drew near the Cat; whereupon she seized him and taking -him in her claws, began to bite him and shake him and take him -in her mouth and lift him up and cast him down and run after -him and cranch him and torture him.<a id='r63' /><a href='#f63' class='c015'><sup>[63]</sup></a> The Mouse cried out for -help, beseeching deliverance of Allah and began to upbraid the -Cat, saying, “Where is the covenant thou madest with me and -where are the oaths thou swarest to me? Is this my reward from -<span class='pageno' id='Page_38'>38</span>thee? I brought thee into my nest and trusted myself to thee: -but sooth he speaketh that saith:—Whoso relieth on his enemy’s -promise desireth not salvation for himself. And again:—Whoso -confideth himself to his foe deserveth his own destruction. Yet -do I put my trust in my Creator, for He will deliver me from -thee.” Now as he was in this condition, with the Cat about to -pounce on him and devour him, behold, up came a huntsman, -with hunting dogs trained to the chase. One of the hounds -passed by the mouth of the nest and hearing a great scuffling, -thought that within was a fox tearing somewhat; so he crept into -the hole, to get at him, and coming upon the Cat, seized on her. -When she found herself in the dog’s clutches, she was forced to -take thought anent saving herself and loosed the Mouse alive and -whole without wound. Then the hound brake her neck and -dragging her forth of the hole, threw her down dead: and thus -was exemplified the truth of the saying, “Who hath compassion -shall at the last be compassionated. Whoso oppresseth shall presently -be oppressed.” “This, then, O King,” added the interpreter, -“is what befel the Mouse and the Cat and teacheth that -none should break faith with those who put trust in him; for whoever -doth perfidy and treason, there shall befal him the like of -that which befel the Cat. As a man meteth, so shall it be meted -unto him, and he who betaketh himself to good shall gain his -eternal reward. But grieve thou not, neither let this trouble thee, -O King, for that assuredly thy son, after his tyranny and oppression, -shall return to the goodliness of thy policy. And I would -that yon learned man, thy Wazir Shimas, had concealed from thee -naught in that which he expounded unto thee; and this had been -well-advised of him, for ’tis said:—Those of the folk who most -abound in fear are the amplest of them in knowledge and the -most emulous of good.” The King received the interpreter’s -speech with submission and gifted him and his fellows with rich -gifts; then, dismissing them he arose and withdrew to his own -apartments and fell to pondering the issue of his affair. When -night came, he went in to one of his women, who was most in -favour with him and dearest to him of them all, and lay with -her: and ere some four months had passed over her, the child -stirred in her womb, whereat she rejoiced with joy exceeding and -told the King. Quoth he, “My dream said sooth, by Allah the -Helper!”; and he lodged her in the goodliest of lodgings and -<span class='pageno' id='Page_39'>39</span>entreated her with all honour, bestowing on her store of rich gifts -and manifold boons. Then he sent one of his pages to fetch -his Wazir Shimas and as soon as he was in the presence told the -Minister what had betided, rejoicing and saying, “My dream is -come true and I have won my wish. It may be this burthen will -be a man-child and inherit the Kingship after me; what sayest -thou of this, O Shimas?” But he was silent and made no reply, -whereupon cried the King, “What aileth thee that thou rejoicest -not in my joy and returnest me no answer? Doth the thing -mislike thee, O Shimas?” Hereat the Wazir prostrated himself -before him and said, “O King, may Allah prolong thy life! What -availeth it to sit under the shade of a tree, if there issue fire therefrom, -and what is the delight of one who drinketh pure wine, if he -be choked thereby, and what doth it profit to quench one’s thirst -with sweet cool water, if one be drowned therein? I am Allah’s -servant and thine, O King; but there are three things<a id='r64' /><a href='#f64' class='c015'><sup>[64]</sup></a> whereof it -besitteth not the understanding to speak, till they be accomplished; -to wit, the wayfarer, till he return from his way, the man who is in -fight, till he have overcome his foe, and the pregnant woman, till -she have cast her burthen.——And Shahrazad perceived the dawn -of day and ceased to say her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Second Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She resumed, It hath reached me, O auspicious King, that after -Shimas had enumerated to the King the three things whereof it -besitteth not the understanding to speak save after they are done, -he continued, “For know, O King, that he, who speaketh of aught -before its accomplishment is like the Fakir who had hung over his -head the jar of clarified butter.<a id='r65' /><a href='#f65' class='c015'><sup>[65]</sup></a>” “What is the story of the -Fakir,” asked the King, “and what happened to him?” Answered -the Wazir, “O King, they tell this tale anent</p> - -<div> - <span class='pageno' id='Page_40'>40</span> - <h3 id='c40' class='c018'><em>THE FAKIR AND HIS JAR OF BUTTER</em>.<a id='r66' /><a href='#f66' class='c015'><sup>[66]</sup></a>”</h3> -</div> - -<p class='c019'>A Fakir<a id='r67' /><a href='#f67' class='c015'><sup>[67]</sup></a> abode once with one of the nobles of a certain town, -who made him a daily allowance of three scones and a little -clarified butter and honey. Now such butter was dear in those -parts and the Devotee laid all that came to him together in a jar -he had, till he filled it and hung it up over his head for safe -keeping. One night, as he sat on his bed staff in hand, he fell a-musing -upon the butter and the greatness of its price and said in -himself:—Needs must I sell all this butter I have by me and buy -with the price an ewe and take to partner therein a Fellah<a id='r68' /><a href='#f68' class='c015'><sup>[68]</sup></a> fellow -who hath a ram. The first year she will bear a male lamb and a -female and the second a female and a male and these in their turn -will bear other males and other females, nor will they give over -bearing females and males, till they become a great matter. Then -will I take my share and vent thereof what I will. The males I -will sell and buy with them bulls and cows, which will also increase -and multiply and become many; after which I will purchase such -a piece of land and plant a garden therein and build thereon a -mighty fine<a id='r69' /><a href='#f69' class='c015'><sup>[69]</sup></a> palace. Moreover, I will get me robes and raiment -and slaves and slave-girls and hold a wedding never was seen the -like thereof. I will slaughter cattle and make rich meats and -sweetmeats and confections and assemble all the musicians and -mimes and mountebanks and player-folk and after providing -flowers and perfumes and all manner sweet herbs I will bid rich -and poor, Fakirs and Olema, captains and lords of the land, and -whoso asketh for aught, I will cause it to be brought him; and, I -<span class='pageno' id='Page_41'>41</span>will make ready all manner of meat and drink and send out a -crier to cry aloud and say, “Whoso seeketh aught, let him ask and -get it.” Lastly I will go in to my bride, after her unveiling and -enjoy her beauty and loveliness; and I will eat and drink and -make merry and say to myself, “Verily, hast thou won thy wish,” -and will rest from devotion and divine worship. Then in due time -my wife will bear me a boy, and I shall rejoice in him and make -banquets in his honour and rear him daintily and teach him -philosophy and mathematics and polite letters;<a id='r70' /><a href='#f70' class='c015'><sup>[70]</sup></a> so that I shall -make his name renowned among men and glory in him among the -assemblies of the learned; and I will bid him do good and he -shall not gainsay me, and I will forbid him from lewdness and -iniquity and exhort him to piety and the practice of righteousness; -and, I will bestow on him rich and goodly gifts; and, if I see him -obsequious in obedience, I will redouble my bounties towards him: -but, an I see him incline to disobedience, I will come down on him -with this staff. So saying, he raised his hand, to beat his son -withal but the staff hit the jar of butter which overhung his head, -and brake it; whereupon the shards fell upon him and the butter -ran down upon his head, his rags and his beard. So his clothes -and bed were spoiled and he became a caution to whoso will be -cautioned. “Wherefore, O King,” added the Wazir, “it behoveth -not a man to speak of aught ere it come to pass.” Answered the -King, “Thou sayest sooth! Fair fall thee for a Wazir! Verily the -truth thou speakest and righteousness thou counsellest. Indeed, -thy rank with me is such as thou couldst wish<a id='r71' /><a href='#f71' class='c015'><sup>[71]</sup></a> and thou shalt -never cease to be accepted of me.” Thereupon the Wazir prostrated -himself before the King and wished him permanence of -prosperity, saying, “Allah prolong thy days and thy rank upraise! -Know that I conceal from thee naught, nor in private nor in public -aught; thy pleasure is my pleasure, and thy displeasure my displeasure. -There is no joy for me save in thy joyance and I cannot -sleep o’ nights an thou be angered against me, for that Allah the -Most High hath vouchsafed me all good through thy bounties to -me; wherefore I beseech the Almighty to guard thee with His -<span class='pageno' id='Page_42'>42</span>angels, and to make fair thy reward whenas thou meetest Him.” -The King rejoiced in this, whereupon Shimas arose and went out -from before him. In due time the King’s wife bare a male child, -and the messengers hastened to bear the glad tidings and to congratulate -the Sovran, who rejoiced therein with joy exceeding and -thanked all with abundant thanks, saying, “Alhamdolillah—laud -to the Lord—who hath vouchsafed me a son, after I had despaired, -for He is pitiful and ruthful to His servants.” Then he wrote to -all the lieges of his land, acquainting them with the good news -and bidding them to his capital; and great were the rejoicings and -festivities in all the realm. Accordingly there came Emirs and -Captains, Grandees and Sages, Olema and literati, scientists and -philosophers from every quarter to the palace and all presenting -themselves before the King, company after company, according to -their different degrees, gave him joy, and he bestowed largesse -upon them. Then he signed to the seven chief Wazirs, whose -head was Shimas, to speak, each after the measure of his wisdom, -upon the matter which concerned him the most. So the Grand -Wazir Shimas began and sought leave of the King to speak, which -being granted, he spake as follows.<a id='r72' /><a href='#f72' class='c015'><sup>[72]</sup></a> “Praised be Allah who -brought us into existence from non-existence and who favoureth -His servants with Kings that observe justice and equity in that -wherewith He hath invested them of rule and dominion, and who -act righteously with that which he appointeth at their hands of -provision for their lieges; and most especially our Sovereign by -whom He hath quickened the deadness of our land, with that -which He hath conferred upon us of bounties, and hath blessed us -of His protection with ease of life and tranquillity and fair dealing! -What King did ever with his folk that which this King hath done -with us in fulfilling our needs and giving us our dues and doing us -justice, one of other, and in abundant carefulness over us and -redress of our wrongs? Indeed, it is of the favour of Allah to -the people that their King be assiduous in ordering their affairs -and in defending them from their foes; for the end of the enemy’s -intent is to subdue his enemy and hold him in his hand; and -many peoples<a id='r73' /><a href='#f73' class='c015'><sup>[73]</sup></a> bring their sons as servants unto Kings, and they -<span class='pageno' id='Page_43'>43</span>become with them in the stead of slaves, to the intent that they -may repel ill-willers from them.<a id='r74' /><a href='#f74' class='c015'><sup>[74]</sup></a> As for us, no enemy hath -trodden our soil in the days of this our King, by reason of this -passing good fortune and exceeding happiness, that no describer -may avail to describe, for indeed it is above and beyond all -description. And verily, O King, thou art worthy of this highest -happiness, and we are under thy safeguard and in the shadow of -thy wings, may Allah make fair thy reward and prolong thy life!<a id='r75' /><a href='#f75' class='c015'><sup>[75]</sup></a> -Indeed, we have long been diligent in supplication to Allah -Almighty that He would vouchsafe an answer to our prayers and -continue thee to us and grant thee a virtuous son, to be the coolth -of thine eyes: and now Allah (extolled and exalted be He!) hath -accepted of us and replied to our petition”——And Shahrazad -perceived the dawn of day and ceased saying her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Third Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She said, It hath reached me, O auspicious King, that Shimas -the Wazir said to the King, “And now Almighty Allah hath -accepted of us and answered our petition and brought us speedy -relief, even as He did to the Fishes in the pond of water.” The -King asked, “And how was that, and what is the tale?”; and -Shimas answered him, “Hear, O King the story of</p> - -<h3 id='c43' class='c018'><em>THE FISHES AND THE CRAB</em>.”</h3> - -<p class='c019'>In a certain place there was a piece of water, wherein dwelt a -number of Fishes, and it befel that the pond dwindled away and -shrank and wasted, till there remained barely enough to suffice -them and they were nigh upon death and said, “What will become -of us? How shall we contrive and of whom shall we seek counsel -for our deliverance?” Thereupon arose one of them, who was the -chiefest in wit and age, and cried, “There is nothing will serve us -<span class='pageno' id='Page_44'>44</span>save that we seek salvation of Allah; but let us consult the Crab -and ask his advice: so come ye all<a id='r76' /><a href='#f76' class='c015'><sup>[76]</sup></a> and hie we himwards and -hear his rede for indeed he is the chiefest and wisest of us all in -coming upon the truth.” Each and every approved of the Fish’s -advice and betook themselves in a body to the Crab, whom they -found squatted in his hole, without news or knowledge of their -strait. So they saluted him with the salam and said, “O our lord, -doth not our affair concern thee, who art ruler and the head of us?” -The Crab returned their salutation, replying, “And on you be The -Peace! What aileth you and what d’ye want?” So they told -him their case and the strait wherein they were by reason of the -wastage of the water, and that, when it should be dried up, -destruction would betide them, adding, “Wherefore we come to -thee, expecting thy counsel and what may bring us deliverance, -for thou art the chiefest and the most experienced of us.” The -Crab bowed his head awhile and said, “Doubtless ye lack understanding, -in that ye despair of the mercy of Allah Almighty and -His care for the provision of His creatures one and all. Know ye -not that Allah (extolled and exalted be He!) provideth all His -creatures without account and that He fore-ordained their daily -meat ere He created aught of creation and appointed to each of -His creatures a fixed term of life and an allotted provision, of His -divine All might? How then shall we burthen ourselves with concern -for a thing which in His secret purpose is indite? Wherefore -it is my rede that ye can do naught better than to seek aid of -Allah Almighty, and it behoveth each of us to clear his conscience -with his Lord, both in public and private, and pray Him to succour -us and deliver us from our difficulties; for Allah the Most High -disappointeth not the expectation of those who put their trust in -Him and rejecteth not the supplications of those who prefer their -suit to Him. When we have mended our ways, our affairs will be -set up and all will be well with us, and when the winter cometh -and our land is deluged, by means of a just one’s prayer, He will -not cast down the good He hath built up. So ’tis my counsel that -<span class='pageno' id='Page_45'>45</span>we take patience and await what Allah shall do with us. An -death come to us, as is wont, we shall be at rest, and if there befal -us aught that calleth for flight, we will flee and depart our land -whither Allah will.”<a id='r77' /><a href='#f77' class='c015'><sup>[77]</sup></a> Answered all the fishes with one voice -“Thou sayst sooth, O our lord: Allah requite thee for us with -weal!” Then each returned to his stead, and in a few days the -Almighty vouchsafed unto them a violent rain and the place of -the pond was filled fuller than before. “On like wise, O King,” -continued Shimas, “we despaired of a child being born to thee, -and now that God hath blessed us and thee with this well-omened -son, we implore Him to render him blessed indeed and make him -the coolth of thine eyes and a worthy successor to thee and grant -us of him the like of that which He hath granted us of thee; for -Almighty Allah disappointeth not those that seek Him and it -behoveth none to cut off hope of the mercy of his God.” Then, -rose the second Wazir and saluting the King with the salam spake, -after his greeting was returned, as follows: “Verily, a King is not -called a King save he give presents and do justice and rule with -equity and show munificence and wisely govern his lieges, maintaining -the obligatory laws and apostolic usages established among -them and justifying them, one against other, and sparing their -blood and warding off hurt from them; and of his qualities should -be that he never abide incurious of the poor and that he succour -the highest and lowest of them and give them each the rights to -them due, so that they all bless him and are obedient to his command. -Without doubt, a King who is after this wise of his lieges -is beloved and gaineth of this world eminence and of the next -honour and favour with the Creator thereof. And we, the body -politic of thy subjects, acknowledge in thee, O King, all the -attributes of kingship I have noted, even as it is said:—The best of -things is that the King of a people be just and equitable, their -physician skilful and their teacher experience-full, acting according -to his knowledge. Now we enjoy this happiness, after we had -<span class='pageno' id='Page_46'>46</span>despaired of the birth of a son to thee, to inherit thy kingship; -however, Allah (extolled be His name!) hath not disappointed -thine expectation, but hath granted thy petition, by reason of the -goodliness of thy trust in Him and thy submission of thine affairs -to Him. Then fair fall thy hope! There hath betided thee that -which betided the Crow and the Serpent.” Asked the King, -“What was that?”; and the Wazir answered, “Hear, O King, the -tale of</p> - -<h3 id='c46' class='c018'><em>THE CROW AND THE SERPENT</em>.”</h3> - -<p class='c019'>A crow once dwelt in a tree, he and his wife, in all delight of life, -till they came to the time of the hatching of their young, which -was the midsummer season, when a Serpent issued from its hole -and crawled up the tree wriggling around the branches till it came -to the Crows’ nest, where it coiled itself up and there abode all -the days of the summer, whilst the Crow was driven away and -found no opportunity to clear his home nor any place wherein to -lie. When the days of heat were past, the Serpent went away to -its own place and quoth the Crow to his wife, “Let us thank -Almighty Allah, who hath preserved us and delivered us from -this Serpent, albeit we are forbidden from increase this year. Yet -the Lord will not cut off our hope; so let us express our gratitude -to Him for having vouchsafed us safety and soundness of body: -indeed, we have none other in whom to confide, and if He will -and we live to see the next year, He shall give us other young in -the stead of those we have missed this year.” Next summer when -the hatching-season came round, the Serpent again sallied forth -from its place and made for the Crows’ nest: but, as it was coiling -up a branch, a kite swooped down on it and struck claws into its -head and tare it, whereupon it fell to the ground a-swoon, and the -ants came out upon it and ate it.”<a id='r78' /><a href='#f78' class='c015'><sup>[78]</sup></a> So the Crow and his wife -<span class='pageno' id='Page_47'>47</span>abode in peace and quiet and bred a numerous brood and thanked -Allah for their safety and for the young that were born to them. -In like manner, O King, continued the Wazir, “it behoveth us to -thank God for that wherewith He hath favoured thee and us in -vouchsafing us this blessed child of good omen, after despair and -the cutting off of hope. May He make fair thy future reward -and the issue of thine affair!”——And Shahrazad perceived the -dawn of day and ceased to say her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Fourth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She continued, It hath reached me, O auspicious King, that when -the second Wazir had ended with the words, “Allah make fair -thy future reward and the issue of thine affair!”; the third Wazir -presently rose and said, “Rejoice, O just King, in the assurance -of present prosperity and future felicity; for him, whom the denizens -of Earth love, the denizens of Heaven likewise love; and -indeed Almighty Allah hath made affection to be thy portion -and hath stablished it in the hearts of the people of thy kingdom; -wherefore to Him be thanks and praise from us and from thee, so -He may deign increase His bounty unto thee and unto us in thee! -For know, O King, that man can originate naught but by command -of Allah the Most High and that He is the Giver and all good -which befalleth a creature hath its end and issue in Him. He -allotteth His favours to His creatures, as it liketh Him; to some -he giveth gifts galore while others He doometh barely to win their -daily bread. Some He maketh Lords and Captains, and others -Recluses, who abstain from the world and aspire but to Him, for -He it is who saith:—I am the Harmer with adversity and the -Healer with prosperity. I make whole and make sick. I enrich -and impoverish. I kill and quicken: in my hand is everything -and unto Me all things do tend. Wherefore it behoveth all men -to praise Him. Now, especially thou, O King, art of the fortunate, -the pious, of whom it is said:—The happiest of the just is he for -whom Allah uniteth the weal of this world and of the next world; -who is content with that portion which Allah allotteth to him and -who giveth Him thanks for that which He hath stablished. And -indeed he that is rebellious and seeketh other than the dole which -God hath decreed unto him and for him, favoureth the wild Ass -<span class='pageno' id='Page_48'>48</span>and the Jackal.”<a id='r79' /><a href='#f79' class='c015'><sup>[79]</sup></a> The King asked, “And what is the story of -the twain?”; the Wazir answered, “Hear, O King, the tale of</p> - -<h3 id='c48' class='c018'><em>THE WILD ASS AND THE JACKAL</em>.”</h3> - -<p class='c019'>A certain Jackal was wont every day to leave his lair and fare -forth questing his daily bread. Now one day, as he was in a certain -mountain, behold, the day was done and he set out to return when -he fell in with another Jackal who saw him on the tramp, and each -began to tell his mate of the quarry he had gotten. Quoth one -of them, “The other day I came upon a wild Ass and I was -anhungred, for it was three days since I had eaten; so I rejoiced -in this and thanked Almighty Allah for bringing him into my -power. Then I tear out his heart and ate it and was full and -returned to my home. That was three days ago, since which -time I have found nothing to eat, yet am I still full of meat.” -When the other Jackal heard his fellow’s story, he envied his -fulness and said in himself, “There is no help but that I eat the -heart of a wild Ass.” So he left feeding for some days, till he became -emaciated and nigh upon death and bestirred not himself neither -did his endeavour to get food, but lay coiled up in his earth. And -whilst he was thus, behold, one day there came out two hunters -trudging in quest of quarry and started a wild Ass. They followed -on his trail tracking him all day, till at last one of them shot at -him a forked<a id='r80' /><a href='#f80' class='c015'><sup>[80]</sup></a> arrow, which pierced his vitals and reached his heart -and killed him in front of the Jackal’s hole. Then the hunters -came up and finding him dead, pulled out the shaft from his heart, -but only the wood came away and the forked head abode in the -Ass’s belly. So they left him where he lay, expecting that others -of the wild beasts would flock to him; but, when it was eventide -<span class='pageno' id='Page_49'>49</span>and nothing fell to them, they returned to their abiding-places. -The Jackal, hearing the commotion at the mouth of his home, lay -quiet till nightfall, when he came forth of his lair, groaning for -weakness and hunger, and seeing the dead Ass lying at his door, -rejoiced with joy exceeding till he was like to fly for delight and -said, “Praised be Allah who hath won me my wish without toil! -Verily, I had lost hope of coming at a wild Ass or aught else; -and assuredly<a id='r81' /><a href='#f81' class='c015'><sup>[81]</sup></a> the Almighty hath sent him to me and drave him -fall to my homestead.” Then he sprang on the body and tearing -open its belly, thrust in his head and with his nose rummaged -about its entrails, till he found the heart and tearing a tid-bit -swallowed it: but, as soon as he had so done, the forked head of -the arrow struck deep in his gullet and he could neither get it -down into his belly nor bring it forth of his throttle. So he made -sure of destruction and said, “Of a truth it beseemeth not the -creature to seek for himself aught over and above that which -Allah hath allotted to him. Had I been content with what He -appointed to me, I had not come to destruction.” “Wherefore, -O King,” added the Wazir, “it becometh man to be content with -whatso Allah hath distributed to him and thank Him for His -bounties to him and cast not off hope of his Lord. And behold, -O King, because of the purity of thy purpose and the fair intent -of thy good works, Allah hath blessed thee with a son, after -despair: wherefore we pray the Almighty to vouchsafe him length -of days and abiding happiness and make him a blessed successor, -faithful in the observance of thy covenant, after thy long life.” -Then arose the fourth Wazir and said, “Verily, an the King be a -man of understanding, a frequenter of the gates of wisdom,”——And -Shahrazad perceived the dawn of day and ceased saying her -permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Fifth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She pursued, It hath reached me, O auspicious King, that the -fourth Wazir arose and said, “Verily an the King be a man of -understanding, a frequenter of the gates of wisdom, versed in -science, government and policy, and eke upright in purpose and -just to his subjects, honouring those to whom honour is due, -<span class='pageno' id='Page_50'>50</span>revering those who are digne of reverence, tempering puissance -with using clemency whenas it behoveth, and protecting both -governors and governed, lightening all burthens for them and -bestowing largesse on them, sparing their blood and covering their -shame and keeping his troth with them. Such a King, I say, is -worthy of felicity both present and future worldly and otherworldly, -and this is of that which protecteth him from ill-will and -helpeth him to the stablishing of his Kingdom and the victory -over his enemies and the winning of his wish, together with increase -of Allah’s bounty to him and His favouring him for his -praise of Him and the attainment of His protection. But an the -King be the contrary of this, he never ceaseth from misfortunes -and calamities, he and the people of his realm; for that his oppression -embraceth both stranger far and kinsman near and there -cometh to pass with him that which befel the unjust King with -the pilgrim Prince.” King Jali’ad asked, “And how was that?” -and the Wazir answered, “Hear, O King, the tale of</p> - -<h3 id='c50' class='c018'><em>THE UNJUST KING AND THE PILGRIM PRINCE</em>.”</h3> - -<p class='c019'>There was once in Mauritania-land<a id='r82' /><a href='#f82' class='c015'><sup>[82]</sup></a> a King who exceeded in his -rule, a tyrant, violent and over severe, who had no respect for the -welfare or protection of his lieges nor of those who entered his -realm; and from everyone who came within his Kingdom his -officers took four-fifths of his monies, leaving him one-fifth and -no more. Now Allah Almighty decreed that he should have a -son, who was fortunate and God-favoured and seeing the pomps -and vanities of this world to be transient as they are unrighteous, -renounced them in his youth and rejected the world and that -which is therein and fared forth serving the Most High, wandering -pilgrim-wise over wolds and wastes and bytimes entering towns -and cities. One day, he came to his father’s capital and the -guards laid hands on him and searched him but found naught -<span class='pageno' id='Page_51'>51</span>upon him save two gowns, one new and the other old.<a id='r83' /><a href='#f83' class='c015'><sup>[83]</sup></a> So they -stripped the new one from him and left him the old, after they -had entreated him with contumely and contempt; whereat he -complained and said, “Woe to you, O ye oppressors! I am a -poor man and a pilgrim,<a id='r84' /><a href='#f84' class='c015'><sup>[84]</sup></a> and what shall this gown by any means -profit you? Except ye restore it to me, I will go to the King and -make complaint to him of you.” They replied, “We act thus -by the King’s command: so do what seemeth good to thee.” -Accordingly he betook himself to the King’s palace and would -have entered; but the chamberlains denied him admittance, and -he turned away, saying in himself, “There is nothing for me -except to watch till he cometh out and complain to him of my -case and that which hath befallen me.” And whilst he waited, -behold, he heard one of the guards announce the King’s faring -forth; whereupon he crept up, little by little, till he stood before -the gate; and presently when the King came out, he threw himself -in his way and after blessing him and wishing him weal, he -made his complaint to him informing him how scurvily he had -been entreated by the gatekeepers. Lastly he gave him to know -that he was a man of the people of Allah<a id='r85' /><a href='#f85' class='c015'><sup>[85]</sup></a> who had rejected the -world seeking acceptance of Allah and who went wandering over -earth and entering every city and hamlet, whilst all the folk he -met gave him alms according to their competence. “I entered -this thy city” (continued he), “hoping that the folk would deal -kindly and graciously with me as with others of my condition<a id='r86' /><a href='#f86' class='c015'><sup>[86]</sup></a>; -but thy followers stopped me and stripped me of one of my gowns -and loaded me with blows. Wherefore do thou look into my case -and take me by the hand and get me back my gown and I will -not abide in thy city an hour.” Quoth the unjust King, “Who -directed thee to enter this city, unknowing the custom of its -King?”; and quoth the pilgrim, “Give me back my gown and do -with me what thou wilt.” Now when the King heard this, his -<span class='pageno' id='Page_52'>52</span>temper changed for the worse and he said, “O fool,<a id='r87' /><a href='#f87' class='c015'><sup>[87]</sup></a> we stripped -thee of thy gown, so thou mightest humble thyself to us; but -since thou makest this clamour I will strip thy soul from thee.” -Then he commanded to cast him into gaol, where he began to -repent of having answered the King and reproached himself for -not having left him the gown and saved his life. When it was the -middle of the night, he rose to his feet and prayed long and -prayerfully, saying, “O Allah, Thou art the Righteous Judge; -Thou knowest my case and that which hath befallen me with this -tyrannical King, and I, Thine oppressed servant, beseech Thee, -of the abundance of Thy mercy, to deliver me from the hand of -this unjust ruler and send down on him Thy vengeance; for Thou -art not unmindful of the unright of every oppressor. Wherefore, -if Thou know that he hath wronged me, loose on him Thy vengeance -this night and send down on him Thy punishment; for -Thy rule is just and Thou art the Helper of every mourner, O -Thou to whom belong the power and the glory to the end of -time!” When the gaoler heard the prayer of the poor prisoner -he trembled in every limb, and behold, a fire suddenly broke out -in the King’s palace and consumed it and all that were therein, -even to the door of the prison,<a id='r88' /><a href='#f88' class='c015'><sup>[88]</sup></a> and none was spared but the -gaoler and the pilgrim. Now when the gaoler saw this, he knew -that it had not befallen save because of the pilgrim’s prayer; so -he loosed him and fleeing with him forth of the burning, betook -himself, he and the King’s son, to another city. So was the -unjust King consumed, he and all his city, by reason of his injustice, -and he lost the goods both of this world and the next -world. “As for us, O auspicious King” continued the Wazir, -“we neither lie down nor rise up without praying for thee and -thanking Allah the Most High for His grace in giving thee to us, -tranquil in reliance on thy justice and the excellence of thy -governance; and sore indeed was our care for thy lack of a son -to inherit thy kingdom, fearing lest after thee there betide us a -King unlike thee. But now the Almighty hath bestowed His -favours upon us and done away our concern and brought us gladness -in the birth of this blessed child; wherefore we beseech the -<span class='pageno' id='Page_53'>53</span>Lord to make him a worthy successor to thee and endow him -with glory and felicity enduring and good abiding.” Then rose -the fifth Wazir and said, “Blessed be the Most High,——And -Shahrazad perceived the dawn of day and ceased to say her permitted -say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Sixth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She resumed, It hath reached me, O auspicious King, that the -fifth Wazir said, “Blessed be the Most High, Giver of all good -gifts and graces the most precious! But to continue: we are well -assured that Allah favoureth whoso are thankful to Him and -mindful of His faith; and thou, O auspicious King, art far-famed -for these illustrious virtues and for justice and equitable dealing -between subject and subject and in that which is acceptable to -Allah Almighty. By reason of this hath the Lord exalted thy -dignity and prospered thy days and bestowed on thee the good -gift of this august child, after despair, wherefrom there hath betided -us gladness abiding and joys which may not be cut off; for we -before this were in exceeding cark and passing care, because of thy -lack of issue, and full of concern bethinking us of all thy justice -and gentle dealing with us and fearful lest Allah decree death to -thee and there be none to succeed thee and inherit the kingdom -after thee, and so we be divided in our counsels and dissensions -arise between us and there befal us what befel the Crows.” Asked -the King, “And what befel the Crows?”; and the Wazir answered -saying, “Hear O auspicious King, the tale of</p> - -<h3 id='c53' class='c018'><em>THE CROWS AND THE HAWK</em>.”</h3> - -<p class='c019'>There was once, in a certain desert, a spacious Wady, full of rills -and trees and fruits and birds singing the praises of Allah the One -of All-might, Creator of day and night; and among them was a -troop of Crows, which led the happiest of lives. Now they were -under the sway and government of a Crow who ruled them with -mildness and benignity, so that they were with him in peace and -contentment; and by reason of their wisely ordering their affairs, -none of the other birds could avail against them. Presently it -chanced that there befel their chief the doom irrevocably appointed -<span class='pageno' id='Page_54'>54</span>to all creatures and he departed life<a id='r89' /><a href='#f89' class='c015'><sup>[89]</sup></a>; whereupon the others -mourned for him with sore mourning, and what added to their grief -was that there abided not amongst them like him one who should -fill his place. So they all assembled and took counsel together -concerning whom it befitted for his goodness and piety to set over -them: and a party of them choose one Crow, saying, “It -beseemeth that this be King over us;” whilst others objected to -him and would none of him; and thus there arose division and -dissension amidst them and the strife of excitement waxed hot -between them. At last they agreed amongst themselves and consented -to sleep the night upon it and that none should go forth at -dawn next day to seek his living, but that all must wait till high -morning, when they should gather together all in one place. -“Then,” said they, “we will all take flight at once and whichsoever -shall soar above the rest in his flying, he shall be accepted of us as -ruler and be made King over us.” The fancy pleased them; so -they made covenant together and did as they had agreed and took -flight all, but each of them deemed himself higher than his fellow; -wherefore quoth this one, “I am highest,” and that, “Nay; that -am I.” Then said the lowest of them, “Look up, all of you, and -whomsoever ye find the highest of you, let him be your chief.” So -they raised their eyes and seeing the Hawk soaring over them, said -each to other, “We agreed that which bird soever should be the -highest of us we will make king over us, and behold, the Hawk is -the highest of us: what say ye to him?” And they all cried out, -“We accept of him.” Accordingly they summoned the Hawk and -said to him, “O Father of Good,<a id='r90' /><a href='#f90' class='c015'><sup>[90]</sup></a> we have chosen thee ruler over -us, that thou mayst look into our affair.” The Hawk consented, -saying, “Inshallah, ye shall win of me abounding weal.” So they -rejoiced and made him their King. But after awhile, he fell to -taking a company of them every day and betaking himself with -them afar off to one of the caves, where he struck them down and -eating their eyes and brains, threw their bodies into the river. -And he ceased not doing on this wise, it being his intent to destroy -them all till, seeing their number daily diminishing, the Crows -flocked to him and said, “O our King, we complain to thee because -<span class='pageno' id='Page_55'>55</span>from the date we made thee Sovran and ruler over us, we are in the -sorriest case and every day a company of us is missing and we -know not the reason of this, more by token that the most part -thereof are the high in rank and of those in attendance on thee. -We must now look after our own safety.” Thereupon the Hawk -waxed wroth with them and said to them, “Verily, ye are the -murtherers, and ye forestall me with accusation!” So saying, he -pounced upon them and tearing to pieces half a score of their -chiefs in front of the rest, threatened them and drave them out -sorely cuffed and beaten, from before him. Hereat they repented -them of that which they had done and said, “We have known no -good since the death of our first King especially in the deed of this -stranger in kind; but we deserve our sufferings even had he -destroyed us one by one to the last of us, and there is exemplified -in us the saying of him that saith, “Whoso submitteth him not to -the rule of his own folk, the foe hath dominion over him, of his -folly.” And now there is nothing for it but to flee for our lives, -else shall we perish.” So they took flight and dispersed to various -places. “And we also, O King,” continued the Wazir, “feared -lest the like of this befal us and there become ruler over us a -King other than thyself; but Allah hath vouchsafed us this boon -and hath sent us this blessed child, and now we are assured of -peace and union and security and prosperity in our Mother-land. -So lauded be Almighty Allah and to Him be praise and thanks -and goodly gratitude! And may He bless the King and us all his -subjects and vouchsafe unto us and him the acme of felicity and -make his life-tide happy and his endeavour constant!” Then -arose the sixth Wazir and said, “Allah favour thee with all felicity, -O King, in this world and in the next world! Verily, the ancients -have left us this saying:—Whoso prayeth and fasteth and giveth -parents their due and is just in his rule meeteth his Lord and He -is well pleased with him. Thou hast been set over us and hast -ruled us justly and thine every step in this hath been blessed; -wherefore we beseech Allah Almighty to make great thy reward -eternal and requite thee thy beneficence. I have heard what this -wise man hath said respecting our fear for the loss of our prosperity, -by reason of the death of the King or the advent of another -who should not be his parallel, and how after him dissensions would -be rife among us and calamity betide from our division and how it -behoved us therefore to be instant in prayer to Allah the Most -High, so haply He might vouchsafe the King a happy son, to -<span class='pageno' id='Page_56'>56</span>inherit the kingship after him. But, after all, the issue of that -which man desireth of mundane goods and wherefor he lusteth is -unknown to him and consequently it behoveth a mortal to ask not -of his Lord a thing whose end he wotteth not; for that haply the -hurt of that thing is nearer to him than its gain and his destruction -may be in that he seeketh and there may befal him what befel the -Serpent-charmer, his wife and children and the folk of his house.——And -Shahrazad perceived the dawn of day and ceased saying -her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Seventh Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She said, It hath reached me, O auspicious King, that when the -sixth Wazir said, “It behoveth not a man to ask of his Lord aught -whereof he ignoreth the issue for that haply the hurt of that thing -may be nearer than its gain, his destruction may be in that he -seeketh and there may befal him what befel the Serpent-charmer, -his children, his wife and his household,” the King asked, -“What was that?”; and the Wazir answered, “Hear, O King the -tale of</p> - -<h3 id='c56' class='c018'><em>THE SERPENT-CHARMER AND HIS WIFE</em>.”</h3> - -<p class='c019'>There was once a man, a Serpent-charmer,<a id='r91' /><a href='#f91' class='c015'><sup>[91]</sup></a> who used to train -serpents, and this was his trade; and he had a great basket,<a id='r92' /><a href='#f92' class='c015'><sup>[92]</sup></a> -wherein were three snakes but the people of his house knew this -not. Every day he used to go round with this pannier about the -town gaining his living and that of his family by showing the -snakes, and at eventide he returned to his house and clapped them -back into the basket privily. This lasted a long while; but it -chanced one day, when he came home, as was his wont, his wife asked -<span class='pageno' id='Page_57'>57</span>him, saying, “What is in this pannier?”; and he replied, “What -wouldest thou with it? Is not provision plentiful with you? Be thou -content with that which Allah hath allotted to thee and ask not of -aught else.” With this the woman held her peace; but she said -in herself, “There is no help but that I search this basket and -know what is there.” So she egged on her children and enjoined -them to ask him of the pannier and importune him with their -questions, till he should tell them what was therein. They presently -concluded that it contained something to eat and sought -every day of their father that he should show them what was -therein; and he still put them off with pleasant pretences and -forbade them from asking this. On such wise they abode awhile, -the wife and mother still persisting in her quest till they agreed -with her that they would neither eat meat nor drain drink with -their father, till he granted them their prayer and opened the -basket to them. One night, behold, the Serpent-charmer came -home with great plenty of meat and drink and took his seat -calling them to eat with him: but they refused his company and -showed him anger; whereupon he began to coax them with fair -words, saying, “Lookye, tell me what you would have, that I may -bring it you, be it meat or drink or raiment.” Answered they, -“O our father, we want nothing of thee but that thou open this -pannier that we may see what is therein: else we will slay ourselves.” -He rejoined, “O my children, there is nothing good for -you therein and indeed the opening of it will be harmful to you.” -Hereat they redoubled in rage for all he could say, which when he -saw, he began to scold them and threaten them with beating, -except they returned from such condition; but they only increased -in anger and persistence in asking, till at last he waxed wroth and -took a staff to beat them, and they fled from before him within -the house. Now the basket was present and the Serpent-charmer -had not hidden it anywhere; so his wife left him occupied with -the children and opened the pannier in haste, that she might see -what was therein. Thereupon behold, the serpents came out and -first struck their fangs into her and killed her; then they hied -round about the house and slew all, great and small, who were -therein; except the Serpent-charmer, who left the place and went -his way. “If then, O auspicious King,” continued the Wazir, -“thou consider this, thou wilt be convinced that it is not for a -man to desire aught save that which God the Great refuseth not -to him; nay, he should be content with what He willeth. And -<span class='pageno' id='Page_58'>58</span>thou, O King, for the overflowing of thy wisdom and the excellence -of thine understanding, Allah hath cooled thine eyes with the -advent of this thy son, after despair, and hath comforted thy heart; -wherefore we pray the Almighty to make him of the just successors -acceptable to Himself and to his subjects.” Then rose the -seventh Wazir and said, “O King, I know and certify all that my -brethren, these Ministers wise and learned, have said in the presence, -praising thy justice and the goodness of thy policy and -proving how thou art distinguished in this from all Kings other -than thyself; wherefore they gave thee the preference over them. -Indeed, this be of that which is incumbent on us, O King, and I -say:—Praised be Allah in that He hath guerdoned thee with His -gifts and vouchsafed thee of His mercy, the welfare of the realm; -and hath succoured thee and ourselves, on condition that we increase -in gratitude to Him; and all this no otherwise than by -thine existence! What while thou remainest amongst us, we -fear not oppression neither dread unright, nor can any take long-handed -advantage of our weakness! and indeed it is said, The -greatest good of a people is a just King and their greatest ill an -unjust King; and again, Better dwell with rending lions than with -a tyrannous Sultan. So praised be Almighty Allah with eternal -praise for that He hath blessed us with thy life and vouchsafed -thee this blessed child, whenas thou wast stricken in years and -hadst despaired of issue! For the goodliest of the gifts in this -world is a virtuous sire, and it is said, Whoso hath no progeny his -life is without result and he leaveth no memory. As for thee, -because of the righteousness of thy justice and thy pious reliance -on Allah the Most High, thou hast been vouchsafed this happy -son; yea, this blessed<a id='r93' /><a href='#f93' class='c015'><sup>[93]</sup></a> child cometh as a gift from the Most High -Lord to us and to thee, for the excellence of thy governance and -the goodliness of thy long-sufferance; and in this thou hast fared -even as fared the Spider and the Wind.” Asked the King, -“And what is the story of the Spider and the Wind?”——And -Shahrazad perceived the dawn of day and ceased to say her permitted -say.</p> - -<div><span class='pageno' id='Page_59'>59</span></div> -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Eighth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She continued, It hath reached me, O auspicious King, that when -the King asked, “And what is the story of the twain?”; the Wazir -answered, “Give ear, O King, to the tale of</p> - -<h3 id='c59' class='c018'><em>THE SPIDER AND THE WIND</em>.”</h3> - -<p class='c019'>A spider once attached herself to a high gate<a id='r94' /><a href='#f94' class='c015'><sup>[94]</sup></a> and a retired -and span her web there and dwelt therein in peace, giving thanks -to the Almighty, who had made this dwelling-place easy to her -and had set her in safety from noxious reptiles. On this wise she -abode a long while, still giving thanks to Allah for her ease and -regular supply of daily bread, till her Creator bethought Him to -try her and make essay of her gratitude and patience. So he -sent upon her a strong east Wind, which carried her away, web -and all, and cast her into the main. The waves washed her ashore -and she thanked the Lord for safety and began to upbraid the -Wind, saying, “O Wind, why hast thou dealt thus with me and -what good hast thou gotten by bearing me hither from my abiding-place, -where indeed I was in safety, secure in my home on the top -of that gate?” Replied the Wind, saying, “O Spider, hast thou -not learnt that this world is a house of calamities; and, say me, -who can boast of lasting happiness that such portion shall be -thine? Wottest thou not that Allah tempteth His creatures in -order to learn by trial what may be their powers of patience? -How, then, doth it beset thee to upbraid me, thou who hast been -saved by me from the vasty deep?” “Thy words are true, O -Wind,” replied the Spider, “yet not the less do I desire to escape -from this stranger land into which thy violence hath cast me.” -The Wind rejoined, “Cease thy blaming; for right soon I will -bear thee back and replace thee in thy place, as thou wast aforetime.” -So the Spider waited patiently, till the north-east Wind -left blowing and there arose a south-west Wind, which gently -caught her up and flew with her towards her dwelling-place; and -<span class='pageno' id='Page_60'>60</span>when she came to her abode, she knew it and clung to it. “And -we,” continued the Wazir, “beseech Allah (who hath rewarded -the King for his singleness of heart and patience and hath taken -pity on his subjects and blessed them with His favour and hath -vouchsafed the King this son in his old age, after he had despaired -of issue and removed him not from the world, till He had blessed -him with coolth of eyes and bestowed on him what He hath -bestowed of Kingship and Empire!) to vouchsafe unto thy son -that which He hath vouchsafed unto thee of dominion and -Sultanship and glory! Amen.” Then said the King, “Praised -be Allah over all praise and thanks be to Him over all thanks! -There is no god but He, the Creator of all things, by the light of -whose signs we know the glory of His greatness and who giveth -kingship and command over his own country to whom He willeth -of His servants! He chooseth of them whomso He please to -make him His viceroy and viceregent over His creatures and -commandeth him to just and equitable dealing with them and -the maintenance of religious laws and practices and right conduct -and constancy in ordering their affairs to that which is most -acceptable to Him and most grateful to them. Whoso doth thus -and obeyeth the commandment of his Lord, his desire attaineth -and the orders of his God maintaineth; so Providence preserveth -him from the perils of the present world and maketh ample his -recompense in the future world; for indeed He neglecteth not the -reward of the righteous. And whoso doth otherwise than as -Allah biddeth him sinneth mortal sin and disobeyeth his Lord, -preferring his mundane to his supra-mundane weal. He hath no -trace in this world and in the next no portion: for Allah spareth -not the unjust and the mischievous, nor doth He neglect any of -His servants. These our Wazirs have set forth how, by reason of -our just dealing with them and our wise governance of affairs, -Allah hath vouchsafed us and them His grace, for which it -behoveth us to thank Him, because of the great abundance of -His mercies: each of them hath also spoken that wherewith the -Almighty inspired Him concerning this matter, and they have -vied one with another in rendering thanks to the Most High Lord -and praising Him for His favours and bounties. I also render -thanks to Allah for that I am but a slave commanded; my heart -is in His hand and my tongue in His subjection, accepting that -which He adjudgeth to me and to them, come what may thereof. -Each one of them hath said what passed through his mind on the -<span class='pageno' id='Page_61'>61</span>subject of this boy and hath set forth that which was of the -renewal of divine favour to us, after my years had reached the -term when confidence faileth and despair assaileth. So praised -be Allah who hath saved us from disappointment and from the -alternation of rulers, like to the alternation of night and day! -For verily, this was a great boon both to them and to us; wherefore -we praise Almighty Allah who hath given a ready answer to -our prayer and hath blessed us with this boy and set him in high -place, as the inheritor of the kingship. And we entreat Him, of -His bounty and clemency, to make him happy in his actions, -prone to pious works, so he may become a King and a Sultan -governing his people with justice and equity, guarding them from -perilous error and frowardness, of His grace, goodness and -generosity!” When the King had made an end of his speech, -the sages and Olema rose and prostrated themselves before Allah -and thanked the King; after which they kissed his hands and -departed, each to his own house, whilst Jali’ad withdrew into his -palace, where, he looked upon the new-born and offered up -prayers for him and named him Wird Khán.<a id='r95' /><a href='#f95' class='c015'><sup>[95]</sup></a> The boy grew up -till he attained the age of twelve,<a id='r96' /><a href='#f96' class='c015'><sup>[96]</sup></a> when the King being minded -to have him taught the arts and sciences, bade build him a palace -amiddlemost the city, wherein were three hundred and threescore -rooms,<a id='r97' /><a href='#f97' class='c015'><sup>[97]</sup></a> and lodged him therein. Then he assigned him three -wise men of the Olema and bade them not be lax in teaching him -day and night and look that there was no kind of learning but -they instruct him therein, so he might become versed in all -knowledge. He also commanded them to sit with him one day -in each of the rooms by turn and write on the door thereof that -which they had taught him therein of various kinds of lore and -report to himself, every seven days, whatso instructions they had -imparted to him. So they went in to the Prince and stinted not -from educating him day nor night, nor withheld from him aught of -that they knew; and presently there appeared in him readiness to -receive instruction such as none had shown before him. Every -seventh day his governors reported to the King what his son had -<span class='pageno' id='Page_62'>62</span>learnt and mastered, whereby Jali’ad became proficient in goodly -learning and fair culture, and the Olema said to him, “Never -saw we one so richly gifted with understanding as is this boy: -Allah bless thee in him and give thee joy of his life!” When the -Prince had completed his twelfth year, he knew the better part of -every science and excelled all the Olema and sages of his day: -wherefore his governors brought him to his sire and said to him, -“Allah gladden thine eyes, O King, with this auspicious youth! -We bring him to thee, after he hath learnt all manner knowledge, -and there is not one of the learned men of the time nor a scientist -who hath attained to that whereto he hath attained of science.” -The King rejoiced in this with joy exceeding and thanking the -Almighty prostrated himself in gratitude before Allah (to whom -belong Majesty and Might!), saying, “Laud be to the Lord for His -mercies incalculable!” Then he called his Chief Wazir and said -to him, “Know, O Shimas, that the governors of my son are come -to tell me that he hath mastered every kind of knowledge and -there is nothing but they have instructed him therein, so that he -surpasseth in this all who forewent him. What sayst thou, O -Shimas?” Hereat the Minister prostrated himself before Allah -(to whom belong Might and Majesty!) and kissed the King’s -hand, saying, “Loath is the ruby-stone, albe it be bedded in the -hardest rock on hill, to do aught but shine as a lamp, and this thy -son is such a gem; his tender age hath not hindered him from -becoming a sage and Alhamdolillah—praised be Allah—for that -which He deigned bestow on him! But to-morrow I will call an -assembly of the flower of the Emirs and men of learning and -examine the Prince and cause him speak forth that which is with -him in their presence, Inshallah!”——And Shahrazad perceived -the dawn of day and ceased saying her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Ninth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She pursued, It hath reached me, O auspicious King, that when -the King Jali’ad heard the words of his Wazir Shimas, he commanded -the attendance of the keenest-witted<a id='r98' /><a href='#f98' class='c015'><sup>[98]</sup></a> of the Olema and -most accomplished of the learned and sages of his dominions, and -<span class='pageno' id='Page_63'>63</span>they all presented themselves on the morrow at the door of the -palace, whereupon the King bade admit them. Then entered -Shimas and kissed the hands of the Prince, who rose and -prostrated himself to the Minister: but Shimas said, “It -behoveth not the lion-whelp to prostrate himself to any of the -wild beasts, nor besitteth it that Light prostrate itself to shade.” -Quoth the Prince, “Whenas the lion-whelp seeth the leopard,<a id='r99' /><a href='#f99' class='c015'><sup>[99]</sup></a> he -riseth up to him and prostrateth himself before him, because of -his wisdom, and Light prostrateth itself to shade for the purpose -of disclosing that which is therewithin.” Quoth Shimas, “True, -O my lord; but I would have thee answer me anent whatso I shall -ask thee, by leave of His Highness and his lieges.” And the -youth said, “And I, with permission of my sire, will answer thee.” -So Shimas began and said, “Tell me what is the Eternal, the -Absolute, and what are the two manifestations<a id='r100' /><a href='#f100' class='c015'><sup>[100]</sup></a> thereof and -whether of the two is the abiding one?” Answered the Prince, -“Allah (to whom belong Might and Majesty!) is the Eternal, the -Absolute; for that He is Alpha, without beginning, and Omega -without end. Now his two manifestations are this world and the -next; and the abiding one of the two is the world to come.” -(¿) “Thou sayst truly and I approve thy reply: but I would have -thee tell me, how knowest thou that one of Allah’s manifestations -is this world and the other the world to come?”—“I know this -because this world was created from nothingness and had not its -being from any existing thing; wherefore its affair is referable to -the first essence. Moreover, it is a commodity swift of ceasing, -the works whereof call for requital of action and this postulateth -the reproduction<a id='r101' /><a href='#f101' class='c015'><sup>[101]</sup></a> of whatso passeth away: so the next world is -the second manifestation.” (¿) “Now inform me how knowest -thou that the world to come is the abiding one of the two -existences?”—“Because it is the house of requital for deeds done -in this world prepared by the Eternal sans surcease.” (¿) “Who -<span class='pageno' id='Page_64'>64</span>are the people of this world most to be praised for their practice?”—“Those -who prefer their weal in the world to come before their -weal in this world.” (¿) “And who is he that preferreth his -future to his present welfare?”—“He who knoweth that he -dwelleth in a perishing house, that he was created but to vade -away and that, after vading away, he will be called to account; -and indeed, were there in this world one living and abiding for -ever, he would not prefer it to the next world.” (¿) “Can the -future life subsist permanently without the present?”—“He who -hath no present life hath no future life: and indeed I liken this -world and its folk and the goal to which they fare with certain -workmen, for whom an Emir buildeth a narrow house and -lodgeth them therein, commanding each of them to do a certain -task and assigning to him a set term and appointing one to act -as steward over them. Whoso doeth the work appointed unto -him, the steward bringeth him forth of that straitness; but -whoso doeth it not within the stablished term is punished. After -awhile, behold, they find honey exuding from the chinks of the -house,<a id='r102' /><a href='#f102' class='c015'><sup>[102]</sup></a> and when they have eaten thereof and tasted its sweetness -of savour, they slacken in their ordered task and cast it behind -their backs. So they patiently suffer the straitness and distress -wherein they are, with what they know of the future punishment -whereto they are fast wending, and are content with this worthless -and easily won sweetness: and the Steward leaveth not to fetch -every one of them forth of the house, for ill or good, when his -appointed period shall have come. Now we know the world to -be a dwelling wherein all eyes are dazed, and that each of its -folk hath his set term; and he who findeth the little sweetness -that is in the world and busieth himself therewith is of the number -of the lost, since he preferreth the things of this world to the -things of the next world: but whoso payeth no heed to this poor -sweetness and preferreth the things of the coming world to those -of this world, is of those who are saved.” (¿) “I have heard -what thou sayest of this world and the next and I accept thine -answer; but I see they are as two placed in authority over man; -needs must he content them both, and they are contrary one to -other. So, if the creature set himself to seek his livelihood, it is -harmful to his soul in the future: and if he devote himself to -<span class='pageno' id='Page_65'>65</span>the next world, it is hurtful to his body; and there is no way -for him of pleasing these two contraries at once.”—“Indeed, the -quest of one’s worldly livelihood with pious intent and on lawful -wise is a viaticum for the quest of the goods of the world to come, -if a man spend a part of his days in seeking his livelihood in -this world, for the sustenance of his body, and devote the rest of -his day to seeking the goods of the next world, for the repose of -his soul and the warding off of hurt therefrom; and indeed I see -this world and the other world as they were two Kings, a just and -an unjust.” Asked Shimas, “How so?” and the youth began -the tale of</p> - -<h3 id='c65' class='c018'><em>THE TWO KINGS</em>.</h3> - -<p class='c019'>There were once two Kings, a just and an unjust; and this one -had a land abounding in trees and fruits and herbs; but he let -no merchant pass without robbing him of his monies and his -merchandise, and the traders endured this with patience, by -reason of their profit from the fatness of the earth in the -means of life and its pleasantness, more by token that it was -renowned for its richness in precious stones and gems. Now -the just King, who loved jewels, heard of this land and sent one -of his subjects thither, giving him much specie and bidding him -pass with it into the other’s realm and buy jewels therefrom. -So he went thither; and, it being told to the unjust King that -a merchant was come to his kingdom with much money to buy -jewels withal, he sent for him to the presence and said to him, -“Who art thou and whence comest thou and who brought thee -thither and what is thy errand?” Quoth the merchant, “I am -of such and such a region, and the King of that land gave me -money and bade me buy therewith jewels from this country; -so I obeyed his bidding and came.” Cried the unjust King, -“Out on thee! Knowest thou not my fashion of dealing with -the people of my realm and how each day I take their monies? -How then comest thou to my country? And behold, thou hast -been a sojourner here since such a time!” Answered the trader, -“The money is not mine, not a mite of it; nay, ’tis a trust in -my hands, till I bring its equivalent to its owner.” But the -King said, “I will not let thee take thy livelihood of my land -or go out therefrom, except thou ransom thyself with this money -<span class='pageno' id='Page_66'>66</span>all of it.”——And Shahrazad perceived the dawn of day and -ceased to say her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Tenth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She resumed, It hath reached me, O auspicious King, that the -unjust Ruler said to the trader who came to buy jewels from -his country, “’Tis not possible for thee to take thy livelihood of -my land except thou ransom thy life with this money, all of it; -else shalt thou die.” So the man said in himself, “I am fallen -between two Kings, and I know that the oppression of this ruler -embraceth all who abide in his dominions: and if I satisfy him -not, I shall lose both life and money (whereof is no doubt) and -shall fail of my errand; whilst, on the other hand, if I give him -all the gold, it will most assuredly prove my ruin with its owner, -the other King: wherefore no device will serve me but that I -give this one a trifling part thereof and content him therewith -and avert from myself and from the money perdition. Thus shall -I get my livelihood of the fatness of this land, till I buy that -which I desire of jewels; and, after satisfying the tyrant with -gifts, I will take my portion of the profit and return to the owner -of the money with his need, trusting in his justice and indulgence, -and unfearing that he will punish me for that which this unjust -King taketh of the treasure, especially if it be but a little.” Then -the trader called down blessings on the tyrant and said to him, “O -King, I will ransom myself and this specie with a small portion -thereof, from the time of my entering thy country to that of my -going forth therefrom.” The King agreed to this and left him at -peace for a year, till he bought all manner jewels with the rest of -the money and returned therewith to his master, to whom he made -his excuses, confessing to having saved himself from the unjust -King as before related. The just King accepted his excuse and -praised him for his wise device and set him on his right hand in -his divan and appointed him in his kingdom an abiding inheritance -and a happy life-tide.<a id='r103' /><a href='#f103' class='c015'><sup>[103]</sup></a> Now the just King is the similitude -of the future world and the unjust King that of the present world; -the jewels that be in the tyrant’s dominions are good deeds and -pious works. The merchant is man and the money he hath with -<span class='pageno' id='Page_67'>67</span>him is the provision appointed him of Allah. When I consider -this, I know that it behoveth him who seeketh his livelihood in -this world to leave not a day without seeking the goods of the -world to come, so shall he content this world with that which he -gaineth of the fatness of the earth and satisfy the other world with -that which he spendeth of his life in seeking after it.” (¿) “Are -the spirit<a id='r104' /><a href='#f104' class='c015'><sup>[104]</sup></a> and the body alike in reward and retribution, or is the -body, as the luster of lusts and doer of sinful deeds, and especially -affected with punishment?” “The inclination to lusts and sins -may be the cause of earning reward by the withholding of the soul -therefrom and the repenting thereof; but the command<a id='r105' /><a href='#f105' class='c015'><sup>[105]</sup></a> is in the -hand of Him who doth what He will, and things by their contraries -are distinguished. Thus subsistence is necessary to the body, but -there is no body without soul; and the purification of the spirit is -in making clean the intention in this world and taking thought to -that which shall profit in the world to come. Indeed, soul and -body are like two horses racing for a wager or two foster-brothers -or two partners in business. By the intent are good deeds distinguished -and thus the body and soul are partners in actions and -in reward and retribution, and in this they are like the Blind man -and the Cripple with the Overseer of the garden.” Asked Shimas, -“How so?”; and the Prince said, “Hear, O Wazir, the tale of</p> - -<h3 id='c67' class='c018'><em>THE BLIND MAN AND THE CRIPPLE</em>.”</h3> - -<p class='c019'>A Blind man and a Cripple were travelling-companions and used -to beg alms in company. One day they sought admission into the -garden of some one of the benevolent, and a kind-hearted wight, -hearing their talk, took compassion on them and carried them into -his garden, where he left them after plucking for them some of its -produce and went away, bidding them do no waste nor damage -therein. When the fruits became ripe, the Cripple said to the -Blind man, “Harkye, I see ripe fruits and long for them; but I -cannot rise to eat thereof; so go thou arise, for thou art sound of -either leg, and fetch us somewhat that we may eat.” Replied the -<span class='pageno' id='Page_68'>68</span>Blind, “Fie upon thee! I had no thought of them, but now that -thou callest them to my mind, I long to eat of them and I am -impotent unto this, being unable to see them; so how shall we do -to get at them?” At this moment, behold, up came the Overseer -of the garden, who was a man of understanding, and the Cripple -said to him, “Harkye, O Overseer! I long for somewhat of those -fruits; but we are as thou seest; I am a cripple and my mate here -is stone-blind: so what shall we do?” Replied the Overseer, -“Woe to you! Have ye forgotten that the master of the garden -stipulated with you that ye should do nothing whereby waste or -damage befal it: so take warning and abstain from this.” But -they answered, “Needs must we get our portion of these fruits that -we may eat thereof: so tell us some device whereby we shall contrive -this.” When the Overseer saw that they were not to be -turned from their purpose, he said, “This, then, is my device, O -Cripple, let the Blind bear thee on his back and take thee under -the tree whose fruit pleaseth thee, so thou mayst pluck what thou -canst reach thereof.” Accordingly the Blind man took on his -back the Cripple who guided him, till he brought him under a tree, -and he fell to plucking from it what he would and tearing at its -boughs till he had despoiled it: after which they went roundabout -and throughout the garden and wasted it with their hands and -feet, nor did they cease from this fashion, till they had stripped all -the trees of the garth. Then they returned to their place and -presently up came the master of the garden, who, seeing it in this -plight, was wroth with sore wrath and coming up to them said, -“Woe to you! What fashion is this? Did I not stipulate with -you that ye should do no damage in the garden?” Quoth they, -“Thou knowest that we are powerless to come at any of the fruit, -for that one of us is a cripple and cannot rise and the other is -blind and cannot see that which is before him: so what is our -offence?” But the master answered, “Think ye I know not how -ye wrought and how ye have gone about to do waste in my garden? -I know, as if I had been with thee, O Blind, that thou tookest the -Cripple pick-a-back and he showed thee the way till thou borest him -to the trees.” Then he punished them with grievous punishment -and thrust them out of the garden. Now the Blind is the similitude -of the body which seeth not save by the spirit, and the Cripple -that of the soul, for that it hath no power of motion but by the -body; the garden is the works, for which the creature is rewarded -or punished, and the Overseer is the reason which biddeth to good -<span class='pageno' id='Page_69'>69</span>and forbiddeth from evil. Thus the body and the soul are partners -in reward and retribution.” (¿) “Which of the learned men is -most worthy of praise, according to thee?”—“He who is learned -in the knowledge of Allah and whose knowledge profiteth him.” -(¿) “And who is this?”—“Whoso is intent upon seeking to -please his Lord and avoid His wrath.” (¿) “And which of them -is the most excellent?”—“He who is most learned in the knowledge -of Allah.” (¿) “And which is the most experienced of -them?”—“Whoso in doing according to his knowledge is most -constant.” (¿) “And which is the purest-hearted of them?”—“He -who is most assiduous in preparing for death and praising -the Lord and least of them in hope, and indeed he who penetrateth -his soul with the awful ways of death is as one who looketh into a -clear mirror, for that he knoweth the truth, and the mirror still -increaseth in clearness and brilliance.” (¿) “What are the goodliest -of treasures?”—“The treasures of heaven.” (¿) “Which is -the goodliest of the treasures of Heaven?”—“The praise of Allah -and His magnification.” (¿) “Which is the most excellent of the -treasures of earth?”—“The practice of kindness.”——And Shahrazad -perceived the dawn of day and ceased saying her permitted -say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Eleventh Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She said, It hath reached me, O auspicious King, that when the -Wazir Shimas asked the King’s son, saying, “Which is the most -excellent of the treasures of earth?” he answered, “The practice -of kindness.” So the Minister pursued, “Tell me of three several -and different things, knowledge and judgment and wit, and of that -which uniteth them.”—“Knowledge cometh of learning, judgment -of experience and wit of reflection, and they are all stablished and -united in reason. Whoso combineth these three qualities attaineth -perfection and he who addeth thereto the piety and fear of the -Lord is in the right course.” (¿) “Take the case of a man of -learning and wisdom, endowed with right judgment, luminous -intelligence and a keen wit and excelling, and tell me can desire -and lust change these his qualities?”—“Yes; for these two -passions, when they enter into a man, alter his wisdom and understanding -and judgment and wit, and he is like the Ossifrage<a id='r106' /><a href='#f106' class='c015'><sup>[106]</sup></a> -<span class='pageno' id='Page_70'>70</span>which, for precaution against the hunters, abode in the upper air, -of the excess of his subtlety; but, as he was thus, he saw a fowler -set up his nets and when the toils were firmly staked down bait -them with a bit of meat; which when he beheld, desire and lust -thereof overcame him and he forgot that which he had seen of -springes and of the sorry plight of all birds that fell into them. -So he swooped down from the welkin and pouncing upon the -piece of meat, was meshed in the same snare and could not win -free. When the fowler came up and saw the Ossifrage taken in -his toils he marvelled with exceeding marvel and said, “I set up -my nets, thinking to take therein pigeons and the like of small -fowl; how came this Ossifrage to fall into it?” It is said that -when desire and lust incite a man of understanding to aught, he -considereth the end thereof and refraineth from that which they -make fair and represseth with his reason his lust and his concupiscence; -for, when these passions urge him to aught, it behoveth -him to make his reason like unto a horseman skilled in horsemanship -who mounting a skittish horse, curbeth him with a sharp bit,<a id='r107' /><a href='#f107' class='c015'><sup>[107]</sup></a> -so that he go aright with him and bear him whither he will. As -for the ignorant man, who hath neither knowledge nor judgment, -while all things are obscure to him and desire and lust lord it over -him, verily he doeth according to his desire and his lust and is of -the number of those that perish; nor is there among men one in -worse case than he.” (¿) “When is knowledge profitable and when -availeth reason to ward off the ill effects of desire and lust?”—“When -their possessor useth them in quest of the goods of the -next world, for reason and knowledge are altogether profitable; -but it befitteth not their owner to expend them in the quest of the -goods of this world, save in such measure as may be needful for -gaining his livelihood and defending himself from its mischief; but -to lay them out with a view to futurity.” (¿) “What is most worthy -that a man should apply himself thereto and occupy his heart -withal?”—“Good works and pious.” (¿) “If a man do this it -diverteth him from gaining his living: how then shall he do for -his daily bread wherewith he may not dispense?”—“A man’s day -<span class='pageno' id='Page_71'>71</span>is four-and-twenty hours, and it behoveth him to employ one-third -thereof in seeking his living, another in prayer and repose -and the other in the pursuits of knowledge;<a id='r108' /><a href='#f108' class='c015'><sup>[108]</sup></a> for a reasonable man -without knowledge is a barren land, which hath no place for -tillage, tree-planting or grass-growing. Except it be prepared -for tilth and plantation no fruit will profit therein; but, if it be -tilled and planted, it bringeth forth goodly fruits. So with the -man lacking education; there is no profit in him till knowledge be -planted in him: then doth he bear fruit.” (¿) “What sayst thou of -knowledge without understanding?”—“It is as the knowledge -of a brute<a id='r109' /><a href='#f109' class='c015'><sup>[109]</sup></a> beast, which hath learnt the hours of its foddering -and waking, but hath no reason.” (¿) “Thou hast been brief -in thine answer here anent; but I accept thy reply. Tell me, -how shall I guard myself against the Sultan?”—“By giving -him no way to thee.” (¿) “And how can I but give him -way to me, seeing that he is set in dominion over me and that -the reins of my affair be in his hand?”—“His dominion over -thee lieth in the duties thou owest him; wherefore, an thou give -him his due, he hath no farther dominion over thee.” (¿) “What -are a Wazir’s duties to his King?”—“Good counsel and zealous -service both in public and private, right judgment, the keeping -of his secrets and that he conceal from his lord naught of that -whereof he hath a right to be informed, lack of neglect of aught -of his need with the gratifying of which he chargeth him, the -seeking his approval in every guise and the avoidance of his -<span class='pageno' id='Page_72'>72</span>anger.” (¿) “How should the Wazir do with the King?”—“An -thou be Wazir to the King and wouldst fain become safe from -him, let thy hearing and thy speaking to him surpass his -expectation of thee and be thy seeking of thy want from him -after the measure of thy rank in his esteem, and beware lest thou -advance thyself to a dignity whereof he deemeth thee unworthy, -for this would be like presuming against him. So, if thou take -advantage of his mildness and raise thee to a rank beyond that -which he deemeth thy due, thou wilt be like the hunter, whose -wont it was to trap wild beasts for their pelts and cast away the -flesh. Now a lion used to come to that place and eat of the -carrion; and in course of time, he made friendship with the hunter, -who would throw meat to him and wipe his hands on his back, -whilst the lion wagged his tail.<a id='r110' /><a href='#f110' class='c015'><sup>[110]</sup></a> But when the hunter saw his -tameness and gentleness and submissiveness to him, he said to -himself, “Verily this lion humbleth himself to me and I am -master of him, and I see not why I should not mount him and -strip off his hide, as with the other wild beasts.” So he took -courage and sprang on the lion’s back, presuming on his mildness -and deeming himself sure of him; which when the lion saw, he -raged with exceeding rage and raising his fore paw, smote the -hunter, that he drove his claws into his vitals; after which he cast -him under foot and tare him in pieces and devoured him. By -this we may know that it behoveth the Wazir to bear himself -towards the King according to that which he seeth of his condition -and not presume upon the superiority of his own judgment, lest -the King become jealous of him.”——And Shahrazad perceived -the dawn of day and ceased to say her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Twelfth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She continued, It hath reached me, O auspicious King, that the -youth, the son of King Jali’ad, said to Shimas the Wazir, “It -behoveth the Minister to bear himself towards the Monarch -according to that which he seeth of his condition, and not to -presume upon the superiority of his own judgment lest the King -wax jealous of him.” Quoth Shimas, “How shall the Wazir -grace himself in the King’s sight?”—“By the performance of the -<span class='pageno' id='Page_73'>73</span>trust committed to him and of loyal counsel and sound judgment -and the execution of his commands.” (¿) “As for what thou -sayest of the Wazir’s duty to avoid the King’s anger and perform -his wishes and apply himself diligently to the doing of that wherewith -he chargeth him, such duty is always incumbent on him: but -how, an the King’s whole pleasure be tyranny and the practice -of oppression and exorbitant extortion; and what shall the Wazir -do, if he be afflicted by intercourse with this unjust lord? An he -strive to turn him from his lust and his desire, he cannot do this, -and if he follow him in his lusts and flatter him with false counsel, -he assumeth the weight of responsibility herein and becometh an -enemy to the people. What sayst thou of this?”—“What thou -speakest, O Wazir, of his responsibility and sinfulness ariseth only -in the case of his abetting the King in his wrong-doing; but it -behoveth the Wazir, when the King taketh counsel with him of -the like of this, to show forth to him the way of justice and equity -and warn him against tyranny and oppression and expound to -him the principles of righteously governing the lieges; alluring -him with the future reward that pertaineth to this and restraining -him with warning of the punishment he otherwise will incur. -If the King incline to him and hearken unto his words, his end is -gained, and if not, there is nothing for it but that he depart from -him after courteous fashion, because in parting for each of them is -ease.” (¿) “What are the duties of the King to his subjects and -what are the obligations of the lieges to their lord?”——“They -shall do whatso he ordereth them with pure intent and obey him -in that which pleaseth him and pleaseth Allah and the Apostle -of Allah. And the lieges can claim of the lord that he protect -their possessions and guard their women,<a id='r111' /><a href='#f111' class='c015'><sup>[111]</sup></a> even as it is their duty to -hearken unto him and obey him and expend their lives freely in -his defence and give him his lawful due and praise him fairly for -that which he bestoweth upon them of his justice and bounty.” -(¿) “Have his subjects any claim upon the King other than that -which thou hast said?”——“Yes: the rights of the subjects from -their Sovran are more binding than the liege lord’s claim upon his -lieges; for that the breach of his duty towards them is more -harmful than that of their duty towards him; because the -ruin of the King and the loss of his kingdom and fortune -<span class='pageno' id='Page_74'>74</span>befal not save by the breach of his devoir to his subjects: -wherefore it behoveth him who is invested with the kingship -to be assiduous in furthering three things, to wit, the fostering -of the faith, the fostering of his subjects and the fostering of -government; for by the ensuing of these three things, his kingdom -shall endure.” (¿) “How doth it behove him to do for his -subjects’ weal?”——“By giving them their due and maintaining -their laws and customs<a id='r112' /><a href='#f112' class='c015'><sup>[112]</sup></a> and employing Olema and learned men -to teach them and justifying them, one of other, and sparing their -blood and defending their goods and lightening their loads and -strengthening their hosts.” (¿) “What is the Minister’s claim -upon the Monarch?”——“None hath a more imperative claim on -the King than hath the Wazir, for three reasons: firstly, because -of that which shall befal him from his liege lord in case of error -in judgment, and because of the general advantage to King and -commons in case of sound judgment: secondly, that folk may -know the goodliness of the degree which the Wazir holdeth -in the King’s esteem and therefore look on him with eyes of -veneration and respect and submission<a id='r113' /><a href='#f113' class='c015'><sup>[113]</sup></a>; and thirdly, that the -Wazir, seeing this from King and subjects, may ward off from -them that which they hate and fulfil to them that which they -love.” (¿) “I have heard all thou hast said of the attributes of -King and Wazir and liege and approve thereof: but now tell me -what is incumbent in keeping the tongue from lying and folly and -slandering good names and excess in speech.”——“It behoveth a -man to speak naught but good and kindness and to talk not of -that which toucheth him not; to leave detraction nor carry talk -he hath heard from one man to his enemy, neither seek to harm -his friend nor his foe with his Sultan and reck not of any -(neither of him from whom he hopeth for good nor of him whom -he feareth for mischief) save of Allah Almighty; for He indeed is -the only one who harmeth or profiteth. Let him not impute -default unto any nor talk ignorantly, lest he incur the weight and -the sin thereof before Allah and earn hate among men; for know -<span class='pageno' id='Page_75'>75</span>thou that speech is like an arrow which once shot none can avail -to recall. Let him also beware of disclosing his secret to one who -shall discover it, lest he fall into mischief by reason of its disclosure, -after confidence on its concealment; and let him be more careful -to keep his secret from his friend than from his foe; for the keeping -a secret with all folk is of the performance of faithful trust.” (¿) -“Tell me how a man should bear himself with his family and -friends.”——“There is no rest for a son of Adam save in righteous -conduct: he should render to his family that which they deserve -and to his brethren whatso is their due.” (¿) “What should one -render to one’s kinsfolk?”——“To parents, submission and soft -speech and affability and honour and reverence. To brethren -good counsel and readiness to expend money for them and -assistance in their undertakings and joyance in their joy and -grieving for their grief and closing of the eyes toward the errors -that they may commit; for, when they experience this from a man, -they requite him with the best of counsel they can command and -expend their lives in his defence; wherefore, an thou know thy -brother to be trusty, lavish upon him thy love and help him in all -his affairs.”——And Shahrazad perceived the dawn of day and -ceased saying her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Thirteenth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She pursued, It hath reached me, O auspicious King, that the -youth, the son and heir of King Jali’ad, when questioned by the -Wazir upon the subjects aforesaid, returned him satisfactory replies; -when Shimas resumed, “I see that brethren are of two kinds, -brethren of trust and brethren of society.<a id='r114' /><a href='#f114' class='c015'><sup>[114]</sup></a> As for the first who be -friends, there is due to them that which thou hast set forth; but -now tell me of the others who be acquaintances.”——“As for -brethren of society thou gettest of them pleasance and goodly -usance and fair speech and enjoyable company; so be thou not -sparing to them of thy delights, but be lavish to them thereof, like -as they are lavish to thee, and render to them that which they -render to thee of affable countenance and an open favour and -sweet speech; so shall thy life be pleasant and thy words be -accepted of them.” (¿) “Tell me now of the provision decreed by -<span class='pageno' id='Page_76'>76</span>the Creator to all creatures. Hath He allotted to men and beasts -each his several provision to the completion of his appointed life-term; -and if this allotment be thus, what maketh him who seeketh -his livelihood to incur hardships and travail in the quest of that -which he knoweth must come to him, if it be decreed to him, -albeit he incur not the misery of endeavour; and which, if it be -not decreed to him, he shall not win, though he strive after it with -his uttermost striving? Shall he therefore stint endeavour and in -his Lord put trust and to his body and his soul give rest?”——“Indeed, -we see clearly that to each and every there is a provision -distributed and a term prescribed; but to all livelihood are a way -and means, and he who seeketh would get ease of his seeking by -ceasing to seek; withal there is no help but that he seek his -fortune. The seeker is, however, in two cases; either he gaineth -his fortune or he faileth thereof. In the first case, his pleasure -consisteth in two conditions; first, in the having gained his fortune, -and secondly, in the laudable<a id='r115' /><a href='#f115' class='c015'><sup>[115]</sup></a> issue of his quest; and in the other -case, his pleasure consisteth, first, in his readiness to seek his daily -bread, secondly, in his abstaining from being a burthen to the folk, -and thirdly, in his freedom from liability to blame.” (¿) “What -sayst thou of the means of seeking one’s fortune?”——“A man -shall hold lawful that which Allah (to whom belong Might -and Majesty) alloweth, and unlawful whatso He forbiddeth.” -Reaching this pass the discourse between them came to an -end, and Shimas and all the Olema present rose and prostrating -themselves before the young Prince, magnified and extolled -him, whilst his father pressed him to his bosom and seating -him on the throne of kingship, said, “Praised be Allah who -hath blessed me with a son to be the coolth of mine eyes in -my lifetime!” Then said the King’s son to Shimas in presence -of all the Olema, “O sage that art versed in spiritual questions, -albeit Allah have vouchsafed to me but scanty knowledge, yet do I -comprehend thine intent in accepting from me what I proffered in -answer concerning that whereof thou hast asked me, whether I hit -or missed the mark therein, and belike thou forgavest my errors; -but now I am minded to question thee anent a thing, whereof my -judgment faileth and whereto my capacity is insufficient and which -my tongue availeth not to set forth, for that it is obscure to me, -with the obscurity of clear water in a black vessel. Wherefore I -<span class='pageno' id='Page_77'>77</span>would have thee expound it to me so no iota thereof may remain -doubtful to the like of me, to whom its obscurity may present -itself in the future, even as it hath presented itself to me in the -past; since Allah, even as He hath made life to be in lymph<a id='r116' /><a href='#f116' class='c015'><sup>[116]</sup></a> and -strength in food and the cure of the sick in the skill of the leach, -so hath He appointed the healing of the fool to be in the learning -of the wise. Give ear, therefore, to my speech.” Replied the -Wazir, “O luminous of intelligence and master of casuistical questions, -thou whose excellence all the Olema attest, by reason of the -goodliness of thy discretion of things and thy distribution<a id='r117' /><a href='#f117' class='c015'><sup>[117]</sup></a> thereof -and the justness of thine answers to the questions I have asked -thee, thou knowest that thou canst enquire of me naught but -thou art better able than I to form a just judgment thereon and -expound it truly: for that Allah hath vouchsafed unto thee such -wisdom as He hath bestowed on none other of men. But inform -me of what thou wouldst question me.” Quoth the Prince, “Tell -me from what did the Creator (magnified be His all-might!) create -the world, albeit there was before it naught and there is naught -seen in this world but it is created from something; and the -Divine Creator (extolled and exalted be He!) is able to create -things from nothing,<a id='r118' /><a href='#f118' class='c015'><sup>[118]</sup></a> yet hath His will decreed, for all the perfection -of His power and grandeur, that He shall create naught -but from something.” The Wazir replied, “As for those, who -fashion vessels of potter’s clay,<a id='r119' /><a href='#f119' class='c015'><sup>[119]</sup></a> and other handicraftsmen, who -cannot originate one thing save from another thing, they are themselves -only created entities: but, as for the Creator, who hath -wrought the world after this wondrous fashion, an thou wouldst -know His power (extolled and exalted be He!) of calling things -into existence, extend thy thought and consider the various kinds -of created things, and thou wilt find signs and instances, proving -the perfection of His puissance and that He is able to create the -ens from the non-ens: nay, He called things into being, after -absolute non-existence, for the elements which be the matter of -<span class='pageno' id='Page_78'>78</span>created things were sheer nothingness. I will expound this to -thee, so thou mayst be in no scepticism thereof, and the marvel-signs -of the alternation of Night and Day shall make this clear to -thee. When the light goeth and the night cometh, the day is -hidden from us and we know not the place where it abideth; and -when the night passeth away with its darkness and its terror, the -day cometh and we know not the abiding-place of the night.<a id='r120' /><a href='#f120' class='c015'><sup>[120]</sup></a> In -like manner, when the sun riseth upon us, we know not where it -hath laid up its light, and when it setteth, we ignore the abiding-place -of its setting: and the examples of this among the works of -the Creator (magnified be His name and glorified be His might;) -abound in what confoundeth the thought of the keenest-witted of -human beings.” Rejoined the Prince, “O sage, thou hast set -before me of the power of the Creator what is incapable of denial; -but tell me how He called His creatures into existence.” Answered -Shimas, “He created them by the sole power of His one Word,<a id='r121' /><a href='#f121' class='c015'><sup>[121]</sup></a> -which existed before time, and wherewith he created all things.” -Quoth the Prince, “Then Allah (be His name magnified and His -might glorified!) only willed the existence of created things, before -they came into being?” Replied Shimas, “And of His will, He -created them with His one Word and but for His speech and that -one Word, the creation had not come into existence.”——And -Shahrazad perceived the dawn of day and ceased to say her -permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Fourteenth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She resumed, It hath reached me, O auspicious King, that after -the King’s son had asked his sire’s Wazir the casuistical questions -<span class='pageno' id='Page_79'>79</span>aforesaid, and had received a sufficient answer, Shimas said to -him, “O dear my son,<a id='r122' /><a href='#f122' class='c015'><sup>[122]</sup></a> there is no man can tell thee other but this -I have said, except he twist the words handed down to us of the -Holy Law and turn the truths thereof from their evident meaning. -And such a perversion is their saying that the Word hath inherent -and positive power and I take refuge with Allah from such a misbelief! -Nay, the meaning of our saying that Allah (to whom -belong Might and Majesty) created the world with His Word is -that He (exalted be His name!) is One in His essence and His -attributes and not that His Word hath independent power. On -the contrary, power is one of the attributes of Allah, even as speech -and other attributes of perfection are attributes of Allah (exalted -be His dignity and extolled be His empery!); wherefore He may -not be conceived without His Word, nor may His Word be conceived -without Him; for, with His Word, Allah (extolled be His -praise!) created all His creatures, and without His Word, the Lord -created naught. Indeed, He created all things but by His Word -of Truth, and by Truth are we created.” Quote the Prince, “I -comprehend that which thou hast said on the subject of the Creator -and from thee I accept this with understanding; but I hear thee -say that He created the world by His Word of Truth. Now Truth -is the opposite of Falsehood; whence then arose Falsehood with -its opposition unto Truth, and how cometh it to be possible that it -should be confounded therewith and become doubtful to human -beings, so that they need to distinguish between the twain? And -doth the Creator (to whom belong Might and Majesty) love Falsehood -or hate it? An thou say He loveth Truth and by it created -all things and abhorreth Falsehood, how came the False, which the -Creator hateth, to invade the True which He loveth?” Quoth -Shimas, “Verily Allah the Most High created man all Truth<a id='r123' /><a href='#f123' class='c015'><sup>[123]</sup></a>, -loving His name and obeying His word, and on this wise man had -<span class='pageno' id='Page_80'>80</span>no need of repentance till Falsehood invaded the Truth whereby -he was created by means of the capability<a id='r124' /><a href='#f124' class='c015'><sup>[124]</sup></a> which Allah had placed -in him, being the will and the inclination called lust of lucre.<a id='r125' /><a href='#f125' class='c015'><sup>[125]</sup></a> -When the False invaded the True on this wise, right became confounded -with wrong, by reason of the will of man and his capability -and greed of gain, which is the voluntary side of him -together with the weakness of human nature: wherefore Allah -created penitence for man, to turn away from him Untruth and -stablish him in Truth; and He created for him also punishment, -if he should abide in the obscurity of Falsehood.” Quoth the -Prince, “Tell me how came Untruth to invade Truth, so as to be -confounded therewith and how became man liable to punishment -and so stood in need of repentance.” Replied Shimas, “When -Allah created man with Truth, He made him loving to Himself -and there was for him neither repentance nor punishment; but he -abode thus till Allah put in him the soul, which is of the perfection -of humanity, albeit naturally inclined to lust which is -inherent therein. From this sprang the growth of Untruth and -its confusion with Truth, wherewith man was created and with -the love whereof his nature had been made; and when man came -to this pass, he declined from the Truth with disobedience and -whoso declineth from the Truth falleth into Falsehood.” Said the -Prince, “Then Falsehood invaded Truth only by reason of disobedience -and transgression?” Shimas replied, “Yes: and it is -thus because Allah loveth mankind, and of the abundance of His -love to man He created him having need of Himself, that is to -say, of the very Truth: but oftentimes man lapseth from this by -cause of the inclination of the soul to lusts and turneth to frowardness, -wherefore he falleth into Falsehood by the act of disobeying -his Lord and thus deserveth punishment; and by putting -away from himself Falsehood with repentance and by the returning -to the love of the Truth, he meriteth future reward.” Quoth -the Prince, “Tell me the origin of sin, whilst all mankind trace -<span class='pageno' id='Page_81'>81</span>their being to Adam, and how cometh it that he, being created -of Allah with truth, drew disobedience on himself; then was his -disobedience coupled with repentance, after the soul had been set -in him, that his issue might be reward or retribution? Indeed, -we see some men constant in sinfulness, inclining to that which -He loveth not and transgressing in this the original intent and -purpose of their creation, which is the love of the Truth, and -drawing on themselves the wrath of their Lord, whilst we see -others constant in seeking the satisfaction of their Creator and -obeying Him and meriting mercy and future recompense. What -causeth this difference prevailing between them?” Replied -Shimas, “The origin of disobedience descending upon mankind -is attributable to Iblis, who was the noblest of all that Allah -(magnified be His name!) created of angels<a id='r126' /><a href='#f126' class='c015'><sup>[126]</sup></a> and men and Jinn, -and the love of the Truth was inherent in him, for he knew naught -but this; but whenas he saw himself unique in such dignity, there -entered into him pride and conceit, vainglory and arrogance which -revolted from loyalty and obedience to the commandment of His -Creator; wherefore Allah made him inferior to all creatures and -cast him out from love, making his abiding-place to be in disobedience. -So when he knew that Allah (glorified be His name!) -loved not disobedience and saw Adam and the case wherein he -was of truth and love and obedience to his Creator, envy entered -into him and he devised some device to pervert Adam from the -truth, that he might be a partaker with himself in Falsehood; and -by this, Adam incurred chastisement for his inclining to disobedience, -which his foe made fair to him, and his subjection to -his lusts, whenas he transgressed the charge of his Lord, by reason -of the appearance of Falsehood. When the Creator (magnified -be the praises of Him and hallowed be the names of Him!) saw -the weakness of man and the swiftness of his inclining to his -enemy and leaving the truth, He appointed to him, of His mercy, -repentance, that therewith he might arise from the slough<a id='r127' /><a href='#f127' class='c015'><sup>[127]</sup></a> of -inclination to disobedience and taking the arms and armour of -<span class='pageno' id='Page_82'>82</span>repentance, overcome therewith his foe Iblis and his hosts and -return to the Truth, wherein he was created. When Iblis saw -that Allah (magnified be His praise!) had appointed him a protracted -term,<a id='r128' /><a href='#f128' class='c015'><sup>[128]</sup></a> he hastened to wage war upon man and to beset -him with wiles, to the intent that he might oust him from the -favour of his Lord and make him a partaker with himself in the -wrath which he and his hosts had incurred; wherefore Allah -(extolled be His praises!) appointed unto man the capability of -penitence and commanded him to apply himself to the Truth and -persevere therein; and forbade him from disobedience and frowardness -and revealed to him that he had on the earth an enemy -warring against him and relaxing not from him night nor day. -Thus hath man a right to future reward, if he adhere to the -Truth, in the love of which his nature was created; but he becometh -liable to punishment, if the flesh master him and incline -him to lusts.”——And Shahrazad perceived the dawn of day and -ceased saying her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Fifteenth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She said, It hath reached me, O auspicious King, that when the -young Prince had questioned Shimas touching disputed points of -olden time and had been duly answered, he presently said, “Now -tell me by what power is the creature able to transgress against -his Creator, seeing that His omnipotence is without bounds, even -as thou hast set forth, and that naught can overcome Him or -depart from His will? Deemest thou not that He is able to turn -His creatures from this disobedience and compel them eternally -to hold the Truth?” Answered Shimas, “In very sooth Almighty -Allah (honoured be His name!) is just and equitable and loving-kind -to the people of His affection.<a id='r129' /><a href='#f129' class='c015'><sup>[129]</sup></a> He created His creatures -with justice and equity and of the inspiration of His justice and -the overflowing of His mercy, He gave them kingship over themselves, -that they should do whatever they might design. He -showeth them the way of righteousness and bestoweth on them -the power and ability of doing what they will of good: and if -they do the opposite thereof, they fall into destruction and disobedience.” -<span class='pageno' id='Page_83'>83</span>(¿) “If the Creator, as thou sayest, have granted to -mankind power and ability<a id='r130' /><a href='#f130' class='c015'><sup>[130]</sup></a> and they by reason thereof are empowered -to do whatso they will, why then doth He not come -between them and that which they desire of wrong and turn them -to the right?”—“This is of the greatness of His mercy and the -goodliness of His wisdom; for, even as aforetime he showed -wrath to Iblis and had no mercy on him, even so he showed -Adam mercy, by means<a id='r131' /><a href='#f131' class='c015'><sup>[131]</sup></a> of repentance, and accepted of him, -after He had been wroth with him.” (¿) “He is indeed mere -Truth, for He it is who requiteth every one according to his -works, and there is no Creator save Allah who hath power over -all things. But tell me, hath He created that which He loveth -and that which He loveth not or only that which He loveth?”—“He -created all things, but favoureth only that which he loveth.” -(¿) “What reckest thou of two things, one whereof is pleasing -to God and earneth future reward for him who practiseth it and -the other offendeth Allah and entaileth lawful punishment upon -the doer?”—“Expound to me these two things and make me to -apprehend them, that I may speak concerning them.” “They are -good and evil, the two things inherent in the body and in the -soul.”—“O wise youth, I see that thou knowest good and evil to -be of the works which the soul and the body combine to do. Good -is named good, because it is in favour with God, and evil is termed -ill, for that in it is His ill-will. Indeed, it behoveth thee to know -Allah and to please Him by the practice of good, for that He hath -bidden us to this and forbidden us to do evil.” (¿) “I see these -two things, to wit, good and evil, to be wrought only by the five -senses familiarly known in the body of man, which be the sensorium<a id='r132' /><a href='#f132' class='c015'><sup>[132]</sup></a> -whence proceed speech, hearing, sight, smell and touch. -Now I would have thee tell me whether these five senses were -created altogether for good or for evil.”—“Apprehend, O man, the -exposition of that whereof thou askest and it is a manifest proof; -so lay it up in thine innermost thought and take it to thy heart. -<span class='pageno' id='Page_84'>84</span>And this it is that the Creator (extolled and exalted be He!) -created man with Truth and impressed him with the love thereof -and there proceedeth from it no created thing save by the puissance -of the Most High, whose trace is in every phenomenon. -He<a id='r133' /><a href='#f133' class='c015'><sup>[133]</sup></a> (extol we Him and exalt we Him!) is not apt but to the -ordering of justice and equity and beneficence, and He created man -for the love of Him and set in him a soul, wherein the inclination -to lusts was innate and assigned him capability and ableness and -appointed the Five Senses aforesaid to be to him a means of -winning Heaven or Hell.” (¿) “How so?”—“In that He created -the Tongue for speech, the Hands for action, the Feet for walking -and the Eyes for seeing and the Ears for hearing, and upon each -bestowed especial power and incited them to exercise and motion, -bidding each of them do naught save that which pleaseth Him. -Now what pleaseth Him in Speech is truthfulness and abstaining -from its opposite, which is falsehood; and what pleaseth Him in -Sight is turning it unto that which He loveth and leaving the contrary, -which is turning it unto that which He hateth, such as looking -unto lusts: and what pleaseth Him in Hearing is hearkening to -naught but the True, such as admonition and that which is in -Allah’s writ and leaving the contrary, which is listening to that -which incurreth the anger of Allah; and what pleaseth Him in the -Hands is not hoarding up that which He entrusteth to them, but -expending it in such way as shall please Him and leaving the -contrary, which is avarice or spending in sinfulness that which He -hath committed to them; and what pleaseth Him in the Feet is -that they be constant in the pursuit of good, such as the quest of -instruction, and leave its contrary, which is the walking in other -than the way of Allah. Now respecting the rest of the lusts which -man practiseth, they proceed from the body by command of the -soul. But the lusts which proceed from the body are of two kinds, -the lust of reproduction and the lust of the belly. As for the -former, that which pleaseth Allah thereof is that it be not other -than lawful<a id='r134' /><a href='#f134' class='c015'><sup>[134]</sup></a> and He is displeased with it if contrary to His law. -<span class='pageno' id='Page_85'>85</span>As for the lust of the belly, eating and drinking, what pleaseth -Allah thereof is that each take naught save that which the -Almighty hath appointed him be it little or mickle, and praise -the Lord and thank Him: and what angereth Him thereof is that -a man take that which is not his by right. All precepts other than -these are false, and thou knowest that Allah created every thing -and delighteth only in Good and commandeth each member of the -body to do that which He hath made on it incumbent, for that He -is the All-wise, the All-knowing.” (¿) “Was it foreknown unto -Allah Almighty (exalted be His power!) that Adam, by eating of -the tree from which He forbade him and whence befel what befel, -would leave obedience for disobedience?”—“Yes, O sage youth. -This was foreknown unto Allah Almighty ere He created Adam; -and the proof and manifestation attached thereto is the warning -He gave him against eating of the tree and His informing him -that, if he ate of the fruit he would be disobedient. And this was -in the way of justice and equity, lest Adam should have an argument -wherewith he might excuse himself against his Lord. When, -therefore, he fell into error and calamity and when disgrace waxed -sore upon him and reproach, this passed to his posterity after him; -wherefore Allah sent Prophets and Apostles and gave to them -Books and they taught us the divine commandments and expounded -to us what was therein of admonitions and precepts and -made clear to us and manifest the way of righteousness and -explained to us what it behoved us to do and what to leave -undone. Now we are endowed with Freewill and he who acteth -within these lawful limits winneth his wish and prospereth, while -whoso transgresseth these legal bounds and doeth other than that -which these precepts enjoin, resisteth the Lord and is ruined in -both Abodes. This then is the road of Good and Evil. Thou -knowest that Allah over all things is Omnipotent and created not -lusts for us but of His pleasure and volunty and He bade us use -them in the way of lawfulness, so they might be to us a good; but, -when we use them in the way of sinfulness they are to us an evil. -Therefore what of righteous we compass is from Allah Almighty, -and what of wrongous from ourselves<a id='r135' /><a href='#f135' class='c015'><sup>[135]</sup></a> His creatures, not from the -Creator, exalted be He herefor with highmost exaltation!”——And -Shahrazad perceived the dawn of day and ceased to say her -permitted say.</p> - -<div><span class='pageno' id='Page_86'>86</span></div> -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Sixteenth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She continued, It hath reached me, O auspicious King, that when -the youth, King Jali’ad’s son had questioned Shimas concerning -these subtleties and had been duly answered, he pursued, “That -which thou hast expounded to me concerning Allah and His -creatures I understand; but tell me of one matter, concerning -which my mind is perplexed with extreme wonderment, and that -is that I marvel at the sons of Adam, how careless they are of -the life to come and at their lack of taking thought thereof and -their love to this world, albeit they know that they must needs -leave it and depart from it, whilst they are yet young in years.”—“Yes, -verily; and that which thou seest of its changefulness -and traitorousness with its children is a sign that Fortune to the -fortunate will not endure nor to the afflicted affliction; for none of -its people is secure from its changefulness and even if one have -power over it and be content therewith, yet there is no help but -that his estate change and removal hasten unto him. Wherefore -man can put no trust therein nor profit by that which he enjoyeth -of its gilding and glitter<a id='r136' /><a href='#f136' class='c015'><sup>[136]</sup></a>; and we knowing this will know that the -sorriest of men in condition are those who are deluded by this -world and are unmindful of the other world; for that whatso of -present ease they enjoy will not even the fear and misery and -horrors which will befal them after their removal therefrom. -Thus are we certified that, if the creature knew that which will -betide him with the coming of death<a id='r137' /><a href='#f137' class='c015'><sup>[137]</sup></a> and his severance from that -which he enjoyeth of pleasure and delight, he would cast away -the world and that which is therein; for we are certified that the -<span class='pageno' id='Page_87'>87</span>next life is better for us and more profitable.” Said the Prince, -“O sage, thou hast dispelled the darkness that was upon my -heart by the light of thy shining lamp and hast directed me into -the right road I must tread on the track of Truth and hast given -me a lantern whereby I may see.” Then rose one of the learned -men who were in the presence and said, “When cometh the -season of Prime, needs must the hare seek the pasture as well as -the elephant; and indeed I have heard from you twain such -questions and solutions as I never before heard; but now leave -that and let me ask you of somewhat. Tell me, what is the best -of the goods of the world?” Replied the Prince, “Health of -body, lawful livelihood and a virtuous son.” (¿) “What is the -greater and what is the less?”—“The greater is that to which a -lesser than itself submitteth and the less that which submitteth to -a greater than itself.” (¿) “What are the four things wherein -concur all creatures?”—“Men concur in meat and drink, the -sweet of sleep, the lust of women and the agonies of death.” -(¿) “What are the three things whose foulness none can do -away?”—“Folly, meanness of nature, and lying.” (¿) “What is -the best kind of lie,<a id='r138' /><a href='#f138' class='c015'><sup>[138]</sup></a> though all kinds are foul?”—“That which -averteth harm from its utterer and bringeth gain.” (¿) “What -kind of truthfulness is foul, though all kinds are fair?”—“That -of a man glorying in that which he hath and vaunting himself -thereof.” (¿) “What is the foulest of foulnesses?”—“When a man -boasteth himself of that which he hath not.” (¿) “Who is the -most foolish of men?”—“He who hath no thought but of what he -shall put in his belly.” Then said Shimas, “O King, verily thou -art our King, but we desire that thou assign the kingdom to thy -son after thee, and we will be thy servants and lieges.” So the -King exhorted the Olema and others who were in the presence to -remember that which they had heard and do according thereto -and enjoined them to obey his son’s commandment, for that he -made him his heir-apparent,<a id='r139' /><a href='#f139' class='c015'><sup>[139]</sup></a> so he should be the successor of the -King his sire; and he took an oath of all the people of his empire, -<span class='pageno' id='Page_88'>88</span>literates and braves and old men and boys, to mention none -other, that they would not oppose him in the succession nor -transgress against his commandment. Now when the Prince was -seventeen years old, the King sickened of a sore sickness and -came nigh to die; so, being certified that his decease was at hand, -he said to the people of his household, “This is disease of Death -which is upon me; wherefore do ye summon my son and kith and -kin and gather together the Grandees and Notables of my empire, -so not one of them may remain except he be present.” Accordingly -they fared forth and made proclamation to those who were near -and published the summons to those who were afar off, and they -all assembled and went in to the King. Then said they to him, -“How is it with thee, O King, and how deemest thou for thyself -of these thy dolours?” Quoth Jali’ad, “Verily, this my malady is -mortal and the shaft of death hath executed that which Allah -Almighty decreed against me: this is the last of my days in the -world here and the first of my days in the world hereafter.” Then -said he to his son, “Draw near unto me.” So the youth drew -near, weeping with weeping so sore, that he well nigh drenched the -bed, whilst the King’s eyes welled tears and all who were present -wept. Quoth Jali’ad, “Weep not, O my son; I am not the first -whom this Inevitable betideth; nay, it is common to all that Allah -hath created. But fear thou the Almighty and do good deeds -which shall precede thee to the place whither all creatures tend -and wend. Obey not thy lusts, but occupy thy soul with lauding -the Lord in thy standing up and thy sitting down, in thy waking -and in thy sleeping. Make the Truth the aim of thine eyes; this -is the last of my speech with thee and—The Peace.”——And -Shahrazad perceived the dawn of day and ceased saying her permitted -say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Seventeenth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She pursued, It hath reached me, O auspicious King, that when -King Jali’ad charged his son with such injunctions and made him -his heir to succeed him in his reign, the Prince said, “O dear -father mine,<a id='r140' /><a href='#f140' class='c015'><sup>[140]</sup></a> thou knowest that I have ever been to thee obedient -and thy commandment carrying out, mindful of thine injunctions -<span class='pageno' id='Page_89'>89</span>and thine approof seeking; for thou hast been to me the best of -fathers; how, then, after thy death, shall I depart from that which -contenteth thee? And now, having fairly ordered my nurture thou -art about to depart from me and I have no power to bring thee -back to me; but, an I be mindful of thy charge, I shall be blessed -therein and great good fortune shall betide me.” Quoth the -King, and indeed he was in the last agony of departing life, -“Dear my son, cleave fast unto ten precepts, which if thou -hold, Allah shall profit thee herewith in this world and the next -world, and they are as follows. Whenas thou art wroth, curb thy -wrath; when thou art afflicted, be patient; when thou speakest be -soothfast; when thou promisest, perform; when thou judgest, do -justice; when thou hast power, be merciful; deal generously by -thy governors and lieutenants; forgive thy foes; be lavish of good -offices to thine adversary, and stay thy mischief from him. Observe -also other ten precepts,<a id='r141' /><a href='#f141' class='c015'><sup>[141]</sup></a> wherewith Allah shall profit thee -among the people of thy realm, to wit, when thou dividest, be just; -when thou punishest, oppress not; when thou engagest thyself, -fulfil thine engagement; hearken to those that give thee loyal -counsel; when offence is offered to thee, neglect it; abstain from -contention; enjoin thy subjects to the observance of the divine -laws and of praiseworthy practices; abate ignorance with a sharp -sword; withhold thy regard from treachery and its untruth; and, -lastly, do equal justice between the folk, so they may love thee, -great and small, and the wicked and corrupt of them may fear -thee.” Then he addressed himself to the Emirs and Olema which -were present when he appointed his son to be his successor, saying, -“Beware ye of transgressing the commandment of your King -and neglecting to hearken to your chief, for therein lieth ruin for -your realm and sundering for your society and bane for your -bodies and perdition for your possessions; and your foe would -exult over you. Well ye wot the covenant ye made with me, and -even thus shall be your covenant with this youth and the troth -which plighted between you and me shall be also between you and -him; wherefore it behoveth you to give ear unto and obey his -commandment, for that in this is the well-being of your conditions. -So be ye constant with him anent that wherein ye were -with me and your estate shall prosper and your affairs be fair; -for behold, he hath the Kingship over you and is the lord of your -<span class='pageno' id='Page_90'>90</span>fortune, and—The Peace?” Then the death-agony<a id='r142' /><a href='#f142' class='c015'><sup>[142]</sup></a> seized him -and his tongue was bridled: so he pressed his son to him and -kissed him and gave thanks unto Allah; after which his hour came -and his soul fared forth. All his subjects and the people of his -court mourned and keened over him and they shrouded him and -buried him with pomp and honour and reverence; after which -they returned with the Prince and clad him in the royal robes and -crowned him with his father’s crown and put the seal-ring on his -finger, after seating him on the Throne of Sovranship. The young -King ordered himself towards them, after his father’s fashion of -mildness and justice and benevolence, for a little while till the world -waylaid him and entangled him in its lusts, whereupon, its pleasures -made him their prey and he turned to its gilding and gewgaws, -forsaking the engagements which his father had imposed -upon him and casting off his obedience to him, neglecting the -affairs of his reign and treading a road wherein was his own destruction. -The love of women waxed stark in him and came to -such a pass that, whenever he heard tell of a beauty, he would -send for her and take her to wife; and after this wise, he collected -women more in number than ever had Solomon, David-son, King -of the children of Israel. Also he would shut himself up with a -company of them for a month at a time, during which he went -not forth neither enquired of his realm or its rule nor looked into -the grievances of such of his subjects as complained to him; and -if they wrote to him, he returned them no reply. Now when they -saw this and witnessed his neglect of their affairs and lack of care -for their interests and those of the state, they were assured that -ere long some calamity would betide them and this was grievous -to them. So they met privily one with other and took counsel -together blaming their King, and one of them said to the rest, -“Come, let us go to Shimas, Chief of the Wazirs, and set forth to -<span class='pageno' id='Page_91'>91</span>him our case and acquaint him with that wherein we are by reason -of this King, so he may admonish him; else, in a little, calamity -will dawn upon us, for the world hath dazzled the Sovran with its -delights and seduced him with its snares.” Accordingly, they repaired -to Shimas and said to him, “O wise man and prudent, the -world hath dazed the King with its delights and taken him in its -toils, so that he turneth unto vanity and worketh for the undoing -of the state. Now with the disordering of the state the commons -will be corrupted and our affairs will run to ruin. We see him not -for days and months nor cometh there forth from him any commandment -to us or to the Wazir or any else. We cannot refer aught -of our need to him and he looketh not to the administration of justice -nor taketh thought to the condition of any of his subjects, in his -disregard of them.<a id='r143' /><a href='#f143' class='c015'><sup>[143]</sup></a> And behold we are come to acquaint thee with -the truth of things, for that thou art the chiefest and most accomplished -of us and it behoveth not that calamity befal a land -wherein thou dwellest, seeing that thou art most able of any to -amend this King. Wherefore go thou and speak with him: haply -he will hearken to thy word and return unto the way of Allah.”<a id='r144' /><a href='#f144' class='c015'><sup>[144]</sup></a> -So Shimas arose forthright and repairing to the palace, foregathered -with the first page he could find and said to him, “Fair -my son, I beseech thee ask leave for me to go in to the King, for I -have an affair, concerning which I would fain see his face and -acquaint him therewith and hear what he shall answer me thereanent.” -Answered the page, “O my lord, by Allah, this month -past hath he given none leave to come in to him, nor have I all -this time looked upon his face; but I will direct thee to one who -shall crave admission for thee. Do thou lay hold of such a blackamoor -slave who standeth at his head and bringeth him food from -the kitchen. When he cometh forth to go to the kitchen, ask him -what seemeth good to thee; for he will do for thee that which thou -desirest.” So the Wazir repaired to the door of the kitchen and -sat there a little while, till up came the black and would have -entered the kitchen; but Shimas caught hold of him and said to -<span class='pageno' id='Page_92'>92</span>him, “Dear my son, I would fain stand in presence of the King -and speak with him of somewhat especially concerneth him; so -prithee, of thy kindness, when he hath ended his undurn-meal and -his temper is at its best, speak for me and get me leave to -approach him, so I may bespeak him of that which shall suit him.” -“I hear and obey,” answered the black and taking the food carried -it to the King, who ate thereof and his temper was soothed -thereby. Then said the black to him, “Shimas standeth at the -door and craveth admission, so he may acquaint thee with matters -that specially concern thee.” At this the King was alarmed and -disquieted and commanded to admit the Minister.——And -Shahrazad perceived the dawn of day and ceased to say her permitted -say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Eighteenth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She resumed, It hath reached me, O auspicious King, that when -the King bade the blackamoor admit Shimas, the slave went forth -to him and bade him enter; whereupon he went in and falling -prone before Allah, kissed the King’s hands and blessed him. -Then said the King, “What hath betided thee, O Shimas, that -thou seekest admission unto me?” He answered, “This long while -have I not looked upon the face of my lord the King and indeed I -longed sore for thee; and now, behold, I have seen thy countenance -and come to thee with a word which I would lief say to thee, O -King stablished in all prosperity!” Quoth the King, “Say what -seemeth good to thee;” and quoth Shimas, “I would have thee -bear in mind O King, that Allah Almighty hath endowed thee -with learning and wisdom, for all the tenderness of thy years, such -as He never vouchsafed unto any of the Kings before thee, and -hath fulfilled the measure of his bounties to thee with the Kingship; -and He loveth not that thou depart from that wherewith He -hath endowed thee unto other than it, by means of thy disobedience -to Him; wherefore it behoveth thee not to levy war against<a id='r145' /><a href='#f145' class='c015'><sup>[145]</sup></a> Him -with thy hoards but of His injunctions to be mindful and unto -His commandments obedient. Indeed, I have seen thee, this while -past, forget thy sire and his charges and reject his covenant and -<span class='pageno' id='Page_93'>93</span>neglect his counsel and words of wisdom and renounce his justice -and good governance, remembering not the bounty of Allah to -thee neither requiting it with gratitude and thanks to Him.” The -King asked, “How so? And what is the manner of this?;” and -Shimas answered, “The manner of it is that thou neglectest to -administer the affairs of the state and that which Allah hath committed -unto thee of the interests of thy lieges and surrenderest -thyself to thy lower nature in that which it maketh fair to thee of -the slight lusts of the world. Verily it is said that the welfare of -the state and of the Faith and of the folk is of the things which it -behoveth the King to watch; wherefore it is my rede, O King, -that thou look fairly to the issue of thine affair, for thus wilt thou -find the manifest road wherein is salvation, and not accept a -trifling pleasure and a transient which leadeth to the abyss of -destruction, lest there befal thee that which befel the Fisherman.” -The King asked, “What was that?”; and Shimas answered, “There -hath reached me this tale of</p> - -<h3 id='c93' class='c018'><em>THE FOOLISH FISHERMAN</em>.”</h3> - -<p class='c019'>A Fisherman went forth to a river for fishing therein as was his -wont; and when he came thither and walked upon the bridge, he -saw a great fish and said in himself, “’Twill not serve me to abide -here, but I will follow yonder fish whitherso it goeth, till I catch it, -for it will relieve me from fishing for days and days.” So he did -off his clothes and plunged into the river after the fish. The -current bore him along till he overtook it and laid hold of it, when -he turned and found himself far from the bank. But albeit he saw -what the stream had done with him, he would not loose the fish and -return, but ventured life and gripping it fast with both hands, let -his body float with the flow, which carried him on till it cast him -into a whirlpool<a id='r146' /><a href='#f146' class='c015'><sup>[146]</sup></a> none might enter and come out therefrom. With -this he fell to crying out and saying, “Save a drowning man!” -And there came to him folk of the keepers of the river and said to -him, “What ailed thee to cast thyself into this great peril?” -Quoth he, “It was I myself who forsook the plain way wherein -<span class='pageno' id='Page_94'>94</span>was salvation and gave myself over to concupiscence and perdition.” -Quoth they, “O fellow, why didst thou leave the way of safety -and cast thyself into this destruction, knowing from of old that -none may enter herein and be saved? What hindered thee from -throwing away what was in thy hand and saving thyself? So hadst -thou escaped with thy life and not fallen into this perdition, whence -there is no deliverance; and now not one of us can rescue thee -from this thy ruin.” Accordingly the man cut off all his hopes of -life and lost that which was in his hand and for which his flesh had -prompted him to venture himself, and died a miserable death. -“And I tell thee not this parable, O King,” added Shimas, “but -that thou mayest leave this contemptible conduct that diverteth -thee from thy duties and look to that which is committed to thee -of the rule of thy folk and the maintenance of the order of thy -realm, so that none may see fault in thee.” The King asked, -“What wouldst thou have me do?” And Shimas answered, “To-morrow, -an thou be well and in good case,<a id='r147' /><a href='#f147' class='c015'><sup>[147]</sup></a> give the folk leave to -come in to thee and look into their affairs and excuse thyself to -them and promise them of thine own accord good governance and -prosperity.” Quoth the King, “O Shimas, thou hast spoken -sensibly and rightly; and to-morrow, Inshallah, I will do that -which thou counsellest me.” So the Wazir went out from him and -told the lieges all he had said to him; and, when morning -morrowed, the King came forth of his privacy and bade admit the -people, to whom he excused himself, promising them that thenceforward -he would deal with them as they wished, wherewith they -were content and departed each to his own dwelling.<a id='r148' /><a href='#f148' class='c015'><sup>[148]</sup></a> Then one -of the King’s wives, who was his best-beloved of them and most -in honour with him, visited him and seeing him changed of colour -<span class='pageno' id='Page_95'>95</span>and thoughtful over his affairs, by reason of that which he had -heard from his chief Wazir, said to him, “O King, how is it that -I see thee troubled in mind? Hast thou aught to complain of?” -Answered he, “No: but my pleasures have distracted me from -my duties. What right have I to be thus negligent of my affairs -and those of my subjects? If I continue on this wise, soon, very -soon, the kingdom will pass out of my hand.” She rejoined, “I -see, O King, that thou hast been duped by the Wazirs and -Ministers, who wish but to torment and entrap thee, so thou -mayst have no joyance of this thy kingship neither feel ease nor -taste delight; nay, they would have thee consume thy life in -warding off trouble from them, till thy days be wasted in travail -and weariness and thou be as one who slayeth himself for the -benefit of another or like the Boy and the Thieves.” Asked the -King, “How was that?” and she answered, “They tell the following -tale anent</p> - -<h3 id='c95' class='c018'><em>THE BOY AND THE THIEVES</em>.”</h3> - -<p class='c019'>Seven Thieves once went out to steal, according to their custom, -and fell in with a Boy, poor and orphaned to boot, who besought -them for somewhat to eat. One of them asked him, “Wilt go -with us, O Boy, and we will feed thee and give thee drink, clothe -thee and entreat thee kindly?” And he answered, “Needs must -I go with you whitherso ye will and ye are as my own kith and -kin.” So they took him and fared on with him till they came to -a garden, and entering, went round about therein, till they found -a walnut-tree laden with ripe fruit and said to him, “O Boy, wilt -thou enter this garden with us and swarm up this tree and eat of -its walnuts thy sufficiency and throw the rest down to us?” He -consented and entered with them,——And Shahrazad perceived -the dawn of day and ceased saying her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Nineteenth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She said. It hath reached me, O auspicious King, that when -the Boy consented and entered with the Thieves, one of them -said to other “Look which is the lightest and smallest of us and -make him climb the tree.” And they said, “None of us is -<span class='pageno' id='Page_96'>96</span>slighter than this Boy.” So they sent him up into the tree and -said to him, “O Boy, touch not aught of the fruit, lest some one -see thee and work thee a mischief.” He asked, “How then shall -I do?”, and they answered, “Sit among the boughs and shake -them one by one with all thy might, so that which is thereon -may fall, and we will pick it up. Then, when thou hast made an -end of shaking down the fruit, come down and take thy share of -that which we have gathered.” Accordingly he began to shake -every branch at which he could come, so that the nuts fell and the -thieves picked them up and ate some and hid other some till all -were full, save the Boy who had eaten naught. As they were -thus engaged, behold, up came the owner of the garden who, -standing to witness the spectacle, enquired of them, “What do -ye with this tree?” They replied “We have taken naught -thereof; but we were passing by and seeing yonder Boy on the -tree, took him for the owner thereof and besought him to give -us to eat of the fruit. Thereat he fell to shaking one of the -branches, so that the nuts dropped down, and we are not at -fault.” Quoth the master to the Boy, “What sayst thou?”; -and quoth he, “These men lie; but I will tell thee the truth. -It is that we all came hither together and they bade me climb -the tree and shake its boughs that the nuts might fall down to -them, and I obeyed their bidding.” Said the master, “Thou hast -cast thyself into sore calamity; but hast thou profited by eating -aught of the fruit?”; and he said, “I have eaten naught thereof.” -Rejoined the owner of the garden, “Now know I thy folly and -thine ignorance in that thou hast wrought to ruin thyself and -profit others.” Then said he to the Thieves, “I have no resort -against you, so wend your ways!” But he laid hands on the -Boy and punished him. “On like wise,” added the favourite, “thy -Wazirs and Officers of state would sacrifice thee to their interests -and do with thee as did the Thieves with the Boy.” Answered -the King, “Thou sayst sooth, and speakest truth: I will not go -forth to them nor leave my pleasures.” Then he passed the night -with his wife in all delight till the morning, when the Grand -Wazier arose and, assembling the Officers of state, together with -those of the lieges who were present with them, repaired with -them to the palace-gate, congratulating one another and rejoicing. -But the door opened not nor did the King come forth unto them -nor give them leave to go in to him. So, when they despaired of -him, they said to Shimas, “O excellent Wazir and accomplished -<span class='pageno' id='Page_97'>97</span>sage, seest thou not the behaviour of this lad, young of years and -little of wit, how he addeth to his offences falsehood? See how -he hath broken his promise to us and hath not performed that for -which he engaged unto us, and this sin it behoveth thee join unto -his other sins; but we beseech thee go in to him yet again and -discover what is the cause of his holding back and refusal to -come forth; for we doubt not but that the like of this action -cometh of his corrupt nature, and indeed he is now hardened -to the highest degree.” Accordingly, Shimas went in to the -King and bespake him, saying, “Peace be with thee, O King! -How cometh it that I see thee give thyself up to these slight -pleasures and neglect the great affair whereto it behoveth thee -sedulously apply thyself? Thou art like unto a man who had a -milch-camel and, coming one day to milk her, the goodness of her -milk made him neglect to hold fast her halter; which whenas she -felt, she haled herself free and made off into the wold. Thus -the man lost both milk and camel and the loss that betided him -surpassed his gain. Wherefore, O King, do thou look unto that -wherein is thy welfare and the weal of thy subjects; for, even as -it behoveth not a man to sit for ever at the kitchen door, because -of his need unto food, so should he not alway company with -women, by reason of his inclination to them. And as a man -should eat but as much food as will guard him from the pains of -hunger and drink but what will ward off the pangs of thirst, in -like manner it behoveth the sensible man to content himself with -passing two of the four-and-twenty hours of his day with women -and expend the rest in ordering his own affairs and those of his -people. For to be longer than this in company with women is -hurtful both to mind and body, seeing that they bid not unto -good neither direct thereto: wherefore it besitteth not a man to -accept from them or word or deed, for indeed it hath reached me -that many men have come to ruin through their women, and -amongst others a certain man who perished through conversation -with his wife at her command.” The King asked, “How was -that?” and Shimas answered, saying, “Hear, O King, the -tale of</p> - -<div> - <span class='pageno' id='Page_98'>98</span> - <h3 id='c98' class='c018'><em>THE MAN AND HIS WIFE</em>.”</h3> -</div> - -<p class='c019'>They relate that a certain man had a wife whom he loved and -honoured, giving ear to her speech and doing according to her -rede. Moreover, he had a garden, which he had newly planted -with his own hand, and was wont to go thither every day, to tend -it and water it. One day his wife asked him, “What hast thou -planted in thy garden?”: and he answered, “All thou lovest and -desirest, and I am assiduous in tending and watering it.” Quoth -she, “Wilt thou not carry me thither and show it to me, so I may -look upon it and offer thee up a pious prayer for its prosperity, -seeing that my orisons are effectual?” Quoth he, “I will well; -but have patience with me till the morrow, when I will come and -take thee.” So early on the ensuing day, he carried her to the -garden which he entered with her. Now two young men saw -them enter from afar and said each to other, “Yonder man is an -adulterer and yonder woman an adulteress, and they have not -entered this garden but to commit adultery.” Thereupon they -followed the couple to see what they would do, and hid themselves -in a corner of the garden. The man and his wife after entering -abode awhile therein, and presently he said to her, “Pray me -the prayer thou didst promise me;” but she replied, saying, “I -will not pray for thee, until thou do away my desire of that -which women seek from men.” Cried he, “Out on thee, O -woman! Hast thou not thy fill of me in the house? Here I fear -scandal, especially as thou divertest me from my affairs. Fearest -thou not that some one will see us?” Quoth she, “We need -have no care for that, seeing that we do neither sin nor lewdness; -and, as for the watering of the garden, that may wait, because -thou canst water it when thou wilt.” And she would take -neither excuse nor reason from him, but was instant with him in -seeking carnal coition. So he arose and lay with her, which when -the young men aforesaid saw, they ran upon them and seized -them,<a id='r149' /><a href='#f149' class='c015'><sup>[149]</sup></a> saying, “We will not let you go, for ye are adulterers, and -except we have carnal knowledge of the woman, we will report -<span class='pageno' id='Page_99'>99</span>you to the police.” Answered the man, “Fie upon you! This is -my wife and I am the master of the garden.” They paid no -heed to him, but fell upon the woman, who cried out to him for -succour, saying, “Suffer them not to defile me!” Accordingly -he came up to them, calling out for help; but one of them turned -on him and smote him with his dagger and slew him.——And -Shahrazad perceived the dawn of day and ceased to say her -permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Twentieth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She continued, It hath reached me, O auspicious King, that after -slaying the husband the two young men returned to the wife and -ravished her. “This I tell thee, O King,” continued the Wazir, -“but that thou mayst know that it becometh not men to give ear -unto a woman’s talk neither obey her in aught nor accept her -judgment in counsel. Beware, then, lest thou don the dress of -ignorance, after the robe of knowledge and wisdom, and follow -perverse rede, after knowing that which is righteous and profitable. -Wherefore pursue thou not a paltry pleasure, whose trending is to -corruption and whose inclining is unto sore and uttermost perdition.” -When the King heard this from Shimas he said to him, “To-morrow -I will come forth to them, an it be the will of Allah the -Most High.” So Shimas returned to the Grandees and Notables -who were present and told them what the King had said. But -this came to the ears of the favourite wife; whereupon she went in -to the King and said to him, “The subjects of a King should be -his slaves; but I see, O King, thou art become a slave to thy -subjects, because thou standest in awe of them and fearest their -mischief.<a id='r150' /><a href='#f150' class='c015'><sup>[150]</sup></a> They do but desire to make proof of thine inner man; -and if they find thee weak, they will disdain thee; but, if they find -thee stout and brave, they will dread thee. On this wise do ill Wazirs -with their King, for that their wiles are many; but I will make manifest -unto thee the truth of their malice. An thou comply with the -conditions they demand, they will cause thee cease ruling and do -their will; nor will they leave leading thee on from affair to affair, -<span class='pageno' id='Page_100'>100</span>till they cast thee into destruction; and thy case will be as that of -the Merchant and the Robbers.” Asked the King, “How was -that?” and she answered, “I have heard tell this tale anent</p> - -<h3 id='c100' class='c018'><em>THE MERCHANT AND THE ROBBERS</em>.”</h3> - -<p class='c019'>There was once a wealthy Merchant, who set out for a certain -city purposing to sell merchandise there, and when he came thither, -he hired him a lodging wherein he took up his abode. Now certain -Robbers saw him, men wont to lie in wait for merchants, that they -might rob their goods; so they went to his house and sought some -device whereby to enter in, but could find no way thereto, and -their Captain said, “I’ll manage you his matter.” Then he went -away and, donning the dress of a leach, threw over his shoulder a -bag containing somewhat of medicines, after which he set out, -crying, “Who lacks a doctor?” and fared on till he came to the -merchant’s lodging and him sitting eating the noonday dinner. -So he asked him, “Dost thou need thee a physician?;” and the -trader answered, “I need naught of the kind; but sit thee down -and eat with me.” The thief sat down facing him and began to -eat. Now this merchant was a <i><span lang="fr" xml:lang="fr">belle fourchette</span></i>; and the Robber -seeing this, said to himself, “I have found my chance.” Then he -turned to his host and said to him, “’Tis but right for me to give -thee an admonition; and after thy kindness to me, I cannot hide it -from thee. I see thee to be a great eater and the cause of this is a -disorder in thy stomach; wherefore unless thou take speedy -measures for thy cure, thine affair will end in perdition.” Quoth -the merchant, “My body is sound and my stomach speedy of -digestion, and though I be a hearty eater, yet is there no disease -in my body, to Allah be the praise and the thanks!” Quoth the -Robber, “It may appear thus unto thee; but I know thou hast a -disease incubating in thy vitals and if thou hearken to me, thou -wilt medicine thyself.” The Merchant asked, “And where shall I -find him who knoweth my remedy?”; and the Robber answered -“Allah is the Healer; but a physician like myself cureth the -sick to the best of his power.” Then the other said, “Show me at -once my remedy and give me thereof.” Hereupon he gave -him a powder, wherein was a strong dose of aloes,<a id='r151' /><a href='#f151' class='c015'><sup>[151]</sup></a> saying, “Use -<span class='pageno' id='Page_101'>101</span>this to-night;” and he accepted it gratefully. When the night -came, the Merchant tasted somewhat of the powder and found it -nauseous of gust; nevertheless he misdoubted not of it, but -swallowed it all and therefrom found ease that night. Next night -the thief brought him another powder, wherein was yet more aloes, -and he took it: it purged him that night, but he bore patiently -with this and rejected it not. When the Robber saw that he gave -ear unto his word and put trust in him nor would gainsay him in -aught, he brought him a deadly drug<a id='r152' /><a href='#f152' class='c015'><sup>[152]</sup></a> and gave it to him. The -Merchant swallowed it and no sooner had he done this than that -which was in his stomach fell down and his bowels were rent in -sunder, and by the morrow he was a dead man; whereupon the -Robbers came and took all the merchandise and monies that -belonged to him. “This I tell thee, O King,” added the favourite -“but that thou mayst not accept one word from these deluders; -else will there befal thee that whereby thou wilt destroy thyself.” -Cried the King, “Thou sayst sooth; I will not go forth to them.” -Now when the morning morrowed, the folk assembled together and -repairing to the King’s door, sat there the most part of the day, -till they despaired of his coming forth, when they returned to -Shimas and said to him, “O sage philosopher and experienced -master, seest thou not that this ignorant lad doth naught but -redouble in falsehood to us? Verily ’twere only reasonable and -right to take the Kingdom from him and give it to another, so -our affairs may be ordered and our estates maintained; but go -thou in to him a third time and tell him that naught hindereth us -from rising against him and taking the Kingship from him but -his father’s goodness to us and that which he required from us of -oaths and engagements. However, to-morrow, we will all, to the -last of us, assemble here with our arms and break down the gate -<span class='pageno' id='Page_102'>102</span>of the citadel<a id='r153' /><a href='#f153' class='c015'><sup>[153]</sup></a>; and if he come forth to us and do that which we -wish, no harm is yet done<a id='r154' /><a href='#f154' class='c015'><sup>[154]</sup></a>; else we will go in to him and slay -him and put the Kingdom in the hand of other than he.” So the -Wazir Shimas went in to him and said, “O King, that grovellest -in thy gusts and thy lusts, what is this thou dost with thyself? -Would Heaven I wot who seduced thee thereto! An it be thou -who sinnest against thyself, there hath ceased from thee that which -we knew in thee aforetime of integrity and wisdom and eloquence. -Could I but learn who hath thus changed thee and turned thee -from wisdom to folly and from fidelity to iniquity and from -mildness to harshness and from acceptation of me to aversion from -me! How cometh it that I admonish thee thrice and thou acceptest -not mine admonition and that I counsel thee rightfully and still -thou gainsayest my counsel? Tell me, what is this child’s play -and who is it prompteth thee thereunto? Know that the people -of thy Kingdom have agreed together to come in to thee and -slay thee and give thy Kingdom to another. Art able to cope -with them all and save thyself from their hands or canst quicken thyself -after being killed? If, indeed, thou be potent to do all this, -thou art safe and hast no occasion for my rede; but an thou have -any concern for thy life and thy kingship, return to thy sound -sense and hold fast thy reign and show forth to the folk the power -of thy prowess and persuade the people with thine excuse, for -they are minded to tear away that which is in thy hand and -commit it unto other, being resolved upon revolt and rebellion, -led thereto by that which they know of thy youth and thy self-submission -to love-liesse and lusts; for that stones, albeit they -lie long under water, an thou withdraw them therefrom and smite -one upon other, fire will be struck from them. Now thy lieges -are many folk and they have taken counsel together against thee, -with a design to transfer the Kingship from thee to another and -accomplish upon thee whatso they desire of thy destruction. So -shalt thou fare as did the Jackals with the Wolf.”——And -Shahrazad perceived the dawn of day and ceased saying her permitted -say.</p> - -<div><span class='pageno' id='Page_103'>103</span></div> -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Twenty-first Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She pursued, It hath reached me, O auspicious King, that the -Wazir Shimas concluded with saying, “And they shall accomplish -upon thee whatso they desire of thy destruction: so shalt thou -fare as fared the Jackals with the Wolf.” Asked the King, “How -was that?” and the Wazir answered, “They tell the following -tale of</p> - -<h3 id='c103' class='c018'><em>THE JACKALS AND THE WOLF</em>.”</h3> - -<p class='c019'>A pack of Jackals<a id='r155' /><a href='#f155' class='c015'><sup>[155]</sup></a> went out one day to seek food, and as they -prowled about in quest of this, behold, they happened upon a dead -camel and said in themselves, “Verily we have found wherewithal -we may live a great while; but we fear lest one of us oppress the -other and the strong bear down the weak with his strength and so -the puny of us perish. Wherefore it behoveth us seek one who -shall judge between us and appoint unto each his part, so the -force-full may not lord it over the feeble.” As they consulted -together on such subject, suddenly up came a Wolf, and one of -the Jackals said to the others, “Right is your rede; let us make -this Wolf judge between us, for he is the strongest of beasts and -his father was Sultan over us aforetime; so we hope in Allah that -he will do justice between us.” Accordingly they accosted the -Wolf and acquainting him with what they had resolved concerning -him said, “We make thee judge between us, so thou mayst allot -unto each of us his day’s meat, after the measure of his need, lest -the strong of us bear down the weak and some of us destroy other -of us.” The Wolf accepted the governance of their affairs and -allotted to each of them what sufficed him that day; but on the -morrow he said in his mind, “An I divide this camel amongst -these weaklings, no part thereof will come to me, save the pittance -they will assign to me, and if I eat it alone, they can do me no -harm, seeing that they are a prey to me and to the people of my -house. Who, then, is the one to hinder me from taking it all for -myself? Surely, ’tis Allah who hath bestowed it on me by way of -<span class='pageno' id='Page_104'>104</span>provision without any obligation to any of them. It were best -that I keep it for myself, and henceforth I will give them naught.” -Accordingly, next morning when the Jackals came to him, as was -their wont, and sought of him their food, saying, “O Abu Sirhán,<a id='r156' /><a href='#f156' class='c015'><sup>[156]</sup></a> -give us our day’s provender,<a id='r157' /><a href='#f157' class='c015'><sup>[157]</sup></a>” he answered saying, “I have -nothing left to give you.” Whereupon they went away in the -sorriest plight, saying, “Verily, Allah hath cast us into grievous -trouble with this foul traitor, who regardeth not Allah nor feareth -Him; but we have neither stratagem nor strength on our side.” -Moreover one of them said, “Haply ’twas but stress of hunger -that moved him to this; so let him eat his fill to-day, and to-morrow -we will go to him again.” Accordingly, on the morrow, -they again betook themselves to the Wolf and said to him, “O -Father of Foray, we gave thee authority over us, that thou mightest -apportion unto each of us his day’s meat and do the weak justice -against the strong of us, and that, when this provaunt is finished, -thou shouldst do thine endeavour to get us other and so we be -always under thy watch and ward. Now hunger is hard upon us, -for that we have not eaten these two days; so do thou give us our -day’s ration and thou shalt be free to dispose of all that remaineth -as thou wilt.” But the Wolf returned them no answer and -redoubled in his hardness of heart and when they strave to turn -him from his purpose he would not be turned. Then said one of -the Jackals to the rest, “Nothing will serve us but that we go to -the Lion and cast ourselves on his protection and assign unto -him the camel. If he vouchsafe us aught thereof, ’twill be of his -favour, and if not, he is worthier of it than this scurvy rascal.” -So they betook themselves to the Lion and acquainted him with -that which had betided them from the Wolf, saying, “We are thy -slaves and come to thee imploring thy protection, so thou mayst -deliver us from this Wolf, and we will be thy thralls.” When the -Lion heard their story, he was jealous for Almighty Allah<a id='r158' /><a href='#f158' class='c015'><sup>[158]</sup></a> and -went with them in quest of the Wolf who, seeing him approach -<span class='pageno' id='Page_105'>105</span>addressed himself to flight; but the Lion ran after him and seizing -him, rent him in pieces and restored their prey to the Jackals. -“This showeth,” added Shimas, “that it fitteth no King to neglect -the affairs of his subjects; wherefore do thou hearken to my rede -and give credit to the words which I say to thee.” Quoth the King, -“I will hearken to thee and to-morrow, Inshallah, I will go forth -to them.” Accordingly Shimas went from him and returning to -the folk, told them that the King had accepted his advice and promised -to come out unto them on the morrow. But, when the -favourite heard this saying reported of Shimas and was certified -that needs must the King go forth to his subjects, she betook herself -to him in haste and said to him, “How great is my wonder at -thy submissiveness and thine obedience to thy slaves! Knowest -thou not that these Wazirs are thy thralls? Why then dost thou -exalt them to this highmost pitch of importance that they imagine -them it was they gave thee this kingship and advanced thee to -this rank and that it is they who confer favours on thee, albeit -they have no power to do thee the least damage? Indeed, ’tis not -thou who owest submission to them; but on the contrary they -owe it to thee, and it is their duty to carry out thine orders. How -cometh it then, that thou art so mightily affrighted at them? It -is said:—Unless thy heart be like iron, thou art not fit to be a -Sovran. But thy mildness hath deluded these men, so that they -presume upon thee and cast off their allegiance, although it -behoveth that they be constrained unto thy obedience and enforced -to thy submission. Therefore an thou hasten to accept their -words and leave them as they now are and vouchsafe to them the -least thing against thy will, they will weigh heavily upon thee and -require other concessions of thee, and this will become their habit. -But, an thou hearken to me, thou wilt not advance any one of -them to power neither wilt thou accept his word nor encourage -him to presume upon thee; else wilt thou fare with them as did -the Shepherd with the Rogue.” Asked the King, “How was -that?” and she answered, “They relate this adventure of</p> - -<div> - <span class='pageno' id='Page_106'>106</span> - <h3 id='c106' class='c018'><em>THE SHEPHERD AND THE ROGUE</em>.<a id='r159' /><a href='#f159' class='c015'><sup>[159]</sup></a></h3> -</div> - -<p class='c019'>There was once a Shepherd, who fed a flock of sheep in the wold -and kept over them strait watch. One night, there came to him a -Rogue thinking to steal some of his charges and finding him -assiduous in guarding them, sleeping not by night nor neglecting -them by day, prowled about him all the livelong night, but could -plunder nothing from him. So, when he was weary of striving, he -betook himself to another part of the waste and trapping a lion, -skinned him and stuffed his hide with bruised straw<a id='r160' /><a href='#f160' class='c015'><sup>[160]</sup></a>; after which -he set it up on a high place in the desert, where the Shepherd -might see it and be assured thereof. Then he accosted the -Shepherd and said to him, “Yonder lion hath sent me to demand -his supper of these sheep.” The Shepherd asked, “Where is the -lion?” and the Rogue answered, “Lift thine eyes: there he -standeth.” So the Shepherd raised his eyes and seeing the -semblance deemed it a very lion and was much affrighted;——And -Shahrazad perceived the dawn of day and ceased to say her -permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Twenty-second Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She resumed, It hath reached me, O auspicious King, that when -the Shepherd saw the semblance of the lion, he deemed it a very -lion and was affrighted with the sorest fright, trembling for dread; -so he said to the thief, “O my brother take what thou wilt, I will -not gainsay thee.” Accordingly the Rogue took what he would of -the sheep and redoubled in greed by reason of the excess of the -Shepherd’s fear. Accordingly, every little while, he would hie to -him and terrify him, saying, “The lion hath need of this and requireth -that, and his intent is to do thus and thus,” and take his -sufficiency of the sheep; and he stinted not to do thus with him, -till he had wasted the most part of his flock. “This, O King,” -added the favourite, “I tell thee only that thou suffer not the -<span class='pageno' id='Page_107'>107</span>Grandees of thy realm to be deluded by thy mildness and easiness -of temper and presume on thee; and, in right rede, their death -were better than that they deal thus with thee.” Quoth the King, -“I accept this thy counsel and will not hearken to their admonition -neither will I go out unto them.” On the morrow the Wazirs -and Officers of State and heads of the people assembled; and, -taking each with him his weapon, repaired to the palace of the -King, so they might break in upon him and slay him and seat -another in his stead. When they came to the door, they required -the doorkeeper to open to them; but he refused, whereupon they sent -to fetch fire, wherewith to burn down the doors and enter. The doorkeeper, -hearing what they said went in to the King in haste and -told him that the folk were gathered together at the gate, adding, -“They required me to open to them, but I refused; and they have -sent to fetch fire to burn down the doors withal, so they may come -into thee and slay thee. What dost thou bid me do?” Quoth -the King in himself, “Verily, I am fallen into uttermost perdition.” -Then he sent for the favourite; and, as soon as she came, said to -her, “Indeed, Shimas never told me aught but I found it true, and -now great and small are come purposing to slay me and thee: and -because the doorkeeper would not open to them, they have sent to -fetch fire, to burn the doors withal: so will the house be burnt and -we therein. What dost thou counsel me to do?” She replied, -“No harm shall betide thee, nor let thine affair affright thee. This -is a time when the simple rise against their Kings.” Quoth he, -“What dost thou counsel me to do and how shall I act in this -affair?” Quoth she, “My rede is that thou fillet thy head and -feign thyself sick: then send for the Wazir Shimas, who will come -and see the plight wherein thou art; and do thou say to him:—Verily -I purposed to go forth to the folk this day; but this malady -hindered me. So go thou out to them and acquaint them with -my condition and tell them that to-morrow I will fare forth without -fail to them and do their need and look into their affairs, -so they may be reassured and their rage may subside. Then do -thou summon ten of thy father’s slaves, stalwart men of strength -and prowess, to whom thou canst entrust thyself, hearing to thy -best and complying with thy commandment, surely keeping thy -secret and lief to thy love; and charge them on the morrow to -stand at thy head and bid them suffer none of the folk to enter, -save one by one; and all who enter do thou say:—Seize them and -do them die. An they agree with thee upon this, to-morrow set -<span class='pageno' id='Page_108'>108</span>up thy throne in the Divan<a id='r161' /><a href='#f161' class='c015'><sup>[161]</sup></a> and open thy doors. When the folk -see that thou hast opened to them their minds will be set at ease -and they will come to thee with a whole heart, and seek admission -to thee. Then do thou admit them, one after one, even as I said -to thee and work with them thy will; but it behoveth thee begin -by slaying Shimas, their chief and leader; for he is the Grand -Wazier and head of the matter. Therefore do him die first and -after put all the rest to death, one after other, and spare none -whom thou knowest to have broken with thee his covenant; and -in like way slaughter all whose violence thou fearest. An thou -deal thus with them, there will be left them no power to make head -against thee; so shalt thou be at rest from them with full repose, -and shalt enjoy thy kingship in peace and do whatso thou wilt; -and know that there is no device that will profit thee more than -this.” Quoth the King, “Verily, this thy counsel is just and that -which thou biddest me is to the point and I will assuredly do as -thou directest.” So he called for a fillet and bound his head therewith -and shammed sickness. Then he sent for the Grand Wazir -and said to him, “O Shimas, thou knowest that I love thee and -hearken to the counsel of thee and thou art to me as brother and -father both in one; also thou knowest that I do all thou biddest -me and indeed thou badest me go forth to the lieges and sit to -judge between them. Now I was assured that this was right rede -on thy part, and purposed to go forth to them yesterday; but this -sickness assailed me and I cannot sit up. It hath reached me that -the folk are incensed at my failure to come forth to them and are -minded of their mischief to do with me that which is unmeet for -that they know not what ailment aileth me. So go thou forth to -them and acquaint them with my case and the condition I am in; -and excuse me to them, for I am obedient to their bidding and -will do as they desire; wherefore order this affair and engage thyself -for me herefor, even as thou hast been a loyal counsellor to me -and to my sire before me, and it is of thy wont to make peace -between the people. To-morrow, Inshallah, I will without fail -come forth to them, and peradventure my sickness will cease from -me this night, by the blessing of the purest intent and the good -<span class='pageno' id='Page_109'>109</span>I purpose them in my heart.” So Shimas prostrated himself to -Allah and called down blessings on the King and kissed his hand, -rejoicing at this. Then he went forth to the folk and told them -what he had heard from the King and forbade them from that -which they had a mind to do, acquainting them with what excused -the King for his absence and informing them that he had promised -to come forth to them on the morrow and deal with them according -to their desires; whereupon they dispersed and hied them to -their houses.——And Shahrazad perceived the dawn of day and -ceased to say her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Twenty-third Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She said, It hath reached me, O auspicious King, that Shimas -went from the presence to the ringleaders of the commons and said -to them, “To-morrow the Sovran will come forth to you and will -deal with you as ye desire.” So they hied them to their homes. -On such wise fared it with them; but as regards the Monarch, he -summoned ten slaves of gigantic stature,<a id='r162' /><a href='#f162' class='c015'><sup>[162]</sup></a> men of hard heart and -prow of prowess, whom he had chosen from amongst his father’s -body-guards; and said to them, “Ye know the favour, esteem and -high rank ye held with my sire and all the bounties, benefits and -honours he bestowed on you, and I will advance you to yet higher -dignity with me than this. Now I will tell you the reason thereof -and ye are under safeguard of Allah from me. But first I will ask -you somewhat, wherein if ye do my desire, obeying me in that -which I shall bid you and conceal my secret from all men, ye shall -have of me largesse and favour surpassing expectation. But above -all things obedience!” The ten thralls answered him with one -mouth and in sequent words, saying, “Whatso thou biddest us, O -our liege, that we will do, nor will we depart in aught from thy -commandment, for thou art our lord and master.” Quoth the -King, “Allah allot you weal! Now will I tell you the reason why -I have chosen you out for increase of honour with me. Ye know -how liberally my father dealt with the folk of his realm and the -oath he took from them on behalf of me and how they promised -<span class='pageno' id='Page_110'>110</span>him that they would not break faith with me nor gainsay the bidding -of me; and ye saw how they did yesterday, whenas they -gathered all together about me and would have slain me. Now I -am minded to do with them somewhat; and ’tis this, for that I -have considered their action of yesterday and see that naught will -restrain them from its like save exemplary chastisement: wherefore -I perforce charge you privily to do to death whom I shall -point out to you, to the intent that I may ward off mischief and -calamity from my realm by slaying their leaders and Chiefs; and -the manner thereof shall be on this wise. To-morrow I will sit on -this seat in this chamber and give them admission to me one by -one, coming in at one door and going out at another; and do ye, -all ten, stand before me and be attentive to my signs: and whoso -entereth singly, take him and drag him into yonder chamber and -kill him and hide his corpse.” The slaves answered, “We hearken -to thy hest and obey thy order”: whereupon he gave them gifts -and dismissed them for the night. On the morrow he summoned -the thralls and bade set up the royal seat: then he donned his -kingly robes and taking the Book of law-cases<a id='r163' /><a href='#f163' class='c015'><sup>[163]</sup></a> in his hands, -posted the ten slaves before him and commanded to open the -doors. So they opened the doors and the herald proclaimed -aloud, saying, “Whoso hath authority, let him come to the King’s -carpet<a id='r164' /><a href='#f164' class='c015'><sup>[164]</sup></a>!” Whereupon up came the Wazirs and Prefects and -Chamberlains and stood, each in his rank. Then the King bade -admit them, one after one, and the first to enter was Shimas, -according to the custom of the Grand Wazir; but no sooner had -he presented himself before the King, and ere he could beware, the -ten slaves gat about him, and dragging him into the adjoining -chamber, despatched him. On like wise did they with the rest of -the Wazirs and Olema and Notables, slaying them, one after -other, till they made a clean finish.<a id='r165' /><a href='#f165' class='c015'><sup>[165]</sup></a> Then the King called the -<span class='pageno' id='Page_111'>111</span>headsmen and bade them ply sword upon all who remained of the -folk of valour and stowre: so they fell on them and left none -whom they knew for a man of mettle but they slew him, sparing -only the <span lang="fr" xml:lang="fr">proletaires</span> and the refuse of the people. These they -drove away and they returned each to his folk, whilst the King -secluded himself with his pleasures and surrendered his soul to its -lusts, working tyranny, oppression and violence, till he outraced all -the men of evil who had forerun him.<a id='r166' /><a href='#f166' class='c015'><sup>[166]</sup></a> Now this King’s dominion -was a mine of gold and silver and jacinths and jewels and the -neighbouring rulers, one and all, envied him this empire and looked -for calamity to betide him. Moreover, one of them, the King of -Outer Hind, said in himself, “I have gotten my desire of wresting -the realm from the hand of yonder silly lad, by reason of that which -hath betided of his slaughter of the Chiefs of his State and of all -men of valour and mettle that were in his country. This is my -occasion to snatch away that which is in his hand, seeing he is -young in years and hath no knowledge of war nor judgment -thereto, nor is there any left to counsel him aright or succour him. -Wherefore this very day will I open on him the door of mischief -by writing him a writ wherein I will flyte him and reproach him -with that which he hath done and see what he will reply.” So he -indited him a letter to the following effect:—“In the name of -Allah the Compassionating, the Compassionate * And after * I -have heard tell of that which thou hast done with thy Wazirs and -Olema and men of valiancy * and that whereinto thou hast cast -thyself of calamity * so that there is neither power nor strength -left in thee to repel whoso shall assail thee, more by token that -thou transgressest and orderest thyself tyrannously and profligately -* Now Allah hath assuredly given me the conquering of -thee and the mastery over thee and into my hand hath delivered -thee; wherefore do thou give ear to my word and obey the commandment -of me and build me an impregnable castle amiddlemost -the sea * An thou can not do this, depart thy realm and with thy -life go flee * for I will send unto thee, from the farthest ends of -Hind, twelve hordes<a id='r167' /><a href='#f167' class='c015'><sup>[167]</sup></a> of horse, each twelve thousand fighting-men -strong, who shall enter thy land and spoil thy goods and slay thy -men and carry thy women into captivity * Moreover, I will make -<span class='pageno' id='Page_112'>112</span>my Wazir, Badí’a captain over them and bid him lay strait siege -to thy capital till the master he be; * and I have bidden the -bearer of this letter that he tarry with thee but days three * So, -an thou do my demand, thou shalt be saved; else will I send that -which I have said unto thee.” Then he sealed the scroll and gave -it to a messenger, who journeyed with it till he came to the -capital of Wird Khan and delivered it to him. When the King -read it, his strength failed him, his breast waxed strait and he -made sure of destruction, having none to whom he might resort -for aid or advice. Presently he rose and went in to his favourite -wife who, seeing him changed of colour, said to him, “What -mattereth thee, O King?” Quoth he, “This day I am no King, -but slave to the King.” And he opened the letter and read it to -her, whereupon she fell to weeping and wailing and rending her -raiment. Then he asked her, “Hast thou aught of rede or resource -in this grievous strait?”; but she answered, “Women have no -resource in time of war, nor have women any strength or aught of -counsel. ’Tis men alone who in like of this affair have force and -discourse and resource.” When the King heard her words, there -befel him the utmost regret and repentance and remorse for that -he had transgressed against his Wazirs and Officers and Lords of -his land,——And Shahrazad perceived the dawn of day and ceased -to say her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Twenty-fourth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She continued, It hath reached me, O auspicious King, that when -King Wird Khan heard the words of his favourite wife there befel -him the utmost regret and repentance for having transgressed -against and slain his Wazirs and the chiefs of his state, and he -would that he had died ere there came to him the like of these -shameful tidings. Then he said to his women, “Verily, there hath -betided me from you that which befel the Francolin and the -Tortoises.” Asked they, “What was that?”, and he answered, -“Men tell this tale of</p> - -<div> - <span class='pageno' id='Page_113'>113</span> - <h3 id='c113' class='c018'><em>THE FRANCOLIN AND THE TORTOISES</em>.”</h3> -</div> - -<p class='c019'>It is said that sundry Tortoises dwelt once in a certain island -abounding in trees and fruiterers and rills, and it fortuned, one -day, that a Francolin, passing over the island, was overcome with -the fiery heat and fatigue and being in grievous suffering stayed -his flight therein. Presently, looking about for a cool place, he -espied the resort of the Tortoises and alighted down near their -home. Now they were then abroad foraging for food, and -when they returned from their feeding-places to their dwelling, -they found the Francolin there. His beauty pleased them and -Allah made him lovely in their eyes, so that they exclaimed -“Subhána ’lláh,” extolling their Creator and loved the Francolin -with exceeding love and rejoiced in him, saying one to other, -“Forsure this is of the goodliest of the birds;” and all began to -caress him and entreat him with kindness. When he saw that -they looked on him with eyes of affection, he inclined to them and -companioned with them and took up his abode with them, flying -away in the morning whither he would and returning at eventide -to pass the night by side of them. On this wise he continued a -long while until the Tortoises, seeing that his daily absence from -them desolated them and finding that they never saw him save by -night (for at dawn he still took flight in haste and they knew not -what came of him, for all that their love grew to him), said each -to other, “Indeed, we love this Francolin and he is become our -true friend and we cannot bear parting from him, so how shall we -devise some device tending to make him abide with us always? -For he flieth away at dawn and is absent from us all day and we -see him not save by night.” Quoth one of them, “Be easy, O my -sisters: I will bring him not to leave us for the turn of an eye.” -and quoth the rest, saying, “An thou do this, we will all be thy -thralls.” So, when the Francolin came back from his feeding-place -and sat down amongst them, that wily Tortoise drew near -unto him and called down blessings on him, giving him joy of his -safe return and saying, “O my lord, know that Allah hath vouchsafed -thee our love and hath in like manner set in thy heart the -love of us, whereby thou art become to us a familiar friend and a -comrade in this desert. Now the goodliest of times for those -who love one another is when they are united and the sorest of -<span class='pageno' id='Page_114'>114</span>calamities for them are absence and severance. But thou departest -from us at peep of day and returnest not to us till sundown, -wherefore there betideth us extreme desolation. Indeed this is -exceeding grievous to us and we abide in sore longing for such -reason.” The Francolin replied, “Indeed, I love you also and -yearn for you yet more than you can yearn for me, nor is it easy -for me to leave you; but my hand hath no help for this, seeing that -I am a fowl with wings and may not wone with you always, -because that is not of my nature. For a bird, being a winged -creature, may not remain still, save it be for the sake of sleep -o’ nights; but, as soon as it is day, he flieth away and seeketh his -morning-meal in what place soever pleaseth him.” Answered the -Tortoise, “Sooth thou speakest! Nevertheless he who hath wings -hath no repose at most seasons, for that the good he getteth is not -a fourth part of what ill betideth him, and the highmost aims of -the creature are repose and ease of life. Now Allah hath bred -between us and thee love and fellowship and we fear for thee, lest -some of thine enemies catch thee and thou perish and we be -denied the sight of thy countenance.” Rejoined the Francolin, -“True! But what rede hast thou or resource for my case?” -Quoth the Tortoise, “My advice is that thou pluck out thy wing-feathers, -wherewith thou speedest thy flight, and tarry with us in -tranquillity, eating of our meat and drinking of our drink in this -pasturage, that aboundeth in trees rife with fruits yellow-ripe and -we will sojourn, we and thou, in this fruitful stead and enjoy the -company of one another.” The Francolin inclined to her speech, -seeking ease for himself, and plucked out his wing-feathers, one -by one, in accordance with the rede approved of by the Tortoise; -then he took up his abode with them and contented himself with -the little ease and transient pleasure he enjoyed. Presently up -came a Weasel<a id='r168' /><a href='#f168' class='c015'><sup>[168]</sup></a> and glancing at the Francolin, saw that his wings -were plucked, so that he could not fly, whereat he rejoiced with -joy exceeding and said to himself, “Verily yonder Francolin is fat -of flesh and scant of feather.” So he went up to him and seized -him, whereupon the Francolin called out to the Tortoises for -help; but when they saw the Weasel hend him, they drew apart -from him and huddled together, choked with weeping for him, -for they witnessed how the beast tortured him. Quoth the -Francolin, “Is there aught with you but weeping?”; and quoth -<span class='pageno' id='Page_115'>115</span>they, “O our brother, we have neither force nor resource nor any -course against a Weasel.” At this the Francolin was grieved and -cutting off all his hopes of life said to them, “The fault is not -yours, but mine own fault, in that I hearkened to you and plucked -out my wing-feathers wherewith I used to fly. Indeed I deserve -destruction for having obeyed you, and I blame you not in aught.” -“On like wise,” continued the King, “I do not blame you, O -women; but I blame and reproach myself for that I remembered -not that ye were the cause of the transgression of our father -Adam, by reason whereof he was cast out from the Garden of -Eden and for that I forgot ye are the root of all evil and hearkened -to you, in mine ignorance, lack of sense and weakness of judgment, -and slew my Wazirs and the Governors of my State, who were -my loyal advisers in all mine actions and my glory and my -strength against whatsoever troubled me. But at this time find -I not one to replace them nor see I any who shall stand me in -their stead; and I fall into utter perdition.——And Shahrazad -perceived the dawn of day and ceased saying her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Twenty-fifth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She pursued, It hath reached me, O auspicious King, that the -King blamed himself saying, “’Twas I that hearkened to you in -mine ignorance and slew my Wazirs so that now I find none to -stand in their stead; and unless Allah succour me with one of -sound judgment, who shall guide me to that wherein is my -deliverance, I am fallen into utter perdition.” Then he arose and -withdrew into his bedchamber, bemoaning his Wazirs and wise -men and saying, “Would Heaven those lions were with me at this -time, though but for an hour; so I might excuse myself unto -them and look on them and bemoan to them my case and the -travail that hath betided me after them!” And he abode all his -day sunken in the sea of cark and care neither eating nor drinking. -But as soon as the night fell dark, he arose and changing his -raiment, donned old clothes and disguised himself and went forth -at a venture to walk about the city, so haply he might hear from -any some word of comfort. As he wandered about the main -streets, behold, he chanced upon two boys who had sought a -retired seat by a wall and he observed that they were equal in -age, or about twelve years old. As they talked together he drew -<span class='pageno' id='Page_116'>116</span>near them whereas he might hear and apprehend what they said, -unseen of them, and heard one say to the other, “Listen, O my -brother, to what my sire told me yesternight of the calamity -which hath betided him in the withering of his crops before their -time, by reason of the rarity of rain and the sore sorrow that is -fallen on this city.” Quoth the other, “Wottest thou not the cause -of this affliction?”; and quoth the first, “No! and, if thou ken it, -pray tell it me.” Rejoined the other, “Yes, I wot it and will tell -it thee. Know that I have heard from one of my father’s friends -that our King slew his Wazirs and Grandees, not for aught of -offence done of them, but only by reason of his love for women -and inclination to them; for that his Ministers forbade him from -this, but he would not be forbidden and commanded to do them -die in obedience to his wives. Thus he slew Shimas my sire, who -was his Wazir and the Wazir of his father before him and the -chief of his council; but right soon thou shalt see how Allah will -do with him by reason of his sins against them and how He shall -avenge them of him.” The other boy asked, “What can Allah do -now that they are dead?”; and his fellow answered, “Know that -the King of Outer Hind<a id='r169' /><a href='#f169' class='c015'><sup>[169]</sup></a> maketh light of our monarch, and hath -sent him a letter berating him and saying to him:—Build me a -castle amiddlemost the sea, or I will send unto thee Badi’a my -Wazir, with twelve hordes of horse, each twelve thousand strong, -to seize upon thy kingdom and slay thy men and carry thee and -thy women into captivity. And he hath given him three days’ -time to answer after the receipt of that missive. Now thou must -know, O my brother, that this King of Outer Hind is a masterful -tyrant, a man of might and prowess in fight, and in his realm are -much people; so unless our King make shift to fend him off from -himself, he will fall into perdition, whilst the King of Hind, after -slaying our Sovran, will seize on our possessions and massacre our -men and make prize of our women.” When the King heard this -their talk, his agitation increased and he inclined to the boys, -saying, “Surely, this boy is a wizard, in that he is acquainted with -this thing without learning it from me; for the letter is in my -keeping and the secret also and none hath knowledge of such -matter but myself. How then knoweth this boy of it? I will -<span class='pageno' id='Page_117'>117</span>resort to him and talk with him and I pray Allah that our -deliverance may be at his hand.” Hereupon the King approached -the boy softly and said to him, “O thou dear boy, what is this -thou sayest of our King, that he did ill of the evilest in slaying -his Wazirs and the Chiefs of his State? Indeed he sinned against -himself and his subjects and thou art right in that which thou -sayest. But tell me, O my son, whence knowest thou that the -King of Outer Hind hath written him a letter, berating him and -bespeaking him with the grievous speech whereof thou tellest?” -The boy replied, “O brother, I know this from the sand<a id='r170' /><a href='#f170' class='c015'><sup>[170]</sup></a> wherewith -I take compt of night and day and from the saying of the -ancients:—No mystery from Allah is hidden; for the sons of -Adam have in them a spiritual virtue which discovereth to them -the darkest secrets.” Answered Wird Khan, “True, O my son, -but whence learnedest thou geomancy and thou young of years?” -Quoth the boy, “My father taught it me;” and quoth the King, -“Is thy father alive or dead?” “He is dead,” replied the boy. -Then Wird Khan asked, “Is there any resource or device for -our King, whereby to ward off from himself and his kingdom this -sore calamity?” And the boy answered, saying, “It befitteth -not that I speak with thee of this; but, an the King send for me -and ask me how he shall do to baffle his foe and get free of his -snares, I will acquaint him with that wherein, by the power of -Allah Almighty, shall be his salvation.” Rejoined Wird Khan, -“But who shall tell the King of this that he may send for thee -and invite thee to him?” The boy retorted, “I hear that he -seeketh men of experience and good counsel, so I will go up with -them to him and tell him that wherein shall be his welfare and -the warding off of this affliction from him; but, an he neglect the -pressing matter and busy himself with his love-liesse among his -women and I go to him of my own accord designing to acquaint -him with the means of deliverance, he will assuredly give orders -to slay me, even as he slew those his Wazirs, and my courtesy to -him will be the cause of my destruction. Wherefore the folk will -think slightly of me and belittle my wit and I shall be of those of -whom it is said:—He whose science excelleth his sense perisheth -by his ignorance.” When the King heard the boy’s words, he -was assured of his sagacity; and the excellence of his merit was -<span class='pageno' id='Page_118'>118</span>manifest and he was certified that deliverance would betide him -and his subjects at the boy’s hands. So presently he resumed the -colloquy and asked him, “Whence art thou and where is thy -home?”; and the boy answered, “This is the wall of our house.” -The King took note of the place and farewelling the boy, returned -to his palace in high spirits. There he changed his clothes and -called for meat and wine, forbidding his women from him; and he -ate and drank and returned thanks to Allah the Most High and -besought Him of succour and deliverance; and he craved His -pardon and forgiveness for that which he had done with his Wazirs -and Olema and turned to Him with sincere repentance, imposing -on himself many a prayer and long fasting, by way of discipline-vow. -On the morrow, he called one of his confidential eunuchs -and describing to him the boy’s home, bade him repair thither and -bring him to his presence with all gentleness. Accordingly the -slave sought out the boy and said to him, “The King summoneth -thee, that good may betide thee from him and that he may ask -thee a question; then shalt thou return safe and sound to thy -dwelling.” Asked the boy, “What is the King’s need of me that -he biddeth me to him on this wise?”; and the eunuch answered, -“My lord’s occasion with thee is question and answer.” “A -thousand times hearkening and a thousand times obeying the -commandment of the King!” replied the boy and accompanied -the slave to the palace. When he came into the presence, he -prostrated himself before Allah and after salaaming, called down -blessings on the King who returned his salutation and bade him -be seated.——And Shahrazad perceived the dawn of day and -ceased to say her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Twenty-sixth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She resumed, It hath reached me, O auspicious King, that when -the boy appeared before the King and saluted him with the salam, -Wird Khan returned his salutation and bade him be seated. So -he sat down and the King asked him, “Knowest thou who talked -with thee yesternight?” Answered the boy, “Yes;” and the -King said, “And where is he?” “’Tis he who speaketh with me -at this present,” said the boy. Rejoined the King, “Thou sayst -sooth, O friend,” and bade set him a chair beside his own, whereon -he made him sit and called for meat and drink. Then they -<span class='pageno' id='Page_119'>119</span>talked awhile and the King said, “Ho thou the Wazir,<a id='r171' /><a href='#f171' class='c015'><sup>[171]</sup></a> in our -talk yesternight thou toldest me that thou hadst a device whereby -thou couldst defend us from the malice of the King of Hind. -What is this contrivance and how shall we manœuvre to ward off -his mischief from us? Tell me, that I may make thee chief of -those who speak with me in the realm and choose thee to be -my Grand Wazir and do according to thy judgment in all -thou counsellest me and assign thee a splendid honorarium.” -Answered the boy, “O King, keep thy honorarium to thyself -and seek counsel and policy of thy women, who directed thee to -slay my father Shimas and the rest of the Wazirs.” When the -King heard this, he was ashamed and sighed and said, “O thou -dear boy, was Shimas indeed thy sire?” The boy replied, -“Shimas was indeed my sire, and I am in truth his son.” -Whereupon the King bowed his head, whilst the tears ran from -his eyes, and he craved pardon of Allah. Then said he, “O boy, -indeed I did this of my ignorance and by the evil counsel of the -women; for ‘Great indeed is their malice’<a id='r172' /><a href='#f172' class='c015'><sup>[172]</sup></a>: but I beseech thee to -forgive me and I will set thee in thy father’s stead and make thy -rank higher than his rank. Moreover, an thou do away from us -this retribution sent down from Heaven, I will deck thy neck with -a collar of gold and mount thee on the goodliest of steeds and bid -the crier make proclamation before thee, saying:—This is the lief<a id='r173' /><a href='#f173' class='c015'><sup>[173]</sup></a> -boy, the Wazir who sitteth in the second seat after the King! -And touching what thou sayest of the women, I have it in mind -to do vengeance on them at such time as Almighty Allah shall -will it. But tell me now what thou hast with thee of counsel and -contrivance, that my heart may be content.” Quoth the boy, -“Swear to me an oath that thou wilt not gainsay me in whatso I -<span class='pageno' id='Page_120'>120</span>shall say to thee and that I from that which I fear shall be safe;” -and quoth the King, “This is the covenant of Allah between me -and thee, that I will not go from thy word and that thou shalt be my -chief counsellor and whatsoever thou biddest me, that will I do; -and the Almighty Lord is witness betwixt us twain whatso I say.” -Therewith the boy’s breast waxed broad and the field of speech -was opened to him wide and he said, “O King, my rede to thee is -that thou await the expiration of the delay appointed to thee for -answering the courier of the King of Hind; and when he cometh -before thee seeking the reply, do thou put him off to another day. -With this he will excuse himself to thee, on the ground of his -master having appointed him certain fixed days, and importune -for an answer; but do thou rebut him and defer him to another day, -without specifying what day it be. Then will he go forth from thee -angered and betake himself into the midst of the city and -speak openly among the folk, saying:—O people of the city, I am -a courier of the King of Outer Hind, who is a monarch of great -puissance and of determination such as softeneth iron. He sent -me with a letter to the King of this city appointing to me certain -days, saying:—An thou be not with me by the time appointed, -my vengeance shall fall on thee. Now, behold, I went in to the -King of this city and gave him the missive, which when he had -read, he sought of me a delay of three days, after which he -would return me an answer to the letter and I agreed to this of -courtesy and consideration for him. When the three days were -past, I went to seek the reply of him, but he delayed me to -another day; and now I have no patience to wait longer; so I -am about to return to my lord, the King of Outer Hind, and -acquaint him with that which hath befallen me; and ye, O folk, -are witnesses between me and him. All this will be reported to -thee and do thou send for him and speak him gently and say to -him:—O thou who seekest thine own ruin, what hath moved thee -to blame us among our subjects? Verily, thou deservest present -death at our hands; but the ancients say:—Clemency is of the -attributes of nobility. Know that our delay in answering arose not -from helplessness on our part, but from our much business and lack -of leisure to look into thine affair and write a reply to thy King.” -Then call for the scroll and read it again and laugh loud and long -and say to the courier:—Hast thou a letter other than this? If -so, we will write thee an answer to that also. He will say, I have -none other than this letter; but do thou repeat thy question to -<span class='pageno' id='Page_121'>121</span>him a second time and a third time, and he will reply, I -have none other at all. Then say to him, Verily, this thy King -is utterly witless in that he writeth us the like of this writ -seeking to arouse our wrath against him, so that we shall go forth -to him with our forces and domineer over his dominions and -capture his kingdom. But we will not punish him this time for -his unmannerly manners as shown in this letter, because he is -wanting in wit and feeble of foresight, and it beseemeth our dignity -that we first warn him not to repeat the like of these childish -extravagances; and if he risk his life by returning to the like of -this, he will deserve speedy destruction. Indeed, methinks this -King of thine who sent thee on such errand must be an ignorant -fool, taking no thought to the issue of things and having no Wazir -of sense and good counsel, with whom he may advise. Were he -a man of mind, he had taken counsel with a Wazir, ere sending -us the like of this laughable letter. But he shall have a reply -similar to his script and surpassing it; for I will give it to one of -the boys of the school to answer. Then send for me; and, when -I come to the presence, bid me read the letter and reply thereto.” -When the King heard the boy’s speech, his breast broadened and -he approved his proposal and his device delighted him. So he -conferred gifts upon him and installing him in his father’s office, -sent him away rejoicing. And as soon as expired the three days -of delay which he had appointed, the courier presented himself -and going in to the King, demanded the answer; but he put him -off to another day; whereupon he went to the end of the carpet-room<a id='r174' /><a href='#f174' class='c015'><sup>[174]</sup></a> -and spake with unseemly speech, even as the boy had foresaid. -Then he betook himself to the bazar and cried, “Ho, -people of this city, I am a courier of the King of Outer Hind and -came with a message to your monarch who still putteth me off -from a reply. Now the term is past which my master limited to -me and your King hath no excuse, and ye are witnesses unto this.” -When these words reached the King, he sent for that courier and -said to him, “O thou that seeketh thine own ruin, art thou not the -bearer of a letter from King to King, between whom are secrets, -and how cometh it that thou goest forth among the folk and -publishest Kings’ secrets to the vulgar? Verily, thou meritest -retribution from us, but this we will forbare, for the sake of -returning an answer by thee to this fool of a King of thine: -<span class='pageno' id='Page_122'>122</span>and it befitteth not that any return to him reply but the least of -the boys of the school.” Then he sent for the Wazir’s son, who -came and prostrating himself before Allah, offered up prayers -for the King’s lasting glory and long life; whereupon Wird Khan -threw him the letter, saying, “Read that letter and write me an -acknowledgment thereof in haste.” The boy took the letter and -read it, smiled; then he laughed; then he laughed aloud and -asked the King, “Didst thou send for me to answer this letter?” -“Yes,” answered Wird Khan, and the boy said, “O King, methought -thou hadst sent for me on some grave occasion; indeed, -a lesser than I had answered this letter but ’tis thine to command, -O puissant potentate.” Quoth the King, “Write the reply forthright, -on account of the courier, for that he is appointed a term -and we have delayed him another day.” Quoth the boy, “With -the readiest hearkening and obedience,” and pulling out paper -and inkcase<a id='r175' /><a href='#f175' class='c015'><sup>[175]</sup></a> wrote as follows:——And Shahrazad perceived the -dawn of day and ceased saying her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Twenty-seventh Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She said, It hath reached me, O auspicious King, that when the -boy took the letter and read it, he forthright pulled out inkcase -and paper and wrote as follows:—“In the name of Allah the -Compassionating, the Compassionate! Peace be upon him who -hath gotten pardon and deliverance and the mercy of the -Merciful! But after. O thou who pretendest thyself a mighty -King and art but a King in word and not in deed, we give thee -to know that thy letter hath reached us and we have read it and -have taken note of that which is therein of absurdities and -peregrine extravagances, whereby we are certified of thine ignorance -and ill-will to us. Verily, thou hast put out thy hand -to that whereunto thou canst never reach; and, but that we have -compassion on Allah’s creatures and the lieges, we had not held -back from thee. As for thy messenger, he went forth to the -market-streets and published the news of thy letter to great and -small, whereby he merited retaliation from us; but we spared him -<span class='pageno' id='Page_123'>123</span>and remitted his offence, of pity for him, seeing that he is -excusable with thee and not for aught of respect to thyself. As -for that whereof thou makest mention in thy letter of the slaying -of my Wazirs and Olema and Grandees, this is the truth and this -I did for a reason that arose with me, and I slew not one man of -learning but there are with me a thousand of his kind, wiser than -he and cleverer and wittier; nor is there with me a child but is -filled with knowledge, and I have, in the stead of each of the -slain, of those who surpass in his kind, what is beyond count. -Each man of my troops also can cope with an horde of thine, -whilst, as for monies I have a manufactory that maketh every -day a thousand pounds of silver, besides gold, and precious stones -are with me as pebbles; and as for the people of my possessions I -cannot set forth to thee their goodliness and abundance of means. -How darest thou, therefore, presume upon us and say to us, Build -me a castle amiddlemost the main? Verily, this is a marvellous -thing, and doubtless it ariseth from the slightness of thy wit; for -hadst thou aught of sense, thou hadst enquired of the beatings of -the billows and the waftings of the winds. But wall it off from -the waves and the surges of the sea and still the winds, and we -will build thee the castle. Now as for thy pretension that thou wilt -vanquish me, Allah forfend that such thing should befal and the -like of thee should lord it over us and conquer our realm! Nay, -the Almighty hath given me the victory over thee, for that thou -hast transgressed against me and rebelled without due cause. -Know, therefore, that thou hast merited retribution from the Lord -and from me; but I fear Allah in respect of thee and thy -subjects<a id='r176' /><a href='#f176' class='c015'><sup>[176]</sup></a> and will not take horse against thee except after warning. -Wherefore, an thou also fear Allah, hasten to send me this year’s -tribute; else will I not turn from my design to ride forth against -thee with a thousand thousand<a id='r177' /><a href='#f177' class='c015'><sup>[177]</sup></a> and an hundred thousand fighting-men, -all furious giants on elephants, and I will range them round -about my Wazir and bid him besiege thee three years, in lieu of -the three days’ delay thou appointedst to thy messenger, and I -will make myself master of thy dominion, except that I will slay -<span class='pageno' id='Page_124'>124</span>none save thyself alone and take captive therefrom none but -thy Harim.” Then the boy drew his own portrait in the margin -of the letter and wrote thereunder the words: “This answer was -written by the least of the boys of the school.” After this he -sealed it and handed it to the King, who gave it to the courier, and -the man, after taking it and kissing the King’s hands went forth -from him thanking Allah and the Sovran for his royal clemency -to him and marvelling at the boy’s intelligence. He arrived -at the court of the King, his master, on the third day after -the expiration of the term appointed to him, and found -that he had called a meeting of his council, by reason of the -failure of the courier to return at the time appointed. So he -went in to the King and prostrating himself before him, gave -him the letter. The King took it and questioned him of the -cause of his tarrying and how it was with King Wird Khan. -So he told him all he had seen with his own eyes and heard -with his own ears; whereat the King’s wit was confounded and -he said, “Out on thee! What tale is this thou tellest me of the -like of this King?” Answered the courier, “O mighty monarch, -here am I in thy presence,<a id='r178' /><a href='#f178' class='c015'><sup>[178]</sup></a> but open the letter and read it, and -the truth of my speech will be manifest to thee.” So the King -opened the letter and read it and seeing the semblance of the boy -who had written it, made sure of the loss of his kingdom and was -perplexed anent the end of his affair. Then, turning to his Wazirs -and Grandees, he acquainted them with what had occurred and -read to them the letter, whereat they were affrighted with the -sorest affright and sought to sooth the King’s terror with words -that were only from the tongue, whilst their hearts were torn -piecemeal with palpitations of alarm. But Badi’a (the Chief -Wazir) presently said, “Know, O King, that there is no profit -in that which my brother Wazirs have proffered, and it is my -rede that thou write this King a writ and excuse thyself to him -therein, saying:—I love thee and loved thy father before thee and -sent thee not this letter by the courier except only to prove thee -and try thy constancy and see what was in thee of valiancy and -thy proficiency in matters of practick and theorick and skill in -enigmas and that wherewith thou art endowed of all perfections. -So we pray Almighty Allah to bless thee in thy kingdom and -strengthen the defences of thy capital and add to thy dominion, -<span class='pageno' id='Page_125'>125</span>since thou art mindful of thyself and managest to accomplish -every need of thy subjects. And send it to him by another -courier.” Exclaimed the King, “By Allah of All-might! ’tis -a marvel of marvels that this man should be a mighty King and -ready for war, after his slaughter of all the wise men of his -kingdom and his counsellors and the captains of his host and -that his realm should be populous and prosper after this and -there should issue therefrom this prodigious power! But the -marvelousest of all is that the little ones of its schools should -return the like of this answer for its King. Verily, of the vileness -of my greed I have kindled this fire upon myself and lieges, -and I know not how I shall quench it, save by taking the advice -of this my Wazir.” Accordingly he gat ready a costly present, -with eunuchs and slaves manifold, and wrote the following -reply:—“In the name of Allah the Compassionating, the Compassionate! -To proceed: O Glorious King Wird Khan, son of -my dear brother, Jali’ad, may the Lord have mercy on thee and -continue thee! Thine answer to our letter hath reached us and -we have read it and apprehended its contents and see therein that -which gladdeneth us and this is the utmost of that which we -sought of Allah for thee; so we beseech Him to exalt thy dignity -and stablish the pillars of thy state and give thee the victory over -thy foes and those who purpose thee frowardness. Know, O King, -that thy father was my brother and that there were between us -in his lifetime pacts and covenants, and never saw he from me -aught save weal, nor ever saw I from him other than good; and -when he deceased and thou tookest seat upon the throne of his -kingship, there betided us the utmost joy and gladness; but, when -the news reached us of that which thou didst with thy Wazirs and -the Notables of thy State, we feared lest the report of thee should -come to the ears of some King other than ourselves and he should -presume against thee, for that we deemed thee negligent of thine -affairs and of the maintenance of thy defences and neglectful of -the interests of thy kingdom; so we let write unto thee what -should arouse thy spirit. But, when we saw that thou returnedest -us the like of this reply, our heart was set at ease for thee, -may Allah give thee enjoyment<a id='r179' /><a href='#f179' class='c015'><sup>[179]</sup></a> of thy kingdom and stablish -thee in thy dignity! And so peace be with thee.” Then he -<span class='pageno' id='Page_126'>126</span>despatched the letter and the presents to Wird Khan with an -escort of an hundred horse,——And Shahrazad perceived the -dawn of day and ceased to say her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Twenty-eighth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She continued, It hath reached me, O auspicious King, that the -monarch of Outer Hind, after making ready his presents, despatched -them to King Wird Khan, with an escort of an hundred -horse, who fared on till they came to his court and saluting him, -presented letter and gifts. The King read the writ and lodged -the leader of the escort in a befitting place, entreating him with -honour and accepting the presents he presented. So the news of -this was bruited abroad among the folk and the King rejoiced -therein with joy exceeding. Then he sent for the boy, the son -of Shimas, and the Captain of the hundred horse; and, entreating -the young Wazir with honour, gave him the letter to read; whilst -he himself blamed the King’s conduct to the Captain who kissed -his hands and made his excuses to him, offering up prayers for the -continuance of his life and the permanence of his prosperity. -The King thanked him for this and bestowed upon him honours -and largesse and gave to all his men what befitted them and made -ready presents to send by them and bade the boy Wazir indite -an answer to their King’s letter. So the boy wrote a reply, -wherein, after an address<a id='r180' /><a href='#f180' class='c015'><sup>[180]</sup></a> beautiful exceedingly, he touched -briefly on the question of reconciliation and praised the good -breeding of the envoy and of his mounted men, and showed it, -when duly finished, to the King who said to him, “Read it, O -thou dear boy, that we may know what is written<a id='r181' /><a href='#f181' class='c015'><sup>[181]</sup></a> therein.” -So the boy read the letter in the presence of the hundred horse, -<span class='pageno' id='Page_127'>127</span>and the King and all present marvelled at its ordinance of style -and sense. Then the King sealed the letter and delivering it to -the Captain of the hundred horse, dismissed him with some of -his own troops, to escort him as far as the frontier of his country. -The Captain returned, confounded in mind at that which he had -seen of the boy’s knowledge and thanking Allah for the speedy -accomplishment of his errand and the acceptance of peace, to -the King of Outer Hind. Then going in to the presence, he -delivered the presents and handed to him the letter, telling him -what he had seen and heard, whereat the King rejoiced with joy -exceeding and rendered lauds to his Lord the Most High and -honoured the Captain commending his care and zeal and advancing -him in rank. And from that hour he woned in peace -and tranquillity and all happiness. As for King Wird Khan, he -returned to the paths of righteousness, abandoning his evil ways -and repenting to Allah with sincere penitence; and he gave up -womanising altogether and applied himself wholly to the ordering -of the affairs of his realm and the governance of his people in the -fear of Allah. Furthermore, he made the son of Shimas Wazir -in his father’s stead, and the chief after himself in his realm and -keeper of his secrets and bade decorate his capital for seven days -and likewise the other cities of his kingdom. At this the subjects -rejoiced and fear and alarm ceased from them and they were glad -in the prospect of justice and equity and instant in prayer for -the King and for the Minister who from him and them had done -away this trouble. Then said the King to the Wazir, “What is -thy rede for the assuring of the state and the prospering of the -people and the return of the realm to its aforetime state as regards -Captains and Councillors?” Answered the boy, “O King of -high estate, in my judgment it behoveth before all, that thou begin -by rending out from thy heart the root of wickedness and leave -thy debauchery and tyranny and addiction to women; for, an thou -return to the root of transgression, the second backsliding will be -worse than the first.” The King asked, “And what is the root -of sinfulness that it behoveth me to root out from my heart?”; -and was answered by the Wazir, little of years but great of wit, -“O King the root of wickedness is subjection to the desire of -women and inclining to them and following their counsel and -contrivance; for the love of them changeth the soundest wit and -corrupteth the most upright nature, and manifest proofs bear -witness to my saying, wherein an thou meditate them and follow -<span class='pageno' id='Page_128'>128</span>their actions and consequences with eyes intent, thou wilt find a -loyal counsellor against thy own soul and wilt stand in no need -whatever of my rede. Look, then, thou occupy not thy heart with -the thought of womankind and do away the trace of them from -thy mind, for that Allah the Most High hath forbidden excessive -use of them by the mouth of His prophet Moses, so that quoth a -certain wise King to his son:—O my son, when thou succeedest -to the kingdom after me, frequent not women overmuch, lest thy -heart be led astray and thy judgment be corrupted; for that -overmuch commerce with them leadeth to love of them, and love -of them to corruption of judgment. And the proof of this is what -befel our Lord Solomon, son of David, (peace be upon the twain -of them!) whom Allah specially endowed with knowledge and -wisdom and supreme dominion, nor vouchsafed He to any one -of the Kings his predecessors the like of that which He gave -him; and women were the cause of his father’s offending. The -examples of this are many, O King, and I do but make mention -of Solomon to thee for that thou knowest that to none was given -such dominion as that with which he was invested, so that all the -Kings of the earth obeyed him. Know then, O King, that the -love of women is the root of all evil and none of them hath any -judgment: wherefore it behoveth a man use them according to -his need and not incline to them with utter inclination for that -will cast him into corruption and perdition. An thou hearken to -my words, all thine affairs will prosper; but, an thou neglect -them thou wilt repent, whenas repentance will not profit thee.” -Answered the King, “Verily, I have left my whilome inclination to -women——And Shahrazad perceived the dawn of day and ceased -saying her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Twenty-ninth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She pursued, It hath reached me, O mighty monarch, that -King Wird Khan said to his Wazir, “Indeed, I have left my -whilome inclination to women and have altogether renounced my -infatuation for them; but how shall I do to punish them in retaliation -of their misdeeds? For the slaying of thy sire Shimas was -of their malice and not of my own will, and I know not what -ailed my reason that I consented with their proposal to slay him.” -Then he cried, “Ah me!” and groaned and lamented, saying, -“Well-away and alas for the loss of my Wazir and his just judgment -<span class='pageno' id='Page_129'>129</span>and admirable administration and for the loss of his like -of the Wazirs and Heads of the State and of the goodliness of -their apt counsels and sagacious!” “O King,” quoth the boy-minister, -“Know that the fault is not with women alone, for that -they are like unto a pleasing stock in trade, whereto the lusts of -the lookers-on incline. To whosoever lusteth and buyeth, they -sell it, but whoso buyeth not, none forceth him to buy; so that -the fault is of him who buyeth, especially if he know the harmfulness -of that merchandise. Now, I warn thee, as did my sire -before me, but thou acceptedest not to his counsel.” Answered -the King, “O Wazir, indeed I have fixed this fault upon myself, -even as thou hast said, and I have no excuse except divine foreordainment.” -Rejoined the Wazir, “O King, know that Almighty -Allah hath created us and endowed us with capability and appointed -to us freewill and choice; so, if we will, we do, and if we will, -we do not. The Lord commanded us not to do harm, lest sin -attach to us; wherefore it befitteth us to take compt of whatso is -right to do, for that the Almighty biddeth us naught but good in -all cases and forbiddeth us only from evil; but what we do, we do -of our own design, be it fair or faulty.” Quoth the King, “Thou -sayest sooth, and indeed my fault arose from my surrendering -myself to my lusts, albeit often and often my better self warned -me from this and thy sire Shimas also warned me often and often; -but my lusts overcame my wits. Hast thou then with thee aught -that may withhold me from again committing this error and -whereby my reason may be victorious over the desires of my -soul?” Quoth the Wazir, “Yes: I can tell thee what will restrain -thee from relapsing into this fault, and it is that thou doff the -garment of ignorance and don that of understanding, and disobey -thy passions and obey thy Lord and revert to the policy of the -just King thy sire, and fulfil thy duties to Allah the Most High -and to thy people and apply thyself to the defence of thy faith -and the promotion of thy subjects’ welfare and rule thyself aright -and forbear the slaughter of thy people; and look to the end of -things and sever thyself from tyranny and oppression and arrogance -and lewdness, and practise justice, equity and humility and bow -before the bidding of the Almighty and apply thyself to gentle -dealing with those of His creatures over whom He set thee and be -assiduous as it besitteth thee in fulfilling their prayers unto thee. -An thou be constant herein may thy days be serene and may Allah -of His mercy pardon thee and make thee loved and feared of all -<span class='pageno' id='Page_130'>130</span>who look on thee; so shall thy foes be brought to naught, for the -Omnipotent shall rout their hosts and thou shalt have acceptance -with Him and of His creatures be dreaded and to them endeared.” -Quoth the King, “Indeed thou hast quickened my vitals and -illumined my heart with thy sweet speech and hast opened the -eyes of my clear-seeing after blindness; and I am resolved to do -whatso thou hast set forth to me, with the help of the Almighty, -leaving my former case of lust and sinfulness and bringing forth -my soul from durance vile to deliverance and from fear to safety. -So it behoveth thee to be joyful hereat and contented, for that I -am become to thee as a son, maugre my more of age, and thou to -me as a dear father, despite thy tenderness of years, and it hath -become incumbent on me to do mine utmost endeavour in all thou -commandest me. Wherefore I thank the bounty of Allah and -thy bounty because He hath vouchsafed me, by thee, fair fortune -and goodly guidance and just judgment to ward off my cark -and care; and the security of my lieges hath been brought about -by thy hand, through the excellence of thy knowledge and the -goodliness of thy contrivance. And thou, from this hour, shalt be -the counsellor of my kingdom and equal to myself in all but -sitting upon the throne; and whatso thou dost shall be law to me -and none shall disobey thy word, young in years though thou be, -for that thou art old in wit and knowledge. So I thank Allah who -deigned grant thee to me, that thou mayst guide me into the way -of salvation and out of the crooked paths of perdition.” Quoth -the Wazir, “O auspicious King, know that no merit is due to me -for giving thee loyal counsel; for that to succour thee by deed and -word is one of the things which is incumbent on me, seeing that I -am but a plant of thy bounty; and not I alone, but one before me -was overwhelmed with thy beneficence; so that we are both alike -partakers in thy honours and favours, and how shall we not -acknowledge this? Moreover thou, O King, art our shepherd and -ruler and he who wardeth off from us our foes, and to whom are -committed our protection and our guardian, constant in endeavour -for our safety. Indeed, though we lavished our lives in thy service, -yet should we not fulfil that which is incumbent on us of gratitude -to thee; but we supplicate Allah Almighty, who hath set thee over -us and made thee our ruler, and beseech Him vouchsafe thee long -life and success in all thine enterprises and not to make trial of -thee with afflictions in thy time, but bring thee to thy desire and -make thee to be reverenced till the day of thy death and lengthen -<span class='pageno' id='Page_131'>131</span>thine arms in generosity, so thou mayst have command over every -wise man and subdue every wicked man and all the wise and brave -be found with thee in thy realm and all the ignorant and cowardly -be plucked out from thy reign; and we pray Him to withhold -from thy people scarcity and calamity and sow among them the -seed of love and friendship and cause them to enjoy of this world -its prosperity and of the next felicity, of His grace and bounty -and hidden mercies. Amen!<a id='r182' /><a href='#f182' class='c015'><sup>[182]</sup></a> For He is over all things Omnipotent -and there is naught difficult unto Him, to Him all things -tend.” When the King heard the Wazir’s prayer, he was mightily -rejoiced and inclined to him with his whole heart, saying, “Know, -O Wazir, thou art to me in lieu of brother and son and father, and -naught but death shall divide me from thee. All that my hand -possesseth thou shalt have the disposal of and, if I have no child -to succeed me, thou shalt sit on my throne in my stead; for thou -art the worthiest of all the folk of my realm, and I will invest thee -with my Kingship in the presence of the Grandees of my state -and appoint thee my heir apparent to inherit the kingdom after -me, Inshallah!”——And Shahrazad perceived the dawn of day -and ceased to say her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Thirtieth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She resumed, It hath reached me, O auspicious King, that King -Wird Khan said to the son of Shimas the whilome Wazir, -“Presently I will name thee my successor and make thee my heir -apparent: and I will call the Grandees of mine Empire to witness -thereto.” Then he summoned his Secretary and bade him write -to all the Lords of his land, convoking them at his Court, and -caused proclamation to be made in his city to all the townsfolk -great and small, bidding every one of the Emirs and Governors -and Chamberlains and other officers and dignitaries to his presence -as well as the Olema and Literati learned in the law. He held to -boot a grand Divan and made a banquet, never was its like seen -anywhere and thereto he bade all the folk, high and low. So they -assembled and abode in merry making, eating and drinking a -<span class='pageno' id='Page_132'>132</span>month’s space; after which the King clothed the whole of his -household and the poor of his Kingdom and bestowed on the men -of knowledge abundant largesse. Then he chose out a number of -the Olema and wise men who were known to the son of Shimas, -and caused them go in to him, bidding him choose out of them -six that he might make them Wazirs under commandment of the -boy. Accordingly he selected six of the oldest of them in years -and the best in wits and fullest of lore and the quickest of memory -and judgment, and presented them to the King, who clad them in -Wazirial habit saying, “Ye are become my Ministers, under the -commandment of this my Grand Wazir, the son of Shimas. -Whatsoever he saith to you or biddeth you to do, ye shall never -and in no wise depart from it, albeit he is the youngest of you -in years; for he is the eldest of you in intellect and intelligence.” -Then he seated them upon chairs, adorned with gold after the -usage of Wazirs, and appointed to them stipends and allowances, -bidding them choose out such of the notables of the kingdom and -officers of the troops present at the banquet as were aptest for the -service of the state, that he might make them Captains of tens -and Captains of hundreds and Captains of thousands and appoint -to them dignities and stipends and assign them provision, after -the manner of Grandees. This they did with entire diligence and -he bade them also handsel all who were present with large gifts -and dismiss them each to his country with honour and renown; -he also charged his governors to rule the people with justice and -enjoined them to be tender to the poor as well as to the rich and -bade succour them from the treasury, according to their several -degrees. So the Wazirs wished him permanence of glory and -continuance of life, and he commanded to decorate the city three -days, in gratitude to Allah Almighty for mercies vouchsafed to -him. Such was the case with the King 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 -<span class='pageno' id='Page_133'>133</span>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 -<span class='pageno' id='Page_134'>134</span>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;<a id='r183' /><a href='#f183' class='c015'><sup>[183]</sup></a> 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</p> - -<hr class='c016' /> - -<div class='footnote' id='f55'> -<p class='c000'><span class='label'><a href='#r55'>55</a>. </span>Lane omits because it is “extremely puerile” this most characteristic tale, one of -the two oldest in The Nights which Al-Mas’udi mentions as belonging to the Hazár -Afsáneh (See Terminal Essay). Von Hammer (Preface in Trébutien’s translation p. xxv.) -refers the fables to an Indian (Egyptian?) origin and remarks, “<span lang="fr" xml:lang="fr">sous le rapport de leur -antiquité et de la morale qu’ils renferment, elles méritent la plus grande attention, mais -d’un autre côté elles ne sont rien moins qu’ amusantes.</span>”</p> -</div> - -<div class='footnote' id='f56'> -<p class='c000'><span class='label'><a href='#r56'>56</a>. </span>Lane (iii. 579) writes the word “Shemmas”: the Bresl. Edit. (viii. 4) “Shímás.”</p> -</div> - -<div class='footnote' id='f57'> -<p class='c000'><span class='label'><a href='#r57'>57</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> When the tale begins.</p> -</div> - -<div class='footnote' id='f58'> -<p class='c000'><span class='label'><a href='#r58'>58</a>. </span>Arab. “Khafz al-jináh” drooping the wing as a brooding bird. In the Koran -(lvii. 88) “lowering the wing” = demeaning oneself gently.</p> -</div> - -<div class='footnote' id='f59'> -<p class='c000'><span class='label'><a href='#r59'>59</a>. </span>The Bresl. Edit. (viii. 3) writes “Kil’ád”: Trébutien (iii. 1) “<span lang="fr" xml:lang="fr">le roi Djilia.</span>”</p> -</div> - -<div class='footnote' id='f60'> -<p class='c000'><span class='label'><a href='#r60'>60</a>. </span>As the sequel shows the better title would be, “The Cat and the Mouse” as in the -headings of the Mac. Edit. and “What befel the Cat with the Mouse,” as a punishment -for tyranny. But all three Edits. read as in the text and I have not cared to change it. -In our European adaptations the mouse becomes a rat.</p> -</div> - -<div class='footnote' id='f61'> -<p class='c000'><span class='label'><a href='#r61'>61</a>. </span>So that I may not come to grief by thus daring to foretell evil things.</p> -</div> - -<div class='footnote' id='f62'> -<p class='c000'><span class='label'><a href='#r62'>62</a>. </span>Arab. “Af’à,” pl. Afá’í = <span lang="el" xml:lang="el">ὄφις</span>, both being derived from O. Egypt. Hfi, a -worm, snake. Af’à is applied to many species of the larger ophidia, all supposed to -be venomous, and synonymous with “Sall” (a malignant viper) in Al-Mutalammis. -See Preston’s Al-Hariri, p. 101.</p> -</div> - -<div class='footnote' id='f63'> -<p class='c000'><span class='label'><a href='#r63'>63</a>. </span>This apparently needless cruelty of all the feline race is a strong weapon in the -hand of the Eastern “Dahrí” who holds that the world is God and is governed by its -own laws, in opposition to the religionists believing in a Personal Deity whom, moreover, -they style the Merciful, the Compassionate, etc. Some Christians have opined -that cruelty came into the world with “original Sin;” but how do they account for -the hideous waste of life and the fearful destructiveness of the fishes which certainly -never learned anything from man? The mystery of the cruelty of things can be -explained only by a Law without a Law-giver.</p> -</div> - -<div class='footnote' id='f64'> -<p class='c000'><span class='label'><a href='#r64'>64</a>. </span>The three things not to be praised before death in Southern Europe are a horse, a -priest and a woman; and it has become a popular saying that only fools prophesy -before the event.</p> -</div> - -<div class='footnote' id='f65'> -<p class='c000'><span class='label'><a href='#r65'>65</a>. </span>Arab. “Samn” = butter melted and skimmed. See vol. i. <a href="https://www.gutenberg.org/files/51252/51252-h/51252-h.htm#Page_144">144</a>.</p> -</div> - -<div class='footnote' id='f66'> -<p class='c000'><span class='label'><a href='#r66'>66</a>. </span>This is a mere rechauffé of the Barber’s tale of his Fifth Brother (vol. i. <a href="https://www.gutenberg.org/files/51252/51252-h/51252-h.htm#Page_335">335</a>). In -addition to the authorities there cited I may mention the school reading-lesson in -Addison’s Spectator derived from Galland’s version of “Alnaschar and his basket of -Glass;” the Persian version of the Hitopadesa or “Anwár-i-Suhayli” (Lights of Canopes) -by Husayn Vá’iz; the Foolish Sachali of “Indian Fairy Tales” (Miss Stokes); the -allusion in Rabelais to the fate of the “Shoemaker and his pitcher of milk” and the -“Dialogues of creatures moralised” (1516), whence probably La Fontaine drew his -fable, “<span lang="fr" xml:lang="fr">La Laitière et le Pot au lait.</span>”</p> -</div> - -<div class='footnote' id='f67'> -<p class='c000'><span class='label'><a href='#r67'>67</a>. </span>Arab. “Násik,” a religious, a man of Allah from Nask, devotion: somewhat like -Sálik (Dabistan iii. 251).</p> -</div> - -<div class='footnote' id='f68'> -<p class='c000'><span class='label'><a href='#r68'>68</a>. </span>The well-known Egyptian term for a peasant, a husbandman, extending from the -Nile to beyond Mount Atlas.</p> -</div> - -<div class='footnote' id='f69'> -<p class='c000'><span class='label'><a href='#r69'>69</a>. </span>This is again, I note, the slang sense of “’Azím,” which in classical Arabic means -simply great.</p> -</div> - -<div class='footnote' id='f70'> -<p class='c000'><span class='label'><a href='#r70'>70</a>. </span>Arab. “Adab”; see vol. i. <a href="https://www.gutenberg.org/files/51252/51252-h/51252-h.htm#Page_132">132</a>. It also implies mental discipline, the culture -which leads to excellence, good manners and good morals; and it is sometimes synonymous -with literary skill and scholarship. “Ilm al-Adab,” says Haji Khalfah (Lane’s -Lex.), “is the science whereby man guards against error in the language of the Arabs -spoken or written.”</p> -</div> - -<div class='footnote' id='f71'> -<p class='c000'><span class='label'><a href='#r71'>71</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> I esteem thee as thou deservest.</p> -</div> - -<div class='footnote' id='f72'> -<p class='c000'><span class='label'><a href='#r72'>72</a>. </span>The style is intended to be worthy of the statesman. In my “Mission to Dahome” -the reader will find many a similar scene.</p> -</div> - -<div class='footnote' id='f73'> -<p class='c000'><span class='label'><a href='#r73'>73</a>. </span>The Bresl. Edit. (vol viii. 22) reads “Turks” or “The Turk” in lieu of “many -peoples.”</p> -</div> - -<div class='footnote' id='f74'> -<p class='c000'><span class='label'><a href='#r74'>74</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> the parents.</p> -</div> - -<div class='footnote' id='f75'> -<p class='c000'><span class='label'><a href='#r75'>75</a>. </span>The humour of this euphuistic Wazirial speech, purposely made somewhat pompous, -is the contrast between the unhappy Minister’s praises and the result of his prognostication. -I cannot refrain from complimenting Mr. Payne upon the admirable way in which -he has attacked and mastered all the difficulties of its abstruser passages.</p> -</div> - -<div class='footnote' id='f76'> -<p class='c000'><span class='label'><a href='#r76'>76</a>. </span>Arab. “Halummú” plur. of “Halumma” = draw near! The latter form is used -by some tribes for all three numbers; others affect a dual and a plural (as in the text). -Preston (Al-Hariri, p. 210) derives it from Heb. <span lang="iw" xml:lang="iw">הלום</span> but the geographers of Kufah -and Basrah (who were not etymologists) are divided about its origin. He translates -(p. 221) “Halumma Jarran” = being the rest of the tale in continuation with this, <i><span lang="la" xml:lang="la">i.e.</span></i> -in accordance with it, like our “and so forth.” And in p. 271, he makes Halumma = -Hayya <i><span lang="la" xml:lang="la">i.e.</span></i> hither! (to prayer, etc).</p> -</div> - -<div class='footnote' id='f77'> -<p class='c000'><span class='label'><a href='#r77'>77</a>. </span>This is precisely the semi-fatalistic and wholly superstitious address which would find -favour with Moslems of the present day: they still prefer “calling upon Hercules” to -putting their shoulders to the wheel. Mr. Redhouse had done good work in his day but -of late he has devoted himself, especially in the “Mesnevi,” to a rapprochement between -Al-Islam and Christianity which both would reject (see supra, vol. vii. p. <a href="https://www.gutenberg.org/files/54778/54778-h/54778-h.htm#Page_135">135</a>). The -Calvinistic predestination as shown in the term “vessel of wrath,” is but a feeble -reflection of Moslem fatalism. On this subject I shall have more to say in a future -volume.</p> -</div> - -<div class='footnote' id='f78'> -<p class='c000'><span class='label'><a href='#r78'>78</a>. </span>The inhabitants of temperate climates have no idea what ants can do in the tropics. -The Kafirs of South Africa used to stake down their prisoners (among them a poor -friend of mine) upon an ant-hill and they were eaten atom after atom in a few hours. -The death must be the slowest form of torture; but probably the nervous system soon -becomes insensible. The same has happened to more than one hapless invalid, helplessly -bedridden, in Western Africa. I have described an invasion of ants in my -“Zanzibar,” vol. ii. <a href="https://www.gutenberg.org/files/51775/51775-h/51775-h.htm#Page_169">169</a>; and have suffered from such attacks in many places between -that and Dahomey.</p> -</div> - -<div class='footnote' id='f79'> -<p class='c000'><span class='label'><a href='#r79'>79</a>. </span>Arab. “Sa’lab.” See vol. iii. <a href="https://www.gutenberg.org/files/52564/52564-h/52564-h.htm#Page_132">132</a>, where it is a fox. I render it jackal because -that cousin of the fox figures as a carrion-eater in Hindu folk-lore, the Hitopadesa, -Panchopakhyan, etc. This tale, I need hardly say, is a mere translation; as is shown -by the Kathá s.s. “Both jackal and fox are nicknamed Joseph the Scribe (Tálib Yúsuf) -in the same principle that lawyers are called landsharks by sailors.” (P. 65, Moorish -Lotus Leaves, etc., by George D. Cowan and R. L. N. Johnston, London, Tinsleys, -1883.)</p> -</div> - -<div class='footnote' id='f80'> -<p class='c000'><span class='label'><a href='#r80'>80</a>. </span>Arab. “Sahm mush’ab” not “barbed” (at the wings) but with double front, much -used for birding and at one time familiar in the West as in the East. And yet “barbed” -would make the fable read much better.</p> -</div> - -<div class='footnote' id='f81'> -<p class='c000'><span class='label'><a href='#r81'>81</a>. </span>Arab. “la’lla,” usually = haply, belike; but used here and elsewhere = forsure, -certainly.</p> -</div> - -<div class='footnote' id='f82'> -<p class='c000'><span class='label'><a href='#r82'>82</a>. </span>Arab. “Maghrib” (or in full Maghrib al-Aksá) lit. = the Land of the setting sun for -whose relation to “Mauritania” see vol. vii. <a href="https://www.gutenberg.org/files/54778/54778-h/54778-h.htm#Page_220">220</a>. It is almost synonymous with -“Al-Gharb” = the West whence Portugal borrowed the two Algarves, one being in -Southern Europe and the other over the straits about Tangier-Ceuta; fronting Spanish -Trafalgar, <i><span lang="la" xml:lang="la">i.e.</span></i> Taraf al-Gharb, the edge of the West. I have noted (Pilgrimage i. 9) -the late Captain Peel’s mis-translation “Cape of Laurels” (Al-Ghár).</p> -</div> - -<div class='footnote' id='f83'> -<p class='c000'><span class='label'><a href='#r83'>83</a>. </span>Even the poorest of Moslem wanderers tries to bear with him a new suit of clothes -for keeping the two festivals and Friday service in the Mosque. See Pilgrimage i. 235; -iii. 257, etc.</p> -</div> - -<div class='footnote' id='f84'> -<p class='c000'><span class='label'><a href='#r84'>84</a>. </span>Arab. “Sáyih” lit. a wanderer, subaudi for religious and ascetic objects; and not -to be confounded with the “pilgrim” proper.</p> -</div> - -<div class='footnote' id='f85'> -<p class='c000'><span class='label'><a href='#r85'>85</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> a Religious, a wandering beggar.</p> -</div> - -<div class='footnote' id='f86'> -<p class='c000'><span class='label'><a href='#r86'>86</a>. </span>This was the custom of the whole Moslem world and still is where uncorrupted by -Christian uncharity and contempt for all “men of God” save its own. But the change -in such places as Egypt is complete and irrevocable. Even in 1852 my Dervish’s frock -brought me nothing but contempt in Alexandria and Cairo.</p> -</div> - -<div class='footnote' id='f87'> -<p class='c000'><span class='label'><a href='#r87'>87</a>. </span>Arab “Ya jáhil,” lit. = O ignorant. The popular word is Ahmak which, however, -in the West means a maniac, a madman, a Santon; “Bohlí” being = a fool.</p> -</div> - -<div class='footnote' id='f88'> -<p class='c000'><span class='label'><a href='#r88'>88</a>. </span>The prison according to the practice of the East being in the palace: so the -Moorish “Kasbah,” which lodges the Governor and his guard, always contains the jail.</p> -</div> - -<div class='footnote' id='f89'> -<p class='c000'><span class='label'><a href='#r89'>89</a>. </span>Arab. “Tuwuffiya,” lit. = was received (into the grace of God), an euphemistic and -more polite term than “máta” = he died. The latter term is avoided by the Founder -of Christianity; and our Spiritualists now say “passed away to a higher life,” a phrase -embodying a theory which, to say the least, is “not proven.”</p> -</div> - -<div class='footnote' id='f90'> -<p class='c000'><span class='label'><a href='#r90'>90</a>. </span>Arab. “Yá Abá al-Khayr” = our my good lord, sir, fellow, etc.</p> -</div> - -<div class='footnote' id='f91'> -<p class='c000'><span class='label'><a href='#r91'>91</a>. </span>Arab. “Háwi” from “Hayyah,” a serpent. See vol. iii. <a href="https://www.gutenberg.org/files/52564/52564-h/52564-h.htm#Page_145">145</a>. Most of the Egyptian -snake-charmers are Gypsies, but they do not like to be told of their origin. At -Baroda in Guzerat I took lessons in snake-catching, but found the sport too dangerous; -when the animal flies, the tail is caught by the left hand and the right is slipped up -to the neck, a delicate process, as a few inches too far or not far enough would be followed -by certain death in catching a Cobra. At last certain of my messmates killed one -of the captives and the snake-charmer would have no more to do with me.</p> -</div> - -<div class='footnote' id='f92'> -<p class='c000'><span class='label'><a href='#r92'>92</a>. </span>Arab. “Sallah,” also Pers., a basket of wickerwork. This article is everywhere -used for lodging snakes from Egypt to Morocco.</p> -</div> - -<div class='footnote' id='f93'> -<p class='c000'><span class='label'><a href='#r93'>93</a>. </span>Arab. “Mubárak.” It is a favourite name for a slave in Morocco; the slave-girl -being called Mubárakah; and the proverb being, “Blessed is the household which hath -neither M’bárk nor M’bárkah” (as they contract the words).</p> -</div> - -<div class='footnote' id='f94'> -<p class='c000'><span class='label'><a href='#r94'>94</a>. </span>The Bresl. Edit. (viii. 48) instead of the Gate (Báb) gives a Bádhanj = a Ventilator; -for which latter rendering see vol. i. <a href="https://www.gutenberg.org/files/51252/51252-h/51252-h.htm#Page_257">257</a>. The spider’s web is Koranic (lxxxi. 40) -“Verily frailest of all houses is the house of the spider.”</p> -</div> - -<div class='footnote' id='f95'> -<p class='c000'><span class='label'><a href='#r95'>95</a>. </span>Prob. from the Persian Wird = a pupil, a disciple.</p> -</div> - -<div class='footnote' id='f96'> -<p class='c000'><span class='label'><a href='#r96'>96</a>. </span>And yet, as the next page shows the youth’s education was complete in his twelfth -year. But as all three texts agree, I do not venture upon changing the number to six -or seven, the age at which royal education outside the Harem usually begins.</p> -</div> - -<div class='footnote' id='f97'> -<p class='c000'><span class='label'><a href='#r97'>97</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> One for each day in the Moslem year. For these object-lessons, somewhat in -Kindergarten style, see the Book of Sindibad or The Malice of Women (vol. vi. <a href="https://www.gutenberg.org/files/54525/54525-h/54525-h.htm#Page_126">126</a>).</p> -</div> - -<div class='footnote' id='f98'> -<p class='c000'><span class='label'><a href='#r98'>98</a>. </span>Arab. “Jahábizah” plur. of “Jahbiz” = acute, intelligent (from the Pers. Kahbad -or Kihbad?).</p> -</div> - -<div class='footnote' id='f99'> -<p class='c000'><span class='label'><a href='#r99'>99</a>. </span>Arab. “Nimr” in the Bresl. Edit. viii. 58. The Mac. Edit. suggests that the -leopard is the lion’s Wazir.</p> -</div> - -<div class='footnote' id='f100'> -<p class='c000'><span class='label'><a href='#r100'>100</a>. </span>Arab. “Kaun” lit. = Being, existence. Trébutien (iii. 20), has it, “<span lang="fr" xml:lang="fr">Qu’est-ce que -l’être (God), l’existence (Creation), l’être dans l’existence (the world), et la durée de -l’être dans l’existence</span> (the other world).</p> -</div> - -<div class='footnote' id='f101'> -<p class='c000'><span class='label'><a href='#r101'>101</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> for the purpose of requital. All the above is orthodox Moslem doctrine, which -utterly ignores the dictum “ex nihilo nihil fit;” and which would look upon Creation -by Law (Darwinism) as opposed to Creation by miracle (<i><span lang="la" xml:lang="la">e.g.</span></i> the Mosaic cosmogony) -as rank blasphemy. On the other hand the Eternity of Matter and its transcendental -essence are tenets held by a host of Gnostics, philosophers and Eastern Agnostics.</p> -</div> - -<div class='footnote' id='f102'> -<p class='c000'><span class='label'><a href='#r102'>102</a>. </span>This is a Moslem <i><span lang="fr" xml:lang="fr">lieu commun</span></i>; usually man is likened to one suspended in a -bottomless well by a thin rope at which a rodent is continually gnawing and who amuses -himself in licking a few drops of honey left by bees on the revetement.</p> -</div> - -<div class='footnote' id='f103'> -<p class='c000'><span class='label'><a href='#r103'>103</a>. </span>A curious pendent to the Scriptural parable of the Unjust Steward.</p> -</div> - -<div class='footnote' id='f104'> -<p class='c000'><span class='label'><a href='#r104'>104</a>. </span>Arab. “Rúh” Heb. Ruach: lit. breath (spiritus) which in the animal kingdom is -the surest sign of life. See vol. v. <a href="https://www.gutenberg.org/files/54257/54257-h/54257-h.htm#Page_29">29</a>. Nothing can be more rigidly materialistic than -the so-called Mosaic law.</p> -</div> - -<div class='footnote' id='f105'> -<p class='c000'><span class='label'><a href='#r105'>105</a>. </span>Arab. “Al-Amr” which may also mean the business, the matter, the affair.</p> -</div> - -<div class='footnote' id='f106'> -<p class='c000'><span class='label'><a href='#r106'>106</a>. </span>Arab. “Ukáb al-kásir,” lit. = the breaker eagle.</p> -</div> - -<div class='footnote' id='f107'> -<p class='c000'><span class='label'><a href='#r107'>107</a>. </span>Arab. “Lijám shadíd:” the ring-bit of the Arabs is perhaps the severest form -known: it is required by the Eastern practice of pulling up the horse when going at -full speed and it is too well known to require description. As a rule the Arab rides -with a “lady’s hand” and the barbarous habit of “hanging on by the curb” is unknown -to him. I never pass by Rotten Row or see a regiment of English Cavalry without -wishing to leave riders nothing but their snaffles.</p> -</div> - -<div class='footnote' id='f108'> -<p class='c000'><span class='label'><a href='#r108'>108</a>. </span>We find this orderly distribution of time (which no one adopts) in many tongues and -many forms. In the Life of Sir W. Jones (vol. i. p. <a href="https://www.gutenberg.org/files/51252/51252-h/51252-h.htm#Page_193">193</a>, Poetical Works etc.) the -following occurs, “written in India on a small piece of paper”:—</p> - -<p class='c000'>Sir Edward Coke</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>“Six hours to sleep, in law’s grave study six!</div> - <div class='line'>Four spend in prayer,—the rest on Heaven fix!”</div> - </div> - </div> -</div> - -<p class='c020'>Rather:</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>“Seven hours to law, to soothing slumber seven;</div> - <div class='line'>Ten to the world allot, and all to Heaven!”</div> - </div> - </div> -</div> - -<p class='c000'>But this is not practical. I must prefer the Chartist distribution:</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Six hours sleep and six hours play:</div> - <div class='line'>Six hours work and six shillings a day.</div> - </div> - </div> -</div> - -<p class='c000'>Mr. Froude (Oceana) speaks of New Zealanders having attained that ideal of operative -felicity:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Eight to work, eight to play;</div> - <div class='line'>Eight to sleep and eight shillings a day.</div> - </div> - </div> -</div> - -</div> - -<div class='footnote' id='f109'> -<p class='c000'><span class='label'><a href='#r109'>109</a>. </span>Arab. “Bahímah,” mostly = black cattle: see vol. iv. <a href="https://www.gutenberg.org/files/53254/53254-h/53254-h.htm#Page_54">54</a>.</p> -</div> - -<div class='footnote' id='f110'> -<p class='c000'><span class='label'><a href='#r110'>110</a>. </span>As a rule when the felidæ wag their tails, it is a sign of coming anger, the reverse -with the canidæ.</p> -</div> - -<div class='footnote' id='f111'> -<p class='c000'><span class='label'><a href='#r111'>111</a>. </span>In India it is popularly said that the Rajah can do anything with the Ryots provided -he respects their women and their religion—not their property.</p> -</div> - -<div class='footnote' id='f112'> -<p class='c000'><span class='label'><a href='#r112'>112</a>. </span>Arab. “Sunan” for which see vol. v. <a href="https://www.gutenberg.org/files/54257/54257-h/54257-h.htm#Page_36">36</a>, 167. Here it is = Rasm or usage, -equivalent to our precedents, and held valid, especially when dating from olden time, in -all matters which are not expressly provided for by Koranic command. For instance a -Hindí Moslem (who doubtless borrowed the customs from Hindús) will refuse to eat -with the Kafir and when the latter objects that there is no such prohibition in the Koran -will reply, “No: but it is our Rasm.” As a rule the Anglo-Indian is very ignorant on -this essential point.</p> -</div> - -<div class='footnote' id='f113'> -<p class='c000'><span class='label'><a href='#r113'>113</a>. </span>Lit. “lowering the wings,” see supra p. <a href="https://www.gutenberg.org/files/54257/54257-h/54257-h.htm#Page_33">33</a>.</p> -</div> - -<div class='footnote' id='f114'> -<p class='c000'><span class='label'><a href='#r114'>114</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> friends and acquaintances.</p> -</div> - -<div class='footnote' id='f115'> -<p class='c000'><span class='label'><a href='#r115'>115</a>. </span>Arab. “Hamídah” = praiseworthy or satisfactory.</p> -</div> - -<div class='footnote' id='f116'> -<p class='c000'><span class='label'><a href='#r116'>116</a>. </span>Not only alluding to the sperm of man and beast; but also to the “Neptunist” -doctrine held by the ancient Greeks and Hindus and developed in Europe during the -last century.</p> -</div> - -<div class='footnote' id='f117'> -<p class='c000'><span class='label'><a href='#r117'>117</a>. </span>Arab. “Taksím” dividing into parts, analysis.</p> -</div> - -<div class='footnote' id='f118'> -<p class='c000'><span class='label'><a href='#r118'>118</a>. </span>This is the usual illogical contention of all religions. It is not the question whether -an Almighty Being can do a given thing: the question is whether He has or has -not done it.</p> -</div> - -<div class='footnote' id='f119'> -<p class='c000'><span class='label'><a href='#r119'>119</a>. </span>Upon the old simile of the potter I shall have something to say in a coming volume.</p> -</div> - -<div class='footnote' id='f120'> -<p class='c000'><span class='label'><a href='#r120'>120</a>. </span>A fine specimen of a peculiarity in the undeveloped mind of man, the universal confusion -between things objective as a dead body and states of things as death. We begin -by giving a name, for facility of intercourse, to phases, phenomena and conditions of -matter; and, having created the word we proceed to supply it with a fanciful entity, -<i><span lang="la" xml:lang="la">e.g.</span></i> “The Mind (a useful term to express the aggregate action of the brain, nervous -system etc.) of man is immortal.” The next step is personification as Time with his -forelock, Death with his skull and Night (the absence of light) with her starry mantle. -For poetry this abuse of language is a sine qua non, but it is deadly foe to all true -philosophy.</p> -</div> - -<div class='footnote' id='f121'> -<p class='c000'><span class='label'><a href='#r121'>121</a>. </span>Christians would naturally understand this “One Word” to be the <span lang="el" xml:lang="el">λόγος</span> of the -Platonists, adopted by St. John (comparatively a late writer) and by the Alexandrian -school, Jewish (as Philo Judæus) and Christian. But here the tale-teller alludes to the -Divine Word “Kun” (be!) whereby the worlds came into existence.</p> -</div> - -<div class='footnote' id='f122'> -<p class='c000'><span class='label'><a href='#r122'>122</a>. </span>Arab. “Ya bunayyí” a dim. form lit. “O my little son!” an affectionate address -frequent in Russian, whose “little father” (under “Bog”) is his Czar.</p> -</div> - -<div class='footnote' id='f123'> -<p class='c000'><span class='label'><a href='#r123'>123</a>. </span>Thus in two texts. Mr. Payne has, “Verily God the Most High created man after -His own image, and likened him to Himself, all of Him truth, without falsehood; then -He gave him dominion over himself and ordered him and forbade him, and it was man -who transgressed His commandment and erred in his obedience and brought falsehood -upon himself of his own will.” Here he borrows from the Bresl. Edit. viii. 84 (five -first lines). But the doctrine is rather Jewish and Christian than Moslem: Al-Mas’údi -(ii. 389) introduces a Copt in the presence of Ibn Tutún saying, “Prince, these people -(designing a Jew) pretend that Allah Almighty created Adam (<i><span lang="la" xml:lang="la">i.e.</span></i> mankind) after His -own image” (’Alà Súrati-h).</p> -</div> - -<div class='footnote' id='f124'> -<p class='c000'><span class='label'><a href='#r124'>124</a>. </span>Arab. “Istitá’ah” = ableness <i><span lang="la" xml:lang="la">e.g.</span></i> “Al-hajj ’inda ’l-Istitá’ah” = Pilgrimage when -a man is able thereto (by easy circumstances).</p> -</div> - -<div class='footnote' id='f125'> -<p class='c000'><span class='label'><a href='#r125'>125</a>. </span>Arab. “Al-Kasab,” which phrenologists would translate “acquisitiveness.” The -author is here attempting to reconcile man’s moral responsibility, that is Freewill, with -Fate by which all human actions are directed and controlled. I cannot see that he fails -to “apprehend the knotty point of doctrine involved”; but I find his inability to make -two contraries agree as pronounced as that of all others, Moslems and Christians, that -preceded him in the same path.</p> -</div> - -<div class='footnote' id='f126'> -<p class='c000'><span class='label'><a href='#r126'>126</a>. </span>The order should be, “men, angels and Jinn,” for which see vol. i. p. <a href="https://www.gutenberg.org/files/51252/51252-h/51252-h.htm#Page_10">10</a>. But -“angels” here takes precedence because Iblis was one of them.</p> -</div> - -<div class='footnote' id='f127'> -<p class='c000'><span class='label'><a href='#r127'>127</a>. </span>Arab. “Wartah” = precipice, quagmire, quicksand and hence sundry secondary -and metaphorical significations, under which, as in the “Samitic” (Arabic) tongues -generally, the prosaical and material sense of the word is clearly evident. I noted -this in Pilgrimage iii. 66, and was soundly abused for so saying by a host of -Sciolists.</p> -</div> - -<div class='footnote' id='f128'> -<p class='c000'><span class='label'><a href='#r128'>128</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> Allowing the Devil to go about the world and seduce mankind until Doomsday -when “auld Sootie’s” occupation will be gone. Surely “Providence” might -have managed better.</p> -</div> - -<div class='footnote' id='f129'> -<p class='c000'><span class='label'><a href='#r129'>129</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> to those who deserve His love.</p> -</div> - -<div class='footnote' id='f130'> -<p class='c000'><span class='label'><a href='#r130'>130</a>. </span>Here “Istitá’ah” would mean capability of action, <i><span lang="la" xml:lang="la">i.e.</span></i> freewill, which is a mere -word like “free trade.”</p> -</div> - -<div class='footnote' id='f131'> -<p class='c000'><span class='label'><a href='#r131'>131</a>. </span>Arab. “Bi al-taubah” which may also mean “for (on account of his) penitence.” -The reader will note how the learned Shimas “dodges” the real question. He is -asked why the “Omnipotent, Omniscient did not prevent (<i><span lang="la" xml:lang="la">i.e.</span></i> why He created) sin?” -He answers that He kindly permitted (<i><span lang="la" xml:lang="la">i.e.</span></i> created and sanctioned) it that man might -repent. <span lang="la" xml:lang="la">Proh pudor!</span> If any one thus reasoned of mundane matters he would be -looked upon as the merest fool.</p> -</div> - -<div class='footnote' id='f132'> -<p class='c000'><span class='label'><a href='#r132'>132</a>. </span>Arab. “Mahall al-Zauk,” lit. = seat of taste.</p> -</div> - -<div class='footnote' id='f133'> -<p class='c000'><span class='label'><a href='#r133'>133</a>. </span>Mr. Payne translates “it” <i><span lang="la" xml:lang="la">i.e.</span></i> the Truth; but the formula following the word shows -that Allah is meant.</p> -</div> - -<div class='footnote' id='f134'> -<p class='c000'><span class='label'><a href='#r134'>134</a>. </span>Moslems, who do their best to countermine the ascetic idea inherent in Christianity, -are not ashamed of the sensual appetite; but rather the reverse. I have heard in Persia -of a Religious, highly esteemed for learning and saintly life who, when lodged by a disciple -at Shiraz, came out of his sleeping room and aroused his host with the words -“Shahwat dáram!” equivalent to our “I want a woman.” He was at once married to -one of the slave-girls and able to gratify the demands of the flesh.</p> -</div> - -<div class='footnote' id='f135'> -<p class='c000'><span class='label'><a href='#r135'>135</a>. </span>Koran iv. 81, “Whatever good betideth thee is from God, and whatever betideth -thee of evil is from thyself”: rank manichæism is pronounced as any in Christendom.</p> -</div> - -<div class='footnote' id='f136'> -<p class='c000'><span class='label'><a href='#r136'>136</a>. </span>Arab. “Zukhruf” which Mr. Payne picturesquely renders “painted gawds.”</p> -</div> - -<div class='footnote' id='f137'> -<p class='c000'><span class='label'><a href='#r137'>137</a>. </span>It is the innate craving in the “Aryan” (Iranian, not the Turanian) mind, this longing -to know what follows Death, or if nothing follow it, which accounts for the marvellous -diffusion of the so-called Spiritualism which is only Swedenborgianism systematised and -carried out into action, amongst nervous and impressionable races like the Anglo-American. -In England it is the reverse; the obtuse sensitiveness of a people bred on -beef and beer has made the “Religion of the Nineteenth Century” a manner of harmless -magic, whose miracles are table-turning and ghost seeing whilst the prodigious -rascality of its prophets (the so-called Mediums) has brought it into universal disrepute. -It has been said that Catholicism must be true to co-exist with the priest and it is the -same with Spiritualism proper, by which I understand the belief in a life beyond the -grave, a mere continuation of this life; it flourishes (despite the Medium) chiefly because -it has laid before man the only possible and intelligible idea of a future state.</p> -</div> - -<div class='footnote' id='f138'> -<p class='c000'><span class='label'><a href='#r138'>138</a>. </span>See vol. vi. p. <a href="https://www.gutenberg.org/files/54525/54525-h/54525-h.htm#Page_7">7</a>. The only lie which degrades a man in his own estimation and in -that of others, is that told for fear of telling the truth. <i><span lang="fr" xml:lang="fr">Au reste</span></i>, human society and -civilised intercourse are built upon a system of conventional lying; and many droll -stories illustrate the consequences of disregarding the dictum, <i><span lang="fr" xml:lang="fr">la vérité n’est pas toujours -bonne à dire</span></i>.</p> -</div> - -<div class='footnote' id='f139'> -<p class='c000'><span class='label'><a href='#r139'>139</a>. </span>Arab. “Walí’ahd” which may mean heir-presumptive (whose heirship is contingent) -or heir-apparent.</p> -</div> - -<div class='footnote' id='f140'> -<p class='c000'><span class='label'><a href='#r140'>140</a>. </span>Arab. “Yá abati” = O my papa (which here would sound absurd).</p> -</div> - -<div class='footnote' id='f141'> -<p class='c000'><span class='label'><a href='#r141'>141</a>. </span>All the texts give a decalogue; but Mr. Payne has reduced it to a heptalogue.</p> -</div> - -<div class='footnote' id='f142'> -<p class='c000'><span class='label'><a href='#r142'>142</a>. </span>The Arabs who had a variety of anæsthetics never seem to have studied the subject -of “euthanasia.” They preferred seeing a man expire in horrible agonies to relieving -him by means of soporifics and other drugs: so I have heard Christians exult in saying -that the sufferer “kept his senses to the last.” Of course superstition is at the bottom -of this barbarity; the same which a generation ago made the silly accoucheur refuse to -give ether because of the divine (?) saying “In sorrow shalt thou bring forth children.” -(Gen. iii. 16). In the Bosnia-Herzegovina campaign many of the Austrian officers carried -with them doses of poison to be used in case of being taken prisoners by the ferocious -savages against whom they were fighting. As many anecdotes about “Easing off the -poor dear” testify, the Euthanasia-system is by no means unknown to the lower classes -in England. I shall have more to say on this subject.</p> -</div> - -<div class='footnote' id='f143'> -<p class='c000'><span class='label'><a href='#r143'>143</a>. </span>See vol. iii. p. <a href="https://www.gutenberg.org/files/52564/52564-h/52564-h.htm#Page_253">253</a> for the consequences of royal seclusion of which Europe in the -present day can contribute examples. The lesson which it teaches simply is that the -world can get on very well without royalties.</p> -</div> - -<div class='footnote' id='f144'> -<p class='c000'><span class='label'><a href='#r144'>144</a>. </span>The grim Arab humour in the text is the sudden change for the worse of the good -young man. Easterns do not believe in the Western saw, “Nemo repente fuit turpissimus.” -The spirited conduct of the subjects finds many parallels in European history, -especially in Portugal: see my Life of Camoens p. 234.</p> -</div> - -<div class='footnote' id='f145'> -<p class='c000'><span class='label'><a href='#r145'>145</a>. </span>Arab. “Muhárabah” lit. = doing battle; but is sometimes used in the sense of -gainsaying or disobeying.</p> -</div> - -<div class='footnote' id='f146'> -<p class='c000'><span class='label'><a href='#r146'>146</a>. </span>Arab. “Duwámah” (from “duwám” = vertigo, giddiness) also applied to a boy’s -whip-top.</p> -</div> - -<div class='footnote' id='f147'> -<p class='c000'><span class='label'><a href='#r147'>147</a>. </span>Arab. “Khayr o (wa) Áfiyah,” a popular phrase much used in salutations, &c.</p> -</div> - -<div class='footnote' id='f148'> -<p class='c000'><span class='label'><a href='#r148'>148</a>. </span>Another instance, and true to life, of the democracy of despotism in which the -express and combined will of the people is the only absolute law. Hence Russian -autocracy is forced into repeated wars for the possession of Constantinople which, in the -present condition of the Empire, would be an unmitigated evil to her and would be only -too glad to see a Principality of Byzantium placed under the united protection of the -European Powers. I have treated of this in my paper on the “Partition of Turkey,” -which first appeared, headed the “Future of Turkey,” in the <cite>Daily Telegraph</cite>, of -March 7, 1880, and subsequently by its own name in the <cite>Manchester Examiner</cite>, January 3, -1881. The main reason why the project is not carried out appears to be that the -“politicals” would thereby find their occupation gone and they naturally object to -losing so fine a field of action. So Turkey still plays the rôle of the pretty young lady -being courted by a rabble of valets.</p> -</div> - -<div class='footnote' id='f149'> -<p class='c000'><span class='label'><a href='#r149'>149</a>. </span>Good Moslems are bound to abate such scandals; and in a case of the kind even -neighbours are expected to complain before the Chief of Police. This practice forms -“Vigilance Committees” all over the Mahommedan East: and we may take a leaf out -of their books if dynamite-outrages continue.</p> -</div> - -<div class='footnote' id='f150'> -<p class='c000'><span class='label'><a href='#r150'>150</a>. </span>But a Hadis, attributed to Mohammed, says, “The Prince of a people is their -servant.” See Matth. xx. 26–27.</p> -</div> - -<div class='footnote' id='f151'> -<p class='c000'><span class='label'><a href='#r151'>151</a>. </span>Easterns are well aware of the value of this drug which has become the base of so -many of our modern medicines.</p> -</div> - -<div class='footnote' id='f152'> -<p class='c000'><span class='label'><a href='#r152'>152</a>. </span>The strangest poison is mentioned by Sonnini who, as a rule, is a trustworthy writer. -Noticing the malignity of Egyptian women he declares (p. 628, English trans.) that -they prepare a draught containing a quant. suff. of menstruous discharge at certain -phases of the moon, which produces symptoms of scurvy; the gums decay, the teeth, -beard and hair fall off, the body dries, the limbs lose strength and death follows within -a year. He also asserts that no counterpoison is known and if this be true he confers a -boon upon the Locustæ and Brinvilliers of modern Europe. In Morocco “Ta’am” -is the vulgar name for a mixture of dead men’s bones, eyes, hair and similar ingredients -made by old wives and supposed to cause a wasting disease for which the pharmacopœia -has no cure. Dogs are killed by needles cunningly inserted into meat-balls; and this -process is known throughout the Moslem world.</p> -</div> - -<div class='footnote' id='f153'> -<p class='c000'><span class='label'><a href='#r153'>153</a>. </span>Which contained the Palace.</p> -</div> - -<div class='footnote' id='f154'> -<p class='c000'><span class='label'><a href='#r154'>154</a>. </span>Arab. “Lá baas.” See Night vol. iv. <a href="https://www.gutenberg.org/files/53254/53254-h/53254-h.htm#Page_164">164</a>.</p> -</div> - -<div class='footnote' id='f155'> -<p class='c000'><span class='label'><a href='#r155'>155</a>. </span>For Ta’lab (Sa’lab) see supra, p. 48. In Morocco it is undoubtedly the red or -common fox which, however, is not gregarious as in the text.</p> -</div> - -<div class='footnote' id='f156'> -<p class='c000'><span class='label'><a href='#r156'>156</a>. </span>See vol. iii. <a href="https://www.gutenberg.org/files/52564/52564-h/52564-h.htm#Page_146">146</a>.</p> -</div> - -<div class='footnote' id='f157'> -<p class='c000'><span class='label'><a href='#r157'>157</a>. </span>Arab. “Muunah” which in Morocco applies to the provisions furnished gratis by -the unfortunate village-people to travellers who have a passport from the Sultan: its -root is Maun = supplying necessaries. “The name is supposed to have its origin in that -of <em>Manna</em>, the miraculous provision bestowed by the bounty of Heaven on the Israelites -while wandering in the deserts of Arabia.” Such is the marvellous information we find -in p. 40, “Morocco and the Moors” by John Drummond Hay (Murray, 1861).</p> -</div> - -<div class='footnote' id='f158'> -<p class='c000'><span class='label'><a href='#r158'>158</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> He resolved to do them justice and win a reward from Heaven.</p> -</div> - -<div class='footnote' id='f159'> -<p class='c000'><span class='label'><a href='#r159'>159</a>. </span>Arab. “Luss” = thief, robber, rogue, rascal, the Persian “Luti” of popular usage. -This is one of the many “Simpleton stories” in which Eastern folk-lore abounds. I -hear that Mr. Clouston is preparing a collection, and look forward to it with interest.</p> -</div> - -<div class='footnote' id='f160'> -<p class='c000'><span class='label'><a href='#r160'>160</a>. </span>Arab. “Tibn”; for which see vol. i. <a href="https://www.gutenberg.org/files/51252/51252-h/51252-h.htm#Page_16">16</a>.</p> -</div> - -<div class='footnote' id='f161'> -<p class='c000'><span class='label'><a href='#r161'>161</a>. </span>A fanciful origin of “Díván” (here an audience-chamber) which may mean demons -(plural of Dív) is attributed to a King of Persia. He gave a series of difficult documents -and accounts to his scribes and surprised at the quickness and cleverness with which they -were ordered exclaimed, “These men be Divs!” Hence a host of secondary -meanings as a book of Odes with distichs rhymed in alphabetical order and so forth.</p> -</div> - -<div class='footnote' id='f162'> -<p class='c000'><span class='label'><a href='#r162'>162</a>. </span>In both cases the word “Jabábirah” is used, the plur. of Jabbár, the potent, especially -applied to the Kings of the Canaanites and giants like the mythical Og of Bashan. -So the Heb. Jabbúrah is a title of the Queens of Judah.</p> -</div> - -<div class='footnote' id='f163'> -<p class='c000'><span class='label'><a href='#r163'>163</a>. </span>Arab. “Kitáb al-Kazá” = the Book of Judgments, such as the Kazi would use -when deciding cases in dispute, by legal precedents and the Rasm or custom of the -country.</p> -</div> - -<div class='footnote' id='f164'> -<p class='c000'><span class='label'><a href='#r164'>164</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> sit before the King as referee, etc.</p> -</div> - -<div class='footnote' id='f165'> -<p class='c000'><span class='label'><a href='#r165'>165</a>. </span>This massacre of refractory chiefs is one of the <i><span lang="fr" xml:lang="fr">grand moyens</span></i> of Eastern state-craft, -and it is almost always successful because circumstances require it; popular opinion -approves of it and it is planned and carried out with discretion and secrecy. The two -familiar instances in our century are the massacre of the Mamelukes by Mohammed Ali -Pasha the Great and of the turbulent chiefs of the Omani Arabs by our ancient ally Sayyid -Sa’íd, miscalled the “Imám of Maskat.”</p> -</div> - -<div class='footnote' id='f166'> -<p class='c000'><span class='label'><a href='#r166'>166</a>. </span>The metaphor (Sabaka) is from horse-racing, the Arabs being, I have said, a horsey -people.</p> -</div> - -<div class='footnote' id='f167'> -<p class='c000'><span class='label'><a href='#r167'>167</a>. </span>Arab. “Kurdús” = A body of horse.</p> -</div> - -<div class='footnote' id='f168'> -<p class='c000'><span class='label'><a href='#r168'>168</a>. </span>Arab. “Ibn ’Irs.” See vol. iii. <a href="https://www.gutenberg.org/files/52564/52564-h/52564-h.htm#Page_147">147</a>.</p> -</div> - -<div class='footnote' id='f169'> -<p class='c000'><span class='label'><a href='#r169'>169</a>. </span>Arab. “Al-Hind-al-Aksá.” The Sanskrit Sindhu (lands on the Indus River) -became in Zend “Hendu” and hence in Arabic Sind and Hind, which latter I wish we -had preserved instead of the classical “India” or the poetical “Ind.”</p> -</div> - -<div class='footnote' id='f170'> -<p class='c000'><span class='label'><a href='#r170'>170</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> by geomancy: see vol. iii. <a href="https://www.gutenberg.org/files/52564/52564-h/52564-h.htm#Page_269">269</a> for a note on Al-Raml. The passage is not in -the Mac. Edit.</p> -</div> - -<div class='footnote' id='f171'> -<p class='c000'><span class='label'><a href='#r171'>171</a>. </span>This address gave the boy Wazirial rank. In many parts of Europe, England -included, if the Sovereign address a subject with a title not belonging to him, it is a -disputed point if the latter can or cannot claim it.</p> -</div> - -<div class='footnote' id='f172'> -<p class='c000'><span class='label'><a href='#r172'>172</a>. </span>Koran, chapter of Joseph xii. 28, spoken by Potiphar after Joseph’s innocence had -been proved by a witness in Potiphar’s house or according to the Talmud (Sepher -Hádjascher) by an infant in the cradle. The texts should have printed this as a -quotation (with vowel-points).</p> -</div> - -<div class='footnote' id='f173'> -<p class='c000'><span class='label'><a href='#r173'>173</a>. </span>Arab. “Al-’Azíz,” alluding to Joseph the Patriarch entitled in Egypt “Azíz -al-Misr” = Magnifico of Misraim (Koran xii. 54). It is generally believed that Ismail -Pasha, whose unwise deposition has caused the English Government such a host of -troubles and load of obloquy, aspired to be named “’Azíz” by the Porte; but was -compelled to be satisfied with Khadív (vulg. written Khedive, and pronounced even -“Kédivé”), a Persian title, which simply means prince or Rajah, as Khadív-i-Hind.</p> -</div> - -<div class='footnote' id='f174'> -<p class='c000'><span class='label'><a href='#r174'>174</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> The Throne room.</p> -</div> - -<div class='footnote' id='f175'> -<p class='c000'><span class='label'><a href='#r175'>175</a>. </span>For the “Dawát” or wooden inkcase containing reeds see vol. v. <a href="https://www.gutenberg.org/files/54257/54257-h/54257-h.htm#Page_239">239</a> and viii. 178. -I may remark that its origin is the Egyptian “Pes,” of which there is a specimen in the -British Museum inscribed, “Amásis the good god and Lord of the two Lands.”</p> -</div> - -<div class='footnote' id='f176'> -<p class='c000'><span class='label'><a href='#r176'>176</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> I am governed by the fear of Allah in my dealings to thee and thy subjects.</p> -</div> - -<div class='footnote' id='f177'> -<p class='c000'><span class='label'><a href='#r177'>177</a>. </span>Arabic has no single word for million although the Moroccans have adopted -“Milyún” from the Spaniards (see p. 100 of the <span lang="es" xml:lang="es">Rudimentos del Árabe vulgar que se -habla en el imperio de Marruccos por El P. Fr. Josè de Lerchundi, Madrid 1872</span>). -This lack of the higher numerals, the reverse of the Hindu languages, makes Arabic -“arithmology” very primitive and almost as cumbrous as the Chinese.</p> -</div> - -<div class='footnote' id='f178'> -<p class='c000'><span class='label'><a href='#r178'>178</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> I am thy slave to slay or to pardon.</p> -</div> - -<div class='footnote' id='f179'> -<p class='c000'><span class='label'><a href='#r179'>179</a>. </span>Arab. “Matta’aka ’llah” = Allah permit thee to enjoy, from the root mata’, -whence cometh the Maroccan Matá’i = my, mine, which answers to Bitá’i in Egypt.</p> -</div> - -<div class='footnote' id='f180'> -<p class='c000'><span class='label'><a href='#r180'>180</a>. </span>Arab. “Khitáb” = the exordium of a letter preceding its business-matter and in -which the writer displays all his art. It ends with “Ammá ba’d,” lit. = but after, -equivalent to our “To proceed.” This “Khitáb” is mostly skipped over by modern -statesmen who will say, “Now after the nonsense let us come to the sense”; but their -secretaries carefully weigh every word of it, and strongly resent all shortcomings.</p> -</div> - -<div class='footnote' id='f181'> -<p class='c000'><span class='label'><a href='#r181'>181</a>. </span>Strongly suggesting that the King had forgotten how to read and write. So not a -few of the Amírs of Sind were analphabetic and seemed rather proud of it: “a Baloch -cannot write, but he always carries a signet-ring.” I heard of an old English lady of -the past generation in Northern Africa who openly declared “A Warrington shall never -learn to read or write.”</p> -</div> - -<div class='footnote' id='f182'> -<p class='c000'><span class='label'><a href='#r182'>182</a>. </span>Arab. “Ámin,” of which the Heb. form is Amen from the root Amn = stability, -constancy. In both tongues it is a particle of affirmation or consent = it is true! So -be it! The Hebrew has also “Amanah” = verily, truly.</p> -</div> - -<div class='footnote' id='f183'> -<p class='c000'><span class='label'><a href='#r183'>183</a>. </span>To us this seems a case of “hard lines” for the unhappy women; but Easterns then -believed and still believe in the divinity which doth hedge in a King, in his reigning by -the “grace of God,” and in his being the Viceregent of Allah upon earth; briefly in the -old faith of loyalty which great and successful republics are fast making obsolete in the -West and nowhere faster than in England.</p> -</div> - -<div class='chapter'> - <h2 id='c134' class='c011'>ABU KIR THE DYER AND ABU SIR THE BARBER.</h2> -</div> - -<p class='c017'>There dwelt once, in Alexandria city, two men, of whom one was -a dyer, by name Abú Kír, and the other a barber Abú Sír;<a id='r184' /><a href='#f184' class='c015'><sup>[184]</sup></a> 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 -dye-stuffs therewith. So the customer would give him the wage in -advance and wend his ways, and the dyer would spend all he -<span class='pageno' id='Page_135'>135</span>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 drank but of the best of -that which doth away the wit 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.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Thirty-first Night,</div> - </div> -</div> - -</div> - -<p class='c000'>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<a id='r185' /><a href='#f185' class='c015'><sup>[185]</sup></a> 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, -‘To-morrow?’ 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 -<span class='pageno' id='Page_136'>136</span>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 Sír 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<a id='r186' /><a href='#f186' class='c015'><sup>[186]</sup></a> 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 -<span class='pageno' id='Page_137'>137</span>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<a id='r187' /><a href='#f187' class='c015'><sup>[187]</sup></a> 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?<a id='r188' /><a href='#f188' class='c015'><sup>[188]</sup></a> 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.” “Prodigious!” 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.”<a id='r189' /><a href='#f189' class='c015'><sup>[189]</sup></a> And he went on to complain to him of the dulness -of his trade and his lack of means. Abu Sir in like manner -lamented the little profit of his own calling, saying, “I am a -master of my craft and have not my equal in this city; but no one -cometh to me to be polled, because I am a pauper; and I loathe -this art and mystery, O my brother.” Abu Kir replied, “And I -also loathe my own craft, by reason of its slackness; but, O my -brother, what call is there for our abiding in this town? Let us -depart from it, I and thou, and solace ourselves in the lands of -mankind, carrying in our hands our crafts which are in demand all -the world over; so shall we breathe the air and rest from this -grievous trouble.” And he ceased not to commend travel to -<span class='pageno' id='Page_138'>138</span>Abu Sir, till the barber became wishful to set out; so they agreed -upon their route,——And Shahrazad perceived the dawn of day -and ceased to say her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Thirty-second Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She continued, It hath reached me, O auspicious King, that Abu -Kir ceased not his praises of wayfaring to Abu Sir till the barber -became wishful to depart; so they agreed upon their route, at -which decision Abu Kir rejoiced and improvised these lines:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Leave thy home for abroad an wouldst rise on high, ✿ And travel whence benefits five-fold rise;</div> - <div class='line'>The soothing of sorrow and winning of bread, ✿ Knowledge, manners and commerce with good men and wise.</div> - <div class='line'>An they say that in travel are travail and care, ✿ And disunion of friends and much hardship that tries;</div> - <div class='line'>Yet to generous youth death is better than life ✿ In the house of contempt betwixt haters and spies.</div> - </div> - </div> -</div> - -<p class='c000'>When they agreed to travel together Abu Kir said to Abu Sir, “O -my neighbour, we are become brethren and there is no difference -between us, so it behoveth us to recite the Fátihah<a id='r190' /><a href='#f190' class='c015'><sup>[190]</sup></a> that he of us -who gets work shall of his gain feed him who is out of work, and -whatever is left, we will lay in a chest; and when we return to -Alexandria, we will divide it fairly and equally.” “So be it,” -replied Abu Sir, and they repeated the Opening Chapter of the -Koran on this understanding. Then Abu Sir locked up his shop -and gave the key to its owner, whilst Abu Kir left his door locked -and sealed and let the key lie with the Kazi’s serjeant; after which -they took their baggage and embarked on the morrow in a galleon<a id='r191' /><a href='#f191' class='c015'><sup>[191]</sup></a> -upon the salt sea. They set sail the same day and fortune attended -them, for, of Abu Sir’s great good luck, there was not a barber in -the ship albeit it carried an hundred and twenty men, besides -captain and crew. So, when they loosed the sails, the barber said -to the dyer, “O my brother, this is the sea and we shall need meat -and drink; we have but little provaunt with us and haply the -<span class='pageno' id='Page_139'>139</span>voyage will be long upon us; wherefore methinks I will shoulder -my budget and pass among the passengers, and may be some one -will say to me:—Come hither, O barber, and shave me, and I will -shave him for a scone or a silver bit or a draught of water: so -shall we profit by this, I and thou too.” “There’s no harm in -that,” replied the dyer and laid down his head and slept, whilst -the barber took his gear and water-tasse<a id='r192' /><a href='#f192' class='c015'><sup>[192]</sup></a> and throwing over his -shoulder a rag, to serve as napkin (because he was poor), passed -among the passengers. Quoth one of them, “Ho, master, come -and shave me.” So he shaved him, and the man gave him a half-dirham;<a id='r193' /><a href='#f193' class='c015'><sup>[193]</sup></a> -whereupon quoth Abu Sir, “O my brother, I have no -use for this bit; hadst thou given me a scone ’twere more blessed -to me in this sea, for I have a shipmate and we are short of provision.” -So he gave him a loaf and a slice of cheese and filled him -the tasse with sweet water. The barber carried all this to Abu -Kir and said, “Eat the bread and cheese and drink the water.” -Accordingly he ate and drank, whilst Abu Sir again took up his -shaving gear and, tasse in hand and rag on shoulder, went round -about the deck among the passengers. One man he shaved for -two scones and another for a bittock of cheese, and he was in -demand, because there was no other barber on board. Also he -bargained with every one who said to him, “Ho, master, shave -me!” for two loaves and a half-dirham, and they gave him whatever -he sought, so that, by sundown, he had collected thirty loaves -and thirty silvers with store of cheese and olives and botargoes.<a id='r194' /><a href='#f194' class='c015'><sup>[194]</sup></a> -And besides these he got from the passengers whatever he -asked for and was soon in possession of things galore. Amongst -the rest he shaved the Captain,<a id='r195' /><a href='#f195' class='c015'><sup>[195]</sup></a> to whom he complained of his -lack of victual for the voyage, and the skipper said to him, “Thou -art welcome to bring thy comrade every night and sup with me -and have no care for that so long as ye sail with us.” Then he -<span class='pageno' id='Page_140'>140</span>returned to the dyer, whom he found asleep; so he roused him; -and when Abu Kir awoke, he saw at his head an abundance of -bread and cheese and olives and botargoes and said, “Whence -gottest thou all this?” “From the bounty of Allah Almighty,” -replied Abu Sir. Then Abu Kir would have fallen to, but the -barber said to him, “Eat not of this, O my brother; but leave it -to serve us another time; for know that I shaved the Captain and -complained to him of our lack of victual: whereupon quoth he:—Welcome -to thee! Bring thy comrade and sup both of ye with me -every night. And this night we sup with him for the first time.” -But Abu Kir replied, “My head goeth round with sea-sickness -and I cannot rise from my stead; so let me sup off these things -and fare thou alone to the Captain.” Abu Sir replied, “There is -no harm in that;” and sat looking at the other as he ate, and -saw him hew off gobbets, as the quarryman heweth stone from -the hill-quarries and gulp them down with the gulp of an elephant -which hath not eaten for days, bolting another mouthful ere he -had swallowed the previous one and glaring the while at that -which was before him with the glowering of a Ghul and blowing -as bloweth the hungry bull over his beans and -bruised straw. Presently up came a sailor and said to the -barber, “O craftsmaster, the Captain biddeth thee come to supper -and bring thy comrade.” Quoth the barber to the dyer, “Wilt -thou come with us?”; but quoth he, “I cannot walk.” So the -barber went by himself and found the Captain sitting before a tray -whereon were a score or more of dishes and all the company were -awaiting him and his mate. When the Captain saw him he -asked, “Where is thy friend?”; and Abu Sir answered, “O my -lord, he is sea-sick.” Said the skipper, “That will do him no -harm; his sickness will soon pass off; but do thou carry him his -supper and come back, for we tarry for thee.” Then he set apart -a porringer of Kabábs and putting therein some of each dish, till -there was enough for ten, gave it to Abu Sir, saying, “Take this -to thy chum.” He took it and carried it to the dyer, whom he -found grinding away with his dog-teeth<a id='r196' /><a href='#f196' class='c015'><sup>[196]</sup></a> at the food which was -before him, as he were a camel, and heaping mouthful on mouthful -in his hurry. Quoth Abu Sir, “Did I not say to thee:—Eat -<span class='pageno' id='Page_141'>141</span>not of this? Indeed the Captain is a kindly man. See what -he hath sent thee, for that I told him thou wast sea-sick.” “Give -it here,” cried the dyer. So the barber gave him the platter, and -he snatched it from him and fell upon his food, ravening for it -and resembling a grinning dog or a raging lion or a Rukh pouncing -on a pigeon or one well-nigh dead for hunger who seeing meat -falls ravenously to eat. Then Abu Sir left him and going back to -the Captain, supped and enjoyed himself and drank coffee<a id='r197' /><a href='#f197' class='c015'><sup>[197]</sup></a> with -him; after which he returned to Abu Kir and found that he had -eaten all that was in the porringer and thrown it aside, empty.——And -Shahrazad perceived the dawn of day and ceased saying her -permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Thirty-third Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She pursued, It hath reached me, O auspicious King, that when -Abu Sir returned to Abu Kir he saw that he had eaten all that -was in the porringer and had thrown it aside empty. So he took -it up and gave it to one of the Captain’s servants, then went back -to Abu Kir and slept till the morning. On the morrow he -continued to shave, and all he got by way of meat and drink he -gave to his shipmate, who ate and drank and sat still, rising not -save to do what none could do for him, and every night the barber -brought him a full porringer from the Captain’s table. They -fared thus twenty days until the galleon cast anchor in the -harbour of a city; whereupon they took leave of the skipper and -landing, entered the town and hired them a closet in a Khan. Abu -Sir furnished it and buying a cooking pot and a platter and -spoons<a id='r198' /><a href='#f198' class='c015'><sup>[198]</sup></a> and what else they needed, fetched meat and cooked it; -but Abu Kir fell asleep the moment he entered the Caravanserai -and awoke not till Abu Sir aroused him and set the tray of food<a id='r199' /><a href='#f199' class='c015'><sup>[199]</sup></a> -<span class='pageno' id='Page_142'>142</span>before him. When he awoke, he ate and saying to Abu Sir, -“Blame me not, for I am giddy,” fell asleep again. Thus he did -forty days, whilst, every day, the barber took his gear and making -the round of the city, wrought for that which fell to his lot,<a id='r200' /><a href='#f200' class='c015'><sup>[200]</sup></a> and -returning, found the dyer asleep and aroused him. The moment -he awoke he fell ravenously upon the food, eating as one who -cannot have his fill nor be satisfied; after which he went asleep -again. On this wise he passed other forty days and whenever the -barber said to him, “Sit up and be comfortable<a id='r201' /><a href='#f201' class='c015'><sup>[201]</sup></a> and go forth -and take an airing in the city, for ’tis a gay place and a pleasant -and hath not its equal among the cities,” he would reply, “Blame -me not, for I am giddy.” Abu Sir cared not to hurt his feelings -nor give him hard words; but, on the forty-first day, he himself -fell sick and could not go abroad; so he engaged the porter of -the Khan to serve them both, and he did the needful for them -and brought them meat and drink whilst Abu Kir would do -nothing but eat and sleep. The man ceased not to wait upon -them on this wise for four days, at the end of which time the -barber’s malady redoubled on him, till he lost his senses for stress -of sickness; and Abu Kir, feeling the sharp pangs of hunger, arose -and sought in his comrade’s clothes, where he found a thousand -silver bits. He took them and, shutting the door of the closet -upon Abu Sir, fared forth without telling any; and the doorkeeper -was then at market and thus saw him not go out. Presently Abu -Kir betook himself to the bazar and clad himself in costly clothes, at -a price of five hundred half-dirhams; then he proceeded to walk -about the streets and divert himself by viewing the city which he -found to be one whose like was not among cities; but he noted -that all its citizens were clad in clothes of white and blue, without -other colour. Presently he came to a dyer’s and seeing naught -but blue in his shop, pulled out to him a kerchief and said, “O -master, take this and dye it and win thy wage.” Quoth the dyer, -“The cost of dyeing this will be twenty dirhams;” and quoth Abu -Kir, “In our country we dye it for two.” “Then go and dye it in -your own country! As for me, my price is twenty dirhams and I -will not bate a little thereof.” “What colour wilt thou dye it?” -“I will dye it blue.” “But I want it dyed red.” “I know not -how to dye red.” “Then dye it green.” “I know not how to dye -<span class='pageno' id='Page_143'>143</span>green.” “Yellow.” “Nor yet yellow.” Thereupon Abu Kir -went on to name the different tints to him, one after other, -till the dyer said, “We are here in this city forty master-dyers, -not one more nor one less; and when one of us dieth, -we teach his son the craft. If he leave no son, we abide lacking -one, and if he leave two sons, we teach one of them the craft, and -if he die, we teach his brother. This our craft is strictly ordered, -and we know how to dye but blue and no other tint whatsoever.” -Then said Abu Kir, “Know that I too am a dyer and wot how to -dye all colours; and I would have thee take me into thy service -on hire, and I will teach thee everything of my art, so thou mayst -glory therein over all the company of dyers.” But the dyer -answered, “We never admit a stranger into our craft.” Asked -Abu Kir, “And what if I open a dyery for myself?”; whereto the -other answered, “We will not suffer thee to do that on any wise;” -whereupon he left him and going to a second dyer, made him the -like proposal; but he returned him the same answer as the first; -and he ceased not to go from one to other, till he had made the -round of the whole forty masters; but they would not accept him -either to master or apprentice. Then he repaired to the Shaykh -of the Dyers and told him what had passed, and he said, “We -admit no strangers into our craft.” Hereupon Abu Kir became -exceeding wroth and going up to the King of that city, made complaint -to him, saying, “O King of the age, I am a stranger and a -dyer by trade”; and he told him whatso had passed between himself -and the dyers of the town, adding, “I can dye various kinds -of red, such as rose-colour and jujube-colour and various kinds of -green, such as grass-green and pistachio-green and olive and -parrot’s wing, and various kinds of black, such as coal-black and -Kohl-black, and various shades of yellow, such as orange<a id='r202' /><a href='#f202' class='c015'><sup>[202]</sup></a><a id='t143'></a> and -lemon-colour,” and went on to name to him the rest of the colours. -Then said he, “O King of the age, all the dyers in thy city can not -turn out of hand any one of these tincts, for they know not how to -dye aught but blue; yet will they not admit me amongst them, -either to master or apprentice.” Answered the King, “Thou sayst -sooth for that matter, but I will open to thee a dyery and give thee -capital and have thou no care anent them; for whoso offereth to -do thee let or hindrance, I will hang him over his shop-door.” -Then he sent for builders and said to them, “Go round about the -<span class='pageno' id='Page_144'>144</span>city with this master-dyer, and whatsoever place pleaseth him, be -it shop or Khan or what not, turn out its occupier and build him a -dyery after his wish. Whatsoever he biddeth you, that do ye and -oppose him not in aught.” And he clad him in a handsome suit -and gave him two white slaves to serve him, and a horse with -housings of brocade and a thousand dinars, saying, “Expend this -upon thyself against the building be completed.” Accordingly -Abu Kir donned the dress and mounting the horse, became as he -were an Emir. Moreover the King assigned him a house and -bade furnish it; so they furnished it for him.——And Shahrazad -perceived the dawn of day and ceased to say her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Thirty-fourth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She resumed, It hath reached me, O auspicious King, that the -King assigned a house to Abu Kir and bade furnish it and he took -up his abode therein. On the morrow he mounted and rode -through the city, whilst the architects went before him; and he -looked about him till he saw a place which pleased him and said, -“This stead is seemly;” whereupon they turned out the owner -and carried him to the King, who gave him as the price of his -holding, what contented him and more. Then the builders fell to -work, whilst Abu Kir said to them, “Build thus and thus and do -this and that,” till they built him a dyery that had not its like; -whereupon he presented himself before the King and informed -him that they had done building the dyery and that there needed -but the price of the dye-stuffs and gear to set it going. Quoth the -King, “Take these four thousand dinars to thy capital and let me -see the first fruits of thy dyery.” So he took the money and went -to the market where, finding dye-stuffs<a id='r203' /><a href='#f203' class='c015'><sup>[203]</sup></a> plentiful and well-nigh -worthless, he bought all he needed of materials for dyeing; and -the King sent him five hundred pieces of stuff, which he set -himself to dye of all colours and then he spread them before the -door of his dyery. When the folk passed by the shop, they saw -<span class='pageno' id='Page_145'>145</span>a wonder-sight whose like they had never in their lives seen; so -they crowded about the entrance, enjoying the spectacle and questioning -the dyer and saying, “O master, what are the names of -these colours?” Quoth he, “This is red and that yellow and the -other green” and so on, naming the rest of the colours. And they -fell to bringing him longcloth and saying to him, “Dye it for us -like this and that and take what hire thou seekest.” When he -had made an end of dyeing the King’s stuffs, he took them and -went up with them to the Divan; and when the King saw them -he rejoiced in them and bestowed abundant bounty on the dyer. -Furthermore, all the troops brought him stuffs, saying, “Dye for -us thus and thus;” and he dyed for them to their liking, and they -threw him gold and silver. After this his fame spread abroad and -his shop was called the Sultan’s Dyery. Good came in to him at -every door and none of the other dyers could say a word to him, -but they used to come to him kissing his hands and excusing -themselves to him for past affronts they had offered him and -saying, “Take us to thine apprentices.” But he would none of -them for he had become the owner of black slaves and handmaids -and had amassed store of wealth. On this wise fared it with Abu -Kir; but as regards Abu Sir, after the closet door had been locked -on him and his money had been stolen, he abode prostrate and -unconscious for three successive days, at the end of which the -Concierge of the Khan, chancing to look at the door, observed -that it was locked and bethought himself that he had not seen and -heard aught of the two companions for some time. So he said in -his mind, “Haply they have made off, without paying rent,<a id='r204' /><a href='#f204' class='c015'><sup>[204]</sup></a> or -perhaps they are dead, or what is to do with them?” And he -waited till sunset, when he went up to the door and heard the -barber groaning within. He saw the key in the lock; so he -opened the door and entering, found Abu Sir lying, groaning, and -said to him, “No harm to thee: where is thy friend?” Replied -Abu Sir, “By Allah, I came to my senses only this day and called -out; but none answered my call. Allah upon thee, O my brother, -look for the purse under my head and take from it five half-dirhams -and buy me somewhat nourishing, for I am sore -<span class='pageno' id='Page_146'>146</span>anhungered.” The porter put out his hand and taking the purse, -found it empty and said to the barber, “The purse is empty; there -is nothing in it.” Whereupon Abu Sir knew that Abu Kir had -taken that which was therein and had fled and he asked the -porter, “Hast thou not seen my friend?” Answered the doorkeeper, -“I have not seen him these three days; and indeed -methought you had departed, thou and he.” The barber cried, -“Not so; but he coveted my money and took it and fled seeing -me sick.” Then he fell a-weeping and a-wailing but the doorkeeper -said to him, “No harm shall befal thee, and Allah will -requite him his deed.” So he went away and cooked him some -broth, whereof he ladled out a plateful and brought it to -him; nor did he cease to tend him and maintain him with -his own monies for two months’ space, when the barber -sweated<a id='r205' /><a href='#f205' class='c015'><sup>[205]</sup></a> and the Almighty made him whole of his sickness. -Then he stood up and said to the porter, “An ever the Most -High Lord enable me, I will surely requite thee thy kindness to -me; but none requiteth save the Lord of His bounty!” -Answered the porter, “Praised be He for thy recovery! I dealt -not thus with thee but of desire for the face of Allah the Bountiful.” -Then the barber went forth of the Khan and threaded the -market-streets of the town, till Destiny brought him to the bazar -wherein was Abu Kir’s dyery, and he saw the vari-coloured stuffs -dispread before the shop and a jostle of folk crowding to look -upon them. So he questioned one of the townsmen and asked -him, “What place is this and how cometh it that I see the folk -crowding together?”; whereto the man answered, saying, “This -is the Sultan’s Dyery, which he set up for a foreigner Abu Kir -hight; and whenever he dyeth new stuff, we all flock to him and -divert ourselves by gazing upon his handiwork, for we have no -dyers in our land who know how to stain with these colours; and -indeed there befel him with the dyers who are in the city that -which befel.”<a id='r206' /><a href='#f206' class='c015'><sup>[206]</sup></a> And he went on to tell him all that had passed -between Abu Kir and the master-dyers and how he had complained -of them to the Sultan who took him by the hand and -<span class='pageno' id='Page_147'>147</span>built him that dyery and gave him this and that: brief, he recounted -to him all that had occurred. At this the barber rejoiced -and said in himself, “Praised be Allah who hath prospered -him, so that he is become a master of his craft! And the man is -excusable, for of a surety he hath been diverted from thee by his -work and hath forgotten thee; but thou actedst kindly by him -and entreatedst him generously, what time he was out of work; -so, when he seeth thee, he will rejoice in thee and entreat thee -generously, even as thou entreatedst him.” According he made -for the door of the dyery and saw Abu Kir seated on a high -mattress spread upon a bench beside the doorway, clad in royal -apparel and attended by four blackamoor slaves and four white -Mamelukes all robed in the richest of raiment. Moreover, he saw -the workmen, ten negro slaves, standing at work; for, when Abu -Kir bought them, he taught them the craft of dyeing, and he -himself sat amongst his cushions, as he were a Grand Wazir or a -mighty Monarch putting his hand to naught, but only saying to -the men, “Do this and do that.” So the barber went up to him -and stood before him, deeming he would rejoice in him when he -saw him and salute him and entreat him with honour and make -much of him; but, when eye fell upon eye, the dyer said to him, -“O scoundrel, how many a time have I bidden thee stand not at -the door of the workshop? Hast thou a mind to disgrace me -with the folk, thief<a id='r207' /><a href='#f207' class='c015'><sup>[207]</sup></a> that thou art? Seize him.” So the blackamoors -ran at him and laid hold of him; and the dyer rose up -from his seat and said, “Throw him.” Accordingly they threw -him down and Abu Kir took a stick and dealt him an hundred -strokes on the back; after which they turned him over and he beat -him other hundred blows on his belly. Then he said to him, “O -scoundrel, O villain, if ever again I see thee standing at the door -of this dyery, I will forthwith send thee to the King, and he will -commit thee to the Chief of Police, that he may strike thy neck. -Begone, may Allah not bless thee!” So Abu Sir departed from -him, broken-hearted by reason of the beating and shame that had -betided him; whilst the bystanders asked Abu Kir, “What hath -this man done?” He answered, “The fellow is a thief, who -stealeth the stuffs of folk.”——And Shahrazad perceived the dawn -of day and ceased saying her permitted say.</p> - -<div><span class='pageno' id='Page_148'>148</span></div> -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Thirty-fifth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She said, It hath reached me, O auspicious King, that when Abu -Kir beat Abu Sir and thrust him forth he said to those present, -“He is a thief who stealeth the stuffs of folk; he hath robbed me -of cloth, how many a time! and I still said in myself:—Allah -forgive him! He is a poor man; and I cared not to deal roughly -with him; so I used to give my customers the worth of their -goods and forbid him gently; but he would not be forbidden: -and if he come again, I will send him to the King, who will -put him to death and rid the people of his mischief.” And -the bystanders fell to abusing the barber after his back was turned. -Such was the behaviour of Abu Kir; but as regards Abu Sir, he -returned to the Khan, where he sat pondering that which the dyer -had done by him and he remained seated till the burning of the -beating subsided, when he went out and walked about the markets -of the city. Presently, he bethought him to go to the Hammam-bath; -so he said to one of the townsfolk, “O my brother, which is -the way to the Baths?” Quoth the man, “And what manner of -thing may the Baths be?” and quoth Abu Sir, “’Tis a place -where people wash themselves and do away their dirt and defilements, -and it is of the best of the good things of the world.” -Replied the townsman, “Get thee to the sea,” but the barber -rejoined, “I want the Hammam-baths.” Cried the other, “We -know not what manner of thing is the Hammam, for we all resort -to the sea; even the King, when he would wash, betaketh himself -to the sea.” When Abu Sir was assured that there was no bath -in the city and that the folk knew not the Baths nor the fashion -thereof, he betook himself to the King’s Divan and kissing ground -between his hands called down blessings on him and said, “I am -a stranger and a Bath-man by trade, and I entered thy city and -thought to go to the Hammam; but found not one therein. How -cometh a city of this comely quality to lack a Hammam, seeing -that the bath is of the highest of the delights of this world?” Quoth -the King, “What manner of thing is the Hammam?” So Abu Sir -proceeded to set forth to him the quality of the bath, saying, “Thy -capital will not be a perfect city till there be a Hammam therein.” -“Welcome to thee!” said the King and clad him in a dress -that had not its like and gave him a horse and two blackamoor -<span class='pageno' id='Page_149'>149</span>slaves, presently adding four handmaids and as many white -Mamelukes: he also appointed him a furnished house and -honoured him yet more abundantly than he had honoured the -dyer. After this he sent builders with him saying to them, -“Build him a Hammam in what place soever shall please him.” -So he took them and went with them through the midst of the -city, till he saw a stead that suited him. He pointed it out to -the builders and they set to work, whilst he directed them, and -they wrought till they builded him a Hammam that had not its like. -Then he bade them paint it, and they painted it rarely, so that it -was a delight to the beholders; after which Abu Sir went up to -the King and told him that they had made an end of building and -decorating the Hammam, adding, “There lacketh naught save -the furniture.” The King gave him ten thousand dinars wherewith -he furnished the Bath and ranged the napkins on the ropes; -and all who passed by the door stared at it and their mind was -confounded at its decorations. So the people crowded to this -spectacle, whose like they had never in their lives seen, and solaced -themselves by staring at it and saying, “What is this thing?” -To which Abu Sir replied, “This is a Hammam;” and they -marvelled thereat. Then he heated water and set the bath a-working,<a id='r208' /><a href='#f208' class='c015'><sup>[208]</sup></a> -and he made a jetting fountain in the great basin, which -ravished the wit of all who saw it of the people of the city. -Furthermore, he sought of the King ten Mamelukes not yet come -to manhood, and he gave him ten boys like moons; whereupon -Abu Sir proceeded to shampoo them, saying, “Do in this wise -with the bathers.” Then he burnt perfumes and sent out a crier -to cry aloud in the city, saying, “O creatures of Allah, get ye to -the Baths which be called the Sultan’s Hammam!” So the lieges -came thither and Abu Sir bade the slave-boys wash their bodies. -The folk went down into the tank and coming forth, seated themselves -on the raised pavement, whilst the boys shampooed them, -even as Abu Sir had taught them; and they continued to enter -the Hammam and do their need therein gratis and go out, without -paying, for the space of three days. On the fourth day the barber -invited the King, who took horse with his Grandees and rode to -the Baths, where he put off his clothes and entered; then Abu -Sir came in to him and rubbed his body with the bag-gloves, -peeling from his skin dirt-rolls like lamp-wicks and showing them -<span class='pageno' id='Page_150'>150</span>to the King, who rejoiced therein, and clapping his hand upon -his limbs heard them ring again for very smoothness and cleanliness<a id='r209' /><a href='#f209' class='c015'><sup>[209]</sup></a>; -after which thorough washing Abu Sir mingled rose-water -with the water of the tank and the King went down therein. -When he came forth, his body was refreshed and he felt a lightness -and liveliness such as he had never known in his life. Then -the barber made him sit on the daïs and the boys proceeded to -shampoo him, whilst the censers fumed with the finest lign-aloes.<a id='r210' /><a href='#f210' class='c015'><sup>[210]</sup></a> -Then said the King, “O master is this the Hammam?”; and Abu -Sir said, “Yes.” Quoth the King, “As my head liveth, my city -is not become a city indeed but by this Bath,” presently adding, -“But what pay takest thou for each person?” Quoth Abu Sir, -“That which thou biddest will I take;” whereupon the King cried, -“Take a thousand gold pieces for every one who washeth in thy -Hammam.” Abu Sir, however, said, “Pardon, O King of the -age! All men are not alike, but there are amongst them rich -and poor, and if I take of each a thousand dinars, the Hammam -will stand empty, for the poor man cannot pay this price.” Asked -the King, “How then wilt thou do for the price!”; and the barber -answered, “I will leave it to their generosity.<a id='r211' /><a href='#f211' class='c015'><sup>[211]</sup></a> Each who can -afford aught shall pay that which his soul grudgeth not to give, -and we will take from every man after the measure of his means. -On this wise will the folk come to us and he who is wealthy shall -give according to his station and he who is wealth-less shall give -what he can afford. Under such condition the Hammam will still -be at work and prosper exceedingly; but a thousand dinars is a -Monarch’s gift, and not every man can avail to this.” The Lords -<span class='pageno' id='Page_151'>151</span>of the Realm confirmed Abu Sir’s words, saying, “This is the -truth, O King of the age! Thinkest thou that all folk are like -unto thee, O glorious King<a id='r212' /><a href='#f212' class='c015'><sup>[212]</sup></a>?” The King replied, “Ye say sooth; -but this man is a stranger and poor and ’tis incumbent on us to -deal generously with him, for that he hath made in our city this -Hammam whose like we have never in our lives seen and without -which our city were not adorned nor hath gotten importance; -wherefore, an we favour him with increase of fee ’twill not be -much.” But the Grandees said, “An thou wilt guerdon him be -generous with thine own monies, and let the King’s bounty be -extended to the poor by means of the low price of the Hammam, -so the lieges may bless thee; but, as for the thousand dinars, we -are the Lords of thy Land, yet do our souls grudge to pay it; and -how then should the poor be pleased to afford it?” Quoth the -King, “O my Grandees, for this time let each of you give him an -hundred dinars and a Mameluke, a slave girl and a blackamoor;” -and quoth they, “’Tis well; we will give it; but after to-day -whoso entereth shall give him only what he can afford, without -grudging.” “No harm in that,” said the King; and they gave -him the thousand gold pieces and three chattels. Now the -number of the Nobles who were washed with the King that day -was four hundred souls;——And Shahrazad perceived the dawn -of day and ceased saying her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Thirty-sixth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She continued, It hath reached me, O auspicious King, that the -number of the Nobles who were washed with the King that day were -four hundred souls; so that the total of that which they gave him -was forty thousand dinars, besides four hundred Mamelukes and -a like number of negroes and slave-girls.<a id='r213' /><a href='#f213' class='c015'><sup>[213]</sup></a> Moreover the King -gave him ten thousand dinars, besides ten white slaves and ten -handmaidens and a like number of blackamoors; whereupon -coming forward Abu Sir kissed the ground before him and said, -“O auspicious Sovereign, lord of justice, what place will contain -<span class='pageno' id='Page_152'>152</span>me all these women and slaves?” Quoth the King, “O weak o’ -wit, I bade not my nobles deal thus with thee but that we might -gather together unto thee wealth galore; for may be thou wilt -bethink thee of thy country and family and repine for them and -be minded to return to thy mother-land; so shalt thou take from -our country muchel of money to maintain thyself withal, what -while thou livest in thine own country.” And quoth Abu Sir, -“O King of the age, (Allah advance thee!) these white slaves and -women and negroes befit only Kings and hadst thou ordered me -ready money, it were more profitable to me than this army; for -they must eat and drink and dress, and whatever betideth me of -wealth, it will not suffice for their support.” The King laughed -and said, “By Allah thou speakest sooth! They are indeed a -mighty host, and thou hast not the wherewithal to maintain them; -but wilt thou sell them to me for an hundred dinars a head?” -Said Abu Sir, “I sell them to thee at that price.” So the King -sent to his treasurer for the coin and he brought it and gave Abu -Sir the whole of the price without abatement<a id='r214' /><a href='#f214' class='c015'><sup>[214]</sup></a> and in full tale; -after which the King restored the slaves to their owners, saying, -“Let each of you who knoweth his slaves take them; for they are -a gift from me to you.” So they obeyed his bidding and took -each what belonged to him; whilst Abu Sir said to the King, -“Allah ease thee, O King of the age, even as thou hast eased me -of these Ghuls, whose bellies none may fill save Allah<a id='r215' /><a href='#f215' class='c015'><sup>[215]</sup></a>!” The -King laughed, and said he spake sooth; then, taking the Grandees -of his Realm from the Hammam returned to his palace; but the -barber passed the night in counting out his gold and laying it up -in bags and sealing them; and he had with him twenty black -slaves and a like number of Mamelukes and four slave girls to -serve him. Now when morning morrowed, he opened the -Hammam and sent out a crier to cry, saying, “Whoso entereth the -Baths and washeth shall give that which he can afford and which -his generosity requireth him to give.” Then he seated himself -by the pay-chest<a id='r216' /><a href='#f216' class='c015'><sup>[216]</sup></a> and customers flocked in upon him, each putting -<span class='pageno' id='Page_153'>153</span>down that which was easy to him, nor had eventide evened ere the -chest was full of the good gifts of Allah the Most High. Presently -the Queen desired to go to the Hammam, and when this came to -Abu Sir’s knowledge, he divided the day on her account into two -parts, appointing that between dawn and noon to men and that -between midday and sundown to women.<a id='r217' /><a href='#f217' class='c015'><sup>[217]</sup></a> As soon as the Queen -came, he stationed a handmaid behind the pay-chest; for he had -taught four slave-girls the service of the Hammam, so that they -were become expert bath-women and tire-women. When the Queen -entered, this pleased her and her breast waxed broad and she laid -down a thousand dinars. Thus his report was noised abroad in -the city, and all who entered the bath he entreated with honour, -were they rich or poor; good came in upon him at every door and -he made acquaintance with the royal guards and got him friends -and intimates. The King himself used to come to him one day in -every week, leaving with him a thousand dinars and the other days -were for rich and poor alike; and he was wont to deal courteously -with the folk and use them with the utmost respect. It chanced -that the King’s sea-captain came in to him one day in the bath; -so Abu Sir did off his dress and going in with him, proceeded to -shampoo him and entreated him with exceeding courtesy. When -he came forth, he made him sherbet and coffee; and when he -would have given him somewhat, he swore that he would not -accept from him aught. So the captain was under obligation to -him, by reason of his exceeding kindness and courtesy and was -perplexed how to requite the bath-man his generous dealing. -Thus fared it with Abu Sir: but as regards Abu Kir, hearing all -the people recounting wonders of the Baths and saying, “Verily, -this Hammam is the Paradise of this world! Inshallah, O such an -one, thou shalt go with us to-morrow to this delightful bath,” he -said to himself, “Needs must I fare like the rest of the world, and -see this bath that hath taken folk’s wits.” So he donned his -richest dress and mounting a she-mule and bidding the attendance -of four white slaves and four blacks, walking before and behind -him, he rode to the Hammam. When he alighted at the door, he -<span class='pageno' id='Page_154'>154</span>smelt the scent of burning aloes-wood and found people going in -and out and the benches full of great and small. So he entered the -vestibule and saw Abu Sir, who rose to him and rejoiced in him: -but the dyer said to him, “Is this the way of well-born men? I -have opened me a dyery and am become master-dyer of the city -and acquainted with the King and have risen to prosperity and -authority: yet camest thou not to me nor askest of me nor saidst, -Where’s my comrade? For my part I sought thee in vain and -sent my slaves and servants to make search for thee in all the -Khans and other places; but they knew not whither thou hadst -gone, nor could any one give me tidings of thee.” Said Abu Sir, -“Did I not come to thee and didst thou not make me out a thief -and bastinado me and dishonour me before the world?” At this -Abu Kir made a show of concern and asked, “What manner of talk -is this? Was it thou whom I beat?”: and Abu Sir answered, -“Yes, ’twas I.” Whereupon Abu Kir swore to him a thousand -oaths that he knew him not and said, “There was a fellow like -thee, who used to come every day and steal the people’s stuff, and -I took thee for him.” And he went on to pretend penitence, -beating hand upon hand and saying, “There is no Majesty and -there is no Might save in Allah, the Glorious, the Great? Indeed -we have sinned against thee; but would that thou hadst discovered -thyself to me and said, I am such an one! Indeed the fault is -with thee, for that thou madest not thyself known unto me, more -especially seeing that I was distracted for much business.” -Replied Abu Sir, “Allah pardon thee,<a id='r218' /><a href='#f218' class='c015'><sup>[218]</sup></a> O my comrade! This -was foreordained in the Secret Purpose, and reparation is with -Allah. Enter and put off thy clothes and bathe at thine ease.” -Said the dyer, “I conjure thee, by Allah, O my brother, forgive -me!”; and said Abu Sir, “Allah acquit thee of blame and forgive -thee! Indeed this thing was decreed to me from all eternity.” -Then asked Abu Kir, “Whence gottest thou this high degree?”; -and answered Abu Sir, “He who prospered thee prospered me; -for I went up to the King and described to him the fashion of -the Hammam and he bade me build one.” And the dyer said, -“Even as thou art beknown of the King, so also am I;”——And -Shahrazad perceived the dawn of day and ceased saying her permitted -say.</p> - -<div><span class='pageno' id='Page_155'>155</span></div> -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Thirty-seventh Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She pursued, It hath reached me, O auspicious King, that when -Abu Kir and Abu Sir were exchanging reproof and excuse, the -dyer said to him, “Even as thou art beknown of the King, so also -am I; and, Inshallah,—God willing—I will make him love and -favour thee more than ever, for my sake, he knoweth not that -thou art my comrade, but I will acquaint him of this and commend -thee to him.” But Abu Sir said, “There needeth no commendation; -for He who moveth man’s heart to love still liveth; and -indeed the King and all his court affect me and have given me -this and that.” And he told him the whole tale and said to him, -“Put off thy clothes behind the chest and enter the Hammam, and -I will go in with thee and rub thee down with the glove.” So he -doffed his dress and Abu Sir, entering the bath with him, soaped -him and gloved him and then dressed him and busied himself with -his service till he came forth, when he brought him dinner and -sherbets, whilst all the folk marvelled at the honour he did him. -Then Abu Kir would have given him somewhat; but he swore -that he would not accept aught from him and said to him, “Shame -upon such doings! Thou art my comrade, and there is no difference -between us.” Then Abu Kir observed, “By Allah, O my -comrade, this is a mighty fine Hammam of thine, but there lacketh -somewhat in its ordinance.” Asked Abu Sir, “And what is -that?” and Abu Kir answered, “It is the depilatory,<a id='r219' /><a href='#f219' class='c015'><sup>[219]</sup></a> to wit, the -paste compounded of yellow arsenic and quicklime which removeth -the hair with comfort. Do thou prepare it and next time the King -cometh, present it to him, teaching him how he shall cause the -hair to fall off by such means, and he will love thee with exceeding -love and honour thee.” Quoth Abu Sir, “Thou speakest sooth, -and Inshallah, I will at once make it.” Then Abu Kir left him -and mounted his mule and going to the King said to him, “I have -a warning to give thee, O King of the age!” “And what is thy -warning?” asked the King; and Abu Kir answered, “I hear that -thou hast built a Hammam.” Quoth the King, “Yes: there came -to me a stranger and I builded the Baths for him, even as I builded -<span class='pageno' id='Page_156'>156</span>the dyery for thee; and indeed ’tis a mighty fine Hammam and -an ornament to my city;” and he went on to describe to him the -virtues of the bath. Quoth the dyer, “Hast thou entered therein?”; -and quoth the King, “Yes.” Thereupon cried Abu Kir, -“Alhamdolillah—praised be God,—who saved thee from the mischief -of yonder villain and foe of the Faith, I mean the bath-keeper!” -The King enquired, “And what of him?”; and Abu -Kir replied, “Know, O King of the age that, an thou enter the -Hammam again, after this day, thou wilt surely perish.” “How -so?” said the King; and the dyer said, “This bath-keeper is thy -foe and the foe of the Faith, and he induced thee not to stablish -this Bath but because he designed therein to poison thee. He -hath made for thee somewhat and he will present it to thee when -thou enterest the Hammam, saying:—This is a drug which, if one -apply to his parts below the waist, will remove the hair with -comfort. Now it is no drug, but a drastic dreg and a deadly -poison; for the Sultan of the Christians hath promised this obscene -fellow to release to him his wife and children, an he will kill thee; -for they are prisoners in the hands of that Sultan. I myself was -captive with him in their land, but I opened a dyery and dyed for -them various colours, so that they conciliated the King’s heart to -me and he bade me ask a boon of him. I sought of him freedom -and he set me at liberty, whereupon I made my way to this city -and seeing yonder man in the Hammam, said to him, “How didst -thou effect thine escape and win free with thy wife and children?” -Quoth he, “We ceased not to be in captivity, I and my wife and -children, till one day the King of the Nazarenes held a court -whereat I was present, amongst a number of others; and as I -stood amongst the folk, I heard them open out on the Kings and -name them, one after other, till they came to the name of the -King of this city, whereupon the King of the Christians cried -out Alas! and said, “None vexeth me<a id='r220' /><a href='#f220' class='c015'><sup>[220]</sup></a> in the world, but the King -of such a city!<a id='r221' /><a href='#f221' class='c015'><sup>[221]</sup></a> Whosoever will contrive me his slaughter I will -give him all he shall ask.” So I went up to him and said, “An -I compass for thee his slaughter, wilt thou set me free, me and my -<span class='pageno' id='Page_157'>157</span>wife and my children?” The King replied “Yes; and I will -give thee to boot whatso thou shalt desire.” So we agreed upon -this and he sent me in a galleon to this city, where I presented -myself to the King and he built me this Hammam. Now, therefore, -I have nought to do but to slay him and return to the King -of the Nazarenes, that I may redeem my children and my wife -and ask a boon of him.” Quoth I:—And how wilt thou go about -to kill him?; and quoth he:—By the simplest of all devices; -for I have compounded him somewhat wherein is poison; so, when -he cometh to the bath, I shall say to him:—Take this paste and -anoint therewith thy parts below the waist for it will cause the -hair<a id='r222' /><a href='#f222' class='c015'><sup>[222]</sup></a> to drop off. So he will take it and apply it to himself and -the poison will work in him a day and a night, till it reacheth his -heart and destroyeth him; and meanwhile I shall have made -off and none will know that it was I slew him.” “When I -heard this,” added Abu Kir, “I feared for thee, my benefactor, -wherefore I have told thee of what is doing.” As soon as the -King heard the dyer’s story, he was wroth with exceeding wrath -and said to him, “Keep this secret.” Then he resolved to visit -the Hammam, that he might dispel doubt by supplying certainty; -and when he entered, Abu Sir doffed his dress and betaking -himself as of wont to the service of the King, proceeded to -glove him; after which he said to him, “O King of the age, I -have made a drug which assisteth in plucking out the lower -hair.” Cried the King, “Bring it to me”: so the barber brought -it to him and the King, finding it nauseous of smell, was assured -that it was poison; wherefore he was incensed and called out -to his guards, saying, “Seize him!” Accordingly they seized -him and the King donned his dress and returned to his palace, -boiling with fury, whilst none knew the cause of his indignation; -for, of the excess of his wrath he had acquainted no one therewith -and none dared ask him. Then he repaired to the audience-chamber -and causing Abu Sir to be brought before him, with his -elbows pinioned, sent for his Sea-captain and said to him, “Take -this villain and set him in a sack with two quintals of -lime unslacked and tie its mouth over his head. Then lay -<span class='pageno' id='Page_158'>158</span>him in a cock-boat and row out with him in front of my palace, -where thou wilt see me sitting at the lattice. Do thou say to -me:—Shall I cast him in? and if I answer, “Cast him!” throw -the sack into the sea, so the quicklime may be slaked on him -to the intent that he shall die drowned and burnt.”<a id='r223' /><a href='#f223' class='c015'><sup>[223]</sup></a> “Hearkening -and obeying;” quoth the Captain and taking Abu Sir from the -presence carried him to an island facing the King’s palace, where -he said to him, “Ho thou, I once visited thy Hammam and thou -entreatedst me with honour and accomplishedst all my needs and I -had great pleasure of thee: moreover, thou swarest that thou wouldst -take no pay of me, and I love thee with a great love. So tell me -how the case standeth between thee and the King and what -abominable deed thou hast done with him that he is wroth with thee -and hath commanded me that thou shouldst die this foul death.” -Answered Abu Sir, “I have done nothing, nor weet I of any crime -I have committed against him which meriteth this!”——And -Shahrazad perceived the dawn of day and ceased to say her -permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Thirty-eighth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She resumed, It hath reached me, O auspicious King, that when -the Sea-captain asked Abu Sir the cause of the King’s wrath with -him, he replied, “By Allah, O my brother I have committed no -crime against him which meriteth this!” Rejoined the Captain, -“Verily, thou wast high in rank with the King, such as none ever -won before thee, and all who are prosperous are envied. Haply -some one was jealous of thy good fortune and threw out certain -hints concerning thee to the King, by reason whereof he is become -enraged against thee with rage so violent: but be of good cheer; -no harm shall befal thee; for, even as thou entreatedst me -generously, without acquaintanceship between me and thee, so now -I will deliver thee. But, an if I release thee, thou must abide with -me on this island till some galleon sail from our city to thy native -land, when I will send thee thither therein.” Abu Sir kissed his -hand and thanked him for that; after which the Captain fetched -the quicklime and set it in a sack, together with a great stone, the -<span class='pageno' id='Page_159'>159</span>size of a man, saying, “I put my trust in Allah!”<a id='r224' /><a href='#f224' class='c015'><sup>[224]</sup></a> Then he gave -the barber a net, saying, “Cast this net into the sea, so haply -thou mayst take somewhat of fish. For I am bound to supply the -King’s kitchen with fish every day; but to-day I have been distracted -from fishing by this calamity which hath befallen thee, and -I fear lest the cook’s boys come to me in quest of fish and find -none. So, an thou take aught, they will find it and thou wilt veil -my face,<a id='r225' /><a href='#f225' class='c015'><sup>[225]</sup></a> whilst I go and play off my practice in front of the -palace and feign to cast thee into the sea.” Answered Abu Sir, -“I will fish the while; go thou and God help thee!” So the -Captain set the sack in the boat and paddled till he came under -the palace, where he saw the King seated at the lattice and said -to him, “O King of the age, shall I cast him in?” “Cast him!” -cried the King, and signed to him with his hand, when lo and -behold!; something flashed like leven and fell into the sea. Now -that which had fallen into the water was the King’s seal-ring; -and the same was enchanted in such way that, when the King -was wroth with any one and was minded to slay him, he had but -to sign to him with his right hand, whereon was the signet-ring, -and therefrom issued a flash of lightning, which smote the object, -and thereupon his head fell from between his shoulders; and the -troops obeyed him not, nor did he overcome the men of might -save by means of the ring. So, when it dropped from his finger, -he concealed the matter and kept silence, for that he dared not -say, “My ring is fallen into the sea,” for fear of the troops, lest -they rise against him and slay him. On this wise it befel the -King; but as regards Abu Sir, after the Captain had left him on -the island he took the net and casting it into the sea presently -drew it up full of fish; nor did he cease to throw it and pull it up -full, till there was a great mound of fish before him. So he said -in himself, “By Allah, this long while I have not eaten fish!”; -and chose himself a large fat fish, saying, “When the Captain -cometh back, I will bid him fry it for me, so I may dine on it.” -Then he cut its throat with a knife he had with him; but the -knife stuck in its gills and there he saw the King’s signet-ring; -<span class='pageno' id='Page_160'>160</span>for the fish had swallowed it and Destiny had driven it to that -island, where it had fallen into the net. He took the ring and -drew it on his little finger,<a id='r226' /><a href='#f226' class='c015'><sup>[226]</sup></a> not knowing its peculiar properties. -Presently, up came two of the cook’s boys in quest of fish and -seeing Abu Sir, said to him, “O man, whither is the Captain -gone?” “I know not,” said he and signed to them with his -right hand; when, behold, the heads of both underlings dropped -off from between their shoulders. At this Abu Sir was amazed -and said, “Would I wot who slew them!” And their case was -grievous to him and he was still pondering it, when the Captain -suddenly returned and seeing the mound of fishes and two men -lying dead and the seal-ring on Abu Sir’s finger, said to him, “O -my brother, move not thy hand whereon is the signet-ring; else -thou wilt kill me.” Abu Sir wondered at this speech and kept -his hand motionless; whereupon the Captain came up to him and -said, “Who slew these two men?” “By Allah, O my brother I -wot not!” “Thou sayst sooth; but tell me whence hadst thou -that ring?” “I found it in this fish’s gills.” “True,” said the -Captain, “for I saw it fall flashing from the King’s palace and -disappear in the sea, what time he signed towards thee,<a id='r227' /><a href='#f227' class='c015'><sup>[227]</sup></a> saying, -Cast him in. So I cast the sack into the water, and it was then -that the ring slipped from his finger and fell into the sea, where -this fish swallowed it, and Allah drave it to thee, so that thou -madest it thy prey, for this ring was thy lot; but kennest thou -its property?” Said Abu Sir, “I knew not that it had any -properties peculiar to it;” and the Captain said, “Learn, then, -that the King’s troops obey him not save for fear of this signet-ring, -because it is spelled, and when he was wroth with any one -and had a mind to kill him, he would sign at him therewith and -his head would drop from between his shoulders; for there issued -a flash of lightning from the ring and its ray smote the object -<span class='pageno' id='Page_161'>161</span>of his wrath, who died forthright.” At this, Abu Sir rejoiced -with exceeding joy and said to the Captain, “Carry me back to -the city;” and he said, “That will I, now that I no longer fear -for thee from the King; for, wert thou to sign at him with thy -hand, purposing to kill him, his head would fall down between -thy hands; and if thou be minded to slay him and all his host, -thou mayst slaughter them without let or hindrance.” So saying, -he embarked him in the boat and bore him back to the city;——And -Shahrazad perceived the dawn of day and ceased -saying her permitted say.</p> - -<div class='figcenter id001'> -<img src='images/i_158fp.jpg' alt='' class='ig001' /> -</div> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Thirty-ninth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She said, It hath reached me, O auspicious King, that when the -Captain embarked with Abu Sir he bore him back to the city, so -Abu Sir landed and going up to the palace, entered the council-chamber, -where he found the King seated facing his officers, in -sore cark and care by reason of the seal-ring and daring not tell -any of his folk anent its loss. When he saw Abu Sir, he said to -him, “Did we not cast thee into the sea? How hast thou contrived -to come forth of it?” Abu Sir replied, “O King of the -age, whenas thou badest throw me into the sea, thy Captain -carried me to an island and asked me of the cause of thy wrath -against me, saying:—What hast thou done with the King, that -he should decree thy death? I answered, By Allah, I know not -that I have wrought him any wrong! Quoth he:—Thou wast -high in rank with the King, and haply some one envied thee and -threw out certain hints concerning thee to him, so that he is -become incensed against thee. But when I visited thee in thy -Hammam, thou entreatedst me honourably, and I will requite -thee thy hospitality to me by setting thee free and sending thee -back to thine own land. Then he set a great stone in the sack -in my stead and cast it into the sea; but, when thou signedst to -him to throw me in, thy seal-ring dropped from thy finger into -the main, and a fish swallowed it. Now I was on the island -a-fishing, and this fish came up in the net with others; whereupon -I took it, intending to broil it; but, when I opened its belly, -I found the signet-ring therein; so I took it and put it on my -finger. Presently, up came two of the servants of the kitchen, -questing fish, and I signed to them with my hand, knowing not -<span class='pageno' id='Page_162'>162</span>the property of the seal-ring, and their heads fell off. Then the -Captain came back, and seeing the ring on my finger, acquainted -me with its spell; and behold, I have brought it back to thee, -for that thou dealtest kindly by me and entreatedst me with the -utmost honour, nor is that which thou hast done me of kindness -lost upon me. Here is thy ring; take it! But an I have done -with thee aught deserving of death, tell me my crime and slay -me and thou shalt be absolved of sin in shedding my blood.” So -saying, he pulled the ring from his finger and gave it to the King -who, seeing Abu Sir’s noble conduct, took the ring and put it on -and felt life return to him afresh. Then he rose to his feet and -embracing the barber, said to him, “O man, thou art indeed of -the flower of the well-born! Blame me not, but forgive me the -wrong I have done thee. Had any but thou gotten hold of this -ring, he had never restored it to me.” Answered Abu Sir, “O -King of the age, an thou wouldst have me forgive thee, tell me -what was my fault which drew down thine anger upon me, so -that thou commandedst to do me die.” Rejoined the King, “By -Allah, ’tis clear to me that thou art free and guiltless in all things -of offence since thou hast done this good deed; only the dyer -denounced thee to me in such and such words;” and he told him -all that Abu Kir had said. Abu Sir replied, “By Allah, O King -of the age, I know no King of the Nazarenes nor during my days -have ever journeyed to a Christian country, nor did it ever come -into my mind to kill thee. But this dyer was my comrade and -neighbour in the city of Alexandria where life was straitened -upon us; therefore we departed thence, to seek our fortunes, by -reason of the narrowness of our means at home, after we had -recited the Opening Chapter of the Koran together, pledging -ourselves that he who got work should feed him who lacked work; -and there befel me with him such and such things.” Then he -went on to relate to the King all that had betided him with Abu -Kir the dyer; how he had robbed him of his dirhams and had left -him alone and sick in the Khan-closet and how the door-keeper had -fed him of his own monies till Allah recovered him of his sickness, -when he went forth and walked about the city with his budget, as -was his wont, till he espied a dyery, about which the folk were -crowding; so he looked at the door and seeing Abu Kir seated on -a bench there, went in to salute him, whereupon he accused him -of being a thief and beat him a grievous beating; brief, he told -him his whole tale, from first to last, and added, “O King of the -<span class='pageno' id='Page_163'>163</span>age, ’twas he who counselled me to make the depilatory and -present it to thee, saying:—The Hammam is perfect in all -things but that it lacketh this; and know, O King of the age, -that this drug is harmless and we use it in our land where ’tis one -of the requisites of the bath; but I had forgotten it: so, when the -dyer visited the Hammam I entreated him with honour and he -reminded me of it, and enjoined me to make it forthwith. But -do thou send after the porter of such a Khan and the workmen -of the dyery and question them all of that which I have told -thee.” Accordingly the King sent for them and questioned them -one and all and they acquainted him with the truth of the matter. -Then he summoned the dyer, saying, “Bring him barefooted, -bareheaded and with elbows pinioned!” Now he was sitting in -his house, rejoicing in Abu Sir’s death; but ere he could be ware, -the King’s guards rushed in upon him and cuffed him on the nape, -after which they bound him and bore him into the presence, where -he saw Abu Sir seated by the King’s side and the door-keeper of -the Khan and workmen of the dyery standing before him. Quoth -the door-keeper to him, “Is not this thy comrade whom thou -robbedst of his silvers and leftest with me sick in the closet doing -such and such by him?” And the workmen said to him, “Is not -this he whom thou badest us seize and beat?” Therewith Abu -Kir’s baseness was made manifest to the King and he was certified -that he merited torture yet sorer than the torments of Munkar and -Nakír.<a id='r228' /><a href='#f228' class='c015'><sup>[228]</sup></a> So he said to his guards, “Take him and parade him -about the city and the markets;”——And Shahrazad perceived -the dawn of day and ceased to say her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Fortieth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She continued, It hath reached me, O auspicious King, that when -the King heard the words spoken by the door-keeper of the -Caravanserai and the workmen of the dyery, he was certified of -the vileness of Abu Kir; so he upbraided him with flout and fleer -and said to his guards, “Take him and parade him about the city -and the market-streets; then set him in a sack and cast him into -the sea.” Whereupon quoth Abu Sir, “O King of the age, accept -<span class='pageno' id='Page_164'>164</span>my intercession for him, for I pardon him all he hath done with -me.” But quoth the King, “An thou pardon him all his offences -against thee, I cannot pardon him his offences against me.” And -he cried out, saying, “Take him.” So they took him and paraded -him about the city, after which they set him in a sack with quicklime -and cast him into the sea, and he died, drowned and burnt. -Then said the King to the barber, “O Abu Sir, ask of me what -thou wilt and it shall be given thee.” And he answered, saying, -“I ask of thee to send me back to my own country, for I care no -longer to tarry here.” Then the King gifted him great store of -gifts, over and above that which he had whilome bestowed on -him; and amongst the rest a galleon freighted with goods; and -the crew of this galleon were Mamelukes; so he gave him these -also, after offering to make him his Wazir whereto the barber -consented not. Presently he farewelled the King and set sail in -his own ship manned by his own crew; nor did he cast anchor -till he reached Alexandria and made fast to the shore there. -Then they landed and one of his Mamelukes, seeing a sack on the -beach, said to Abu Sir, “O my lord, there is a great heavy sack -on the sea-shore, with the mouth tied up and I know not what -therein.” So Abu Sir came up and opening the sack, found -therein the remains of Abu Kir, which the sea had borne thither. -He took it forth and burying it near Alexandria, built over the -grave a place of visitation and endowed it with mortmain writing -over the door these couplets:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Man is known among men as his deeds attest; ✿ Which make noble origin manifest:</div> - <div class='line'>Backbite not, lest other men bite thy back; ✿ Who saith aught, the same shall to him be addrest:</div> - <div class='line'>Shun immodest words and indecent speech ✿ When thou speakest in earnest or e’en in jest.<a id='r229' /><a href='#f229' class='c015'><sup>[229]</sup></a></div> - <div class='line'>We bear with the dog which behaves itself ✿ But the lion is chained lest he prove a pest:</div> - <div class='line'>And the desert carcases swim the main ✿ While union-pearls on the sand-bank rest<a id='r230' /><a href='#f230' class='c015'><sup>[230]</sup></a>:</div> - <div class='line'>No sparrow would hustle the sparrow-hawk, ✿ Were it not by folly and weakness prest:</div> - <div class='line'><span class='pageno' id='Page_165'>165</span>A-sky is written on page of air, ✿ “Who doth kindly of kindness shall have the best!”</div> - <div class='line'>’Ware of gathering sugar from bitter gourd:<a id='r231' /><a href='#f231' class='c015'><sup>[231]</sup></a> ✿ ’Twill prove to its origin like in taste.</div> - </div> - </div> -</div> - -<p class='c000'>After this Abu Sir abode awhile, till Allah took him to Himself, -and they buried him hard by the tomb of his comrade Abu Kir; -wherefore that place was called Abu Kir and Abu Sir; but it is -now known as Abu Kir only. This, then, is that which hath -reached us of their history, and glory be to Him who endureth -for ever and aye and by whose will interchange the night and the -day. And of the stories they tell is one anent</p> - -<hr class='c016' /> - -<div class='footnote' id='f184'> -<p class='c000'><span class='label'><a href='#r184'>184</a>. </span>Abú Sír is a manifest corruption of the old Egyptian Pousiri, the Busiris of our -classics, and it gives a name to sundry villages in modern Egypt where it is usually pronounced -“Búsír.” Abú Kír lit. = the Father of Pitch, is also corrupted to Abou Kir -(Bay); and the townlet now marks the site of jolly old Canopus, the Chosen Land of -Egyptian debauchery.</p> -</div> - -<div class='footnote' id='f185'> -<p class='c000'><span class='label'><a href='#r185'>185</a>. </span>It is interesting to note the superior gusto with which the Eastern, as well as the -Western tale-teller describes his scoundrels and villains whilst his good men and women -are mostly colourless and unpicturesque. So Satan is the true hero of Paradise-Lost -and by his side God and man are very ordinary; and Mephistopheles is much better -society than Faust and Margaret.</p> -</div> - -<div class='footnote' id='f186'> -<p class='c000'><span class='label'><a href='#r186'>186</a>. </span>Arab. “Dukhán,” lit. = smoke, here tobacco for the Chibouk, “Timbák” or -“Tumbák” being the stronger (Persian and other) variety which must be washed before -smoking in the Shíshah or water-pipe. Tobacco is mentioned here only and is evidently -inserted by some scribe: the “weed” was not introduced into the East before the end -of the sixteenth century (about a hundred years after coffee), when it radically changed -the manners of society.</p> -</div> - -<div class='footnote' id='f187'> -<p class='c000'><span class='label'><a href='#r187'>187</a>. </span>Which meant that the serjeant, after the manner of such officials, would make him -pay dearly before giving up the key. Hence a very severe punishment in the East is to -“call in a policeman” who carefully fleeces all those who do not bribe him to leave -them in freedom.</p> -</div> - -<div class='footnote' id='f188'> -<p class='c000'><span class='label'><a href='#r188'>188</a>. </span>Arab. “Má Dáhiyatak?” lit. “What is thy misfortune?” The phrase is slighting -if not insulting.</p> -</div> - -<div class='footnote' id='f189'> -<p class='c000'><span class='label'><a href='#r189'>189</a>. </span>Amongst Moslems the plea of robbing to keep life and body together would be -accepted by a good man like Abu Sir, who still consorted with a self-confessed thief.</p> -</div> - -<div class='footnote' id='f190'> -<p class='c000'><span class='label'><a href='#r190'>190</a>. </span>To make their agreement religiously binding. See vol. iv. <a href="https://www.gutenberg.org/files/53254/53254-h/53254-h.htm#Page_36">36</a>.</p> -</div> - -<div class='footnote' id='f191'> -<p class='c000'><span class='label'><a href='#r191'>191</a>. </span>Arab. “Ghaliyún” many of our names for craft seem connected with Arabic: I have -already noted “Carrack” = harrák; to which add Uskuf in Marocco pronounced -’Skuff = skiff; Katírah = a cutter; Bárijah = a barge; etc., etc.</p> -</div> - -<div class='footnote' id='f192'> -<p class='c000'><span class='label'><a href='#r192'>192</a>. </span>The patient is usually lathered in a big basin of tinned brass, a “Mambrino’s helmet” -with a break in the rim to fit the throat; but the poorer classes carry only a small cup -with water instead of soap and water ignoring the Italian proverb, “<span lang="it" xml:lang="it">Barba ben saponata -mezza fatta</span>” = well lathered is half shaved. A napkin fringed at either end is usually -thrown over the Figaro’s shoulder and used to wipe the razor.</p> -</div> - -<div class='footnote' id='f193'> -<p class='c000'><span class='label'><a href='#r193'>193</a>. </span>Arab. “Nusf.” See vol. ii. <a href="https://www.gutenberg.org/files/51775/51775-h/51775-h.htm#Page_37">37</a>.</p> -</div> - -<div class='footnote' id='f194'> -<p class='c000'><span class='label'><a href='#r194'>194</a>. </span>Arab. “Batárikh” the roe (sperm or spawn) of the salted Fasíkh (fish) and the Búrí -(<em>mugil cephalus</em>) a salt-water fish caught in the Nile and considered fair eating. Some -write Butárghá from the old Egyptian town Burát, now a ruin between Tinnis and -Damietta (Sonnini).</p> -</div> - -<div class='footnote' id='f195'> -<p class='c000'><span class='label'><a href='#r195'>195</a>. </span>Arab. “Kaptán,” see vol. iv. <a href="https://www.gutenberg.org/files/53254/53254-h/53254-h.htm#Page_85">85</a>.</p> -</div> - -<div class='footnote' id='f196'> -<p class='c000'><span class='label'><a href='#r196'>196</a>. </span>Arab. “Anyáb,” plur. of Náb applied to the grinder teeth but mostly to the -canines or eye teeth, tusks of animals etc. (See vol. vii. p. <a href="https://www.gutenberg.org/files/54778/54778-h/54778-h.htm#Page_339">339</a>) opp. to Saniyah, one of -the four central incisors, a camel in the sixth year and horse, cow, sheep and goat in -fourth year.</p> -</div> - -<div class='footnote' id='f197'> -<p class='c000'><span class='label'><a href='#r197'>197</a>. </span>The coffee (see also vol. viii. <a href="https://www.gutenberg.org/files/55091/55091-h/55091-h.htm#Page_274">274</a>) like the tobacco is probably due to the scribe; -but the tale appears to be comparatively modern. In The Nights men eat, drink and -wash their hands but do not smoke and sip coffee like the moderns. See my Terminal -Essay § 2.</p> -</div> - -<div class='footnote' id='f198'> -<p class='c000'><span class='label'><a href='#r198'>198</a>. </span>Arab. “Mi’lakah” (Bresl. Edit. x, 456). The fork is modern even in the East and -the Moors borrow their term for it from fourchette. But the spoon, which may have -begun with a cockle-shell, dates from the remotest antiquity.</p> -</div> - -<div class='footnote' id='f199'> -<p class='c000'><span class='label'><a href='#r199'>199</a>. </span>Arab. “Sufrah” properly the cloth or leather upon which food is placed. See -vol. i. <a href="https://www.gutenberg.org/files/51252/51252-h/51252-h.htm#Page_178">178</a>.</p> -</div> - -<div class='footnote' id='f200'> -<p class='c000'><span class='label'><a href='#r200'>200</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> gaining much one day and little another.</p> -</div> - -<div class='footnote' id='f201'> -<p class='c000'><span class='label'><a href='#r201'>201</a>. </span>Lit. “Rest thyself” <i><span lang="la" xml:lang="la">i.e.</span></i> by changing posture.</p> -</div> - -<div class='footnote' id='f202'> -<p class='c000'><span class='label'><a href='#r202'>202</a>. </span>Arab. “’Unnábi” = between dark yellow and red.</p> -</div> - -<div class='footnote' id='f203'> -<p class='c000'><span class='label'><a href='#r203'>203</a>. </span>Arab. “Nílah” lit. = indigo, but here applied to all the materials for dyeing. The -word is the Sansk. <span lang="sa" xml:lang="sa">नील</span> growth probably came from India although during the -Crusaders’ occupation of Jerusalem it was cultivated in the valley of the lower Jordan. -I need hardly say that it has nothing to do with the word “Nile” whose origin is still -sub judice. And yet I lately met a sciolist who pompously announced to me this philological -absurdity as a discovery of his own.</p> -</div> - -<div class='footnote' id='f204'> -<p class='c000'><span class='label'><a href='#r204'>204</a>. </span>Still a popular form of “bilking” in the Wakálahs or Caravanserais of Cairo: but -as a rule the Bawwáb (porter or doorkeeper) keeps a sharp eye on those he suspects. The -evil is increased when women are admitted into these places; so periodical orders for -their exclusion are given to the police.</p> -</div> - -<div class='footnote' id='f205'> -<p class='c000'><span class='label'><a href='#r205'>205</a>. </span>Natives of Egypt always hold this diaphoresis a sign that the disease has abated and -they regard it rightly in the case of bilious remittents to which they are subject, especially -after the hardships and sufferings of a sea-voyage with its alternations of fasting and -over-eating.</p> -</div> - -<div class='footnote' id='f206'> -<p class='c000'><span class='label'><a href='#r206'>206</a>. </span>Not simply, “such and such events happened to him” (Lane); but, “a curious -chance befel him.”</p> -</div> - -<div class='footnote' id='f207'> -<p class='c000'><span class='label'><a href='#r207'>207</a>. </span>Arab. “Harámi,” lit. = one who lives on unlawful gains; popularly a thief.</p> -</div> - -<div class='footnote' id='f208'> -<p class='c000'><span class='label'><a href='#r208'>208</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> he turned on the water, hot and cold.</p> -</div> - -<div class='footnote' id='f209'> -<p class='c000'><span class='label'><a href='#r209'>209</a>. </span>Men are often seen doing this in the Hammam. The idea is that the skin when -free from sebaceous exudation sounds louder under the clapping. Easterns judge much -by the state of the perspiration, especially in horse-training, which consists of hand-gallops -for many successive miles. The sweat must not taste over salt and when held -between thumb and forefinger and the two are drawn apart must not adhere in filaments.</p> -</div> - -<div class='footnote' id='f210'> -<p class='c000'><span class='label'><a href='#r210'>210</a>. </span>Lit. “Aloes for making Nadd;” see vol. i. <a href="https://www.gutenberg.org/files/51252/51252-h/51252-h.htm#Page_310">310</a>. “Eagle-wood” (the Malay -Aigla and Agallochum the Sansk. Agura) gave rise to many corruptions as lignum aloes, -the Portuguese Páo d’ Aguila etc. “Calamba” or “Calambak” was the finest kind. -See Colonel Yule in the “Voyage of Linschoten” (vol. i. <a href="https://www.gutenberg.org/files/51252/51252-h/51252-h.htm#Page_120">120</a> and 150). Edited for the -Hackluyt Soc. (1885) by my learned and most amiable friend, the late Arthur Cooke -Burnell.</p> -</div> - -<div class='footnote' id='f211'> -<p class='c000'><span class='label'><a href='#r211'>211</a>. </span>The Hammam is one of those unpleasant things which are left “Alà júdi-k” = to -thy generosity; and the higher the bather’s rank the more he or she is expected to pay. -See Pilgrimage i. 103. In 1853 I paid at Cairo 3 piastres and twenty paras, something -more than sixpence, but now five shillings would be asked.</p> -</div> - -<div class='footnote' id='f212'> -<p class='c000'><span class='label'><a href='#r212'>212</a>. </span>This is something like the mythical duchess in England who could not believe that -the poor were starving when sponge-cakes were so cheap.</p> -</div> - -<div class='footnote' id='f213'> -<p class='c000'><span class='label'><a href='#r213'>213</a>. </span>This magnificent “Bakhshish” must bring water into the mouths of all the bath-men -in the coffee-house assembly.</p> -</div> - -<div class='footnote' id='f214'> -<p class='c000'><span class='label'><a href='#r214'>214</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> the treasurer did not, as is the custom of such gentry, demand and receive a large -“Bakhshish” on the occasion.</p> -</div> - -<div class='footnote' id='f215'> -<p class='c000'><span class='label'><a href='#r215'>215</a>. </span>A fair specimen of clever Fellah chaff.</p> -</div> - -<div class='footnote' id='f216'> -<p class='c000'><span class='label'><a href='#r216'>216</a>. </span>In the first room of the Hammam, called the Maslakh or stripping-place, the keeper -sits by a large chest in which he deposits the purses and valuables of his customers and -also makes it the <i><span lang="fr" xml:lang="fr">caisse</span></i> for the pay. Something of the kind is now done in the absurdly -called “Turkish Baths” of London.</p> -</div> - -<div class='footnote' id='f217'> -<p class='c000'><span class='label'><a href='#r217'>217</a>. </span>This is the rule in Egypt and Syria and a clout hung over the door shows that -women are bathing. I have heard, but only heard, that in times and places when -eunuchs went in with the women youths managed by long practice to retract the testicles -so as to pass for castratos. It is hard to say what perseverance may not effect in this -line; witness Orsini and his abnormal development of hearing, by exercising muscles -which are usually left idle.</p> -</div> - -<div class='footnote' id='f218'> -<p class='c000'><span class='label'><a href='#r218'>218</a>. </span>This reference to Allah shows that Abu Sir did not believe his dyer-friend.</p> -</div> - -<div class='footnote' id='f219'> -<p class='c000'><span class='label'><a href='#r219'>219</a>. </span>Arab. “Dawá” (lit. remedy, medicine) the vulgar term: see vol. iv. <a href="https://www.gutenberg.org/files/53254/53254-h/53254-h.htm#Page_256">256</a>: also -called Rasmah, Núrah and many other names.</p> -</div> - -<div class='footnote' id='f220'> -<p class='c000'><span class='label'><a href='#r220'>220</a>. </span>Arab. “Má Kahara-ní” = or none hath overcome me.</p> -</div> - -<div class='footnote' id='f221'> -<p class='c000'><span class='label'><a href='#r221'>221</a>. </span>Bresl. Edit. “The King of Isbániya.” For the “Ishbán” (Spaniards) an ancient -people descended from Japhet son of Noah and who now are no more, see Al-Mas’udi -(Fr. Transl. i. 361). The “Herodotus of the Arabs” recognises only the “Jalálikah” -or Gallicians, thus bearing witness to the antiquity and importance of the Gallego -race.</p> -</div> - -<div class='footnote' id='f222'> -<p class='c000'><span class='label'><a href='#r222'>222</a>. </span>Arab. “Sha’r,” properly, hair of body, pile, especially the pecten. See -Burckhardt (Prov. No. 202), “grieving for lack of a cow she made a whip of her bush,” -said of those who console themselves by building Castles in Spain. The “parts below -the waist” is the decent Turkish term for the privities.</p> -</div> - -<div class='footnote' id='f223'> -<p class='c000'><span class='label'><a href='#r223'>223</a>. </span>The drowning is a martyr’s death, the burning is a foretaste of Hell-fire.</p> -</div> - -<div class='footnote' id='f224'> -<p class='c000'><span class='label'><a href='#r224'>224</a>. </span>Meaning that if the trick had been discovered the Captain would have taken the -barber’s place. We have seen (vol. i. <a href="https://www.gutenberg.org/files/51252/51252-h/51252-h.htm#Page_63">63</a>) the Prime Minister superintending the royal -kitchen and here the Admiral fishes for the King’s table. It is even more naïve than -the Court of Alcinöus.</p> -</div> - -<div class='footnote' id='f225'> -<p class='c000'><span class='label'><a href='#r225'>225</a>. </span>Bresl. Edit. xi. 32: <i><span lang="la" xml:lang="la">i.e.</span></i> save me from disgrace.</p> -</div> - -<div class='footnote' id='f226'> -<p class='c000'><span class='label'><a href='#r226'>226</a>. </span>Arab. “Khinsir” or “Khinsar,” the little finger or the middle finger. In Arabic -each has its own name or names which is also that of the corresponding toe <i><span lang="la" xml:lang="la">e.g.</span></i> Ibhám -(thumb); Sabbábah, Musabbah or Da”áah (forefinger); Wastá (medius); Binsir -(annularis, ring-finger) and Khinsar (minimus). There are also names for the several -spaces between the fingers. See the English Arabic Dictionary (London, Kegan Paul -and Co., 1881) by the Revd. Dr. Badger, a work of immense labour and research but -which I fear has been to the learned author a labour of love not of profit.</p> -</div> - -<div class='footnote' id='f227'> -<p class='c000'><span class='label'><a href='#r227'>227</a>. </span>Meaning of course that the King signed towards the sack in which he supposed the -victim to be, but the ring fell off before it could take effect. The Eastern story-teller -often balances his multiplicity of words and needless details by a conciseness and an -elliptical style which make his meaning a matter of divination.</p> -</div> - -<div class='footnote' id='f228'> -<p class='c000'><span class='label'><a href='#r228'>228</a>. </span>See vol. v. iii.</p> -</div> - -<div class='footnote' id='f229'> -<p class='c000'><span class='label'><a href='#r229'>229</a>. </span>This couplet was quoted to me by my friend the Rev. Dr. Badger when he heard -that I was translating “The Nights”: needless to say that it is utterly inappropriate.</p> -</div> - -<div class='footnote' id='f230'> -<p class='c000'><span class='label'><a href='#r230'>230</a>. </span>For a similar figure see vol. i. <a href="https://www.gutenberg.org/files/51252/51252-h/51252-h.htm#Page_25">25</a>.</p> -</div> - -<div class='footnote' id='f231'> -<p class='c000'><span class='label'><a href='#r231'>231</a>. </span>Arab. “Hanzal”: see vol. v. <a href="https://www.gutenberg.org/files/54257/54257-h/54257-h.htm#Page_19">19</a>.</p> -</div> - -<div class='chapter'> - <h2 id='c165' class='c011'>ABDULLAH<a id='r232' /><a href='#f232' class='c015'><sup>[232]</sup></a> THE FISHERMAN AND ABDULLAH THE MERMAN.</h2> -</div> - -<p class='c017'>There was once a Fisherman named Abdullah, who had a large -family, to wit, nine children and their mother, so was he poor, -very poor, owning naught save his net. Every day he used to go -to the sea a-fishing, and if he caught little, he sold it and spent -the price on his children, after the measure of that which Allah -vouchsafed him of provision; but, if he caught much, he would -cook a good mess of meat and buy fruit and spend without stint -till nothing was left him, saying to himself, “The daily bread of -to-morrow will come to-morrow.” Presently, his wife gave birth to -another child, making a total of ten, and it chanced that day that -he had nothing at all; so she said to him, “O my master, see and -get me somewhat wherewithal I may sustain myself.” Quoth he, -“I am going (under favour of Almighty Allah) this day seawards -to fish on the luck of this new-born child, that we may see its fair -fortune;” and quoth she, “Put thy trust in Allah!” So he took -his net and went down to the sea-shore, where he cast it on the -luck of the little one, saying, “O my God, make his living of ease -<span class='pageno' id='Page_166'>166</span>not of unease, and abundant, not scant!” Then he waited awhile -and drew in the net, which came up full of rubbish and sand and -pebbles and weeds, and he saw therein no sign of fish neither -muchel nor little. He cast it again and waited, then drew it in, -but found no catch in it, and threw it a third and a fourth and a -fifth time; still not a single fish came up. So he removed to -another place beseeching his daily bread of Allah Almighty and -thus he kept working till the end of the day, but caught not so -much as a minnow;<a id='r233' /><a href='#f233' class='c015'><sup>[233]</sup></a> whereat he fell a-marvelling in himself and -said self-communing, “Hath Allah then created this new-born child -without lot of provision? This may never, never be. He -who slitteth the corners of the lips hath pledged Himself for its -provision, because Almighty Allah is the Bountiful, the Provider!”<a id='r234' /><a href='#f234' class='c015'><sup>[234]</sup></a> -So saying, he shouldered his net and turned him homewards, -broken-spirited and heavy at heart about his family, for that he -had left them without food, more by token that his wife was in the -straw. And as he continued trudging along and saying in himself, -“How shall I do and what shall I say to the children to-night?” -he came to a baker’s oven and saw a crowd about it; for the -season was one of dearth and in those days food was scant with -the folk; so people were proffering the baker money, but he paid -no heed to any of them, by reason of the dense crowd. The -fisherman stood looking and snuffing the smell of the hot bread -(and indeed his soul longed for it, by reason of his hunger), till the -baker caught sight of him and cried out to him, “Come hither, -O fisherman!” So he went up to him, and the baker said, “Dost -thou want bread?” But he was silent. Quoth the baker, “Speak -out and be not ashamed, for Allah is bountiful. An thou have no -silver, I will give thee bread and have patience with thee till weal -betide thee.” And quoth the fisherman, “By Allah, O master, I -have indeed no money! But give me bread enough for my family, -and I will leave thee this net in pawn till the morrow.” Rejoined -the baker, “Nay, my poor fellow, this net is thy shop and the door -of thy daily subsistence; so an thou pawn it, wherewithal wilt -<span class='pageno' id='Page_167'>167</span>thou fish? Tell me how much will suffice thee?”; and replied the -fisherman, “Ten half-dirhams’ worth.”<a id='r235' /><a href='#f235' class='c015'><sup>[235]</sup></a> So he gave him ten Nusfs’ -worth of bread and ten in silver saying, “Take these ten Nusfs -and cook thyself a mess of meat therewith; so wilt thou owe me -twenty, for which bring me fish to-morrow; but, an thou catch -nothing again, come and take thy bread and thy ten Nusfs, and I -will have patience with thee till better luck betide thee,——And -Shahrazad perceived the dawn of day and ceased saying her permitted -say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Forty-first Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She pursued, It hath reached me, O auspicious King, that the -baker said to the fisherman, “Take whatso thou needest and I will -have patience with thee till better luck betide thee, after the which -thou shalt bring me fish for all thou owest me.” Said the fisherman, -“Almighty Allah reward thee, and requite thee for me with -all good!” Then he took the bread and the coins and went -away, glad at heart, and buying what he could returned to his wife -whom he found sitting up, soothing the children, who were weeping -for hunger, and saying to them, “At once your father will be here -with what ye may eat.” So he set the bread before them and they -ate, whilst he told his wife what had befallen him, and she said, -“Allah is bountiful.”<a id='r236' /><a href='#f236' class='c015'><sup>[236]</sup></a> On the morrow, he shouldered his net and -went forth of his house, saying, “I beseech thee, O Lord, to -vouchsafe me this day that which shall whiten my face with the -baker!”<a id='r237' /><a href='#f237' class='c015'><sup>[237]</sup></a> When he came to the sea-shore, he proceeded to cast -his net and pull it in; but there came up no fish therein; and he -ceased not to toil thus till ended day but he caught nothing. -Then he set out homewards, in great concern, and the way to his -house lay past the baker’s oven; so he said in himself, “How shall -I go home? But I will hasten my pace that the baker may not -see me.” When he reached the shop, he saw a crowd about it and -<span class='pageno' id='Page_168'>168</span>walked the faster, being ashamed to face his creditor; but the -baker raised his eyes to him and cried out to him, saying, “Ho, -fisherman! Come and take thy bread and spending-money. -Meseems thou forgettest.” Quoth Abdullah, “By Allah, I had -not forgotten; but I was ashamed to face thee, because I have -caught no fish this day;” and quoth the baker, “Be not ashamed. -Said I not to thee, At thy leisure,<a id='r238' /><a href='#f238' class='c015'><sup>[238]</sup></a> till better luck betide thee?” -Then he gave him the bread and the ten Nusfs and he returned -and told his wife, who said, “Allah is bountiful. Better luck shall -yet betide thee and thou shalt give the baker his due, Inshallah.” -He ceased not doing on this wise forty days, betaking himself -daily to the sea, from the rising of the sun to the going down -thereof, and returning home without fish; and still he took bread -and spending-money of the baker, who never once named the fish -to him nor neglected him nor kept him waiting like the folk,<a id='r239' /><a href='#f239' class='c015'><sup>[239]</sup></a> but -gave him the bread and the ten half-dirhams without delay. -Whenever the fisherman said to him, “O my brother, reckon with -me,” he would say, “Be off:<a id='r240' /><a href='#f240' class='c015'><sup>[240]</sup></a> this is no time for reckoning. Wait -till better luck betide thee, and then I will reckon with thee.” -And the fisherman would bless him and go away thanking him. -On the one-and-fortieth day, he said to his wife, “I have a mind -to tear up the net and be quit of this life.” She asked, “Why -wilt thou do this?”; and he answered, “Meseems there is an end -of my getting my daily bread from the waters. How long shall -this last? By Allah, I burn with shame before the baker and I -will go no more to the sea, so I may not pass by his oven, for I -have none other way home; and every time I pass he calleth me -and giveth me the bread and the ten silvers. How much longer -shall I run in debt to him?” The wife replied, “Alhamdolillah—lauded -be the Lord, the Most High, who hath inclined his heart to -thee, so that he giveth thee our daily bread! What dislikest thou -in this?”; and the husband rejoined, “I owe him now a mighty -great sum of dirhams, and there is no doubt but that he will -demand his due.” “Hath he vexed thee with words?” “No, on -<span class='pageno' id='Page_169'>169</span>the contrary, he still refuseth to reckon with me, saying:—Wait -till better luck betide thee.” “If he press thee, say to him:—Wait -till there come the good luck for which we hope, thou and I.” -“And when will the good luck come that we hope for?” “Allah -is bountiful.” “Sooth thou speakest!” So saying he shouldered -his net and went down to the sea-side, praying, “O Lord provide -thou me, though but with one fish, that I may give it to the -baker!” And he cast his net into the sea and pulling it in, found -it heavy; so he tugged at it till he was tired with sore travail. -But when he got it ashore, he found in it a dead donkey swollen -and stinking; whereat his senses sickened and he freed it from the -net, saying, “There is no Majesty and there is no Might save in -Allah, the Glorious, the Great! Indeed, I can no more! I say to -that wife of mine:—There is no more provision for me in the -waters; let me leave this craft. And she still answereth me:—Allah -is bountiful: good will presently betide thee. Is this dead -ass the good whereof she speaketh?” And he grieved with the -sorest grief. Then he turned to another place, so he might remove -from the stench of the dead donkey, and cast his net there and -waited a full hour: then he drew it in and found it heavy. Thereupon -quoth he, “Good; we are hauling up all the dead donkeys in -the sea and ridding it of its rubbish.<a id='r241' /><a href='#f241' class='c015'><sup>[241]</sup></a>” However he gave not over -tugging at the net, till blood came from the palms of his hands, -and when he got it ashore, he saw a man<a id='r242' /><a href='#f242' class='c015'><sup>[242]</sup></a> in it and took him for -one of the Ifrits of the lord Solomon, whom he was wont to imprison -in cucurbits of brass and cast him into the main, believing -that the vessel had burst for length of years and that the Ifrit had -come forth and fallen into the net; wherefore he fled from him, -crying out and saying, “Mercy, mercy, O Ifrit of Solomon!” But -the Adamite called out to him from within the net and said, -<span class='pageno' id='Page_170'>170</span>“Come hither, O fisherman, and flee not from me; for I am human -like thyself. Release me, so thou mayst get a recompense for me -of Allah.” Whenas he heard these words, the fisherman took -heart and coming up to him, said to him, “Art thou not an Ifrit of -the Jinn?”; and replied the other, “No: I am a mortal and a -believer in Allah and His Apostle.” Asked the fisherman, “Who -threw thee into the sea?”; and the other answered, “I am of the -children of the sea, and was going about therein, when thou castest -the net over me. We are people who obey Allah’s commandments -and show loving-kindness unto the creatures of the Almighty, and -but that I fear and dread to be of the disobedient, I had torn thy -net; but I accept that which the Lord hath decreed unto me; -wherefore by setting me free thou becomest my owner and I thy -captive. Wilt thou then set me free for the love<a id='r243' /><a href='#f243' class='c015'><sup>[243]</sup></a> of Almighty -Allah and make a covenant with me and become my comrade? -I will come to thee every day in this place, and do thou come to -me and bring me a gift of the fruits of the land. For with you -are grapes and figs and water-melons and peaches and pomegranates -and so forth, and all thou bringest me will be acceptable -unto me. Moreover, with us are coral and pearls and chrysolites -and emeralds and rubies and other gems, and I will fill thee the -basket, wherein thou bringest me the fruit, with precious stones of -the jewels of the sea.<a id='r244' /><a href='#f244' class='c015'><sup>[244]</sup></a> What sayst thou to this, O my brother?” -Quoth the fisherman, “Be the Opening Chapter of the Koran -between thee and me upon this!” So they recited together the -Fátihah, and the fisherman loosed the Merman from the net and -asked him, “What is thy name?” He replied, “My name is -Abdullah of the sea; and if thou come hither and see me not, call -out and say, “Where art thou, O Abdullah, O Merman?”; and I -will be with thee.”——And Shahrazad perceived the dawn of day -and ceased to say her permitted say.</p> - -<div class='figcenter id001'> -<img src='images/i_168fp.jpg' alt='' class='ig001' /> -</div> - -<div><span class='pageno' id='Page_171'>171</span></div> -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Forty-second Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She resumed, It hath reached me, O auspicious King, that Abdullah -of the sea thus enjoined the other, “An thou come hither and see -me not, call out and say, Where art thou, O Abdullah. O Merman? -and I will be with thee forthwith. But thou, what is thy -name?” Quoth the fisherman, “My name also is Abdullah;” and -quoth the other, “Thou art Abdullah of the land and I am Abdullah -of the Sea; but tarry here till I go and fetch thee a present.” -And the fisherman repented him of having released him and said -to himself, “How know I that he will come back to me? Indeed, -he beguiled me, so that I loosed him, and now he will laugh at -me.<a id='r245' /><a href='#f245' class='c015'><sup>[245]</sup></a> Had I kept him, I might have made a show of him for the -diversion of the city-folk and taken silver from all men and gone -with him to the houses of the great.” And he repented him of -having set him free and said, “Thou hast let thy prey from thy -hand away.” But, as he was thus bemoaning his folly in releasing -the prisoner, behold, Abdullah the merman returned to him, with -both hands full of pearls and coral and smaragds and rubies and -other gems, and said to him, “Take these, O my brother, and -excuse me; had I a fish-basket<a id='r246' /><a href='#f246' class='c015'><sup>[246]</sup></a> I would have filled it for thee.” -Abdullah the fisherman rejoiced and took the jewels from the Merman -who said to him, “Every day come hither, before sunrise,” and -farewelling him, went down into the sea; whilst the other returned -to the city, rejoicing, and stayed not walking till he came to the -baker’s oven and said to him, “O my brother, good luck is come -to us at last; so do thou reckon with me.” Answered the baker, -“There needeth no reckoning. An thou have aught, give it me: -and if thou have naught, take thy bread and spending-money and -begone, against weal betide thee.” Rejoined the fisherman, “O -my friend, indeed weal hath betided me of Allah’s bounty, and I -owe thee much money; but take this.” So saying, he took for -him a handful of the pearls and coral and rubies and other jewels -he had with him (the handful being about half of the whole), and gave -them to the baker, saying, “Give me some ready money to spend -<span class='pageno' id='Page_172'>172</span>this day, till I sell these jewels.” So the baker gave him all the -money he had in hand and all the bread in his basket and rejoiced -in the jewels, saying, “I am thy slave and thy servant.” Then -he set all the bread on his head and following the fisherman home, -gave it to his wife and children, after which he repaired to the -market and brought meat and greens and all manner fruit. Moreover, -he left his oven and abode with Abdullah all that day, busying -himself in his service and fulfilling all his affairs. Said the -fisherman, “O my brother, thou weariest thyself;” and the baker -replied, “This is my duty, for I am become thy servant and thou -hast overwhelmed me with thy boons.” Rejoined the fisherman, -“’Tis thou who wast my benefactor in the days of dearth and -distress.” And the baker passed that night with him enjoying -good cheer and became a faithful friend to him. Then the fisherman -told his wife what had befallen him with the Merman, whereat -she rejoiced and said, “Keep thy secret, lest the government come -down upon thee;” but he said, “Though I keep my secret from -all men, yet will I not hide it from the baker.” On the morrow, -he rose betimes and, shouldering a basket which he had filled in -the evening with all manner fruits, repaired before sunrise to the -sea-shore, and setting down the crate on the water-edge called out, -“Where art thou, O Abdullah, O Merman?” He answered, -“Here am I, at thy service;” and came forth to him. The -fisherman gave him the fruit and he took it and plunging into the -sea with it, was absent a full hour, after which time he came up, -with the fish-basket full of all kinds of gems and jewels. The -fisherman set it on his head and went away; and, when he came -to the oven, the baker said to him, “O my lord, I have baked -thee forty bunns<a id='r247' /><a href='#f247' class='c015'><sup>[247]</sup></a> and have sent them to thy house; and now I -will bake some firsts and as soon as all is done, I will bring it to -thy house and go and fetch thee greens and meat.” Abdullah -handed to him three handsful of jewels out of the fish-basket and -going home, set it down there. Then he took a gem of price of -<span class='pageno' id='Page_173'>173</span>each sort and going to the jewel-bazar, stopped at the Syndic’s -shop and said to him, “Buy these precious stones of me.” “Show -them to me,” said the Shaykh. So he showed them to him and -the jeweller said, “Hast thou aught beside these?”; and -Abdullah replied, “I have a basket-full at home.” The Syndic -asked, “And where is thine house?” and the fisherman answered, -“In such a quarter”; whereupon the Shaykh took the jewels -from him and said to his followers, “Lay hold of him, for he is -the thief who stole the jewellery of the Queen, the wife of our -Sultan.” And he bade beat him. So they bastinadoed him and -pinioned him; after which the Syndic and all the people of the -jewel-market arose and set out for the palace, saying, “We have -caught the thief.” Quoth one, “None robbed such an one but -this villain,” and quoth another, “’Twas none but he stole all that -was in such an one’s house;” and some said this and others said -that. All this while he was silent and spake not a word nor -returned a reply, till they brought him before the King, to whom -said the Syndic, “O King of the age, when the Queen’s necklace -was stolen, thou sentest to acquaint us of the theft, requiring -of us the discovery of the culprit; wherefore I strove beyond the -rest of the folk and have taken the thief for thee. Here he -standeth before thee, and these be the jewels we have recovered -from him.” Thereupon the King said to the chief eunuch, “Carry -these jewels for the Queen to see, and say to her, Are these thy -property thou hast lost?” So the eunuch took the jewels and -went in with them to the Queen, who seeing their lustre marvelled -at them and sent to the King to say, “I have found my necklace -in my own place and these jewels are not my property; nay, -they are finer than those of my necklace. So oppress not the -man;”——And Shahrazad perceived the dawn of day and ceased -saying her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Forty-third Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She said, It hath reached me, O auspicious King, that when the -King’s wife sent to the King to say, “These are not my -property; nay, these gems are finer than those of my necklace. -So oppress not this man; but, if he will sell them, buy them for -thy daughter Umm al-Su’úd,<a id='r248' /><a href='#f248' class='c015'><sup>[248]</sup></a> that we may set them in a necklace -<span class='pageno' id='Page_174'>174</span>for her.” When the eunuch returned and told the King -what the Queen said, he damned the Syndic of the jewellers, -him and his company, with the damnation of Ád and Thamúd,<a id='r249' /><a href='#f249' class='c015'><sup>[249]</sup></a> -and they said to him, “O King of the age, we knew this man for -a poor fisherman and deemed such things too much for him,<a id='r250' /><a href='#f250' class='c015'><sup>[250]</sup></a> so -we supposed that he had stolen them.” Cried the King, “O ye -filthy villains, begrudge ye a True Believer good fortune? Why -did ye not make due enquiry of him? Haply Allah Almighty -hath vouchsafed him these things from a source whereupon he -reckoned not. Why did ye make him out a thief and disgrace -him amongst the folk? Begone, and may Allah never bless you!” -So they went out affrighted and the King said to Abdullah, “O -man (Allah bless thee in all He hath bestowed on thee!), no harm -shall befal thee; but tell me truly, whence gottest thou these -jewels; for I am a King yet have I not the like of them.” The -fisherman replied, “O King of the age, I have a fish-basket full -of them at home and the case is thus and thus.” Then he told -him of his friendship with the Merman, adding, “We have made -a covenant together that I shall bring him every day a basket -full of fruit and that he shall fill me the basket with these jewels.” -Quoth the King, O man this is thy lucky lot; but wealth needeth -rank,<a id='r251' /><a href='#f251' class='c015'><sup>[251]</sup></a> I will defend thee for the present against men’s domineering; -but haply I shall be deposed or die and another rule in my -stead, and he shall slay thee because of his love of the goods of -this world and his covetousness. So I am minded to marry thee -to my daughter and make thee my Wazir and bequeath thee the -kingdom after me, so none may hanker for thy riches when I am -gone. Then said he, “Hie with this man to the Hammam.” So -they bore him to the Baths and bathed his body and robed him -in royal raiment, after which they brought him back to the King, -and he made him his Wazir and sent to his house couriers and -the soldiers of his guard and all the wives of the notables, -who clad his wife and children in Kingly costume and mounting -the woman in a horse-litter, with the little child in her lap, walked -before her to the palace, escorted by the troops and couriers and -officers. They also brought her elder children in to the King -<span class='pageno' id='Page_175'>175</span>who made much of them, taking them in his lap and seating them -by his side; for they were nine children male and the King had -no son and heir nor had he been blessed with any child save this -one daughter, Umm al-Su’ud hight. Meanwhile the Queen -entreated Abdullah’s wife with honour and bestowed favours on -her and made her Waziress to her. Then the King bade draw up -the marriage contract between his daughter and Abdullah of the -Land<a id='r252' /><a href='#f252' class='c015'><sup>[252]</sup></a> who assigned to her, as her dower, all the gems and -precious stones in his possession, and they opened the gates of -festival. The King commanded by proclamation to decorate the -city, in honour of his daughter’s wedding. Then Abdullah went -in unto the Princess and abated her maidenhead. Next morning -the King looked out of the lattice and saw Abdullah carrying on -his head a fish-crate full of fruit. So he called to him, “What -hast thou there, O my son-in-law, and whither wendest thou?” -The fisherman replied, “To my friend Abdullah the Merman;” -and the King said, “O my son-in-law, this is no time to go to thy -comrade.” Quoth Abdullah, “Indeed, I fear to break tryst with -him, lest he reckon me a liar and say:—The things of the world -have diverted thee from me;” and quoth the King, “Thou -speakest sooth: go to thy friend and God help thee!” So he -walked through the city on his way to his companion; and, as -he went, he heard the folk who knew him say, “There goeth the -King’s son-in-law to exchange fruit for gems;” whilst those who -<span class='pageno' id='Page_176'>176</span>knew him not said, “Ho, fellow, how much a pound? Come, sell -to me.” And he answered, saying, “Wait till I come back to -thee,” for that he would not hurt the feelings of any man. Then -he fared on till he came to the sea-shore and foregathered with his -friend Abdullah the Merman, to whom he delivered the fruit, -receiving gems in return. He ceased not doing thus till one day, -as he passed by the baker’s oven, he found it closed; and so he -did ten days, during which time the oven remained shut and he -saw nothing of the baker. So he said to himself, “This is a -strange thing! Would I wot whither the baker went!” Then -he enquired of his neighbour, saying, “O my brother, where is -thy neighbour the baker and what hath Allah done with him?”; -and the other responded, “O my lord, he is sick and cometh not -forth of his house.” “Where is his house?” asked Abdullah; -and the other answered, “In such a quarter.” So he fared thither -and enquired of him; but, when he knocked at the door, the baker -looked out of window and seeing his friend the fisherman, full -basket on head, came down and opened the door to him. Abdullah -entered and throwing himself on the baker embraced him and wept, -saying, “How dost thou, O my friend? Every day, I pass by -thine oven and see it unopened; so I asked thy neighbour, who -told me that thou wast sick; therefore I enquired for thy house, -that I might see thee.” Answered the baker, “Allah requite thee -for me with all good! Nothing aileth me; but it reached me that -the King had taken thee, for that certain of the folk had lied -against thee and accused thee of being a robber, wherefore I -feared and shut shop and hid myself.” “True,” said Abdullah -and told him all that had befallen him with the King and the -Shaykh of the jewellers’ bazar, adding “Moreover, the King hath -given me his daughter to wife and made me his Wazir;” and, -after a pause, “So do thou take what is in this fish-basket to thy -share and fear naught.” Then he left him, after having done -away from him his affright, and returned with the empty crate to -the King, who said to him, “O my son-in-law, ’twould seem thou -hast not foregathered with thy friend the Merman to-day.” Replied -Abdullah, “I went to him but that which he gave me I gave to -my gossip the baker, to whom I owe kindness.” “Who may be -this baker?” asked the King; and the fisherman answered, “He -is a benevolent man, who did with me thus and thus in the days -of my poverty and never neglected me a single day nor hurt my -feelings.” Quoth the King, “What is his name?”; and quoth the -<span class='pageno' id='Page_177'>177</span>fisherman “His name is Abdullah the Baker; and my name is -Abdullah of the Land and that of my friend the merman Abdullah -of the Sea.” Rejoined the King, “And my name also is Abdullah; -and the servants of Allah<a id='r253' /><a href='#f253' class='c015'><sup>[253]</sup></a> are all brethren. So send and fetch thy -friend the baker, that I may make him my Wazir of the left.”<a id='r254' /><a href='#f254' class='c015'><sup>[254]</sup></a> -So he sent for the baker who speedily came to the presence, and -the King invested him with the Wazirial uniform and made him -Wazir of the left, making Abdullah of the Land his Wazir of the -right.——And Shahrazad perceived the dawn of day and ceased -to say her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Forty-fourth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She continued, It hath reached me, O auspicious King, that the -King made his son-in-law, Abdullah of the Land, Wazir of the -right and Abdullah the baker Wazir of the left. In such condition -the fisherman abode a whole year, every day carrying for the Merman -the crate full of fruit and receiving it back, full of jewels; and -when fruit failed from the gardens, he carried him raisins and -almonds and filberts and walnuts and figs and so forth; and all -that he brought for him the Merman accepted and returned him -the fish-basket full of jewels according to his custom. Now it -chanced one day that he carried him the crate, full of dry<a id='r255' /><a href='#f255' class='c015'><sup>[255]</sup></a> -fruits as was his wont, and his friend took them from him. Then -they sat down to converse, Abdullah the fisherman on the beach -and Abdullah the Merman in the water near the shore, and discoursed; -and the talk went round between them, till it fell upon -the subject of sepulchres; whereat quoth the Merman, “O my -brother, they say that the Prophet (whom Allah assain and save!) -is buried with you on the land. Knowest thou his tomb?” -Abdullah replied, “Yes; it lieth in a city called Yathrib.<a id='r256' /><a href='#f256' class='c015'><sup>[256]</sup></a>” Asked -<span class='pageno' id='Page_178'>178</span>the Merman, “And do the people of the land visit it?” “Yes,” -answered the fisherman, and the other said, “I give you joy, O -people of the land, of visiting<a id='r257' /><a href='#f257' class='c015'><sup>[257]</sup></a> that noble Prophet and compassionate, -which whoso visiteth meriteth his intercession! Hast -thou made such visitation, O my brother?” Replied the fisherman, -“No: for I was poor and had not the necessary sum<a id='r258' /><a href='#f258' class='c015'><sup>[258]</sup></a> to -spend by the way, nor have I been in easy case but since I knew -thee and thou bestowedst on me this good fortune. But such -visitation behoveth me after I have pilgrimed to the Holy House -of Allah<a id='r259' /><a href='#f259' class='c015'><sup>[259]</sup></a> and naught withholdeth me therefrom but my love to -thee, because I cannot leave thee for one day.” Rejoined the -Merman, “And dost thou set the love of me before the visitation -of the tomb of Mohammed (whom Allah assain and save!), who -shall intercede for thee on the Day of Review before Allah and -shall save thee from the Fire and through whose intercession -thou shalt enter Paradise? And dost thou, for the -love of the world, neglect to visit the tomb of thy Prophet<a id='r260' /><a href='#f260' class='c015'><sup>[260]</sup></a> -Mohammed, whom God bless and preserve?” Replied Abdullah, -“No, by Allah, I set the visitation of the Prophet’s tomb above -all else, and I crave thy leave to pray before it this year.” -The Merman rejoined, “I grant thee leave, on condition that -when thou shalt stand by his sepulchre thou salute him for me -with the Salam. Furthermore I have a trust to give thee; so come -<span class='pageno' id='Page_179'>179</span>thou with me into the sea, that I may carry thee to my city and -entertain thee in my house and give thee a deposit; which when -thou takest thy station by the Prophet’s tomb, do thou lay thereon, -saying:—O apostle of Allah, Abdullah the Merman saluteth thee -and sendeth thee this present, imploring thine intercession to save -him from the Fire.” Said the fisherman, “O my brother, -thou wast created in the water and water is thy abiding-place -and doth thee no hurt, but, if thou shouldst come forth -to the land, would any harm betide thee?” The Merman -replied, “Yes; my body would dry up and the breezes of the -land would blow upon me and I should die.” Rejoined the -fisherman, “And I, in like manner, was created on the land and -the land is my abiding-place; but, an I went down into the sea, -the water would enter my belly and choke me and I should die.” -Retorted the other, “Have no fear for that, for I will bring thee an -ointment, wherewith when thou hast anointed thy body, the water -will do thee no hurt, though thou shouldst pass the lave of thy life -going about in the great deep: and thou shalt lie down and rise -up in the sea and naught shall harm thee.” Quoth the fisherman, -“An the case be thus, well and good; but bring me the ointment, so -that I may make trial of it;” and quoth the Merman, “So be it;” -then, taking the fish-basket disappeared in the depths. He was -absent awhile, and presently returned with an unguent as it were -the fat of beef, yellow as gold and sweet of savour. Asked the -fisherman, “What is this, O my brother?”; and answered the -Merman, “’Tis the liver-fat of a kind of fish called the Dandán,<a id='r261' /><a href='#f261' class='c015'><sup>[261]</sup></a> -which is the biggest of all fishes and the fiercest of our foes. His -bulk is greater than that of any beast of the land, and were he to -meet a camel or an elephant, he would swallow it at a single -mouthful.” Abdullah enquired, “O my brother, what doth this -baleful beast?”; and the Merman replied, “He eateth of the -beasts of the sea. Hast thou not heard the saying:—Like the -fishes of the sea: forcible eateth feeble?<a id='r262' /><a href='#f262' class='c015'><sup>[262]</sup></a>” “True; but have you -many of these Dandans in the sea?” “Yes, there be many of -them with us. None can tell their tale save Almighty Allah.” -<span class='pageno' id='Page_180'>180</span>“Verily, I fear lest, if I go down with thee into the deep a creature -of this kind fall in with me and devour me.” “Have no fear: -when he seeth thee, he will know thee for a son of Adam and will -fear thee and flee. He dreadeth none in the sea as he dreadeth a -son of Adam; for that an he eateth a man he dieth forthright, -because human fat is a deadly poison to this kind of creature; nor -do we collect its liver-speck save by means of a man, when he -falleth into the sea and is drowned; for that his semblance becometh -changed and ofttimes his flesh is torn; so the Dandan -eateth him, deeming him the same of the denizens of the deep, -and dieth. Then we light upon our enemy dead and take the -speck of his liver and grease ourselves so that we can over-wander -the main in safety. Also, wherever there is a son of Adam, though -there be in that place an hundred or two hundred or a thousand -or more of these beasts, all die forthright an they but hear him——And -Shahrazad perceived the dawn of day and ceased saying her -permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Forty-fifth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She pursued, It hath reached me, O auspicious King, that Abdullah -of the Sea said to Abdullah of the Land, “And if a thousand or -more of this kind hear an Adamite cry a single cry, forthright all -die nor hath one of them power to remove from his place; so, -whenever a son of Adam falleth into the sea, we take him and -anoint him with this fat and go round about the depths with -him, and whenever we see a Dandan or two or three or more, we -bid him cry out and they all die forthright for his once crying.” -Quoth the fisherman, “I put my trust in Allah;” and, doffing his -clothes, buried them in a hole which he dug in the beach; after -which he rubbed his body from head to heels with that ointment. -Then he descended into the water and diving, opened his eyes and -the brine did him no hurt. So he walked right and left, and if he -would, he rose to the sea-face, and if he would, he sank to the -base. And he beheld the water as it were a tent over his head; -yet it wrought him no hurt. Then said the Merman to him, -“What seest thou, O my brother?”; and said he, “O my brother, -I see naught save weal<a id='r263' /><a href='#f263' class='c015'><sup>[263]</sup></a>; and indeed thou spakest truth in that -<span class='pageno' id='Page_181'>181</span>which thou saidst to me; for the water doth me no hurt.” Quoth -the Merman, “Follow me.” So he followed him and they ceased -not faring on from place to place, whilst Abdullah discovered before -him and on his right and left mountains of water and solaced -himself by gazing thereon and on the various sorts of fish, some great -and some small, which disported themselves in the main. Some -of them favoured buffaloes<a id='r264' /><a href='#f264' class='c015'><sup>[264]</sup></a> others oxen and others dogs and yet -others human beings; but all to which they drew near fled, whenas -they saw the fisherman, who said to the Merman, “O my brother, -how is it that I see all the fish, to which we draw near, flee from -us afar?” Said the other, “Because they fear thee, for all things -that Allah hath made fear the son of Adam.<a id='r265' /><a href='#f265' class='c015'><sup>[265]</sup></a>” The fisherman -ceased not to divert himself with the marvels of the deep, till they -came to a high mountain and fared on beside it. Suddenly, he -heard a mighty loud cry and turning, saw some black thing, the -bigness of a camel or bigger, coming down upon him from the -liquid mountain and crying out. So he asked his friend, “What -is this, O my brother?”; and the Merman answered, “This is the -Dandan. He cometh in search of me, seeking to devour me; so -cry out at him, O my brother, ere he reach us; else he will snatch -me up and devour me.” Accordingly Abdullah cried out at the -beast and behold, it fell down dead; which when he saw, he said, -“Glorified be the perfection of God and His praise! I smote it -not with sword nor knife; how cometh it that, for all the vastness of -the creature’s bulk, it could not bear my cry, but died?” Replied -the Merman, “Marvel not, for, by Allah, O my brother, were there -a thousand or two thousand of these creatures, yet could they not -endure the cry of a son of Adam.” Then they walked on, till -<span class='pageno' id='Page_182'>182</span>they made a city, whose inhabitants the fisherman saw to be all -women, there being no male among them; so he said to his companion, -“O my brother, what city is this and what are these -women?” “This is the city of women; for its inhabitants are of -the women of the sea.” “Are there any males among them?” -“No!” “Then how do they conceive and bear young, without -males<a id='r266' /><a href='#f266' class='c015'><sup>[266]</sup></a>?” “The King of the sea banisheth them hither and they -conceive not neither bear children. All the women of the sea, with -whom he is wroth, he sendeth to this city, and they cannot -leave it; for, should one of them come forth therefrom, any of -the beasts of the sea that saw her would eat her. But in -other cities of the main there are both males and females.” -Thereupon asked the fisherman, “Are there then other cities -than this in the sea?”; and the Merman answered, “There are -many.” Quoth the fisherman, “And is there a Sultan over you -in the sea?” “Yes,” quoth the Merman. Then said Abdullah -“O my brother, I have indeed seen many marvels in the main!” -But the Merman said, “And what hast thou seen of its marvels<a id='r267' /><a href='#f267' class='c015'><sup>[267]</sup></a>? -Hast thou not heard the saying:—The marvels of the sea are -more manifold than the marvels of the land?” “True,” rejoined -the fisherman and fell to gazing upon those women, whom he saw -with faces like moons and hair like women’s hair, but their hands -and feet were in their middle and they had tails like fishes’ tails. -Now when the Merman had shown him the people of the city, he -carried him forth therefrom and fore-walked him to another city, -which he found full of folk, both males and females, formed like -the women aforesaid and having tails; but there was neither -selling nor buying amongst them, as with the people of the land, -nor were they clothed, but went all naked and with their shame -uncovered. Said Abdullah “O my brother, I see males and -females alike with their shame exposed<a id='r268' /><a href='#f268' class='c015'><sup>[268]</sup></a>,” and the other said, -“This is because the folk of the sea have no clothes.” Asked -<span class='pageno' id='Page_183'>183</span>the fisherman, “And how do they when they marry?” The -Merman answered, “They do not marry; but every one who -taketh a liking to a female doth his will of her.” Quoth Abdullah, -“This is unlawful! Why doth he not ask her in marriage -and dower her and make her a wedding festival and marry her, -in accordance with that which is pleasing to Allah and His -Apostle?”; and quoth the other, “We are not all of one religion: -some of us are Moslems, believers in The Unity, others Nazarenes -and what not else; and each marrieth in accordance with the -ordinances of his creed; but those of us who marry are mostly -Moslems.” The fisherman continued, “Ye are naked and have -neither buying nor selling among you: of what then is your -wives’ dowry? Do ye give them jewels and precious stones?” -The Merman rejoined, “Gems with us are only stones without -worth: but upon the Moslem who is minded to marry they -impose a dowry of a certain number of fishes of various kinds -that he must catch, a thousand or two thousand, more or less, -according to the agreement between himself and the bride’s father. -As soon as he bringeth the amount required, the families of the -bride and bridegroom assemble and eat the marriage-banquet; -after which they bring him in to his bride, and he catcheth fish -and feedeth her; or, if he be unable, she catcheth fish and feedeth -him.” Enquired the fisherman, “And how if a woman commit -adultery?”; and the other replied, “If a woman be convicted of -this case, they banish her to the City of Women; and if she be -with child by her gallant, they leave her till she be delivered; -then, if she give birth to a girl, they banish her with her, calling -her adulteress, daughter of adulteress, and she abideth a maid -till she die; but, if the woman give birth to a male child, they -carry it to the Sultan of the Sea, who putteth it to death.” -Abdullah marvelled at this and the Merman carried him to -another city and thence to another and yet another, till he had -diverted him with the sight of eighty cities, and he saw the -people of each city unlike those of every other. Then said he -to the Merman, “O my brother, are there yet other cities in the -main?”; whereto said the other, “And what hast thou seen of -the cities of the sea and its wondrous spectacles? By the virtue -of the noble Prophet, the benign, the compassionate, were I to -show thee every day a thousand cities for a thousand years, and -in each city a thousand marvels, I should not have shown thee -one carat of the four-and-twenty carats of the cities of the sea -<span class='pageno' id='Page_184'>184</span>and its miracles! I have but shown thee our own province and -country, nothing more.” The fisherman thus resumed, “O my -brother, since this is the case, what I have seen sufficeth me, for I -am a-weary of eating fish, and these fourscore days I have been -in thy company, thou hast fed me, morning and night, upon -nothing but raw fish, neither broiled nor boiled.” “And what is -broiled and boiled?” “We broil fish with fire and boil it in water -and dress it in various ways and make many dishes of it.” “And -how should we come by fire in the sea? We know not broiled nor -boiled nor aught else of the kind.” “We also fry it in olive-oil -and oil of sesame<a id='r269' /><a href='#f269' class='c015'><sup>[269]</sup></a>.” “How should we come by olive-oil and oil -of sesame in the sea? Verily we know nothing of that thou -namest.” “True, but O my brother, thou hast shown me many -cities; yet hast thou not shown me thine own city.” “As for -mine own city, we passed it a long way, for it is near the land -whence we came, and I left it and came with thee hither, thinking -only to divert thee with the sight of the greater cities of the sea.” -“That which I have seen of them sufficeth me; and now I would -have thee show me thine own city.” “So be it,” answered Abdullah -of the Sea; and, returning on his traces, carried him back thither -and said to him, “This is my city.” Abdullah of the Land looked -and saw a city small by comparison with those he had seen; then -he entered with his comrade of the deep and they fared on till -they came to a cave. Quoth the Merman, “This is my house and -all the houses in the city are like this, caverns great and small in -the mountains; as are also those of every other city of the sea. -For whoso is minded to make him a house must repair to the -King and say to him, ‘I wish to make me a house in such a -place.’ Whereupon the King sends with him a band of the fish -called ‘Peckers,’<a id='r270' /><a href='#f270' class='c015'><sup>[270]</sup></a> which have beaks that crumble the hardest rock, -appointing for their wage a certain quantum of fish. They betake -themselves to the mountain chosen by the intended owner and -therein pierce the house, whilst the owner catcheth fish for them -and feedeth them, till the cave is finished, when they wend their -<span class='pageno' id='Page_185'>185</span>ways and the house-owner taketh up his abode therein. On such -wise do all the people of the sea; they traffic not one with other -nor serve each other save by means of fish; and their food is fish -and they themselves are a kind of fish<a id='r271' /><a href='#f271' class='c015'><sup>[271]</sup></a>.” Then he said to him, -“Enter!” So Abdullah entered and the Merman cried out, saying, -“Ho, daughter mine!” when behold, there came to him a damsel -with a face like the rondure of the moon and hair long, hips -heavy, eyes black-edged and waist slender; but she was naked -and had a tail. When she saw Abdullah of the Land she said to -her sire, “O my father, what is this No<a id='r272' /><a href='#f272' class='c015'><sup>[272]</sup></a>-tail thou hast brought -with thee?” He replied, “O my daughter this is my friend of the -land, from whom I used to bring thee the fruits of the ground. -Come hither and salute him with the salam.” So she came forward -and saluted the fisherman with loquent tongue and eloquent -speech; and her father said to her, “Bring meat for our guest, by -whose visit a blessing hath betided us<a id='r273' /><a href='#f273' class='c015'><sup>[273]</sup></a>:” whereupon she brought -him two great fishes, each the bigness of a lamb, and the Merman -said to him, “Eat.” So he ate for stress of hunger, despite himself; -because he was tired of eating fish and they had naught else -save fish. Before long, in came the Merman’s wife, who was -beautiful of form and favour and with her two children, each -having in his hand a young fish, which he craunched as a man -would craunch a cucumber. When she saw the fisherman with -her husband, she said, “What is this No-Tail?” And she and -her sons and their sister came up to him and fell to examining -the back parts of Abdullah of the Land, and saying, “Yea, by -Allah, he is tailless!”; and they laughed at him. So he said to -the Merman, “O my brother, hast thou brought me hither to -make me a butt and a laughing-stock for thy children and thy -consort?”——And Shahrazad perceived the dawn of day and -ceased to say her permitted say.</p> - -<div class='figcenter id001'> -<img src='images/i_182fp.jpg' alt='' class='ig001' /> -</div> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Forty-sixth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She resumed, It hath reached me, O auspicious King, that -Abdullah of the Land said to Abdullah of the Sea, “O my -<span class='pageno' id='Page_186'>186</span>brother, hast thou brought me hither to make me a butt and a -laughing-stock for thy children and thy consort?” Cried the -Merman, “Pardon, O my brother! Those who have no tails are -rare among us, and whenever one such is found, the Sultan taketh -him, to make fun of him, and he abideth a marvel amongst us, -and all who see him laugh at him. But, O my brother, excuse -these young children and this woman, for they lack wits.” Then -he cried out to his family, saying, “Silence!”; so they were afraid -and held their peace; whilst he went on to soothe Abdullah’s -mind. Presently, as they were talking, behold, in came some ten -Mermen, tall and strong and stout, and said to him, “O Abdullah, -it hath reached the King that thou hast with thee a No-tail of the -No-tails of the earth.” Answered the Merman, “Yes; and this -is he; but he is not of us nor of the children of the sea. He is -my friend of the land and hath come to me as a guest and I -purpose to carry him back to the land.” Quoth they, “We -cannot depart but with him; so, an thou have aught to say, arise -and come with him before the King; and whatso thou wouldst -say to us, say thou that same to the King.” Then quoth the -Merman to the fisherman, “O my brother, my excuse is manifest, -and we may not disobey the King: but go thou with me to -him and I will do my best to deliver thee from him, Inshallah! -Fear not, for he deemeth thee of the children of the sea; -but, when he seeth thee, he will know thee to be of the children -of the land, and he will surely entreat thee honourably and -restore thee to the land.” And Abdullah of the Land replied, -“’Tis thine to decide, I will trust in Allah and wend with -thee.” So he took him and carried him to the King, who, when -he saw him, laughed at him and said, “Welcome to the No-tail!” -And all who were about the King began to laugh at him -and say, “Yea, by Allah, he is tailless!” Then Abdullah of the -Sea came forward and acquainted the King with the fisherman’s -case, saying, “This man is of the children of the land and he is my -comrade and cannot live amongst us, for that he loveth not the -eating of fish, except it be fried or boiled; wherefore I desire that -thou give me leave to restore him to the land.” Whereto the -King replied, “Since the case is so, and he cannot live among us, -I give thee leave to restore him to his place, after due entertainment,” -presently adding, “Bring him the guest-meal.” So they -brought him fish of various kinds and colours and he ate, in -obedience to the royal behest; after which the King said to him, -<span class='pageno' id='Page_187'>187</span>“Ask a boon of me.” Quoth he, “I ask of thee that thou give -me jewels;” and the King said, “Carry him to the jewel-house -and let him choose that whereof he hath need.” So his friend -carried him to the jewel-house and he picked out whatso he -would, after which the Merman brought him back to his own city -and pulling out a purse, said to him, “Take this deposit and lay -it on the tomb of the Prophet, whom Allah save and assain!” -And he took it, knowing not what was therein. Then the -Merman went forth with him, to bring him back to land, and by -the way he heard singing and merrymaking and saw a table -spread with fish and folk eating and singing and holding mighty -high festival. So Abdullah of the Land said to his friend, “What -aileth these people to rejoice thus? Is there a wedding among -them?” Replied Abdullah of the Sea, “Nay; one of them is -dead.” Asked the fisherman, “Then do ye, when one dieth -amongst you, rejoice for him and sing and feast?”; and the -Merman answered, “Yes: and ye of the land, what do ye?” -Quoth Abdullah of the Land, “When one dieth amongst us, we -weep and keen for him and the women beat their faces and rend -the bosoms of their raiment, in token of mourning for the dead.” -But Abdullah the Merman stared at him with wide eyes and said -to him, “Give me the deposit!” So he gave it to him. Then he -set him ashore and said to him, “I have broken off our companionship -and our amity; wherefore from this day forward thou -shalt no more see me, nor I see thee.” Cried the fisherman, -“Why sayst thou this?”; and the other said, “Are ye not, O -folk of the land, a deposit of Allah?” “Yes.” “Why then,” -asked the Merman, “is it grievous to you that Allah should take -back His deposit and wherefore weep ye over it? How can I -entrust thee with a deposit for the Prophet (whom Allah save and -assain!), seeing that, when a child is born to you, ye rejoice in it, -albeit the Almighty setteth the soul therein as a deposit; and yet, -when he taketh it again, it is grievous to you and ye weep and -mourn? Since it is hard for thee to give up the deposit of Allah, -how shall it be easy to thee to give up the deposit of the -Prophet?<a id='r274' /><a href='#f274' class='c015'><sup>[274]</sup></a> Wherefore we need not your companionship.” Saying -<span class='pageno' id='Page_188'>188</span>thus he left him and disappeared in the sea. Thereupon Abdullah -of the Land donned his dress and taking the jewels, went up to -the King, who met him lovingly and rejoiced at his return saying, -“How dost thou, O my son-in-law, and what is the cause of thine -absence from me this while?” So he told him his tale and -acquainted him with that which he had seen of marvels in the -sea, whereat the King wondered. Then he told him what -Abdullah the Merman had said<a id='r275' /><a href='#f275' class='c015'><sup>[275]</sup></a>; and the King replied, “Indeed -’twas thou wast at fault to tell him this.” Nevertheless, he -continued for some time to go down to the shore and call upon -Abdullah of the Sea, but he answered him not nor came to him; -so, at last, he gave up all hope of him and abode, he and the -King his father-in-law and the families of them both in the -happiest of case and the practice of righteous ways, till there -came to them the Destroyer of Delights and the Severer of -societies and they died all. Wherefore glory be to the Living, -who dieth not, whose is the empire of the Seen and the Unseen, -who over all things is Omnipotent and is gracious to His servants -and knoweth their every intent! And amongst the tales they -tell is one anent</p> - -<hr class='c016' /> - -<div class='footnote' id='f232'> -<p class='c000'><span class='label'><a href='#r232'>232</a>. </span>The tale begins upon the model of “Júdar and his Brethren,” vi. 213. Its hero’s -full name is Abdu’lláhi = Slave of Allah, which vulgar Egyptians pronounce Abdallah -and purer speakers, Badawin and others, Abdullah: either form is therefore admissible. -It is more common among Moslems but not unknown to Christians especially Syrians -who borrow it from the Syriac Alloh. Mohammed is said to have said, “The names -most approved by Allah are Abdu’llah, Abd al-Rahmán (Slave of the Compassionate) -and such like” (Pilgrimage i. 20).</p> -</div> - -<div class='footnote' id='f233'> -<p class='c000'><span class='label'><a href='#r233'>233</a>. </span>Arab. “Sírah” here probably used of the Nile-sprat (<em>Clupea Sprattus</em> Linn.) or -Sardine of which Forsk says, “Sardinn in Al-Yaman is applied to a Red Sea fish of the -same name.” Hasselquist the Swede notes that Egyptians stuff the Sardine with -marjoram and eat it fried even when half putrid.</p> -</div> - -<div class='footnote' id='f234'> -<p class='c000'><span class='label'><a href='#r234'>234</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> by declaring in the Koran (lxvii. 14; lxxiv. 39; lxxviii. 69; lxxxviii. 17), that -each creature hath its appointed term and lot; especially “Thinketh man that he shall -be left uncared for?” (xl. 36).</p> -</div> - -<div class='footnote' id='f235'> -<p class='c000'><span class='label'><a href='#r235'>235</a>. </span>Arab. “Nusf,” see vol. ii. <a href="https://www.gutenberg.org/files/51775/51775-h/51775-h.htm#Page_37">37</a>.</p> -</div> - -<div class='footnote' id='f236'> -<p class='c000'><span class='label'><a href='#r236'>236</a>. </span>Arab. “Allah Karím” (which Turks pronounce Kyerím) a consecrated formula -used especially when a man would show himself resigned to “small mercies.” The -fisherman’s wife was evidently pious as she was poor; and the description of the pauper -household is simple and effective.</p> -</div> - -<div class='footnote' id='f237'> -<p class='c000'><span class='label'><a href='#r237'>237</a>. </span>This is repeated in the Mac. Edit. pp. 496–97; an instance amongst many of most -careless editing.</p> -</div> - -<div class='footnote' id='f238'> -<p class='c000'><span class='label'><a href='#r238'>238</a>. </span>Arab. “Alà mahlak” (vulg.), a popular phrase, often corresponding with our = -Take it coolly.</p> -</div> - -<div class='footnote' id='f239'> -<p class='c000'><span class='label'><a href='#r239'>239</a>. </span>For “He did not keep him waiting, as he did the rest of the folk.” Lane prefers -“nor neglected him as men generally would have done.” But we are told supra that -the baker “paid no heed to the folk by reason of the dense crowd.”</p> -</div> - -<div class='footnote' id='f240'> -<p class='c000'><span class='label'><a href='#r240'>240</a>. </span>Arab. “Ruh!” the most abrupt form, whose sound is coarse and offensive as the -Turkish yell, “Gyel!” = come here!</p> -</div> - -<div class='footnote' id='f241'> -<p class='c000'><span class='label'><a href='#r241'>241</a>. </span>Bresl. Edit. xi. 50–51.</p> -</div> - -<div class='footnote' id='f242'> -<p class='c000'><span class='label'><a href='#r242'>242</a>. </span>Arab. “Ádamí” = an Adamite, one descended from the mythical and typical Adam -for whom see Philo Judæus. We are told in one place a few lines further on that the -merman is of humankind; and in another that he is a kind of fish (Night dccccxlv). -This belief in mermen, possibly originating with the caricatures of the human face in the -intelligent seal and stupid manatee, is universal. Al-Kazwini declares that a waterman -with a tail was dried and exhibited, and that in Syria one of them was married to a woman -and had by her a son “who understood the languages of both his parents.” The fable was -refined to perfect beauty by the Greeks: the mer-folk of the Arabs, Hindus and Northerners -(Scandinavians, etc.) are mere grotesques with green hair, etc. Art in its highest -expression never left the shores of the Mediterranean, and there is no sign that it ever -will.</p> -</div> - -<div class='footnote' id='f243'> -<p class='c000'><span class='label'><a href='#r243'>243</a>. </span>Here Lane translates “Wajh” lit. “the desire of seeing the face of God,” and -explains in a note that a “Muslim holds this to be the greatest happiness that can be -enjoyed in Paradise.” But I have noted that the tenet of seeing the countenance of -the Creator, except by the eyes of spirit, is a much disputed point amongst Moslems.</p> -</div> - -<div class='footnote' id='f244'> -<p class='c000'><span class='label'><a href='#r244'>244</a>. </span>Artful enough is this contrast between the squalid condition of the starving fisherman -and the gorgeous belongings of the Merman.</p> -</div> - -<div class='footnote' id='f245'> -<p class='c000'><span class='label'><a href='#r245'>245</a>. </span>Lit. “Verily he laughed at me so that I set him free.” This is a fair specimen of -obscure conciseness.</p> -</div> - -<div class='footnote' id='f246'> -<p class='c000'><span class='label'><a href='#r246'>246</a>. </span>Arab. “Mishannah,” which Lane and Payne translate basket: I have always heard -it used of an old gunny-bag or bag of plaited palm-leaves.</p> -</div> - -<div class='footnote' id='f247'> -<p class='c000'><span class='label'><a href='#r247'>247</a>. </span>Arab. “Kaff Shurayk” applied to a single bun. The Shurayk is a bunn, an oblong -cake about the size of a man’s hand (hence the term “Kaff” = palm) with two long -cuts and sundry oblique crosscuts, made of leavened dough, glazed with egg and Samn -(clarified butter) and flavoured with spices (cinnamon, curcuma, artemisia and -prunes <em>mahalab</em>), and with aromatic seeds, (Ríhat al-’ajin) of which Lane (iii. 641) -specifies aniseed, nigella, absinthium, (Artemisia arborescens) and Káfúrah (A. camphorata -Monspeliensis) etc. The Shurayk is given to the poor when visiting the tombs -and on certain fêtes.</p> -</div> - -<div class='footnote' id='f248'> -<p class='c000'><span class='label'><a href='#r248'>248</a>. </span>“Mother of Prosperities.”</p> -</div> - -<div class='footnote' id='f249'> -<p class='c000'><span class='label'><a href='#r249'>249</a>. </span>Tribes of pre-historic Arabs who were sent to Hell for bad behaviour to Prophets -Sálih and Húd. See vol. iii. <a href="https://www.gutenberg.org/files/52564/52564-h/52564-h.htm#Page_294">294</a>.</p> -</div> - -<div class='footnote' id='f250'> -<p class='c000'><span class='label'><a href='#r250'>250</a>. </span>“Too much for him to come by lawfully.”</p> -</div> - -<div class='footnote' id='f251'> -<p class='c000'><span class='label'><a href='#r251'>251</a>. </span>To protect it. The Arab. is “Jáh” = high station, dignity.</p> -</div> - -<div class='footnote' id='f252'> -<p class='c000'><span class='label'><a href='#r252'>252</a>. </span>The European reader, especially feminine, will think this a hard fate for the pious -first wife but the idea would not occur to the Moslem mind. After bearing ten children -a woman becomes “Umm al-banáti w’ al-banín” = a mother of daughters and sons, -and should hold herself unfit for love-disport. The seven ages of womankind are thus -described by the Arabs and I translate the lines after a well-known (Irish) model:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>From ten years to twenty—</div> - <div class='line'>Of beauty there’s plenty.</div> - <div class='line'>From twenty to thirty—</div> - <div class='line'>Fat, fair and alert t’ye.</div> - <div class='line'>From thirty to forty—</div> - <div class='line'>Lads and lasses she bore t’ye.</div> - <div class='line'>From forty to fifty—</div> - <div class='line'>An old ’un and shifty.</div> - <div class='line'>From fifty to sixty—</div> - <div class='line'>A sorrow that sticks t’ye.</div> - <div class='line'>From sixty to seventy—</div> - <div class='line'>A curse of God sent t’ye.</div> - </div> - </div> -</div> - -<p class='c000'>For these and other sentiments upon the subject of women and marriage see Pilgrimage -ii. 285–87.</p> -</div> - -<div class='footnote' id='f253'> -<p class='c000'><span class='label'><a href='#r253'>253</a>. </span>Abdullah, as has been said, means “servant or rather slave of Allah.”</p> -</div> - -<div class='footnote' id='f254'> -<p class='c000'><span class='label'><a href='#r254'>254</a>. </span>Again the “Come to my arms, my slight acquaintance,” of the Anti-Jacobin.</p> -</div> - -<div class='footnote' id='f255'> -<p class='c000'><span class='label'><a href='#r255'>255</a>. </span>Arab. “Nukl,” <i><span lang="la" xml:lang="la">e.g.</span></i> the <i><span lang="fr" xml:lang="fr">quatre mendiants</span></i> as opposed to “Fákihah” = fresh fruit. -The Persians, a people who delight in gross practical jokes, get the confectioner to coat -with sugar the droppings of sheep and goats and hand them to the bulk of the party. -This pleasant confection is called “Nukl-i-peshkil”—dung-dragées.</p> -</div> - -<div class='footnote' id='f256'> -<p class='c000'><span class='label'><a href='#r256'>256</a>. </span>The older name of Madínat al-Nabi, the city of the Prophet; vulg. called Al-Medinah -<i><span lang="la" xml:lang="la">per excellentiam</span></i>. See vol. iv. <a href="https://www.gutenberg.org/files/53254/53254-h/53254-h.htm#Page_114">114</a>. In the Mac. and Bul. texts we have -“Tayyibah” = the goodly, one of the many titles of that Holy City: see Pilgrimage -ii. 119.</p> -</div> - -<div class='footnote' id='f257'> -<p class='c000'><span class='label'><a href='#r257'>257</a>. </span>Not “visiting the tomb of” etc. but visiting the Prophet himself, who is said to -have declared that “Ziyárah” (visitation) of his tomb was in religion the equivalent of a -personal call upon himself.</p> -</div> - -<div class='footnote' id='f258'> -<p class='c000'><span class='label'><a href='#r258'>258</a>. </span>Arab. “Nafakah”; for its conditions see Pilgrimage iii. 224. I have again and -again insisted upon the Anglo-Indian Government enforcing the regulations of the Faith -upon pauper Hindi pilgrims who go to the Moslem Holy Land as beggars and die of -hunger in the streets. To an “Empire of Opinion” this is an unmitigated evil -(Pilgrimage iii. 256); and now, after some thirty-four years, there are signs that the -suggestions of common sense are to be adopted. England has heard of the extraordinary -recklessness and inconsequence of the British-Indian “fellow subject.”</p> -</div> - -<div class='footnote' id='f259'> -<p class='c000'><span class='label'><a href='#r259'>259</a>. </span>The Ka’abah of Meccah.</p> -</div> - -<div class='footnote' id='f260'> -<p class='c000'><span class='label'><a href='#r260'>260</a>. </span>When Moslems apply “Nabí!” to Mohammed it is in the peculiar sense of “prophet” -(<span lang="el" xml:lang="el">προφήτης</span>) = one who speaks <em>before</em> the people, not one who predicts, as such -foresight was abjured by the Apostle. Dr. A. Neubauer (The Athenæum No. 3031) finds -the root of “Nabí!” in the Assyrian Nabu and Heb. Noob (occurring in Exod. vii. i. -“Aaron thy brother shall be thy prophet.” <i><span lang="la" xml:lang="la">i.e.</span></i> orator, speaker before the people), and -holds it to be a Canaanite term which supplanted “Roeh” (the Seer) <i><span lang="la" xml:lang="la">e.g.</span></i> 1 Samuel ix. -9. The learned Hebraist traces the cult of Nebo, a secondary deity in Assyria to -Palestine and Phœnicia, Palmyra, Edessa (in the Nebok of Abgar) and Hierapolis in -Syria or Mabug (Nabog?).</p> -</div> - -<div class='footnote' id='f261'> -<p class='c000'><span class='label'><a href='#r261'>261</a>. </span>I cannot find “Dandán” even in <span lang="la" xml:lang="la">Lib. Quintus de Aquaticis Animalibus</span> of the learned -Sam. Bochart’s “Hierozoïcon” (London, 1663) and must conjecture that as “Dandán” -in Persian means a tooth (vol. ii. <a href="https://www.gutenberg.org/files/51775/51775-h/51775-h.htm#Page_83">83</a>) the writer applied it to a sun-fish or some such -well-fanged monster of the deep.</p> -</div> - -<div class='footnote' id='f262'> -<p class='c000'><span class='label'><a href='#r262'>262</a>. </span>A favourite proverb with the Fellah, when he alludes to the Pasha and to himself.</p> -</div> - -<div class='footnote' id='f263'> -<p class='c000'><span class='label'><a href='#r263'>263</a>. </span>An euphemistic answer, <i><span lang="de" xml:lang="de">unbernfen</span></i> as the Germans say.</p> -</div> - -<div class='footnote' id='f264'> -<p class='c000'><span class='label'><a href='#r264'>264</a>. </span>It is a temptation to derive this word from <i><span lang="fr" xml:lang="fr">bœuf à l’eau</span></i>, but I fear that the theory -will not hold water. The “buffaloes” of Alexandria laughed it to scorn.</p> -</div> - -<div class='footnote' id='f265'> -<p class='c000'><span class='label'><a href='#r265'>265</a>. </span>Here the writer’s zoological knowledge is at fault. Animals, which never or very -rarely see man, have no fear of him whatever. This is well-known to those who visit -the Gull-fairs at Ascension Island, Santos and many other isolated rocks; the hen birds -will peck at the intruder’s ankles but they do not rise from off their eggs. For details -concerning the “Gull-fair” of the Summer Islands consult p. 4 “The History of the -Bermudas,” edited by Sir J. H. Lefroy for the Hakluyt Society, 1882. I have seen -birds on Fernando Po peak quietly await a second shot; and herds of antelopes, the most -timid of animals, in the plains of Somali-land only stared but were not startled by the -report of the gun. But Arabs are not the only moralists who write zoological nonsense; -witness the notable verse,</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line in28'>Birds in their little nests agree,</div> - </div> - </div> -</div> - -<p class='c000'>when the feathered tribes are the most pugnacious of breathing beings.</p> -</div> - -<div class='footnote' id='f266'> -<p class='c000'><span class='label'><a href='#r266'>266</a>. </span>Lane finds these details “silly and tiresome or otherwise objectionable,” and omits -them.</p> -</div> - -<div class='footnote' id='f267'> -<p class='c000'><span class='label'><a href='#r267'>267</a>. </span>Meaning, “Thou hast as yet seen little or nothing.” In most Eastern tongues a -question often expresses an emphatic assertion. See vol. i. <a href="https://www.gutenberg.org/files/51252/51252-h/51252-h.htm#Page_37">37</a>.</p> -</div> - -<div class='footnote' id='f268'> -<p class='c000'><span class='label'><a href='#r268'>268</a>. </span>Easterns wear as a rule little clothing but it suffices for the essential purposes of -decency and travellers will live amongst them for years without once seeing an accidental -“exposure of the person.” In some cases, as with the Nubian thong-apron, -this demand of modesty requires not a little practice of the muscles; and we all know -the difference in a Scotch kilt worn by a Highlander and a cockney sportsman.</p> -</div> - -<div class='footnote' id='f269'> -<p class='c000'><span class='label'><a href='#r269'>269</a>. </span>Arab. “Shíraj” = oil extracted from rape seed but especially from sesame. The -Persians pronounce it “Síraj” (apparently unaware that it is their own word -“Shírah” = juice in Arabic garb) and have coined a participle “Musayrij” <i><span lang="la" xml:lang="la">e.g.</span></i>, Bú-imusayrij, -taint of sesame-oil applied especially to the Jews who very wisely prefer, in -Persia and elsewhere, oil which is wholesome to butter which is not. The Moslems, -however, declare that its immoderate use in cooking taints the exudations of the skin.</p> -</div> - -<div class='footnote' id='f270'> -<p class='c000'><span class='label'><a href='#r270'>270</a>. </span>Arab. “Nakkárún,” probably congeners of the redoubtable “Dandán.”</p> -</div> - -<div class='footnote' id='f271'> -<p class='c000'><span class='label'><a href='#r271'>271</a>. </span>Bresl. Edit. xi. 78. The Mac. says “They are all fish” (Kullu-hum) and the -Bul. “Their food (aklu-hum) is fish.”</p> -</div> - -<div class='footnote' id='f272'> -<p class='c000'><span class='label'><a href='#r272'>272</a>. </span>Arab. “Az’ar,” usually = having thin hair. The general term for tailless is -“abtar.” See Koran cviii. 3, when it means childless.</p> -</div> - -<div class='footnote' id='f273'> -<p class='c000'><span class='label'><a href='#r273'>273</a>. </span>A common formula of politeness.</p> -</div> - -<div class='footnote' id='f274'> -<p class='c000'><span class='label'><a href='#r274'>274</a>. </span>Bresl. Edit. xi. 82; meaning, “You will probably keep it for yourself.” Abdullah -of the Sea is perfectly logical; but grief is not. We weep over the deaths of friends -mostly for our own sake: theoretically we should rejoice that they are at rest; but -practically we are afflicted by the thought that we shall never again see their pleasant -faces.</p> -</div> - -<div class='footnote' id='f275'> -<p class='c000'><span class='label'><a href='#r275'>275</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> about rejoicing over the newborns and mourning over the dead.</p> -</div> - -<div class='chapter'> - <h2 id='c188' class='c011'>TALE OF HARUN AL-RASHID AND ABU HASAN, THE MERCHANT OF OMAN.</h2> -</div> - -<p class='c017'>The Caliph Harun Al-Rashid was one night wakeful exceedingly; -so he called Masrur and said to him as soon as he came, “Fetch -me Ja’afar in haste.” Accordingly, he went out and returned -with the Wazir, to whom said the Caliph, “O Ja’afar wakefulness -hath mastered me this night and forbiddeth sleep from me, nor -wot I what shall drive it away from me.” Replied Ja’afar, “O -Commander of the Faithful, the wise say:—Looking on a mirror, -entering the Hammam-bath and hearkening unto song banish -care and chagrin.” He rejoined, “O Ja’afar I have done all this, -but it hath brought me naught of relief, and I swear by my pious -forbears unless thou contrive that which shall abate from me -this insomny, I will smite thy neck.” Quoth Ja’afar, “O Commander -<span class='pageno' id='Page_189'>189</span>of the Faithful, wilt thou do that which I shall counsel -thee?” whereupon quoth the Caliph, “And what is that thou -counselleth?” He replied, “It is that thou take boat with us -and drop down Tigris River with the tide to a place called Karn -al-Sirat, so haply we may hear what we never heard or see what -we never saw, for ’tis said:—The solace of care is in one of three -things; that a man see what he never before saw or hear what -he never yet heard or tread an earth he erst hath never trodden. -It may be this shall be the means of remedying thy restlessness, -O Commander of the Faithful, Inshallah! There, on either sides -of the river, are windows and balconies one facing other, and it -may be we shall hear or see from one of these somewhat wherewith -our hearts may be heartened.” Ja’afar’s counsel pleased -the Caliph, so he rose from his place and taking with him the -Wazir and his brother Al-Fazl and Isaac<a id='r276' /><a href='#f276' class='c015'><sup>[276]</sup></a> the boon-companion -and Abu Nowas and Abu Dalaf<a id='r277' /><a href='#f277' class='c015'><sup>[277]</sup></a> and Masrur the Sworder——And -Shahrazad perceived the dawn of day and ceased saying her -permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Forty-seventh Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She said, It hath reached me, O auspicious King, that when the -Caliph arose from his seat with Ja’afar and the rest of the party, -all entered the wardrobe, where they donned merchant’s gear. Then -they went down to the Tigris and embarking in a gilded boat, -dropped down with the stream, till they came to the place they -sought, when they heard the voice of a damsel singing to the lute -and chanting these couplets:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>To him when the wine cup is near I declare, ✿ While in coppice loud shrilleth and trilleth Hazár,</div> - <div class='line'>“How long this repining from joys and delight? ✿ Wake up for this life is a borrowed ware!”</div> - <div class='line'>Take the cup from the hand of the friend who is dear ✿ With languishing eyelids and languorous air.</div> - <div class='line'>I sowed on his cheek a fresh rose, which amid ✿ His side-locks the fruit of granado-tree bare.</div> - <div class='line'><span class='pageno' id='Page_190'>190</span>Thou wouldst deem that the place where he tare his fair cheek<a id='r278' /><a href='#f278' class='c015'><sup>[278]</sup></a> ✿ Were ashes, while cheeks hues incendiary wear.</div> - <div class='line'>Quoth the blamer, “Forget him! But where’s my excuse ✿ When his side-face is growing the downiest hair<a id='r279' /><a href='#f279' class='c015'><sup>[279]</sup></a>?”</div> - </div> - </div> -</div> - -<p class='c000'>When the Caliph heard this, he said, “O Ja’afar, how goodly is -that voice!”; and the Wazir replied, “O our lord, never smote -my hearing aught sweeter or goodlier than this singing! But, -good my lord, hearing from behind a wall is only half hearing; -how would it be an we heard it from behind a curtain?” Quoth -the Caliph, “Come, O Ja’afar, let us play the parasites with the -master of this house; and haply we shall look upon the songstress, -face to face;” and quoth Ja’afar, “I hear and I obey.” So -they landed and sought admittance; when behold, there came out -to them a young man, fair of favour, sweet of speech and fluent -of tongue, who said to them, “Well come and welcome, O lords -that honour me with your presence! Enter in all comfort and -convenience!” So they went in (and he with them) to a saloon -with four faces, whose ceiling was decorated with gold and its -walls adorned with ultramarine.<a id='r280' /><a href='#f280' class='c015'><sup>[280]</sup></a> At its upper end was a daïs, -whereon stood a goodly row of seats<a id='r281' /><a href='#f281' class='c015'><sup>[281]</sup></a> and thereon sat an hundred -damsels like moons. The house-master cried out to them and -they came down from their seats. Then he turned to Ja’afar and -said to him “O my lord, I know not the honourable of you from -the more honourable: Bismillah! deign he that is highest in rank -among you favour me by taking the head of the room, and let his -brethren sit each in his several stead.” So they sat down, each according -to his degree, whilst Masrur abode standing before them in -their service; and the host asked them, “O my guests, with your -leave, shall I set somewhat of food before you?” and they -answered, “Yes.” Hearing this he bade his handmaids bring -food, whereupon four damsels with girded waists placed in front -of them a table, whereon were rare meats of that which flieth -<span class='pageno' id='Page_191'>191</span>and walketh earth and swimmeth seas, sand-grouse and quails -and chickens and pigeons; and written on the raised edge of the -tray were verses such as sorted with the entertainment. So they -ate till they had enough and washed their hands, after which said -the young man, “O my lords, if you have any want, let us know -it, that we may have the honour of satisfying it.” They replied, -“’Tis well: we came not to thy dwelling save for the sake of a -voice we heard from behind the wall of thy house, and we would -fain hear it again and know her to whom it belongeth. So, an -thou deem right to vouchsafe us this favour, it will be of the -generosity of thy nature, and after we will return whence we -came.” Quoth the host, “Ye are welcome;” and, turning to a -black slave-girl, said to her, “Fetch me thy mistress such an -one.” So she went away and returning with a chair of chinaware, -cushioned with brocade, set it down: then withdrew again and -presently returned with a damsel, as she were the moon on the -night of its full, who sat down on the chair. Then the black girl -gave her a bag of satin wherefrom she brought out a lute, inlaid -with gems and jacinths and furnished with pegs of gold.——And -Shahrazad perceived the dawn of day and ceased to say her permitted -say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Forty-eighth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She continued, It hath reached me, O auspicious King, that when -the damsel came forward, she took her seat upon the chair and -brought out from its case a lute and behold, it was inlaid with -gems and jacinths and furnished with pegs of gold. Then she -tuned its strings, even as saith the poet of her and her lute in these -lines:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>She sits it in lap like a mother fond ✿ And she strikes the strings that can make it speak:</div> - <div class='line'>And ne’er smiteth her right an injurious touch ✿ But her left repairs of her right the wreak.<a id='r282' /><a href='#f282' class='c015'><sup>[282]</sup></a></div> - </div> - </div> -</div> - -<p class='c000'>Then she strained the lute to her bosom, binding over it as mother -bendeth over babe, and swept the strings which complained as -<span class='pageno' id='Page_192'>192</span>child to mother complaineth; after which she played upon it and -began improvising these couplets:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>An Time my lover restore me I’ll blame him fain, ✿ Saying, “Pass, O my dear, the bowl and in passing drain</div> - <div class='line'>The wine which hath never mixed with the heart of man ✿ But he passes to joy from annoy and to pleasure from pain.”</div> - <div class='line'>Then Zephyr arose to his task of sustaining the cup: ✿ Didst e’er see full Moon that in hand the star hath ta’en?<a id='r283' /><a href='#f283' class='c015'><sup>[283]</sup></a></div> - <div class='line'>How oft I talked thro’ the night, when its rounded Lune ✿ Shed on darkness of Tigris ’bank a beamy rain!</div> - <div class='line'>And when Luna sank in the West ’twas as though she’d wave ✿ O’er the length of the watery waste a gilded glaive.</div> - </div> - </div> -</div> - -<p class='c000'>When she had made an end of her verse, she wept with sore weeping -and all who were in the place wept aloud till they were well-nigh -dead; nor was there one of them but took leave of his wits -and rent his raiment and beat his face, for the goodliness of her -singing. Then said Al-Rashid, “This damsel’s song verily denoteth -that she is a lover departed from her beloved.” Quoth her master, -“She hath lost father and mother;” but quoth the Caliph, “This -is not the weeping of one who hath lost mother and father, -but the yearning of one who hath lost him she loveth.” And he -was delighted with her singing and said to Isaac, “By Allah, -never saw I her like!”; and Isaac said, “O my lord, indeed I -marvel at her with utterest marvel and am beside myself for -delight.” Now Al-Rashid with all this stinted not to look upon -the house-master and note his charms and the daintiness of his -fashion; but he saw on his face a pallor as he would die; so he -turned to him and said, “Ho, youth!” and the other said, -“Adsum!—at thy service, O my lord,” The Caliph asked, -“Knowest thou who we are?”; and he answered, “No.” Quoth -Ja’afar, “Wilt thou that I tell thee the names of each of us?”; -and quoth the young man “Yes;” when the Wazir said, “This is -the Commander of the Faithful, descendant of the uncle of the -Prince of the Apostles,” and named to him the others of the company; -after which quoth Al-Rashid, “I wish that thou acquaint -me with the cause of the paleness of thy face, whether it be -acquired or natural from thy birth-tide.” Quoth he, “O Prince of -True Believers, my case is wondrous and my affair marvellous; -<span class='pageno' id='Page_193'>193</span>were it graven with gravers on the eye-corners it were a warner to -whoso will be warned.” Said the Caliph, “Tell it to me: haply -thy healing may be at my hand.” Said the young man, “O -Commander of the Faithful, lend me thine ears and give me thy -whole mind.” And he, “Come; tell it me, for thou makest me -long to hear it.” So the young man began:—Know then, O -Prince of True Believers, that I am a merchant of the merchants -of the sea and come from Oman city, where my sire was a trader -and a very wealthy trader having thirty ships trafficking upon the -main, whose yearly hire was thirty thousand dinars; and he was a -generous man and had taught me writing and all whereof a wight -hath need. When his last hour drew near, he called me to him -and gave me the customary charge; then Almighty Allah took -him and admitted him to His mercy and may He continue the -Commander of the Faithful on life! Now my late father had -partners trading with his coin and voyaging on the ocean. So one -day, as I sat in my house with a company of merchants, a certain -of my servants came in to me and said, “O my lord, there is at -the door a man who craveth admittance to thee!” I gave leave -and he came in, bearing on his head a something covered. He -set it down and uncovered it, and behold it was a box wherein -were fruits out of season and herbs conserved in salt and fresh, -such as are not found in our land. I thanked him and gifted him -with an hundred dinars, and he went away grateful. Then I -divided these things amongst my friends and guests who were -present and asked them whence they came. Quoth they, “They -come from Bassorah,” and praised them and went on to portray -the beauties of Bassorah and all agreed that there was naught in -the world goodlier than Baghdad and its people. Then they fell -to describing Baghdad and the fine manners of its folk and the -excellence of its air and the beauty of its ordinance, till my soul -longed for it and all my hopes clave to looking upon it. So I arose -and selling my houses and lands, ships and slaves, negroes and handmaids, -I got together my good, to wit, a thousand thousand dinars, -besides gems and jewels, wherewith I freighted a vessel and setting -out therein with the whole of the property, voyaged awhile. Then -I hired a barque and embarking therein with all my monies sailed -up the river some days till we arrived at Baghdad. I enquired -where the merchants abode and what part was pleasantest for -domicile and was answered, “The Karkh quarter.” So I went -thither and hiring a house in a thoroughfare called the Street of -<span class='pageno' id='Page_194'>194</span>Saffron, transported all my goods to it and took up my lodging -therein for some time. At last one day which was a Friday, I -sallied forth to solace myself taking with me somewhat of coin. I -went first to a cathedral-mosque, called the Mosque of Mansur, -where the Friday service was held, and when we had made an end -of congregational prayers, I fared forth with the folk to a place -hight Karn al-Sirat, where I saw a tall and goodly mansion, with -a balcony overlooking the river-bank and pierced with a lattice-window. -So I betook myself thither with a company of folk and -sighted there an old man sitting, handsomely clad and exhaling -perfumes. His beard forked upon his breast in two waves like -silver-wire, and about him were four damsels and five pages. So I -said to one of the folk, “What is the name of this old man and -what is his business?”; and the man said, “His name is Táhir -ibn al-Aláa, and he is a keeper of girls: all who go into him eat and -drink and look upon fair faces.” Quoth I, “By Allah, this long -while have I wandered about in search of something like this!”——And -Shahrazad perceived the dawn of day and ceased saying -her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Forty-ninth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She pursued, It hath reached me, O auspicious King, that the -young merchant cried, “By Allah this long while I have gone -about in search of something like this!” So I went up to the -Shaykh, O Commander of the Faithful, and saluting him said to -him, “O my lord, I need somewhat of thee!” He replied, “What -is thy need?” and I rejoined, “’Tis my desire to be thy guest to-night.” -He said, “With all my heart; but, O my son, with me are -many damsels, some whose night is ten dinars, some forty and -others more. Choose which thou wilt have.” Quoth I, “I -choose her whose night is ten dinars.” And I weighed out to him -three hundred dinars, the price of a month; whereupon he committed -me to a page, who carried me to a Hammam within the -house and served me with goodly service. When I came out of -the Bath he brought me to a chamber and knocked at the door, -whereupon out came a handmaid, to whom said he, “Take thy -guest!” She met me with welcome and cordiality, laughing and -rejoicing, and brought me into a mighty fine room decorated with -gold. I considered her and saw her like the moon on the night of -its fulness having in attendance on her two damsels as they were -<span class='pageno' id='Page_195'>195</span>constellations. She made me sit and seating herself by my side, -signed to her slave-girls who set before us a tray covered with -dishes of various kinds of meats, pullets and quails and sand-grouse -and pigeons. So we ate our sufficiency, and never in my -life ate I aught more delicious than this food. When we had eaten -she bade remove the tray and set on the service of wine and -flowers, sweetmeats and fruits; and I abode with her a month in -such case. At the end of that time, I repaired to the Bath; then, -going to the old man, I said to him, “O my lord, I want her whose -night is twenty dinars.” “Weigh down the gold,” said he. So I -fetched money and weighed out to him six hundred dinars for a -month’s hire, whereupon he called a page and said to him, “Take -thy lord here.” Accordingly he carried me to the Hammam and -thence to the door of a chamber, whereat he knocked and there -came out a handmaid, to whom quoth he, “Take thy guest!” She -received me with the goodliest reception and I found in attendance -on her four slave-girls, whom she commanded to bring food. So -they fetched a tray spread with all manner meats, and I ate. -When I had made an end of eating and the tray had been -removed, she took the lute and sang thereto these couplets:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>O waftings of musk from the Babel-land! ✿ Bear a message from me which my longings have planned:</div> - <div class='line'>My troth is pledged to that place of yours, ✿ And to friends there ’biding—a noble band;</div> - <div class='line'>And wherein dwells she whom all lovers love ✿ And would hend, but she cometh to no man’s hand.</div> - </div> - </div> -</div> - -<p class='c000'>I abode with her a month, after which I returned to the Shaykh -and said to him, “I want the forty dinar one.” “Weigh out the -money,” said he. So I weighed out to him twelve hundred dinars, -the mensual hire, and abode with her one month as it were one day, -for what I saw of the comeliness of her semblance and the goodliness -of her converse. After this I went to the Shaykh one evening -and heard a great noise and loud voices; so I asked him, “What -is to do?”; and he answered, saying, “This is the night of our -remarkablest nights, when all souls embark on the river and divert -themselves by gazing one upon other. Hast thou a mind to go up -to the roof and solace thyself by looking at the folk?” “Yes,” -answered I, and went up to the terrace-roof,<a id='r284' /><a href='#f284' class='c015'><sup>[284]</sup></a> whence I could see a -<span class='pageno' id='Page_196'>196</span>gathering of people with flambeaux and cressets, and great mirth -and merriment. Then I went up to the end of the roof and beheld -there, behind a goodly curtain, a little chamber in whose midst -stood a couch of juniper<a id='r285' /><a href='#f285' class='c015'><sup>[285]</sup></a>-wood plated with shimmering gold and -covered with a handsome carpet. On this sat a lovely young lady, -confounding all beholders with her beauty and comeliness and -symmetry and perfect grace, and by her side a youth, whose hand -was on her neck; and he was kissing her and she kissing him. -When I saw them, O Prince of True Believers, I could not contain -myself nor knew where I was, so dazed and dazzled was I by her -beauty: but, when I came down, I questioned the damsel with -whom I was and described the young lady to her. “What wilt -thou with her?” asked she; and I, “She hath taken my wit.” “O -Abu al-Hasan, hast thou a mind to her?” “Ay, by Allah! for -she hath captivated my heart and soul.” “This is the daughter of -Tahir ibn al-Alaa; she is our mistress and we are all her handmaids; -but knowest thou, O Abu al-Hasan, what be the price of -her night and her day?” “No!” “Five hundred dinars, for she -is a regret to the heart of Kings!”<a id='r286' /><a href='#f286' class='c015'><sup>[286]</sup></a> “By Allah, I will spend all I -have on this damsel!” So saying I lay, heartsore for desire, -through the livelong night till the morning, when I repaired to the -Hammam and presently donned a suit of the richest royal raiment -and betaking myself to Ibn al-Alaa, said to him, “O my lord, I -want her whose night is five hundred dinars.” Quoth he, “Weigh -down the money.” So I weighed out to him fifteen thousand -dinars for a month’s hire and he took them and said to the page, -“Carry him to thy mistress such an one!” Accordingly he took -me and carried me to an apartment, than which my eyes never saw -a goodlier on the earth’s face and there I found the young lady -seated. When I saw her, O Commander of the Faithful, my reason -was confounded with her beauty, for she was like the full moon on -its fourteenth night,——And Shahrazad perceived the dawn of -day and ceased to say her permitted say.</p> - -<div><span class='pageno' id='Page_197'>197</span></div> -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Fiftieth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She resumed, It hath reached me, O auspicious King, that the -young man continued to describe before the Prince of True -Believers the young lady’s characteristics, saying:—She was like -the full moon on her fourteenth night, a model of grace and -symmetry and loveliness. Her speech shamed the tones of the -lute, and it was as it were she whom the poet meant in these -verses:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>She cried while played in her side Desire, ✿ And Night o’er hung her with blackest blee:—</div> - <div class='line'>“O Night shall thy murk bring me ne’er a chum ✿ To tumble and futter this coynte of me?”</div> - <div class='line'>And she smote that part with her palm and sighed ✿ Sore sighs and a weeping continued she:—</div> - <div class='line'>“As the toothstick beautifies teeth e’en so ✿ Must prickle to coynte as a toothstick be.</div> - <div class='line'>O Moslems, is never a stand to your tools, ✿ To assist a woman’s necessity?”</div> - <div class='line'>Thereat rose upstanding beneath its clothes ✿ My yard, as crying, “At thee! at thee!”</div> - <div class='line'>And I loosed her trouser-string, startling her: ✿ “Who art thou?” and I said, “A reply to thy plea!”</div> - <div class='line'>And began to stroke her with wrist-thick yard, ✿ Hurting hinder cheeks by its potency:</div> - <div class='line'>And she cried as I rose after courses three ✿ “Suit thy gree the stroke!” and I—“suit thy gree!”</div> - </div> - </div> -</div> - -<p class='c000'>And how excellent is the saying of another!<a id='r287' /><a href='#f287' class='c015'><sup>[287]</sup></a>—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>A fair one, to idolaters if she her face should show, They’d leave their idols and her face for only Lord would know.</div> - <div class='line'>If in the Eastward she appeared unto a monk, for sure, He’d cease from turning to the West and to the East bend low;</div> - <div class='line'>And if into the briny sea one day she chanced to spit, Assuredly the salt sea’s floods straight fresh and sweet would grow.</div> - </div> - </div> -</div> - -<p class='c000'>And that of another:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>I looked at her one look and that dazed me ✿ Such rarest gifts of mind and form to see,</div> - <div class='line'>When doubt inspired her that I loved her, and ✿ Upon her cheeks the doubt showed showily.</div> - </div> - </div> -</div> - -<p class='c000'><span class='pageno' id='Page_198'>198</span>I saluted her and she said to me, “Well come and welcome, and -fair welcome!”; and taking me by the hand, O Prince of True -Believers, made me sit down by her side; whereupon, of the -excess of my desire, I fell a-weeping for fear of severance and -pouring forth the tears of the eye, recited these two couplets:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>I love the nights of parting though I joy not in the same ✿ Time haply may exchange them for the boons of Union-day:</div> - <div class='line'>And the days that bring Union I unlove for single thought, ✿ Seeing everything in life lacking steadfastness of stay.</div> - </div> - </div> -</div> - -<p class='c000'>Then she strave to solace me with soft sweet speech, but I was -drowned in the deeps of passion, fearing even in union the pangs -of disunion, for excess of longing and ecstasy of passion; and I -bethought me of the lowe of absence and estrangement and -repeated these two couplets:—</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>I thought of estrangement in her embrace     ✿ And my eyes rained tears red as ’Andam-wood.</div> - <div>So I wiped the drops on that long white neck; ✿ For camphor<a id='r288' /><a href='#f288' class='c015'><sup>[288]</sup></a> is wont to stay flow of blood.</div> - </div> -</div> - -</div> - -<p class='c000'>Then she bade bring food and there came four damsels, high-bosomed -girls and virginal, who set before us food and fruits and -confections and flowers and wine, such as befit none save kings. -So, O Commander of the Faithful, we ate, and sat over our wine, -compassed about with blooms and herbs of sweet savour, in a -chamber suitable only for kings. Presently, one of her maids -brought her a silken bag, which she opened and taking thereout -a lute, laid it in her lap and smote its strings, whereat it complained -as child complaineth to mother, and she sang these two -couplets:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Drink not pure wine except from hand of slender youth ✿ Like wine for daintiness and like him eke the wine:</div> - <div class='line'>For wine no joyance brings to him who drains the cup ✿ Save bring the cup-boy cheek as fair and fain and fine.</div> - </div> - </div> -</div> - -<p class='c000'>So, I abode with her, O Commander of the Faithful, month after -month in similar guise, till all my money was spent; wherefore I -began to bethink me of separation as I sat with her one day and -<span class='pageno' id='Page_199'>199</span>my tears railed down upon my cheeks like rills, and I became not -knowing night from light. Quoth she, “Why dost thou weep?”; -and quoth I, “O light of mine eyes, I weep because of our -parting.” She asked, “And what shall part me and thee, O my -lord?”; and I answered, “By Allah, O my lady, from the day I -came to thee, thy father hath taken of me, for every night, five -hundred dinars, and now I have nothing left. Right soothfast is -the saw:—Penury maketh strangerhood at home and money -maketh a home in strangerhood; and indeed the poet speaks -truth when he saith:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Lack of good is exile to man at home; ✿ And money shall house him where’er he roam.”</div> - </div> - </div> -</div> - -<p class='c000'>She replied, “Know that it is my father’s custom, whenever a -merchant abideth with him and hath spent all his capital, to -entertain him three days; then doth he put him out and he may -return to us nevermore. But keep thou thy secret and conceal -thy case and I will so contrive that thou shalt abide with me till -such time as Allah will;<a id='r289' /><a href='#f289' class='c015'><sup>[289]</sup></a> for, indeed, there is in my heart a great -love for thee. Thou must know that all my father’s money is -under my hand and he wotteth not its full tale; so, every morning, -I will give thee a purse of five hundred dinars which do thou offer -to my sire, saying:—Henceforth, I will pay thee only day by -day. He will hand the sum to me, and I will give it to thee -again, and we will abide thus till such time as may please Allah.”<a href='#f289' class='c015'><sup>[289]</sup></a> -Thereupon I thanked her and kissed her hand; and on this wise, -O Prince of True Believers, I abode with her a whole year, till it -chanced on a certain day that she beat one of her handmaids -grievously and the slave-girl said, “By Allah, I will assuredly -torture thy heart, even as thou hast tortured me!” So she went -to the girl’s father and exposed to him all that had passed, first -and last, which when Tahir ibn Alaa heard he arose forthright and -coming in to me, as I sat with his daughter, said, “Ho, such an -one!”; and I said, “At thy service.” Quoth he, “’Tis our wont, -when a merchant grow poor with us, to give him hospitality three -days; but thou hast had a year with us, eating and drinking and -doing what thou wouldst.” Then he turned to his pages and cried -to them, “Pull off his clothes.” They did as he bade them and -<span class='pageno' id='Page_200'>200</span>gave me ten dirhams and an old suit worth five silvers; after -which he said to me, “Go forth; I will not beat thee nor abuse -thee; but wend thy ways and if thou tarry in this town, thy blood -be upon thine own head.” So I went forth, O Commander of the -Faithful, in my own despite, knowing not whither to hie, for had -fallen on my heart all the trouble in the world and I was occupied -with sad thought and doubt. Then I bethought me of the wealth -which I had brought from Oman and said in myself, “I came -hither with a thousand thousand dinars, part price of thirty ships, -and have made away with it all in the house of yonder ill-omened -man, and now I go forth from him, bare and broken-hearted! But -there is no Majesty and there is no Might save in Allah, the -Glorious, the Great!” Then I abode three days in Baghdad, -without tasting meat or drink, and on the fourth day seeing a ship -bound for Bassorah, I took passage in her of the owner, and when -we reached our port, I landed and went into the bazar, being sore -anhungered. Presently, a man saw me, a grocer, whom I had -known aforetime, and coming up to me, embraced me, for he had -been my friend and my father’s friend before me. Then he questioned -me of my case, seeing me clad in those tattered clothes; -so I told him all that had befallen me, and he said, “By Allah, -this is not the act of a sensible man! But after this that hath -befallen thee what dost thou purpose to do?” Quoth I, “I know -not what I shall do,” and quoth he, “Wilt thou abide with me -and write my outgo and income and thou shalt have two dirhams -a day, over and above thy food and drink?” I agreed to this and -abode with him, O Prince of True Believers, selling and buying, -till I had gotten an hundred dinars; when I hired me an upper -chamber by the river-side, so haply a ship should come up with -merchandise, that I might buy goods with the dinars and go back -with them to Baghdad. Now it fortuned that one day, there came -ships with merchandise, and all the merchants resorted to them to -buy, and I went with them on board, when behold, there came -two men out of the hold and setting themselves chairs on the -deck, sat down thereon. The merchants addressed themselves to -the twain with intent to buy, and the man said to one of the crew, -“Bring the carpet.” Accordingly he brought the carpet and -spread it, and another came with a pair of saddle-bags, whence -he took a budget and emptied it on the carpet; and our sights -were dazzled with that which issued therefrom of pearls and corals -and jacinths and carnelians and other jewels of all sorts and -<span class='pageno' id='Page_201'>201</span>colours.——And Shahrazad perceived the dawn of day and -ceased saying her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Fifty-first Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She said, It hath reached me, O auspicious King, that the young -merchant, after recounting to the Caliph the matter of the bag and -its containing jewels of all sorts, continued:—Presently, O Commander -of the Faithful, said one of the men on the chairs, “O company -of merchants, we will sell but this to-day, by way of spending-money, -for that we are weary.” So the merchants fell to bidding -one against other for the jewels and bid till the price reached four -hundred dinars. Then said to me the owner of the bag (for he -was an old acquaintance of mine, and when he saw me, he came -down to me and saluted me), “Why dost thou not speak and bid -like the rest of the merchants?” I said, “O my lord, by Allah, -the shifts of fortune have run against me and I have lost my -wealth and have only an hundred dinars left in the world.” -Quoth he, “O Ománi, after this vast wealth, can only an -hundred dinars remain to thee?” And I was abashed before -him and my eyes filled with tears; whereupon he looked -at me and indeed my case was grievous to him. So he said -to the merchants, “Bear witness against me that I have sold -all that is in this bag of various gems and precious stones to -this man for an hundred gold pieces, albeit I know them to be -worth so many thousand dinars, and this is a present from -me to him.” Then he gave me the saddle-bag and the carpet, -with all the jewels that were thereon, for which I thanked him, and -each and every of the merchants present praised him. Presently -I carried all this to the jewel-market and sat there to sell and buy. -Now among the precious stones was a round amulet of the handiwork -of the masters,<a id='r290' /><a href='#f290' class='c015'><sup>[290]</sup></a> weighing half a pound: it was red of the -brightest, a carnelian on both whose sides were graven characts -and characters, like the tracks of ants; but I knew not its worth. -I sold and bought a whole year, at the end of which I took the -amulet<a id='r291' /><a href='#f291' class='c015'><sup>[291]</sup></a> and said, “This hath been with me some while, and I -<span class='pageno' id='Page_202'>202</span>know not what it is nor what may be its value.” So I gave it to -the broker who took it and went round with it and returned, saying, -“None of the merchants will give me more than ten dirhams for -it.” Quoth I, “I will not sell it at that price;” and he threw it in -my face and went away. Another day I again offered it for sale -and its price reached fifteen dirhams; whereupon I took it from -the broker in anger and threw it back into the tray. But a few -days after, as I sat in my shop, there came up to me a man, who -bore the traces of travel, and saluting me, said, “By thy leave, I -will turn over what thou hast of wares.” Said I, “’Tis well,” and -indeed, O Commander of the Faithful, I was still wroth by reason -of the lack of demand for the talisman. So the man fell to turning -over my wares, but took nought thereof save the amulet, which -when he saw, he kissed his hand and cried, “Praised be Allah!” -Then said he to me, “O my lord, wilt thou sell this?”; and I -replied, “Yes,” being still angry. Quoth he, “What is its price?” -And I asked, “How much wilt thou give?” He answered, -“Twenty dinars”: so I thought he was making mock of me and -exclaimed, “Wend thy ways.” But he resumed, “I will give thee -fifty dinars for it.” I made him no answer, and he continued, “A -thousand dinars.” But I was silent, declining to reply, whilst he -laughed at my silence and said, “Why dost thou not return me an -answer?” “Hie thee home,” repeated I and was like to quarrel -with him. But he bid thousand after thousand, and I still made -him no reply, till he said, “Wilt thou sell it for twenty thousand -dinars?” I still thought he was mocking me; but the people -gathered about me and all of them said, “Sell to him, and if he -buy not, we will all up and at him and drub him and thrust him -forth the city.” So quoth I to him, “Wilt thou buy or dost thou -jest?”; and quoth he, “Wilt thou sell or dost thou joke?” I said, -“I will sell if thou wilt buy;” then he said, “I will buy it for -thirty thousand dinars; take them and make the bargain;” so I -cried to the bystanders, “Bear witness against him,” adding to -him, “But on condition that thou acquaint me with the virtues and -profit of this amulet for which thou payest all this money.” He -answered, “Close the bargain, and I will tell thee this;” I rejoined, -“I sell it to thee;” and he retorted, “Allah be witness of that -which thou sayst and testimony!” Then he brought out the -gold and giving it to me took the amulet, and set it in his bosom; -after which he turned to me and asked, “Art thou content?” -Answered I, “Yes,” and he said to the people, “Bear witness -<span class='pageno' id='Page_203'>203</span>against him that he hath closed the bargain and touched the price, -thirty thousand dinars.” Then he turned to me and said, “Harkye, -my poor fellow, hadst thou held back from selling, by Allah I -would have bidden thee up to an hundred thousand dinars, nay, -even to a thousand thousand!” When I heard these words, O -Commander of the Faithful, the blood fled my face, and from that -day there overcame it this pallor thou seest. Then said I to him, -“Tell me the reason of this and what is the use of this amulet.” -And he answered, saying, “Know that the King of Hind hath -a daughter, never was seen a thing fairer than she, and she is -possessed with a falling sickness.<a id='r292' /><a href='#f292' class='c015'><sup>[292]</sup></a>” So the King summoned the -Scribes and men of science and Divines, but none of them could -relieve her of this. Now I was present in the assembly; so I said -to him, “O King, I know a man called Sa’adu’lláh the Babylonian, -than whom there is not on the face of the earth one more masterly -in these matters, and if thou see fit to send me to him, do so.” -Said he, “Go to him;” and quoth I, “Bring me a piece of -carnelian.” Accordingly he gave me a great piece of carnelian -and an hundred thousand dinars and a present, which I took, and -with which I betook myself to the land of Babel. Then I sought -out the Shaykh and when he was shown to me I delivered to him -the money and the present, which he accepted and sending for a -lapidary, bade him fashion the carnelian into this amulet. Then -he abode seven months in observation of the stars, till he chose -out an auspicious time for engraving it, when he graved upon it -these talismanic characters which thou seest, and I took it and -returned with it to the King.——And Shahrazad perceived the -dawn of day and ceased to say her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Fifty-second Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She continued, It hath reached me, O auspicious King, that the -young man said to the Commander of the Faithful:—So after the -Shaykh had spoken, I took this talisman and returned with it to -the King. Now the Princess was bound with four chains, and -<span class='pageno' id='Page_204'>204</span>every night a slave-girl lay with her and was found in the morning -with her throat cut. The King took the amulet and laid it upon -his daughter who was straightway made whole. At this he -rejoiced with exceeding joy and invested me with a vest of honour -and gave alms of much money; and he caused set the amulet in -the Princess’s necklace. It chanced, one day, that she embarked -with her women in a ship and went for a sail on the sea. Presently, -one of her maids put out her hand to her, to sport with her, and -the necklace brake asunder and fell into the waves. From that -hour the possessor<a id='r293' /><a href='#f293' class='c015'><sup>[293]</sup></a> of the Princess returned to her, wherefore -great grief betided the King and he gave me much money, saying, -“Go thou to Shaykh Sa’adu’llah and let him make her another -amulet, in lieu of that which is lost.” I journeyed to Babel, -but found the old man dead; whereupon I returned and told the -King, who sent me and ten others to go round about in all -countries, so haply we might find a remedy for her: and now Allah -hath caused me happen on it with thee.” Saying these words, he -took from me the amulet, O Commander of the Faithful, and went -his ways. Such, then, is the cause of the wanness of my complexion. -As for me, I repaired to Baghdad, carrying all my wealth -with me, and took up my abode in the lodgings where I lived -whilome. On the morrow, as soon as it was light, I donned my -dress and betook myself to the house of Tahir ibn al-Alaa, that -haply I might see her whom I loved, for the love of her had never -ceased to increase upon my heart. But when I came to his home, -I saw the balcony broken down and the lattice builded up; so I -stood awhile, pondering my case and the shifts of Time, till there -came up a serving-man, and I questioned him, saying, “What hath -God done with Tahir ibn al-Alaa?” He answered, “O my brother, -he hath repented to Almighty Allah.<a id='r294' /><a href='#f294' class='c015'><sup>[294]</sup></a>” Quoth I, “What was the -cause of his repentance?”; and quoth he, “O my brother, in such -a year there came to him a merchant, by name Abu al-Hasan the -Omani, who abode with his daughter awhile, till his wealth was all -spent, when the old man turned him out, broken-hearted. Now -the girl loved him with exceeding love, and when she was parted -from him, she sickened of a sore sickness and came nigh upon -death. As soon as her father knew how it was with her, he sent -after and sought for Abu al-Hasan through the lands, pledging -<span class='pageno' id='Page_205'>205</span>himself to bestow upon whoso should produce him an hundred -thousand dinars; but none could find him nor come on any trace -of him; and she is now hard upon death.” Quoth I, “And how -is it with her sire?” and quoth the servant, “He hath sold all his -girls, for grief of that which hath befallen him, and hath repented -to Almighty Allah.” Then asked I, “What wouldst thou say to -him who should direct thee to Abu al-Hasan the Omani?”; and -he answered, “Allah upon thee, O my brother, that thou do this -and quicken my poverty and the poverty of my parents<a id='r295' /><a href='#f295' class='c015'><sup>[295]</sup></a>!” I -rejoined, “Go to her father and say to him, Thou owest me the -reward for good news, for that Abu al-Hasan the Omani standeth -at the door.” With this he set off trotting, as he were a mule -loosed from the mill, and presently came back, accompanied by -Shaykh Tahir himself, who no sooner saw me than he returned to -his house and gave the man an hundred thousand dinars which he -took and went away blessing me. Then the old man came up and -embraced me and wept, saying, “O my lord, where hast thou been -absent all this while? Indeed, my daughter hath been killed by -reason of her separation from thee; but come with me into the -house.” So we entered and he prostrated himself in gratitude to -the Almighty, saying, “Praised be Allah who hath reunited us -with thee!” Then he went in to his daughter and said to her, -“The Lord hath healed thee of this sickness;” and said she, “O -my papa, I shall never be whole of my sickness, save I look upon -the face of Abu al-Hasan.” Quoth he, “An thou wilt eat a morsel -and go to the Hammam, I will bring thee in company with him.” -Asked she, “Is it true that thou sayst?”; and he answered, “By -the Great God, ’tis true!” She rejoined, “By Allah, if I look -upon his face, I shall have no need of eating!” Then said he to -his page, “Bring in thy lord.” Thereupon I entered, and when -she saw me, O Prince of True Believers, she fell down in a swoon, -and presently coming to herself, recited this couplet:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Yea, Allah hath joinèd the parted twain, ✿ When no thought they thought e’er to meet again.</div> - </div> - </div> -</div> - -<p class='c000'>Then she sat upright and said, “By Allah, O my lord, I had not -deemed to see thy face ever more, save it were in a dream!” So -she embraced me and wept, and said, “O Abu al-Hasan, now will -<span class='pageno' id='Page_206'>206</span>I eat and drink.” The old man her sire rejoiced to hear these -words and they brought her meat and drink and we ate and drank, -O Commander of the Faithful. After this, I abode with them -awhile, till she was restored to her former beauty, when her father -sent for the Kazi and the witnesses and bade write out the -marriage-contract between her and me and made a mighty great -bride-feast; and she is my wife to this day and this is my son by -her.” So saying he went away and returned with a boy of rare -beauty and symmetry of form and favour to whom said he, “Kiss -the ground before the Commander of the Faithful.” He kissed -ground before the Caliph, who marvelled at his beauty and glorified -his Creator; after which Al-Rashid departed, he and his company, -saying, “O Ja’afar, verily, this is none other than a marvellous thing, -never saw I nor heard I aught more wondrous.” When he was -seated in the palace of the Caliphate, he cried, “O Masrur!” who -replied, “Here am I, O my lord!” Then said he, “Bring the -year’s tribute of Bassorah and Baghdad and Khorasan, and set it -in this recess.<a id='r296' /><a href='#f296' class='c015'><sup>[296]</sup></a>” Accordingly he laid the three tributes together -and they were a vast sum of money, whose tale none might tell -save Allah. Then the Caliph bade draw a curtain before the -recess and said to Ja’afar, “Fetch me Abu al-Hasan.” Replied -Ja’afar, “I hear and obey,” and going forth, returned presently -with the Omani, who kissed ground before the Caliph, fearing lest -he had sent for him because of some fault that he had committed -when he was with him in his house. Then said Al-Rashid, -“Harkye, O Omani!” and he replied, “Adsum, O Prince of True -Believers! May Allah ever bestow his favours upon thee!” -Quoth the Caliph, “Draw back yonder curtain.” Thereupon -Abu al-Hasan drew back the curtain from the recess and -was confounded and perplexed at the mass of money he saw -there. Said Al-Rashid, “O Abu al-Hasan, whether is the more, -this money or that thou didst lose by the amulet<a id='r297' /><a href='#f297' class='c015'><sup>[297]</sup></a>?”; and he -answered, “This is many times the greater, O Commander of the -Faithful!” Quoth the Caliph, “Bear witness, all ye who are -present, that I give this money to this young man.” So Abu -<span class='pageno' id='Page_207'>207</span>al-Hasan kissed ground and was abashed and wept before the -Caliph for excess of joy. Now when he wept, the tears ran down -from his eyelids upon his cheeks and the blood returned to its -place and his face became like the moon on the night of its -fulness. Whereupon quoth the Caliph, “There is no god but <em>the</em> -God! Glory be to Him who decreeth change upon change and -is Himself the Everlasting who changeth not!” Saying these -words, he bade fetch a mirror and showed Abu al-Hasan his face -therein, which when he saw, he prostrated himself, in gratitude to -the Most High Lord. Then the Caliph bade transport the money -to Abu al-Hasan’s house and charged the young man not to absent -himself from him, so he might enjoy his company as a cup-companion. -Accordingly he paid him frequent visits, till Al-Rashid -departed to the mercy of Almighty Allah; and glory be to Him -who dieth not the Lord of the Seen and the Unseen! And among -tales they tell is one touching</p> - -<hr class='c016' /> - -<div class='footnote' id='f276'> -<p class='c000'><span class='label'><a href='#r276'>276</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> Ishak of Mosul, for whom see vol. iv. <a href="https://www.gutenberg.org/files/53254/53254-h/53254-h.htm#Page_119">119</a>. The Bresl. Edit. has Fazíl for -Fazl.</p> -</div> - -<div class='footnote' id='f277'> -<p class='c000'><span class='label'><a href='#r277'>277</a>. </span>Abu Dalaf al-Ijili, a well-known soldier equally famed for liberality and culture.</p> -</div> - -<div class='footnote' id='f278'> -<p class='c000'><span class='label'><a href='#r278'>278</a>. </span>Arab. “Takhmísh,” alluding to the familiar practice of tearing face and hair in grief -for a loss, a death, etc.</p> -</div> - -<div class='footnote' id='f279'> -<p class='c000'><span class='label'><a href='#r279'>279</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> When he is in the very prime of life and able to administer <i><span lang="fr" xml:lang="fr">fiers coups de canif</span></i>.</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>For ladies e’en of most uneasy virtue</div> - <div class='line'>Prefer a spouse whose age is short of thirty.</div> - </div> - <div class='group'> - <div class='line in42'>Don Juan 1. 62.</div> - </div> - </div> -</div> - -</div> - -<div class='footnote' id='f280'> -<p class='c000'><span class='label'><a href='#r280'>280</a>. </span>Arab. “Lázuward:” see vol. iii. <a href="https://www.gutenberg.org/files/52564/52564-h/52564-h.htm#Page_33">33</a></p> -</div> - -<div class='footnote' id='f281'> -<p class='c000'><span class='label'><a href='#r281'>281</a>. </span>Arab. “Sidillah.” The Bresl. Edit. (v. 99), has, “a couch of ivory and ebony, -whereon was that which befitted it of mattresses and cushions * * * * and on it five -damsels.”</p> -</div> - -<div class='footnote' id='f282'> -<p class='c000'><span class='label'><a href='#r282'>282</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> As she untunes the lute by “pinching” the strings over-excitedly with her right, -her other hand retunes it by turning the pegs.</p> -</div> - -<div class='footnote' id='f283'> -<p class='c000'><span class='label'><a href='#r283'>283</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> The slim cupbearer (Zephyr) and fair-faced girl (Moon) handed round the -bubbling bowl (star).</p> -</div> - -<div class='footnote' id='f284'> -<p class='c000'><span class='label'><a href='#r284'>284</a>. </span>Arab. “Al-Sath” whence the Span. <span lang="es" xml:lang="es">Azotea</span>. The lines that follow are from the -Bresl. Edit. v. 110.</p> -</div> - -<div class='footnote' id='f285'> -<p class='c000'><span class='label'><a href='#r285'>285</a>. </span>This “’Ar’ar” is probably the Callitris quadrivalvis whose resin (“Sandarac”) is -imported as varnish from African Mogador to England. Also called the Thuja, it is of -cypress shape, slow growing and finely veined in the lower part of the base. Most -travellers are agreed that it is the Citrus-tree of Roman Mauritania, concerning which -Pliny (xiii. 29) gives curious details, a single table costing from a million sesterces (£900) -to 1,400,000. For other details see p. 95. “Morocco and the Moors,” by my late -friend Dr. Leared (London: Sampson Low, 1876).</p> -</div> - -<div class='footnote' id='f286'> -<p class='c000'><span class='label'><a href='#r286'>286</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> Kings might sigh for her in vain.</p> -</div> - -<div class='footnote' id='f287'> -<p class='c000'><span class='label'><a href='#r287'>287</a>. </span>These lines are in vol. viii. <a href="https://www.gutenberg.org/files/55091/55091-h/55091-h.htm#Page_279">279</a>. I quote Mr. Payne.</p> -</div> - -<div class='footnote' id='f288'> -<p class='c000'><span class='label'><a href='#r288'>288</a>. </span>A most unsavoury comparison to a Persian who always connects camphor with -the idea of a corpse.</p> -</div> - -<div class='footnote' id='f289'> -<p class='c000'><span class='label'><a href='#r289'>289</a>. </span>Arab. “Ilà má sháa’ lláh” <i><span lang="la" xml:lang="la">i.e.</span></i> as long as you like.</p> -</div> - -<div class='footnote' id='f290'> -<p class='c000'><span class='label'><a href='#r290'>290</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> of gramarye.</p> -</div> - -<div class='footnote' id='f291'> -<p class='c000'><span class='label'><a href='#r291'>291</a>. </span>Arab. “Ta’wíz” = the Arab Tilasm, our Talisman, a charm, an amulet; and in -India mostly a magic square. The subject is complicated and occupies in Herklots some -sixty pages, 222–284.</p> -</div> - -<div class='footnote' id='f292'> -<p class='c000'><span class='label'><a href='#r292'>292</a>. </span>The Bul. and Mac. Edits. give the Princess’s malady, in error, as Dáa al-Sudá’ -(megrims), instead of Dáa al-Sar’ (epilepsy), as in the Bresl. Edit. The latter would -mean that she is possessed by a demon, again the old Scriptural fancy (see vol. v. <a href="https://www.gutenberg.org/files/54257/54257-h/54257-h.htm#Page_28">28</a>). -The subject is highly fitted for romance but not for a “serious” book which ought to -know better.</p> -</div> - -<div class='footnote' id='f293'> -<p class='c000'><span class='label'><a href='#r293'>293</a>. </span>Arab Al-’Áriz = the demon who possessed her.</p> -</div> - -<div class='footnote' id='f294'> -<p class='c000'><span class='label'><a href='#r294'>294</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> He hath renounced his infamous traffic.</p> -</div> - -<div class='footnote' id='f295'> -<p class='c000'><span class='label'><a href='#r295'>295</a>. </span>Alluding to the favourite Eastern saying, “The poor man hath no life.”</p> -</div> - -<div class='footnote' id='f296'> -<p class='c000'><span class='label'><a href='#r296'>296</a>. </span>In this and the following lines some change is necessary for the Bresl. and Mac. -texts are very defective. The Arabic word here translated “recess” is “Aywán,” -prop. a hall, an open saloon.</p> -</div> - -<div class='footnote' id='f297'> -<p class='c000'><span class='label'><a href='#r297'>297</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> by selling it for thirty thousand gold pieces, when he might have got a million -for it.</p> -</div> - -<div class='chapter'> - <h2 id='c207' class='c011'>IBRAHIM AND JAMILAH.<a id='r298' /><a href='#f298' class='c015'><sup>[298]</sup></a></h2> -</div> - -<p class='c017'>Al-Khasíb,<a id='r299' /><a href='#f299' class='c015'><sup>[299]</sup></a> Wazir of Egypt, had a son named Ibrahím, than -whom there was none goodlier, and of his fear for him, he suffered -him not to go forth, save to the Friday prayers. One day, as the -youth was returning from the mosque, he came upon an old man, -with whom were many books; so he lighted down from his horse -and seating himself beside him, began to turn over the tomes and -examine them. In one of them he espied the semblance of a -woman which all but spoke, never was seen on the earth’s face one -more beautiful; and as this captivated his reason and confounded -his wit, he said to the old man, “O Shaykh, sell me this picture.” -<span class='pageno' id='Page_208'>208</span>The bookseller kissed ground between his hands and said, “O my -lord, ’tis thine without price.<a id='r300' /><a href='#f300' class='c015'><sup>[300]</sup></a>” Ibrahim gave him an hundred -dinars and taking the book in which was the picture, fell to gazing -upon it and weeping night and day, abstaining from meat and -drink and sleep. Then said he in his mind, “An I ask the bookseller -of the painter of this picture, haply he will tell me; and if -the original be living, I will seek access to her; but, if it be only -a picture, I will leave doting upon it and plague myself no more -for a thing which hath no real existence.”——And Shahrazad perceived -the dawn of day and ceased saying her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Fifty-third Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She pursued, It hath reached me, O auspicious King, that the -youth Ibrahim said in his mind, “An I ask the bookseller of the -painter of this picture, haply he will tell me; and, if it be only a -picture, I will leave doting upon it and plague myself no more for -a thing which hath no real existence.” So on the next Friday -he betook himself to the bookseller, who sprang up to receive him, -and said to him, “Oh uncle, tell me who painted this picture.” -He replied, “O my lord, a man of the people of Baghdad painted -it, by name Abu al-Kásim al-Sandaláni who dwelleth in a quarter -called Al-Karkh; but I know not of whom it is the portraiture.” -So Ibrahim left him without acquainting any of his household with -his case, and returned to the palace, after praying the Friday -prayers. Then he took a bag and filling it with gold and gems -to the value of thirty thousand dinars, waited till the morning, -when he went out, without telling any, and presently overtook a -caravan. Here he saw a Badawi and asked him, “O uncle, what -distance is between me and Baghdad?”; and the other answered, -“O my son, where art thou, and where is Baghdad<a id='r301' /><a href='#f301' class='c015'><sup>[301]</sup></a>? Verily, -between thee and it is two months’ journey.” Quoth Ibrahim, -“O nuncle, an thou wilt guide me to Baghdad, I will give thee an -hundred dinars and this mare under me that is worth other -thousand gold pieces;” and quoth the Badawi, “Allah be witness -of what we say! Thou shalt not lodge this night but with me.” -<span class='pageno' id='Page_209'>209</span>So Ibrahim agreed to this and passed the night with him. At -break of dawn, the Badawi took him and fared on with him in -haste by a near road, in his greed for the mare and the promised -good; nor did they leave wayfaring till they came to the walls of -Baghdad, when said the wildling, “Praised be Allah for safety! -O my lord, this is Baghdad.” Whereat Ibrahim rejoiced with -exceeding joy and alighting from the mare, gave her to the Desert-man, -together with the hundred dinars. Then he took the bag -and entering the city walked on, enquiring for the quarter Al-Karkh -and the station of the merchants, till Destiny drave him to -a by-way, wherein were ten houses, five fronting five, and at the -farther end was a two-leaved door with a silver ring. By the gate -stood two benches of marble, spread with the finest carpets, and -on one of them sat a man of handsome aspect and reverend, clad -in sumptuous clothing and attended by five Mamelukes like moons. -When the youth Ibrahim saw the street, he knew it by the description -the bookseller had given him; so he salamed to the man, -who returned his salutation and bidding him welcome, made him -sit down and asked him of his case. Quoth Ibrahim, “I am a -stranger man and desire of thy favour that thou look me out a -house in this street where I may take up my abode.” With this -the other cried out, saying, “Ho, Ghazálah<a id='r302' /><a href='#f302' class='c015'><sup>[302]</sup></a>!”; and there came -forth to him a slave-girl, who said, “At thy service, O my lord!” -Said her master, “Take some servants and fare ye all and every -to such a house and clean it and furnish it with whatso is needful -for this handsome youth.” So she went forth and did his bidding; -whilst the old man took the youth and showed him the house; and -he said, “O my lord, how much may be the rent of this house?” -The other answered, “O bright of face, I will take no rent of thee -whilst thou abidest therein.” Ibrahim thanked him for this and -the old man called another slave-girl, whereupon there came forth -to him a damsel like the sun, to whom said he, “Bring chess.” -So she brought it and one of the servants set the cloth;<a id='r303' /><a href='#f303' class='c015'><sup>[303]</sup></a> whereupon -said the Shaykh to Ibrahim, “Wilt thou play with me?”; and -he answered, “Yes.” So they played several games and Ibrahim -beat him, when his adversary exclaimed, “Well done, O youth! -<span class='pageno' id='Page_210'>210</span>Thou art indeed perfect in qualities. By Allah, there is not -one in Baghdad can beat me, and yet thou hast beaten me!” -Now when they had made ready the house and furnished it with -all that was needful, the old man delivered the keys to Ibrahim -and said to him, “O my lord, wilt thou not enter my place and -eat of my bread?” He assented and walking in with him, found -it a handsome house and a goodly, decorated with gold and full -of all manner pictures and furniture galore and other things, such -as tongue faileth to set out. The old man welcomed him and -called for food, whereupon they brought a table of the make of -Sana’a of Al-Yaman and spread it with all manner rare viands, -than which there was naught costlier nor more delicious. So -Ibrahim ate his sufficiency, after which he washed his hands and -proceeded to inspect the house and furniture. Presently, he turned -to look for the leather bag, but found it not and said in himself, -“There is no Majesty and there is no Might save in Allah, the -Glorious, the Great! I have eaten a morsel worth a dirham or -two and have lost a bag wherein is thirty thousand dinars’ worth: -but I seek aid of Allah!” And he was silent and could not speak——And -Shahrazad perceived the dawn of day and ceased to say -her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Fifty-fourth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She resumed, It hath reached me, O auspicious King, that when -the youth Ibrahim saw that his bag was lost, he was silent and -could not speak for the greatness of his trouble. Presently his -host brought the chess and said to him, “Wilt thou play with -me?”; and he said, “Yes.” So they played and the old man beat -him. Ibrahim cried, “Well done!” and left playing and rose: -upon which his host asked him, “What aileth thee, O youth?” -whereto he answered, “I want the bag.” Thereupon the Shaykh -rose and brought it out to him, saying, “Here it is, O my lord. -Wilt thou now return to playing with me?” “Yes,” replied -Ibrahim. Accordingly they played and the young man beat him. -Quoth the Shaykh, “When thy thought was occupied with the -bag, I beat thee: but, now I have brought it back to thee, thou -beatest me. But, tell me, O my son, what countryman art thou:” -Quoth Ibrahim, “I am from Egypt,” and quoth the oldster, “And -what is the cause of thy coming to Baghdad?”; whereupon -Ibrahim brought out the portrait and said to him, “Know, O uncle, -<span class='pageno' id='Page_211'>211</span>that I am the son of Al-Khasib, Wazir of Egypt, and I saw -with a bookseller this picture, which bewildered my wit. I asked -him who painted it and he said, “He who wrought it is a man, -Abu al-Kasim al-Sandalani hight, who dwelleth in a street called -the Street of Saffron in the Karkh quarter of Baghdad.” So I -took with me somewhat of money and came hither alone, none -knowing of my case; and I desire of the fulness of thy favour that -thou direct me to Abu al-Kasim, so I may ask him of the cause -of his painting this picture and whose portrait it is. And whatsoever -he desireth of me, I will give him that same.” Said his host, -“By Allah, O my son, I am Abu al-Kasim al-Sandalani, and this -is a prodigious thing how Fate hath thus driven thee to me!” -Now when Ibrahim heard these words, he rose to him and -embraced him and kissed his head and hands, saying, “Allah -upon thee, tell me whose portrait it is!” The other replied, “I -hear and I obey,” and rising, opened a closet and brought out a -number of books, wherein he had painted the same picture. Then -said he, “Know, O my son, that the original of this portrait is my -cousin, the daughter of my father’s brother, whose name is Abú -al-Lays.<a id='r304' /><a href='#f304' class='c015'><sup>[304]</sup></a> She dwelleth in Bassorah of which city her father is -governor, and her name is Jamílah—the beautiful. There is not -on the face of the earth a fairer than she; but she is averse from -men and cannot hear the word ‘man’ pronounced in her presence. -Now I once repaired to my uncle, to the intent that he should -marry me to her, and was lavish of wealth to him; but he would -not consent thereto: and when his daughter knew of this she was -indignant and sent to me to say, amongst other things:—An thou -have wit, tarry not in this town; else wilt thou perish and thy sin -shall be on thine own neck.<a id='r305' /><a href='#f305' class='c015'><sup>[305]</sup></a> For she is a virago of viragoes. -Accordingly I left Bassorah, broken-hearted, and limned this likeness -of her in books and scattered them abroad in various lands, -so haply they might fall into the hands of a comely youth like -thyself and he contrive access to her and peradventure she might -fall in love with him, purposing to take a promise of him that, -when he should have possession of her, he would show her to me, -though I look but for a moment from afar off.” When Ibrahim -son of Al-Khasib heard these words, he bowed his head awhile in -thought and Al-Sandalani said to him, “O my son, I have not -<span class='pageno' id='Page_212'>212</span>seen in Baghdad a fairer than thou, and meseems that, when she -seeth thee, she will love thee. Art thou willing, therefore, in case -thou be united with her and get possession of her, to show her to -me, if I look but for a moment from afar?” Ibrahim replied, -“Yes;” and the painter rejoined, “This being so, tarry with me -till thou set out.” But the youth retorted, “I cannot tarry -longer; for my heart with love of her is all afire.” “Have -patience three days,” said the Shaykh, “till I fit thee out a ship, -wherein thou mayst fare to Bassorah.” Accordingly he waited -whilst the old man equipped him a craft and stored therein all -that he needed of meat and drink and so forth. When the three -days were past, he said to Ibrahim, “Make thee ready for the -voyage; for I have prepared thee a packet-boat furnished with all -thou requirest. The craft is my property and the seamen are of -my servants. In the vessel is what will suffice thee till thy return, -and I have charged the crew to serve thee till thou come back in -safety.” Thereupon Ibrahim farewelled his host and embarking, -sailed down the river till he came to Bassorah, where he pulled -out an hundred dinars for the sailors, but they said, “We have -gotten our hire of our lord.” However he replied, “Take this by -way of largesse; and I will not acquaint him therewith.” So they -took it and blessed him. Then the youth landed and entering -the town asked, “Where do the merchants lodge?” and was -answered, “In a Khan called the Khan of Hamadán.”<a id='r306' /><a href='#f306' class='c015'><sup>[306]</sup></a> So he -walked to the market wherein stood the Khan, and all eyes were -fixed upon him and men’s sight was attracted to him by reason -of his exceeding beauty and loveliness. He entered the caravanserai, -with one of the sailors in his company; and, asking for the -porter, was directed to an aged man of reverend aspect. He -saluted him and the doorkeeper returned his greeting; after -which Ibrahim said to him, “O uncle, hast thou a nice chamber?” -He replied, “Yes,” and taking him and the sailor, opened to them -a handsome room decorated with gold, and said, “O youth, this -chamber befitteth thee.” Ibrahim pulled out two dinars and gave -them to him, saying, “Take these to key-money.”<a id='r307' /><a href='#f307' class='c015'><sup>[307]</sup></a> And the -<span class='pageno' id='Page_213'>213</span>porter took them and blessed him. Then the youth Ibrahim sent -the sailor back to the ship and entered the room, where the doorkeeper -abode with him and served him, saying, “O my lord, thy -coming hath brought us joy!” Ibrahim gave him a dinar, and -said, “Buy us herewith bread and meat and sweetmeats and -wine.” Accordingly the doorkeeper went to the market; and, -buying ten dirhams’ worth of victual, brought it back to Ibrahim -and gave him the other ten dirhams. But he cried to him, “Spend -them on thyself;” whereat the porter rejoiced with passing joy. -Then he ate a scone with a little kitchen<a id='r308' /><a href='#f308' class='c015'><sup>[308]</sup></a> and gave the rest to the -concierge, adding, “Carry this to the people of thy household.” -The porter carried it to his family and said to them, “Methinketh -there is not on the face of the earth a more generous than the -young man who has come to lodge with us this day, nor yet a -pleasanter than he. An he abide with us, we shall grow rich.” -Then he returned to Ibrahim and found him weeping; so he sat -down and began to rub<a id='r309' /><a href='#f309' class='c015'><sup>[309]</sup></a> his feet and kiss them, saying, “O my -lord, wherefore weepest thou? May Allah not make thee weep!” -Said Ibrahim, “O uncle, I have a mind to drink with thee this -night;” and the porter replied, “Hearing and obeying!” So -he gave him five dinars and said, “Buy us fresh fruit and wine;” -and presently added other five, saying, “With these buy also for -us dessert<a id='r310' /><a href='#f310' class='c015'><sup>[310]</sup></a> and flowers and five fat fowls and bring me a lute.” -The doorkeeper went out and, buying what he had ordered, said -to his wife, “Strain this wine and cook us this food and look thou -dress it daintily, for this young man overwhelmeth us with his -bounties.” She did as he bade her, to the utmost of desire; and -he took the victuals and carried them to Ibrahim son of the -Sultan.——And Shahrazad perceived the dawn of day and ceased -saying her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Fifty-fifth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She said, It hath reached me, O auspicious King, that then they -ate and drank and made merry, and Ibrahim wept and repeated -the following verses:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'><span class='pageno' id='Page_214'>214</span>O my friend! an I rendered my life, my sprite, ✿ My wealth and whatever the world can unite;</div> - <div class='line'>Nay, th’ Eternal Garden and Paradise<a id='r311' /><a href='#f311' class='c015'><sup>[311]</sup></a> ✿ For an hour of Union my heart would buy’t!</div> - </div> - </div> -</div> - -<p class='c000'>Then he sobbed a great sob and fell down a-swoon. The -porter sighed, and when he came to himself, he said to -him, “O my lord, what is it gars thee weep and who is she -to whom thou alludest in these verses? Indeed, she cannot -be but as dust to thy feet.” But Ibrahim arose and -for all reply brought out a parcel of the richest raiment -that women wear and said to him, “Take this to thy Harim.” -So he carried it to his wife and she returned with him -to the young man’s lodging and behold, she found him -weeping, quoth the doorkeeper to him, “Verily, thou breakest -our hearts! Tell us what fair one thou desirest, and she shall -be naught save thy handmaid.” Quoth he, “O uncle, know that -I am the son of Al-Khasib, Wazir of Egypt, and I am enamoured -of Jamilah, daughter of Abu al-Lays the Governor.” Exclaimed -the porters wife, “Allah! Allah! O my brother, leave this talk, -lest any hear of us and we perish. Verily there is not on earth’s -face a more masterful than she, nor may any name to her the -word ‘man,’ for she is averse from men. Wherefore, O my son, -turn from her to other than her.” Now when Ibrahim heard this, -he wept with sore weeping and the doorkeeper said to him, “I -have nothing save my life; but that I will risk for thy love and -find thee a means of winning thy will.” Then the twain went out -from him, and on the morrow he betook himself to the Hammam -and donned a suit of royal raiment, after which he returned to his -lodging, when behold, the porter and his wife came in to him and -said, “Know, O my lord, that there is a humpbacked tailor here -who seweth for the lady Jamilah. Go thou to him and acquaint -him with thy case; haply he will show thee the way of attaining -thine aim.” So the youth Ibrahim arose and betaking himself -to the shop of the humpbacked tailor, went in to him and found -with him ten Mamelukes as they were moons. He saluted them -with the salam, and they returned his greeting and bade him -welcome and made him sit down; and indeed they rejoiced in -him and were amazed at his charms and loveliness, especially the -<span class='pageno' id='Page_215'>215</span>hunchback who was confounded at his beauty of form and favour. -Presently he said to the Gobbo, “I desire that thou sew me up my -pocket;” and the tailor took a needleful of silk and sewed up his -pocket which he had torn purposely; whereupon Ibrahim gave -him five dinars and returned to his lodging. Quoth the tailor, -“What thing have I done for this youth, that he should give me -five gold pieces?” And he passed the night, pondering his beauty -and generosity. And when morning morrowed Ibrahim repaired -to the shop and saluted the tailor, who returned his salam and -welcomed him and made much of him. Then he sat down and -said to the hunchback, “O uncle, sew up my pocket, for I have -rent it again.” Replied the tailor, “On my head and eyes, O my -son,” and sewed it up; whereupon Ibrahim gave him ten ducats -and he took them, amazed at his beauty and generosity. Then -said he, “By Allah, O youth, for this conduct of thine needs must -be a cause, this is no matter of sewing up a pocket. But tell me -the truth of thy case. An thou be in love with one of these -boys,<a id='r312' /><a href='#f312' class='c015'><sup>[312]</sup></a> by Allah, there is not among them a comelier than thou, -for they are each and every as the dust at thy feet; and behold, -they are all thy slaves and at thy command. Or if it be other -than this, tell me.” Replied Ibrahim, “O uncle, this is no place -for talk, for my case is wondrous and my affair marvellous.” -Rejoined the tailor, “An it be so, come with me to a place apart.” -So saying, he rose up in haste and took the youth by the hand -and carrying him into a chamber behind the shop, said, “Now -tell me thy tale, O youth!” Accordingly Ibrahim related his -story first and last to the tailor, who was amazed at his speech -and cried, “O youth, fear Allah for thyself:<a id='r313' /><a href='#f313' class='c015'><sup>[313]</sup></a> indeed she of whom -thou speakest is a virago and averse from men. Wherefore, O my -brother, do thou guard thy tongue, else thou wilt destroy thyself.” -When Ibrahim heard the hunchback’s words, he wept with sore -weeping and clinging to the tailor’s skirts said, “Help me, O my -uncle, or I am a dead man; for I have left my kingdom and the -kingdom of my father and grandfather and am become a stranger -in the lands and lonely; nor can I endure without her.” When -the tailor saw how it was with him, he pitied him and said, “O my -son, I have but my life and that I will venture for thy love, for -thou makest my heart ache. But by to-morrow I will contrive -<span class='pageno' id='Page_216'>216</span>thee somewhat whereby thy heart shall be solaced.” Ibrahim -blessed him and returning to the khan, told the doorkeeper what -the hunchback had said, and he answered, “Indeed, he hath dealt -kindly with thee.” Next morning, the youth donned his richest -dress and taking a purse of gold, repaired to the Gobbo and -saluted him. Then he sat down and said, “O uncle, keep thy -word with me.” Quoth the hunchback, “Arise forthright and take -thee three fat fowls and three ounces<a id='r314' /><a href='#f314' class='c015'><sup>[314]</sup></a> of sugar-candy and two -small jugs which do thou fill with wine; also a cup. Lay all -these in a budget<a id='r315' /><a href='#f315' class='c015'><sup>[315]</sup></a> and to-morrow, after the morning-prayers, take -boat with them, saying to the boatman:—I would have thee row -me down the river below Bassorah. An he say to thee, “I cannot -go farther than a parasang” do thou answer:—As thou wilt; but, -when he shall have come so far, lure him on with money to carry -thee farther; and the first flower-garden thou wilt descry after this -will be that of the lady Jamilah. Go up to the gate as soon as -thou espiest it and there thou wilt see two high steps, carpeted -with brocade, and seated thereon a Quasimodo like me. Do thou -complain to him of thy case and crave his favour: belike he will -have compassion on thy condition and bring thee to the sight of -her, though but for a moment from afar. This is all I can do for -thee; and unless he be moved to pity for thee, we be dead men, I -and thou. This then is my rede and the matter rests with the -Almighty.” Quoth Ibrahim, “I seek aid of Allah; whatso He -willeth becometh; and there is no Majesty and there is no Might -save in Allah!” Then he left the hunchback tailor and returned -to his lodging where, taking the things his adviser had named, he -laid them in a bag. On the morrow, as soon as it was day, he -went down to Tigris bank, where he found a boatman asleep; -so he awoke him and giving him ten sequins, bade him row him -down the river below Bassorah. Quoth the man, “O my lord, it -must be on condition that I go no farther than a parasang; for if -I pass that distance by a span, I am a lost man, and thou too.” -And quoth Ibrahim, “Be it as thou wilt.” Thereupon he took -<span class='pageno' id='Page_217'>217</span>him and dropped down the river with him till he drew near the -flower-garden, when he said to him, “O my son, I can go no -farther; for, if I pass this limit, we are both dead men.” Hereat -Ibrahim pulled out other ten dinars and gave them to him, saying, -“Take this spending-money and better thy case therewithal.” The -boatman was ashamed to refuse him and fared on with him crying, -“I commit the affair to Allah the Almighty!”——And Shahrazad -perceived the dawn of day and ceased to say her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Fifty-sixth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She continued, It hath reached me, O auspicious King, that when -the youth Ibrahim gave the boatman other ten dinars, the man -took them, saying, “I commit the affair to Allah the Almighty!” -and fared on with him down stream. When they came to the -flower-garden, the youth sprang out of the boat, in his joy, a spring -of a spear’s cast from the land, and cast himself down, whilst the -boatman turned and fled. Then Ibrahim fared forward and found -all as it had been described by the Gobbo: he also saw the garden-gate -open, and in the porch a couch of ivory, whereon sat a humpbacked -man of pleasant presence, clad in gold-laced clothes and -hending in hand a silvern mace plated with gold. So he hastened -up to him and seizing his hand kissed it; whereupon asked the -hunchback, “Who art thou and whence comest thou and who -brought thee hither, O my son?” And indeed, when the man saw -Ibrahim Khasib-son, he was amazed at his beauty. He answered, -“O uncle, I am an ignorant lad and a stranger;” and he wept. -The hunchback had pity on him and taking him up on the couch, -wiped away his tears and said to him, “No harm shall come to -thee. An thou be in debt, may Allah settle thy debt: and if thou -be in fear, may Allah appease thy fear!” Replied Ibrahim, “O -uncle, I am neither in fear nor am I in debt, but have money in -plenty, thanks to Allah.” Rejoined the other, “Then, O my son, -what is thy need that thou venturest thyself and thy loveliness to -a place wherein is destruction?” So he told him his story and -disclosed to him his case, whereupon the man bowed his head -earthwards awhile, then said to him, “Was he who directed thee -to me the humpbacked tailor?” “Yes,” answered Ibrahim, and -the keeper said, “This is my brother, and he is a blessed man!” -presently adding, “But, O my son, had not affection for thee sunk -<span class='pageno' id='Page_218'>218</span>into my heart, and had I not taken compassion on thee, verily -thou wert lost, thou and my brother and the doorkeeper of the -Khan and his wife. For know that this flower-garden hath not -its like on the face of the earth and that it is called the Garden -of the Wild Heifer,<a id='r316' /><a href='#f316' class='c015'><sup>[316]</sup></a> nor hath any entered it in all my life long, -save the Sultan and myself and its mistress Jamilah; and I have -dwelt here twenty years and never yet saw any else attain to this -stead. Every forty days the Lady Jamilah cometh hither in a -bark and landeth in the midst of her women, under a canopy of -satin, whose skirts ten damsels hold up with hooks of gold, whilst -she entereth, and I see nothing of her. Natheless, I have but my -life and I will risk it for the sake of thee.” Herewith Ibrahim -kissed his hand and the keeper said to him, “Sit by me, till I -devise somewhat for thee.” Then he took him by the hand and -carried him into the flower-garden which, when he saw, he deemed -it Eden, for therein were trees intertwining and palms high towering -and waters welling and birds with various voices carolling. -Presently, the keeper brought him to a domed pavilion and said to -him, “This is where the Lady Jamilah sitteth.” So he examined -it and found it of the rarest of pleasances, full of all manner -paintings in gold and lapis lazuli. It had four doors, whereto man -mounted by five steps, and in its centre was a cistern of water, to -which led down steps of gold all set with precious stones. -Amiddlewards the basin was a fountain of gold, with figures, large -and small, and water jetting in gerbes from their mouths; and -when, by reason of the issuing forth of the water, they attuned -themselves to various tones, it seemed to the hearer as though he -were in Eden. Round the pavilion ran a channel of water, turning -a Persian wheel<a id='r317' /><a href='#f317' class='c015'><sup>[317]</sup></a> whose buckets<a id='r318' /><a href='#f318' class='c015'><sup>[318]</sup></a> were silvern covered with brocade. -To the left of the pavilion<a id='r319' /><a href='#f319' class='c015'><sup>[319]</sup></a> was a lattice of silver, giving -upon a green park, wherein were all manner wild cattle and -gazelles and hares, and on the right hand was another lattice, -<span class='pageno' id='Page_219'>219</span>overlooking a meadow full of birds of all sorts, warbling in various -voices and bewildering the hearers’ wits. Seeing all this the youth -was delighted and sat down in the doorway by the gardener, who -said to him, “How seemeth to thee my garden?” Quoth Ibrahim, -“’Tis the Paradise of the world!” Whereat the gardener laughed. -Then he rose and was absent awhile and presently returned with -a tray, full of fowls and quails and other dainties including sweetmeats -of sugar, which he set before Ibrahim, saying, “Eat thy -sufficiency.” So he ate his fill, whereat the keeper rejoiced and -cried, “By Allah, this is the fashion of Kings and sons of Kings<a id='r320' /><a href='#f320' class='c015'><sup>[320]</sup></a>!” -Then said he, “O Ibrahim, what hast thou in yonder bag?” Accordingly -he opened it before him and the keeper said, “Carry it -with thee; ’twill serve thee when the Lady Jamilah cometh; for -when once she is come, I shall not be able to bring thee food.” -Then he rose and taking the youth by the hand, brought him to -a place fronting the pavilion, where he made him an arbour<a id='r321' /><a href='#f321' class='c015'><sup>[321]</sup></a> among -the trees and said to him, “Get thee up here, and when she -cometh thou wilt see her and she will not see thee. This is the -best I can do for thee and on Allah be our dependence! Whenas -she singeth, drink thou to her singing, and whenas she departeth -thou shalt return in safety whence thou camest, Inshallah!” -Ibrahim thanked him and would have kissed his hand, but he -forbade him. Then the youth laid the bag in the arbour and -the keeper said to him, “O Ibrahim, walk about and take thy -pleasure in the garth and eat of its fruits, for thy mistress’s coming -is appointed to be to-morrow.” So he solaced himself in the -garden and ate of its fruits; after which he nighted with the -keeper. And when morning morrowed and showed its sheen and -shone, he prayed the dawn-prayer and presently the keeper came -to him with a pale face, and said to him, “Rise, O my son, and go -up into the arbour: for the slave-girls are come to order the place, -and she cometh after them;”——And Shahrazad perceived the -dawn of day and ceased saying her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Fifty-seventh Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She pursued, It hath reached me, O auspicious King, that when the -keeper came to Ibrahim Khasib-son in the Garden he said to him, -<span class='pageno' id='Page_220'>220</span>“Rise, O my son, and go up into the arbour; for the slave-girls are -come to order the place and she cometh after them. So beware -lest thou spit or sneeze or blow thy nose<a id='r322' /><a href='#f322' class='c015'><sup>[322]</sup></a>; else we are dead men, -I and thou.” Hereupon Ibrahim rose and went up into his nest, -whilst the keeper fared forth, saying, “Allah grant thee safety, O -my son!” Presently behold, up came four slave-girls, whose -like none ever saw, and entering the pavilion, doffed their outer -dresses and washed it. Then they sprinkled it with rose-water -and incensed it with ambergris and aloes-wood and spread it with -brocade. After these came fifty other damsels, with instruments -of music, and amongst them Jamilah, within a canopy of red brocade, -whose skirts the handmaidens bore up with hooks of gold, till -she had entered the pavilion, so that Ibrahim saw naught of her nor -of her raiment. So he said to himself, “By Allah, all my travail is -lost! But needs must I wait to see how the case will be.” Then the -damsels brought meat and drink and they ate and drank and washed -their hands, after which they set her a royal chair and she sat down; -and all played on instruments of music and with ravishing voices -incomparably sang. Presently, out ran an old woman, a duenna, -and clapped hands and danced, whilst the girls pulled her about, -till the curtain was lifted and forth came Jamilah laughing. Ibrahim -gazed at her and saw that she was clad in costly robes and -ornaments, and on her head was a crown set with pearls and gems. -About her long fair neck she wore a necklace of unions and her -waist was clasped with a girdle of chrysolite bugles, with tassels -of rubies and pearls. The damsels kissed ground before her, and, -<span class='pageno' id='Page_221'>221</span>“When I considered her” (quoth Ibrahim), “I took leave of -my senses and wit and I was dazed and my thought was confounded -for amazement at the sight of loveliness whose like is not -on the face of the earth. So I fell into a swoon and coming to -myself, weeping-eyed, recited these two couplets:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>I see thee and close not mine eyes for fear ✿ Lest their lids prevent me beholding thee:</div> - <div class='line'>An I gazed with mine every glance these eyne ✿ Ne’er could sight all the loveliness moulding thee.”</div> - </div> - </div> -</div> - -<p class='c000'>Then said the old Kahramánah<a id='r323' /><a href='#f323' class='c015'><sup>[323]</sup></a> to the girls, “Let ten of you arise -and dance and sing.” And Ibrahim when looking at them said -in himself, “I wish the lady Jamilah would dance.” When the -handmaidens had made an end of their pavane, they gathered -round the Princess and said to her, “O my lady, we long for thee -to dance amongst us, so the measure of our joy may be fulfilled, -for never saw we a more delicious day than this.” Quoth Ibrahim -to himself, “Doubtless the gates of Heaven are open<a id='r324' /><a href='#f324' class='c015'><sup>[324]</sup></a> and Allah -hath granted my prayer.” Then the damsels bussed her feet and -said to her, “By Allah, we never saw thee broadened of breast as -to-day!” Nor did they cease exciting her, till she doffed her -outer dress and stood in a shift of cloth of gold,<a id='r325' /><a href='#f325' class='c015'><sup>[325]</sup></a> broidered with -various jewels, showing breasts which stood out like pomegranates -and unveiling a face as it were the moon on the night of fulness. -Then she began to dance, and Ibrahim beheld motions he had -never in his life seen their like, for she showed such wondrous skill -and marvellous invention, that she made men forget the dancing -of bubbles in wine-cups and called to mind the inclining of the -turbands from head<a id='r326' /><a href='#f326' class='c015'><sup>[326]</sup></a>-tops: even as saith of her the poet<a id='r327' /><a href='#f327' class='c015'><sup>[327]</sup></a>:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>A dancer whose form is like branch of Bán! ✿ Flies my soul well nigh as his steps I greet:</div> - <div class='line'>While he dances no foot stands still and meseems ✿ That the fire of my heart is beneath his feet.</div> - </div> - </div> -</div> - -<p class='c000'><span class='pageno' id='Page_222'>222</span>And as quoth another<a id='r328' /><a href='#f328' class='c015'><sup>[328]</sup></a>:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>A dancer whose figure is like a willow-branch: my soul almost quitteth me at the sight of her movements.</div> - <div class='line'>No foot can remain stationary at her dancing, she is as though the fire of my heart were beneath her feet.</div> - </div> - </div> -</div> - -<p class='c000'>Quoth Ibrahim:—As I gazed upon her, she chanced to look up -and caught sight of me whereupon her face changed and she said -to her women, “Sing ye till I come back to you.” Then, taking -up a knife half a cubit long, she made towards me, crying, “There -is no Majesty and there is no Might save in Allah, the Glorious, -the Great!” Now when I saw this, I well-nigh lost my wits; -but, whenas she drew near me and face met face, the knife dropped -from her hand, and she exclaimed, “Glory to Him who changeth -men’s hearts!” Then said she to me, “O youth, be of good cheer, -for thou art safe from what thou dost fear!” Whereupon I fell to -weeping, and she to wiping away my tears with her hand and -saying, “O youth, tell me who thou art, and what brought thee -hither.” I kissed the ground before her and seized her skirt; and -she said, “No harm shall come to thee; for, by Allah, no male -hath ever filled mine eyes<a id='r329' /><a href='#f329' class='c015'><sup>[329]</sup></a> but thyself! Tell me, then, who thou -art.” So I recited to her my story from first to last, whereat she -marvelled and said to me, “O my lord, I conjure thee by Allah, tell -me if thou be Ibrahim bin al-Khasib?” I replied, “Yes!” and she -threw herself upon me, saying, “O my lord, ’twas thou madest me -averse from men; for, when I heard that there was in the land of -Egypt a youth than whom there was none more beautiful on earth’s -face, I fell in love with thee by report, and my heart became -enamoured of thee, for that which reached me of thy passing comeliness, -so that I was, in respect of thee, even as saith the poet:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Mine ear forewent mine eye in loving him; ✿ For ear shall love before the eye at times.</div> - </div> - </div> -</div> - -<p class='c000'>“So praised be Allah who hath shown thy face! But, by the Almighty, -had it been other than thou, I had crucified the keeper of -the garden and the porter of the Khan and the tailor and him who -had recourse to them!” And presently she added, “But how -<span class='pageno' id='Page_223'>223</span>shall I contrive for somewhat thou mayst eat, without the knowledge -of my women?” Quoth I, “With me is somewhat we may -eat and drink;” and I opened the bag before her. She took a -fowl and began to morsel me and I to morsel her; which when I -saw, it seemed to me that this was a dream. Then I brought out -wine and we drank, what while the damsels sang on; nor did they -leave to do thus from morn to noon, when she rose and said, “Go -now and get thee a boat and await me in such a place, till I come -to thee: for I have no patience left to brook severance.” I replied, -“O my lady, I have with me a ship of my own, whose crew are in -my hire, and they await me.” Rejoined she, “This is as we would -have it,” and returning to her women,——And Shahrazad perceived -the dawn of day and ceased to say her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Fifty-eighth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She resumed, It hath reached me, O auspicious King, that -when the Lady Jamilah returned to her women, she said to them, -“Come, let us go back to our palace.” They replied, “Why should -we return now, seeing that we use to abide here three days?” -Quoth she, “I feel an exceeding oppression in myself, as though I -were sick, and I fear lest this increase upon me.”<a id='r330' /><a href='#f330' class='c015'><sup>[330]</sup></a> So they -answered, “We hear and obey,” and donning their walking-dresses -went down to the river-bank and embarked in a boat; whereupon -behold, the keeper of the garden came up to Ibrahim and said to -him, knowing not what had happened, “O Ibrahim, thou hast not -had the luck to enjoy the sight of her, and I fear lest she have -seen thee, for ’tis her wont to tarry here three days.” Replied -Ibrahim, “She saw me not nor I her; for she came not forth of -the pavilion.”<a id='r331' /><a href='#f331' class='c015'><sup>[331]</sup></a> Rejoined the keeper, “True, O my son, for, had -she seen thee, we were both dead men: but abide with me till she -come again next week, and thou shalt see her and take thy fill of -looking at her.” Replied the Prince, “O my lord, I have with -<span class='pageno' id='Page_224'>224</span>me money and fear for it: I also left men behind me and I dread -lest they take advantage of my absence.”<a id='r332' /><a href='#f332' class='c015'><sup>[332]</sup></a> He retorted, “O my -son ’tis grievous to me to part with thee;” and he embraced and -farewelled him. Then Ibrahim returned to the Khan where he -lodged, and foregathering with the doorkeeper, took of him all his -property and the porter said, “Good news, Inshallah!”<a id='r333' /><a href='#f333' class='c015'><sup>[333]</sup></a> But -Ibrahim said, “I have found no way to my want, and now I am -minded to return to my people.” Whereupon the porter wept; -then taking up his baggage, he carried them to the ship and abade -him adieu. Ibrahim repaired to the place which Jamilah had -appointed him and awaited her there till it grew dark, when, -behold, she came up, disguised as a bully-boy with rounded beard -and waist bound with a girdle. In one hand she held a bow and -arrows and in the other a bared blade, and she asked him, “Art -thou Ibrahim, son of Al-Khasib, lord of Egypt?” “He I am,” -answered the Prince; and she said, “What ne’er-do-well art thou, -who comest to debauch the daughters of Kings? Come: speak -with the Sultan.”<a id='r334' /><a href='#f334' class='c015'><sup>[334]</sup></a> Therewith (quoth Ibrahim) I fell down in a -swoon and the sailors died<a id='r335' /><a href='#f335' class='c015'><sup>[335]</sup></a> in their skins for fear; but, when she -saw what had betided me, she pulled off her beard and throwing -down her sword, ungirdled her waist whereupon I knew her for -the Lady Jamilah and said to her, “By Allah, thou hast rent my -heart in sunder!”<a id='r336' /><a href='#f336' class='c015'><sup>[336]</sup></a> adding to the boatmen, “Hasten the vessel’s -speed.” So they shook out the sail and putting off, fared on with -all diligence; nor was it many days ere we made Baghdad, where -suddenly we saw a ship lying by the river-bank. When her sailors -saw us, they cried out to our crew, saying, “Ho, such an one and -such an one, we give you joy of your safety!” Then they drave -their ship against our craft and I looked and in the other boat -beheld Abu al-Kasim al-Sandalani who when he saw us exclaimed, -“This is what I sought: go ye in God’s keeping; as for me, I -have a need to be satisfied!” Then he turned to me and said, -<span class='pageno' id='Page_225'>225</span>“Praised be Allah for safety! Hast thou accomplished thine -errand?” I replied, “Yes!” Now Abu al-Kasim had a flambeau -before him; so he brought it near our boat,<a id='r337' /><a href='#f337' class='c015'><sup>[337]</sup></a> and when Jamilah -saw him, she was troubled and her colour changed: but, when he -saw her, he said, “Fare ye in Allah’s safety. I am bound to -Bassorah, on business for the Sultan; but the gift is for him who -is present.”<a id='r338' /><a href='#f338' class='c015'><sup>[338]</sup></a> Then he brought out a box of sweetmeats, wherein -was Bhang and threw it into our boat: whereupon quoth I to -Jamilah, “O coolth of mine eyes, eat of this.” But she wept and -said, “O Ibrahim, wottest thou who that is?” and said I, “Yes, -’tis such an one.” Replied she, “He is my first cousin, son of my -father’s brother<a id='r339' /><a href='#f339' class='c015'><sup>[339]</sup></a> who sought me aforetime in marriage of my sire; -but I would not accept of him. And now he is gone to Bassorah -and most like he will tell my father of us.” I rejoined, “O my -lady he will not reach Bassorah, till we are at Mosul.” But we -knew not what lurked for us in the Secret Purpose. Then (continued -Ibrahim) I ate of the sweetmeat, but hardly had it reached -my stomach when I smote the ground with my head; and lay -there till near dawn, when I sneezed and the Bhang issued from -my nostrils. With this, I opened my eyes and found myself naked -and cast out among ruins; so I buffeted my face and said in -myself, “Doubtless this is a trick Al-Sandalani hath played me.” -But I knew not whither I should wend, for I had upon me naught -save my bag-trousers.<a id='r340' /><a href='#f340' class='c015'><sup>[340]</sup></a> However, I rose and walked on a little, -till I suddenly espied the Chief of Police coming towards me, with -a posse of men with swords and targes;<a id='r341' /><a href='#f341' class='c015'><sup>[341]</sup></a> whereat I took fright and -seeing a ruined Hammam hid myself there. Presently, my foot -stumbled upon something; so I put my hand to it, and it became -befouled with blood. I wiped my hand upon my bag-trousers, -unknowing what had befouled it, and put it out a second time, -<span class='pageno' id='Page_226'>226</span>when it fell upon a corpse whose head came up in my hand. I -threw it down, saying, “There is no Majesty and there is no -Might save in Allah, the Glorious, the Great!”; and I took refuge -in one of the corner-cabinets of the Hammam. Presently the -Wali stopped at the bath-door and said, “Enter this place and -search.” So ten of them entered with cressets, and I of my fear -retired behind a wall and looking upon the corpse, saw it to be that -of a young lady<a id='r342' /><a href='#f342' class='c015'><sup>[342]</sup></a> with a face like the full moon; and her head lay -on one side and her body clad in costly raiment on the other. -When I saw this, my heart fluttered with affright. Then the Chief -of Police entered and said, “Search the corners of the bath.” So -they entered the place wherein I was, and one of them seeing me, -came up hending in hand a knife half a cubit long. When he -drew near me, he cried, “Glory be to God, the Creator of this fair -face! O youth, whence art thou?” Then he took me by the -hand and said, “O youth, why slewest thou this woman?” Said -I, “By Allah, I slew her not, nor wot I who slew her, and I -entered not this place but in fear of you!” And I told him my -case, adding, “Allah upon thee, do me no wrong, for I am in -concern for myself!” Then he took me and carried me to the -Wali who, seeing the marks of blood on my hand said, “This -needeth no proof: strike off his head!”——And Shahrazad perceived -the dawn of day and ceased saying her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Fifty-ninth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She said, It hath reached me, O auspicious King, that Ibrahim -continued:—Then they carried me before the Wali and he, seeing -the bloodstains on my hand, cried, “This needeth no proof: strike -off his head!” Now hearing these words, I wept with sore -weeping the tears streaming from my eyes and recited these two -couplets<a id='r343' /><a href='#f343' class='c015'><sup>[343]</sup></a>:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>We trod the steps that for us were writ, ✿ And whose steps are written he needs must tread;</div> - <div class='line'>And whose death is decreed in one land to be ✿ He ne’er shall perish in other stead.</div> - </div> - </div> -</div> - -<p class='c000'><span class='pageno' id='Page_227'>227</span>Then I sobbed a single sob and fell a-swoon; and the headsman’s -heart was moved to ruth for me and he exclaimed, “By Allah, this -is no murtherer’s face!” But the Chief said, “Smite his neck.” -So they seated me on the rug of blood and bound my eyes; after -which the sworder drew his sword and asking leave of the Wali, -was about to strike off my head, whilst I cried out, “Alas, my -strangerhood!” when lo and behold! I heard a noise of horse -coming up and a voice calling aloud, “Leave him! Stay thy -hand, O Sworder!” Now there was for this a wondrous reason -and a marvellous cause; and ’twas thus. Al-Khasib, Wazir of -Egypt, had sent his Head Chamberlain to the Caliph Harun al-Rashid -with presents and a letter, saying, “My son hath been -missing this year past, and I hear that he is in Baghdad; wherefore -I crave of the bounty of the Viceregent of Allah that he -make search for tidings of him and do his endeavour to find him -and send him back to me with the Chamberlain.” When the -Caliph read the missive, he commanded the Chief of Police to -search out the truth of the matter, and he ceased not to enquire after -Ibrahim, till it was told him that he was at Bassorah, whereupon -he informed the Caliph, who wrote a letter to the viceroy and -giving it to the Chamberlain of Egypt, bade him repair to Bassorah -and take with him a company of the Wazir’s followers. So, of his -eagerness to find the son of his lord, the Chamberlain set out -forthright and happened by the way upon Ibrahim, as he stood -on the rug of blood. When the Wali saw the Chamberlain, he -recognised him and alighted to him and as he asked, “What -young man is that and what is his case?” The Chief told him -how the matter was and the Chamberlain said (and indeed he -knew him not for the son of the Sultan<a id='r344' /><a href='#f344' class='c015'><sup>[344]</sup></a>) “Verily this young man -hath not the face of one who murthereth.” And he bade loose his -bonds; so they loosed him and the Chamberlain said, “Bring him -to me!” and they brought him, but the officer knew him not his -beauty being all gone for the horrors he had endured. Then the -Chamberlain said to him, “O youth, tell me thy case and how -cometh this slain woman with thee.” Ibrahim looked at him and -knowing him, said to him, “Woe to thee! Dost thou not know -<span class='pageno' id='Page_228'>228</span>me? Am I not Ibrahim, son of thy lord? Haply thou art come -in quest of me.” With this the Chamberlain considered him -straitly and knowing him right well, threw himself at his feet; -which when the Wali saw, his colour changed; and the Chamberlain -cried to him, “Fie upon thee, O tyrant! Was it thine intent -to slay the son of my master Al-Khasib, Wazir of Egypt?” The -Chief of Police kissed his skirt, saying “O my lord,<a id='r345' /><a href='#f345' class='c015'><sup>[345]</sup></a> how should -I know him? We found him in this plight and saw the girl lying -slain by his side.” Rejoined the Chamberlain, “Out on thee! -Thou art not fit for the office. This is a lad of fifteen and he hath -not slain a sparrow; so how should he be a murtherer? Why -didst thou not have patience with him and question him of his -case?” Then the Chamberlain and the Wali cried to the men, -“Make search for the young lady’s murtherer.” So they re-entered -the bath and finding him, brought him to the Chief of Police, who -carried him to the Caliph and acquainted him with that which had -occurred. Al-Rashid bade slay the slayer and sending for Ibrahim, -smiled in his face and said to him, “Tell me thy tale and that -which hath betided thee.” So he recounted to him his story from -first to last, and it was grievous to the Caliph, who called Masrur -his Sworder, and said to him, “Go straightway and fall upon the -house of Abu al-Kasim al-Sandalani and bring me him and the -young lady.” The eunuch went forth at once and breaking into -the house, found Jamilah bound with her own hair and nigh upon -death; so he loosed her and taking the painter, carried them both -to the Caliph, who marvelled at Jamilah’s beauty. Then he turned -to Al-Sandalani and said, “Take him and cut off his hands, wherewith -he beat this young lady; then crucify him and deliver his -monies and possessions to Ibrahim.” They did his bidding, and -as they were thus, behold, in came Abu al-Lays governor of -Bassorah, the Lady Jamilah’s father, seeking aid of the Caliph -against Ibrahim bin al-Khasib Wazir of Egypt and complaining -to him that the youth had taken his daughter. Quoth Al-Rashid, -“He hath been the means of delivering her from torture and -slaughter.” Then he sent for Ibrahim, and when he came, he said -<span class='pageno' id='Page_229'>229</span>to Abu al-Lays, “Wilt thou not accept of this young man, son of -the Soldan of Egypt, as husband to thy daughter?” Replied Abu -al-Lays, “I hear and I obey Allah and thee, O Commander of the -Faithful;” whereupon the Caliph summoned the Kazi and the -witnesses and married the young lady to Ibrahim. Furthermore, -he gave him all Al-Sandalani’s wealth and equipped him for his -return to his own country, where he abode with Jamilah in the -utmost of bliss and the most perfect of happiness, till there came -to them the Destroyer of delights and the Sunderer of societies; -and glory be to the Living who dieth not! They also relate, O -auspicious King, a tale anent</p> - -<hr class='c016' /> - -<div class='footnote' id='f298'> -<p class='c000'><span class='label'><a href='#r298'>298</a>. </span>The tale is not in the Bresl. Edit.</p> -</div> - -<div class='footnote' id='f299'> -<p class='c000'><span class='label'><a href='#r299'>299</a>. </span>Al-Khasíb (= the fruitful) was the son of ’Abd al-Hamíd and intendant of the tribute -of Egypt under Harun al-Rashid, but neither Lord nor Sultan. Lane (iii. 669) quotes -three couplets in his honour by Abu Nowás from p. 119 of “Elmacini (Al-Makín) -Historia Saracenica.”</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>If our camel visit not the land of Al-Khasib, what man after Al-Khasib shall they visit?</div> - <div class='line'>For generosity is not his neighbour; nor hath it sojourned near him; but generosity goeth wherever he goeth:</div> - <div class='line'>He is a man who purchaseth praise with his wealth, and who knoweth that the periods of Fortune revolve.</div> - </div> - </div> -</div> - -</div> - -<div class='footnote' id='f300'> -<p class='c000'><span class='label'><a href='#r300'>300</a>. </span>The old story “Alà júdi-k” = upon thy generosity, which means at least ten times -the price.</p> -</div> - -<div class='footnote' id='f301'> -<p class='c000'><span class='label'><a href='#r301'>301</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> The distance is enormous.</p> -</div> - -<div class='footnote' id='f302'> -<p class='c000'><span class='label'><a href='#r302'>302</a>. </span>A gazelle; but here the slave-girl’s name.</p> -</div> - -<div class='footnote' id='f303'> -<p class='c000'><span class='label'><a href='#r303'>303</a>. </span>See vol. ii. <a href="https://www.gutenberg.org/files/51775/51775-h/51775-h.htm#Page_104">104</a>. Herklots (Pl. vii. fig. 2) illustrates the cloth used in playing the -Indian game, Pachísí. The “board” is rather European than Oriental, but it has of -late years spread far and wide, especially the backgammon board.</p> -</div> - -<div class='footnote' id='f304'> -<p class='c000'><span class='label'><a href='#r304'>304</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> “Father of the Lion.”</p> -</div> - -<div class='footnote' id='f305'> -<p class='c000'><span class='label'><a href='#r305'>305</a>. </span>Or as we should say, “Thy blood will be on thine own head.”</p> -</div> - -<div class='footnote' id='f306'> -<p class='c000'><span class='label'><a href='#r306'>306</a>. </span>Called after the famous town in Persian Mesopotamia which however is spelt with -the lesser aspirate. See p. 144. The Geographical works of Sádik-i-Ispaháni, London; -Oriental Transl. Fund, 1882. Hamdan (with the greater aspirate) and Hamdun mean -only the member masculine, which may be a delicate piece of chaff for the gallery.</p> -</div> - -<div class='footnote' id='f307'> -<p class='c000'><span class='label'><a href='#r307'>307</a>. </span>Arab. “Hulwán al-miftáh,” for which see vol. vii. <a href="https://www.gutenberg.org/files/54778/54778-h/54778-h.htm#Page_212">212</a>. Mr. Payne compares it with -the French denier à Dieu, given to the concierge on like occasions.</p> -</div> - -<div class='footnote' id='f308'> -<p class='c000'><span class='label'><a href='#r308'>308</a>. </span>Arab. ’Udm, a relish, the Scotch “kitchen,” Lat. <span lang="la" xml:lang="la">Opsonium</span>, Ital. <span lang="it" xml:lang="it">Companatico</span> and -our “by-meat.” See vol. iv. <a href="https://www.gutenberg.org/files/53254/53254-h/53254-h.htm#Page_128">128</a>.</p> -</div> - -<div class='footnote' id='f309'> -<p class='c000'><span class='label'><a href='#r309'>309</a>. </span>Arab. “Kabasa” = he shampoo’d. See vol. ii. <a href="https://www.gutenberg.org/files/51775/51775-h/51775-h.htm#Page_17">17</a>.</p> -</div> - -<div class='footnote' id='f310'> -<p class='c000'><span class='label'><a href='#r310'>310</a>. </span>Arab. “Nukl.” See supra p. <a href="https://www.gutenberg.org/files/51775/51775-h/51775-h.htm#Page_177">177</a>.</p> -</div> - -<div class='footnote' id='f311'> -<p class='c000'><span class='label'><a href='#r311'>311</a>. </span>Arab. Jannat al-Khuld and Firdaus, two of the Heavens repeatedly noticed.</p> -</div> - -<div class='footnote' id='f312'> -<p class='c000'><span class='label'><a href='#r312'>312</a>. </span>The naïveté is purely Horatian, that is South European versus North European.</p> -</div> - -<div class='footnote' id='f313'> -<p class='c000'><span class='label'><a href='#r313'>313</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> “Have some regard for thy life.”</p> -</div> - -<div class='footnote' id='f314'> -<p class='c000'><span class='label'><a href='#r314'>314</a>. </span>Arab. “Awák” plur. of Úkiyyah a word known throughout the Moslem East. -As an ounce it weighs differently in every country and in Barbary (Mauritania) which -we call Morocco, it is a nominal coin containing twelve Flús (fulús) now about = a -penny. It is a direct descendant from the “Uk” or “Wuk” (ounce) of the hieroglyphs -(See Sharpe’s Egypt or any other Manual) and first appeared in Europe as the -Greek <span lang="el" xml:lang="el">οὐγκία</span>.</p> -</div> - -<div class='footnote' id='f315'> -<p class='c000'><span class='label'><a href='#r315'>315</a>. </span>Arab. “Kárah” usually a large bag.</p> -</div> - -<div class='footnote' id='f316'> -<p class='c000'><span class='label'><a href='#r316'>316</a>. </span>Arab. “Lúlúah,” which may mean the Union-pearl; but here used in the sense of -“wild cow,” the bubalus antelope, alluding to the <i><span lang="fr" xml:lang="fr">farouche</span></i> nature of Miss Jamilah. We -are also told infrà that the park was full of “Wuhúsh” = wild cattle.</p> -</div> - -<div class='footnote' id='f317'> -<p class='c000'><span class='label'><a href='#r317'>317</a>. </span>Arab. “Sákiyah,” the venerable old Persian wheel, for whose music see Pilgrimage -ii. 198. But “Sakiyah” is also applied, as here, to the water-channel which turns the -wheel.</p> -</div> - -<div class='footnote' id='f318'> -<p class='c000'><span class='label'><a href='#r318'>318</a>. </span>Arab. “Kawádís,” plur. of “Kádús,” the pots round the rim of the Persian -wheel: usually they are of coarse pottery.</p> -</div> - -<div class='footnote' id='f319'> -<p class='c000'><span class='label'><a href='#r319'>319</a>. </span>In the text “Sákiyah” a manifest error for “Kubbah.”</p> -</div> - -<div class='footnote' id='f320'> -<p class='c000'><span class='label'><a href='#r320'>320</a>. </span>Easterns greatly respect a <i><span lang="fr" xml:lang="fr">belle fourchette</span></i>, especially when the eater is a lover.</p> -</div> - -<div class='footnote' id='f321'> -<p class='c000'><span class='label'><a href='#r321'>321</a>. </span>Arab. “’Aríshah,” a word of many meanings, tent, nest, vine-trellis, etc.</p> -</div> - -<div class='footnote' id='f322'> -<p class='c000'><span class='label'><a href='#r322'>322</a>. </span>To spit or blow the nose in good society is “vulgar.” Sneezing (Al-’Atsah) is a -complicated affair. For Talmudic traditions of death by sneezing see Lane (M. E. -chapt. viii). Amongst Hindus sneezing and yawning are caused by evil spirits whom -they drive away by snapping thumb and forefinger as loudly as possible. The pagan -Arabs held sneezing a bad omen, which often stopped their journeys. Moslems believe -that when Allah placed the Soul (life?) in Adam, the dry clay became flesh and bone -and the First Man, waking to life, sneezed and ejaculated “Alhamdolillah;” whereto -Gabriel replied, “Allah have mercy upon thee, O Adam!” Mohammed, who liked -sneezing because accompanied by lightness of body and openness of pores, said of it, “If -a man sneeze or eructate and say ‘Alhamdolillah’ he averts seventy diseases of which -the least is leprosy” (Juzám); also, “If one of you sneeze, let him exclaim, ‘Alhamdolillah,’ -and let those around salute him in return with, ‘Allah have mercy upon thee!’ -and lastly let him say, ‘Allah direct you and strengthen your condition.’” Moderns -prefer, “Allah avert what may joy thy foe!” = (our God bless you!) to which the answer -is “Alhamdolillah!” Mohammed disliked yawning (Suabá or Thuabá), because not -beneficial as a sneeze and said, “If one of you gape and cover not his mouth, a devil -leaps into it.” This is still a popular superstition from Baghdad to Morocco.</p> -</div> - -<div class='footnote' id='f323'> -<p class='c000'><span class='label'><a href='#r323'>323</a>. </span>A duenna, nursery governess, etc. See vol. i. <a href="https://www.gutenberg.org/files/51252/51252-h/51252-h.htm#Page_231">231</a>.</p> -</div> - -<div class='footnote' id='f324'> -<p class='c000'><span class='label'><a href='#r324'>324</a>. </span>For this belief see the tale called “The Night of Power,” vol. vi. <a href="https://www.gutenberg.org/files/54525/54525-h/54525-h.htm#Page_180">180</a>.</p> -</div> - -<div class='footnote' id='f325'> -<p class='c000'><span class='label'><a href='#r325'>325</a>. </span>The Anglo-Indian “Kincob” (Kimkh’áb); brocade, silk flowered with gold or -silver.</p> -</div> - -<div class='footnote' id='f326'> -<p class='c000'><span class='label'><a href='#r326'>326</a>. </span>Lane finds a needless difficulty in this sentence, which is far-fetched only because -Kuus (cups) requires Ruus (head-tops) by way of jingle. It means only “’Twas merry -in hall when beards wag all.”</p> -</div> - -<div class='footnote' id='f327'> -<p class='c000'><span class='label'><a href='#r327'>327</a>. </span>The Mac. Edit. gives two couplets which have already occurred from the Bul. Edit. -i. 540.</p> -</div> - -<div class='footnote' id='f328'> -<p class='c000'><span class='label'><a href='#r328'>328</a>. </span>The lines are half of four couplets in vol. iv. <a href="https://www.gutenberg.org/files/53254/53254-h/53254-h.htm#Page_192">192</a>; so I quote Lane.</p> -</div> - -<div class='footnote' id='f329'> -<p class='c000'><span class='label'><a href='#r329'>329</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> none hath pleased me. I have quoted the popular saying, “The son of the -quarter filleth not the eye.” <i><span lang="la" xml:lang="la">i.e.</span></i> women prefer stranger faces.</p> -</div> - -<div class='footnote' id='f330'> -<p class='c000'><span class='label'><a href='#r330'>330</a>. </span>Here after the favourite Oriental fashion, she tells the truth but so enigmatically that -it is more deceptive than an untruth; a good Eastern quibble infinitely more dangerous -than an honest downright lie. The consciousness that the falsehood is part fact applies -a salve to conscience and supplies a force lacking in the mere fib. When an Egyptian -lies to you look straight in his eyes and he will most often betray himself either by -boggling or by a look of injured innocence.</p> -</div> - -<div class='footnote' id='f331'> -<p class='c000'><span class='label'><a href='#r331'>331</a>. </span>Another true lie.</p> -</div> - -<div class='footnote' id='f332'> -<p class='c000'><span class='label'><a href='#r332'>332</a>. </span>Arab. “Yastaghíbúní,” lit. = they deem my absence too long.</p> -</div> - -<div class='footnote' id='f333'> -<p class='c000'><span class='label'><a href='#r333'>333</a>. </span>An euphemistic form of questioning after absence: “Is all right with thee?”</p> -</div> - -<div class='footnote' id='f334'> -<p class='c000'><span class='label'><a href='#r334'>334</a>. </span>Arab. “Kallim al-Sultan!” the formula of summoning which has often occurred in -The Nights.</p> -</div> - -<div class='footnote' id='f335'> -<p class='c000'><span class='label'><a href='#r335'>335</a>. </span>Lane translates “Almost died,” Payne “well-nigh died;” but the text says “died.” -I would suggest to translators</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Be bould, be bould and every where be bould!</div> - </div> - </div> -</div> - -</div> - -<div class='footnote' id='f336'> -<p class='c000'><span class='label'><a href='#r336'>336</a>. </span>He is the usual poltroon contrasted with the manly and masterful girl, a conjunction -of the lioness and the lamb sometimes seen in real life.</p> -</div> - -<div class='footnote' id='f337'> -<p class='c000'><span class='label'><a href='#r337'>337</a>. </span>That he might see Jamilah as Ibrahim had promised.</p> -</div> - -<div class='footnote' id='f338'> -<p class='c000'><span class='label'><a href='#r338'>338</a>. </span>A popular saying, <i><span lang="la" xml:lang="la">i.e.</span></i>, <span lang="fr" xml:lang="fr">les absents ont toujours tort</span>.</p> -</div> - -<div class='footnote' id='f339'> -<p class='c000'><span class='label'><a href='#r339'>339</a>. </span>Who had a prior right to marry her, but not against her consent after she was -of age.</p> -</div> - -<div class='footnote' id='f340'> -<p class='c000'><span class='label'><a href='#r340'>340</a>. </span>Arab. “Sirwál.” In Al-Hariri it is a singular form (see No. ii. of the twelve -riddles in Ass. xxiv.); but Mohammed said to his followers “Tuakhkhizú” (adopt ye) -“Saráwílát.” The latter is regularly declinable but the broken form Saráwíl is imperfectly -declinable on account of its “heaviness,” as are all plurals whose third letter is -an Alif followed by i or í in the next syllable.</p> -</div> - -<div class='footnote' id='f341'> -<p class='c000'><span class='label'><a href='#r341'>341</a>. </span>Arab. “Matarik” from mitrak or mitrakah a small wooden shield coated with -hide. This even in the present day is the policeman’s equipment in the outer parts of -the East.</p> -</div> - -<div class='footnote' id='f342'> -<p class='c000'><span class='label'><a href='#r342'>342</a>. </span>“Arab. “Sabíyah” for which I prefer Mr. Payne’s “young lady” to Lane’s -“damsel”; the latter should be confined to Járiyah as both bear the double sense of -girl and slave (or servant) girl. “Bint” again is daughter, maid or simply girl.</p> -</div> - -<div class='footnote' id='f343'> -<p class='c000'><span class='label'><a href='#r343'>343</a>. </span>The sense of them is found in vol. ii. <a href="https://www.gutenberg.org/files/51775/51775-h/51775-h.htm#Page_41">41</a>.</p> -</div> - -<div class='footnote' id='f344'> -<p class='c000'><span class='label'><a href='#r344'>344</a>. </span>Here the text is defective, but I hardly like to supply the omission. Mr. Payne -introduces from below, “for that his charms were wasted and his favour changed by -reason of the much terror and affliction he had suffered.” The next lines also are very -abrupt and unconnected.</p> -</div> - -<div class='footnote' id='f345'> -<p class='c000'><span class='label'><a href='#r345'>345</a>. </span>Arab. “Yá Mauláya!” the term is still used throughout Moslem lands; but in -Barbary where it is pronounced “Mooláee” Europeans have converted it to “Muley” -as if it had some connection with the mule. Even in Robinson Crusoe we find -“muly” or “Moly Ismael” (chapt. ii.); and we hear the high-sounding name -Maulá-i-Idrís, the patron saint of the Sunset Land, debased to “Muley Drís.”</p> -</div> - -<div class='chapter'> - <h2 id='c229' class='c011'>ABU AL-HASAN OF KHORASAN.<a id='r346' /><a href='#f346' class='c015'><sup>[346]</sup></a></h2> -</div> - -<p class='c017'>The Caliph Al-Mu’tazid Bi ’llah<a id='r347' /><a href='#f347' class='c015'><sup>[347]</sup></a> was a high-spirited Prince and -a noble-minded lord; he had in Baghdad six hundred Wazirs -and of the affairs of the folk naught was hidden from him. He -went forth one day, he and Ibn Hamdún,<a id='r348' /><a href='#f348' class='c015'><sup>[348]</sup></a> to divert himself with -observing his lieges and hearing the latest news of the people; -and, being overtaken with the heats of noonday, they turned -aside from the main thoroughfare into a little by-street, at the -upper end whereof they saw a handsome and high-builded -mansion, discoursing of its owner with the tongue of praise. -They sat down at the gate to take rest, and presently out came -two eunuchs as they were moons on their fourteenth night. Quoth -one of them to his fellow, “Would Heaven some guest would seek -admission this day! My master will not eat but with guests and -<span class='pageno' id='Page_230'>230</span>we are come to this hour and I have not yet seen a soul.” The -Caliph marvelled at their speech and said, “This is a proof of the -house-master’s liberality: there is no help but that we go in to -him and note his generosity, and this shall be a means of favour -betiding him from us.” So he said to the eunuch, “Ask leave of -thy lord for the admission of a company<a id='r349' /><a href='#f349' class='c015'><sup>[349]</sup></a> of strangers.” For in -those days it was the Caliph’s wont, whenas he was minded to -observe his subjects, to disguise himself in merchant’s garb. The -eunuch went in and told his master, who rejoiced and rising, -came out to them in person. He was fair of favour and fine of -form and he appeared clad in a tunic of Níshápúr<a id='r350' /><a href='#f350' class='c015'><sup>[350]</sup></a> silk and a gold -laced mantle; and he dripped with scented waters and wore on -his hand a signet ring of rubies. When he saw them, he said to -them, “Well come and welcome to the lords who favour us with -the utmost of favour by their coming!” So they entered the -house and found it such as would make a man forget family and -fatherland for it was like a piece of Paradise.”——And Shahrazad -perceived the dawn of day and ceased to say her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Sixtieth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She continued, It hath reached me, O auspicious King, that when -the Caliph entered the mansion, he and the man with him, they -saw it to be such as would make one forget family and fatherland, -for it was like a piece of Paradise. Within it was a flower-garden, -full of all kinds of trees, confounding sight and its dwelling-places -were furnished with costly furniture. They sat down and the -Caliph fell to gazing at the house and the household gear. -(Quoth Ibn Hamdún), I looked at the Caliph and saw his -countenance change, and being wont to know from his face -<span class='pageno' id='Page_231'>231</span>whether he was amused or anangered, said to myself, “I wonder -what hath vexed him.” Then they brought a golden basin and -we washed our hands, after which they spread a silken cloth and -set thereon a table of rattan. When the covers were taken off -the dishes, we saw therein meats rare as the blooms of Prime in -the season of their utmost scarcity, twofold and single, and the -host said, “Bismillah, O my lords! By Allah, hunger pricketh -me; so favour me by eating of this food, as is the fashion of the -noble.” Thereupon he began tearing fowls apart and laying them -before us, laughing the while and repeating verses and telling -stories and talking gaily with pleasant sayings such as sorted with -the entertainment. We ate and drank, then removed to another -room, which confounded beholders with its beauty and which -reeked with exquisite perfumes. Here they brought us a tray -of fruits freshly-gathered and sweetmeats the finest flavoured, -whereat our joys increased and our cares ceased. But withal the -Caliph (continued Ibn Hamdun) ceased not to wear a frowning -face and smiled not at that which gladdened all souls, albeit it -was his wont to love mirth and merriment and the putting away -of cares, and I knew that he was no envious wight and oppressor. -So I said to myself, “Would Heaven I knew what is the cause -of his moroseness and why we cannot dissipate his ill-humour!” -Presently they brought the tray of wine which friends doth conjoin -and clarified draughts in flagons of gold and crystal and silver, -and the host smote with a rattan-wand on the door of an inner -chamber, whereupon behold, it opened and out came three damsels, -high-bosomed virginity with faces like the sun at the fourth hour -of the day, one a lutist, another a harpist and the third a dancer-artiste. -Then he set before us dried fruits and confections and -drew between us and the damsels a curtain of brocade, with tassels -of silk and rings of gold. The Caliph paid no heed to all this, -but said to the host, who knew not who was in his company, “Art -thou noble?”<a id='r351' /><a href='#f351' class='c015'><sup>[351]</sup></a> Said he, “No, my lord; I am but a man of the -sons of the merchants and am known among the folk as Abú -al-Hasan Ali, son of Ahmad of Khorasan.” Quoth the Caliph, -“Dost thou know me, O man?”; and quoth he, “By Allah, O -my lord, I have no knowledge of either of your honours!” Then -said I to him, “O man, this is the Commander of the Faithful, -<span class='pageno' id='Page_232'>232</span>Al-Mu’tazid Bi’llah grandson of Al-Mutawakkil alà’llah.”<a id='r352' /><a href='#f352' class='c015'><sup>[352]</sup></a> Whereupon -he rose and kissed the ground before the Caliph, trembling -for fear of him, and said, “O Prince of True Believers, I conjure -thee, by the virtue of thy pious forbears, an thou have seen in me -any shortcomings or lack of good manners in thy presence, do -thou forgive me!” Replied the Caliph, “As for that which thou -hast done with us of honouring and hospitality nothing could have -exceeded it; and as for that wherewith I have to reproach thee -here, an thou tell me the truth respecting it and it commend itself -to my sense, thou shalt be saved from me; but, an thou tell me -not the truth, I will take thee with manifest proof and punish thee -with such punishment as never yet punished any.” Quoth the -man, “Allah forbid that I tell thee a lie! But what is it that -thou reproachest to me, O Commander of the Faithful?” Quoth -the Caliph, “Since I entered thy mansion and looked upon its -grandeur, I have noted the furniture and vessels therein, nay -even to thy clothes, and behold, on all of them is the name of -my grandfather Al-Mutawakkil ala ’llah.”<a id='r353' /><a href='#f353' class='c015'><sup>[353]</sup></a> Answered Abu al-Hasan, -“Yes, O Commander of the Faithful (the Almighty -protect thee), truth is thine inner garb and sincerity is thine -outer garment and none may speak otherwise than truly in -thy presence.” The Caliph bade him be seated and said, “Tell -us.” So he began, “Know, O Commander of the Faithful, -that my father belonged to the markets of the money-changers -and druggists and linendrapers and had in each bazar a shop and -an agent and all kinds of goods. Moreover, behind the money-changer’s -shop he had an apartment, where he might be private, -appointing the shop for buying and selling. His wealth was -<span class='pageno' id='Page_233'>233</span>beyond count and to his riches there was none amount; but he -had no child other than myself, and he loved me and was tenderly -fain of me. When his last hour was at hand, he called me to him -and commended my mother to my care and charged me to fear -Almighty Allah. Then he died, may Allah have mercy upon him -and continue the Prince of True Believers on life! And I gave -myself up to pleasure and eating and drinking and took to myself -comrades and intimates. My mother used to forbid me from this -and to blame me for it, but I would not hear a word from her, -till my money was all gone, when I sold my lands and houses and -naught was left me save the mansion wherein I now dwell, and it -was a goodly stead, O Commander of the Faithful. So I said to -my mother, “I wish to sell the house;” but she said, “O my son, -an thou sell it, thou wilt be dishonoured and wilt have no place -wherein to take shelter.” Quoth I, “’Tis worth five thousand -dinars, and with one thousand of its price I will buy me another -house and trade with the rest.” Quoth she, “Wilt thou sell it to -me at that price?”; and I replied, “Yes.” Whereupon she went -to a coffer and opening it, took out a porcelain vessel, wherein -were five thousand dinars. When I saw this meseemed the house -was all of gold and she said to me, “O my son, think not that this is -of thy father’s good. By Allah, O my son, it was of my own father’s -money and I have treasured it up against a time of need; for, in -thy father’s day I was a wealthy woman and had no need of it.” -I took the money from her, O Prince of True Believers, and fell -again to feasting and carousing and merrymaking with my friends, -unheeding my mother’s words and admonitions, till the five -thousand dinars came to an end, when I said to her, “I wish to -sell the house.” Said she, “O my son, I forbade thee from selling -it before, of my knowledge that thou hadst need of it; so how -wilt thou sell it a second time?” Quoth I, “Be not longsome of -speech with me, for I must and will sell it;” and quoth she, -“Then sell it to me for fifteen thousand dinars, on condition that -I take charge of thine affairs.” So I sold her the house at that -price and gave up my affairs into her charge, whereupon she -sought out the agents of my father and gave each of them a -thousand dinars, keeping the rest in her own hands and ordering -the outgo and the income. Moreover she gave me money to -trade withal and said to me, “Sit thou in thy father’s shop.” So -I did her bidding, O Commander of the Faithful, and took up my -abode in the chamber behind the shop in the market of the money-changers, -<span class='pageno' id='Page_234'>234</span>and my friends came and bought of me and I sold to -them; whereby I made good cheape and my wealth increased. -When my mother saw me in this fair way, she discovered to me -that which she had treasured up of jewels and precious stones, -pearls, and gold, and I bought back my houses and lands that I -had squandered and my wealth became great as before. I abode -thus for some time, and the factors of my father came to me and -I gave them stock-in-trade, and I built me a second chamber -behind the shop. One day, as I sat there, according to my -custom, O Prince of True Believers, there came up to me a damsel, -never saw eyes a fairer than she of favour, and said, “Is this the -private shop of Abu al-Hasan Ali ibn Ahmad al-Khorasani?” -Answered I, “Yes,” and she asked, “Where is he?” “He am I,” -said I, and indeed my wit was dazed at the excess of her loveliness. -She sat down and said to me, “Bid thy page weigh me out three -hundred dinars.” Accordingly I bade him give her that sum and -he weighed it out to her and she took it and went away, leaving -me stupefied. Quoth my man to me, “Dost thou know her?”; -and quoth I, “No, by Allah!” He asked, “Then why didst thou -bid me give her the money?”; and I answered, “By Allah, I -knew not what I said, of my amazement at her beauty and loveliness!” -Then he rose and followed her, without my knowledge, -but presently returned, weeping and with the mark of a blow on -his face. I enquired of him what ailed him, and he replied, “I -followed the damsel, to see whither she went; but, when she was -aware of me, she turned and dealt me this blow and all but knocked -out my eye.” After this, a month passed, without her coming, O -Commander of the Faithful, and I abode bewildered for love of -her; but, at the end of this time, she suddenly appeared again -and saluted me, whereat I was like to fly for joy. She asked me -how I did and said to me, “Haply thou saidst to thyself, What -manner of trickstress is this, who hath taken my money and made -off?” Answered I, “By Allah, O my lady, my money and my -life are all thy very own!” With this she unveiled herself and sat -down to rest, with the trinkets and ornaments playing over her -face and bosom. Presently, she said to me, “Weigh me out three -hundred dinars.” “Hearkening and obedience,” answered I and -weighed out to her the money. She took it and went away and I -said to my servant, “Follow her.” So he followed her, but -returned dumbstruck, and some time passed without my seeing -her. But, as I was sitting one day, behold, she came up to me -<span class='pageno' id='Page_235'>235</span>and after talking awhile, said to me, “Weigh me out five hundred -dinars, for I have need of them.” I would have said to her, “Why -should I give thee my money?”; but my love immense hindered -me from utterance; for, O Prince of True Believers, whenever I -saw her, I trembled in every joint and my colour paled and I -forgot what I would have said and became even as saith the -poet:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>“’Tis naught but this! When a-sudden I see her ✿ Mumchance I bide nor a word can say her.”</div> - </div> - </div> -</div> - -<p class='c000'>So I weighed out for her the five hundred ducats, and she took -them and went away; whereupon I arose and followed her myself, -till she came to the jewel-bazar, where she stopped at a man’s -shop and took of him a necklace. Then she turned and seeing -me, said, “Pay him five hundred dinars for me.” When the -jeweller saw me, he rose to me and made much of me, and I said -to him, “Give her the necklace and set down the price to me.” -He replied, “I hear and obey,” and she took it and went away;——And -Shahrazad perceived the dawn of day and ceased saying -her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Sixty-first Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She pursued, It hath reached me, O auspicious King, that Abu -Hasan the Khorasani thus pursued his tale:—So I said to the -jeweller, “Give her the necklace and set down the price to me.” -Then she took it and went away; but I followed her, till she came -to the Tigris and boarded a boat there, whereupon I signed with -my hand to the ground, as who should say, “I kiss it before thee.” -She went off laughing, and I stood watching her, till I saw her -land and enter a palace, which when I considered, I knew it for -the palace of the Caliph Al-Mutawakkil. So I turned back, O -Commander of the Faithful, with all the cares in the world fallen -on my heart, for she had of me three thousand dinars, and I said -to myself, “She hath taken my wealth and ravished my wit, and -peradventure I shall lose my life for her love.” Then I returned -home and told my mother all that had befallen me, and she said, -“O my son, beware how thou have to do with her after this, or -thou art lost.” When I went to my shop, my factor in the drug-market, -<span class='pageno' id='Page_236'>236</span>who was a very old man, came to me and said, “O my -lord, how is it that I see thee changed in case and showing marks -of chagrin? Tell me what aileth thee.” So I told him all that -had befallen me with her and he said, “O my son, this is indeed -one of the handmaidens of the palace of the Commander of the -Faithful and haply she is the Caliph’s favourite concubine: so do -thou reckon the money as spent for the sake of Almighty Allah<a id='r354' /><a href='#f354' class='c015'><sup>[354]</sup></a> -and occupy thyself no more with her. An she come again, beware -lest she have to do with thee and tell me of this, that I may -devise thee some device lest perdition betide thee.” Then he -fared forth and left me with a flame of fire in my heart. At the -end of the month behold, she came again and I rejoiced in her -with exceeding joy. Quoth she, “What ailed thee to follow me?”; -and quoth I, “Excess of passion that is in my heart urged me to -this,” and I wept before her. She wept for ruth of me and said, -“By Allah, there is not in thy heart aught of love-longing but in -my heart is more! Yet how shall I do? By Allah, I have no -resource save to see thee thus once a month.” Then she gave me -a bill saying, “Carry this to such an one of such a trade who is -my agent and take of him what is named therein.” But I replied, -“I have no need of money; be my wealth and my life thy -sacrifice!” Quoth she, “I will right soon contrive thee a means of -access to me, whatever trouble it cost me.” Then she farewelled me -and fared forth, whilst I repaired to the old druggist and told him -what had passed. He went with me to the palace of Al-Mutawakkil -which I knew for that which the damsel had entered; but -the Shaykh was at a loss for a device. Presently he espied a -tailor sitting with his prentices at work in his shop, opposite the -lattice giving upon the river bank and said to me, “Yonder is one -by whom thou shalt win thy wish; but first tear thy pocket and -go to him and bid him sew it up. When he hath done this, give -him ten dinars.” “I hear and obey,” answered I and taking with -me two pieces<a id='r355' /><a href='#f355' class='c015'><sup>[355]</sup></a> of Greek brocade, went to the tailor and bade him -make of them four suits, two with long-sleeved coats and two -without. When he had finished cutting them out and sewing -them, I gave him to his hire much more than of wont, and he put -<span class='pageno' id='Page_237'>237</span>out his hand to me with the clothes; but I said, “Take them for -thyself and for those who are with thee.” And I fell to sitting -with him and sitting long: I also bespoke of him other clothes -and said to him, “Hang them out in front of thy shop, so the folk -may see them and buy them.” He did as I bade him, and whoso -came forth of the Caliph’s palace and aught of the clothes pleased -him, I made him a present thereof, even to the doorkeeper. One -day of the days the tailor said to me, “O my son, I would have -thee tell me the truth of thy case; for thou hast bespoken of me -an hundred costly suits, each worth a mint of money, and hast -given the most of them to the folk. This is no merchant’s -fashion, for a merchant calleth an account for every dirham, and -what can be the sum of thy capital that thou givest these gifts -and what thy gain every year? Tell me the truth of thy case, -that I may assist thee to thy desire;” presently adding, “I -conjure thee by Allah, tell me, art thou not in love?” “Yes,” -replied I; and he said, “With whom?” Quoth I, “With one of -the handmaids of the Caliph’s palace;” and quoth he, “Allah put -them to shame! How long shall they seduce the folk? Knowest -thou her name?” Said I, “No;” and said he, “Describe her to -me.” So I described her to him and he cried, “Out on it! This -is the lutanist of the Caliph Al-Mutawakkil and his pet concubine. -But she hath a Mameluke<a id='r356' /><a href='#f356' class='c015'><sup>[356]</sup></a> and do thou make friends with him; it -may be he shall become the means of thy having access to her.” -Now as we were talking, behold, out walked the servant in -question from the palace, as he were a moon on the fourteenth -night; and, seeing that I had before me the clothes which the -tailor had made me, and they were of brocade of all colours, he -began to look at them and examine them. Then he came up to -me and I rose and saluted him. He asked, “Who art thou?” -and I answered, “I am a man of the merchants.” Quoth he, -“Wilt thou sell these clothes?”; and quoth I, “Yes.” So he -chose out five of them and said to me, “How much these five?” -Said I, “They are a present to thee from me in earnest of friendship -between me and thee.” At this he rejoiced and I went -home and fetching a suit embroidered with jewels and jacinths, -worth three thousand dinars, returned therewith and gave it to -him. He accepted it and carrying me into a room within the -palace, said to me, “What is thy name among the merchants?” -<span class='pageno' id='Page_238'>238</span>Said I, “I am a man of them.<a id='r357' /><a href='#f357' class='c015'><sup>[357]</sup></a>” He continued, “Verily I misdoubt -me of thine affair.” I asked, “Why so?” and he answered, -“Because thou hast bestowed on me a costly gift and won my -heart therewith, and I make certain that thou art Abu al-Hasan of -Khorasan the Shroff.” With this I fell a-weeping, O Prince of -True Believers; and he said to me, “Why dost thou weep? By -Allah, she for whom thou weepest is yet more longingly in love -with thee than thou with her! And indeed her case with thee is -notorious among all the palace women. But what wouldst thou -have?” Quoth I, “I would have thee succour me in my -calamity.” So he appointed me for the morrow and I returned -home. As soon as I rose next morning, I betook myself to him -and waited in his chamber till he came in and said to me, “Know -that yesternight when, after having made an end of her service by -the Caliph, she returned to her apartment, I related to her all -that had passed between me and thee and she is minded to foregather -with thee. So stay with me till the end of the day.” -Accordingly I stayed with him till dark, when the Mameluke -brought me a shirt of gold-inwoven stuff and a suit of the Caliph’s -apparel and clothing me therein, incensed me<a id='r358' /><a href='#f358' class='c015'><sup>[358]</sup></a> and I became like -the Commander of the Faithful. Then he brought me to a -gallery with rows of rooms on either side and said to me, “These -are the lodgings of the Chief of the slave-girls; and when thou -passest along the gallery, do thou lay at each door a bean, for ’tis -the custom of the Caliph to do this every night——And Shahrazad -perceived the dawn of day and ceased to say her permitted -say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Sixty-second Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She resumed, It hath reached me, O auspicious King, that the -Mameluke said to Abu Hasan, “When thou passest along the -gallery set down at each door a bean for ’tis the custom of the -Caliph so to do, till thou come to the second passage on thy right -hand, when thou wilt see a door with a marble threshold.<a id='r359' /><a href='#f359' class='c015'><sup>[359]</sup></a> Touch -<span class='pageno' id='Page_239'>239</span>it with thy hand or, an thou wilt, count the doors which are so -many, and enter the one whose marks are thus and thus. There -thy mistress will see thee and take thee in with her. As for thy -coming forth, verily Allah will make it easy to me, though I carry -thee out in a chest.” Then he left me and returned, whilst I went -on, counting the doors and laying at each a bean. When I had -reached the middle of the gallery, I heard a great clatter and saw -the light of flambeaux coming towards me. As the light drew -near me, I looked at it and behold, the Caliph himself, came surrounded -by the slave-girls carrying waxen lights, and I heard one -of the women<a id='r360' /><a href='#f360' class='c015'><sup>[360]</sup></a> say to another, “O my sister, have we two Caliphs? -Verily, the Caliph whose perfumes and essences I smelt, hath -already passed by my room and he hath laid the bean at my door, -as his wont; and now I see the light of his flambeaux, and here -he cometh with them.” Replied the other, “Indeed this is a -wondrous thing, for disguise himself in the Caliph’s habit none -would dare.” Then the light drew near me, whilst I trembled in -every limb; and up came an eunuch, crying out to the concubines -and saying, “Hither!” Whereupon they turned aside to one of -the chambers and entered. Then they came out again and walked -on till they came to the chamber of my mistress and I heard the -Caliph say, “Whose chamber is this?” They answered, “This is -the chamber of Shajarat al-Durr.” And he said, “Call her.” So -they called her and she came out and kissed the feet of the Caliph, -who said to her, “Wilt thou drink to-night?” Quoth she, “But -for thy presence and the looking on thine auspicious countenance, -I would not drink, for I incline not to wine this night.” Then -quoth the Commander of the Faithful to the eunuch, “Bid the -treasurer give her such necklace;” and he commanded to enter -her chamber. So the waxen lights entered before him and he -followed them into the apartment. At the same moment, behold, -there came up a damsel, the lustre of whose face outshone that of -the flambeau in her hand, and drawing near she said, “Who is -this?” Then she laid hold of me and carrying me into one of the -chambers, said to me, “Who art thou?” I kissed the ground -before her saying, “I implore thee by Allah, O my lady, spare my -blood and have ruth on me and commend thyself unto Allah by -saving my life!”; and I wept for fear of death. Quoth she, -<span class='pageno' id='Page_240'>240</span>“Doubtless, thou art a robber;” and quoth I, “No, by Allah, I -am no robber. Seest thou on me the signs of thieves?” Said she, -“Tell me the truth of thy case and I will put thee in safety.” So -I said, “I am a silly lover and an ignorant, whom passion and my -folly have moved to do as thou seest, so that I am fallen into this -slough of despond.” Thereat cried she, “Abide here till I come -back to thee;” and going forth she presently returned with some -of her handmaid’s clothes wherein she clad me and bade me follow -her; so I followed her till she came to her apartment and commanded -me to enter. I went in and she led me to a couch, whereon -was a mighty fine carpet, and said, “Sit down here: no harm -shall befal thee. Art thou not Abu al-Hasan Ali the Khorasani, -the Shroff?” I answered, “Yes,” and she rejoined, “Allah spare -thy blood given thou speak truth! An thou be a robber, thou art -lost, more by token that thou art dressed in the Caliph’s habit and -incensed with his scents. But, an thou be indeed Abu al-Hasan, -thou art safe and no hurt shall happen to thee, for that thou art -the friend of Shajarat al-Durr, who is my sister and ceaseth never -to name thee and tell us how she took of thee money, yet wast -thou not chagrined, and how thou didst follow her to the river -bank and madest sign as thou wouldst kiss the earth in her honour; -and her heart is yet more aflame for thee than is thine for her. -But how camest thou hither? Was it by her order or without it? -She hath indeed imperilled thy life<a id='r361' /><a href='#f361' class='c015'><sup>[361]</sup></a>. But what seekest thou in -this assignation with her?” I replied, “By Allah, O my lady, ’tis -I who have imperilled my own life, and my aim in foregathering -with her is but to look on her and hear her pretty speech.” She -said, “Thou hast spoken well;” and I added, “O my lady, Allah -is my witness when I declare that my soul prompteth me to no -offence against her honour.” Cried she, “In this intent may Allah -deliver thee! Indeed compassion for thee hath gotten hold upon -my heart.” Then she called her handmaid and said to her, “Go -to Shajarat al-Durr and say to her:—Thy sister saluteth thee and -biddeth thee to her; so favour her by coming to her this night, -according to thy custom, for her breast is straitened.” The slave-girl -went out and presently returning, told her mistress that -Shajarat al-Durr said, “May Allah bless me with thy long life and -make me thy ransom! By Allah, hadst thou bidden me to other -<span class='pageno' id='Page_241'>241</span>than this, I had not hesitated; but the Caliph’s migraine constraineth -me and thou knowest my rank with him.” But the other -said to her damsel, “Return to her and say:—Needs must thou -come to my mistress upon a private matter between thee and her!” -So the girl went out again and presently returned with the damsel, -whose face shone like the full moon. Her sister met her and -embraced her; then said she, “Ho, Abu al-Hasan, come forth to -her and kiss her hands!” Now I was in a closet within the apartment; -so I walked out, O Commander of the Faithful, and when -my mistress saw me, she threw herself upon me and strained me -to her bosom, saying, “How camest thou in the Caliph’s clothes -and his ornaments and perfumes? Tell me what hath befallen -thee.” So I related to her all that had befallen me and what I -had suffered for affright and so forth; and she said, “Grievous to -me is what thou hast endured for my sake and praised be Allah who -hath caused the issue to be safety, and the fulfilment of safety is -in thy entering my lodging and that of my sister.” Then she -carried me to her own apartment, saying to her sister, “I have -covenanted with him that I will not be united to him unlawfully; -but, as he hath risked himself and incurred these perils, I will be -earth for his treading and dust to his sandals!”——And Shahrazad -perceived the dawn of day and ceased saying her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Sixty-third Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She said, It hath reached me, O auspicious King, that quoth the -damsel to her sister, “I have covenanted with him that I will not -be united to him unlawfully; but, as he hath risked himself and -incurred these perils, I will be earth for his treading and dust to -his sandals!” Replied her sister, “In this intent may Allah deliver -him!”; and my mistress rejoined, “Soon shalt thou see how I will -do, so I may lawfully foregather with him and there is no help but -that I lavish my heart’s blood to devise this.” Now as we were -in talk, behold, we heard a great noise and turning, saw the Caliph -making for her chamber, so engrossed was he by the thought of her; -whereupon she took me, O Prince of True Believers and hid me -in a souterrain<a id='r362' /><a href='#f362' class='c015'><sup>[362]</sup></a> and shut down the trap-door upon me. Then she -<span class='pageno' id='Page_242'>242</span>went out to meet the Caliph, who entered and sat down, whilst -she stood between his hands to serve him, and commanded to -bring wine. Now the Caliph loved a damsel by name Banjah, -who was the mother of Al-Mu’tazz bi ’llah<a id='r363' /><a href='#f363' class='c015'><sup>[363]</sup></a>; but they had fallen -out and parted; and in the pride of her beauty and loveliness she -would not make peace with him, nor would Al-Mutawakkil, for -the dignity of the Caliphate and the kingship, make peace with -her neither humble himself to her, albeit his heart was aflame -with passion for her, but sought to solace his mind from her with -her mates among the slave-girls and with going in to them in their -chambers. Now he loved Shajarat al-Durr’s singing: so he bade -her sing, when she took the lute and tuning the strings sang these -verses:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>The world-tricks I admire betwixt me and her; ✿ How, us parted, the World would to me incline:</div> - <div class='line'>I shunned thee till said they, “He knows not Love;” ✿ I sought thee till said they, “No patience is mine!”</div> - <div class='line'>Then, O Love of her, add to my longing each night ✿ And, O Solace, thy comforts for Doomsday assign!</div> - <div class='line'>Soft as silk is her touch and her low sweet voice ✿ Twixt o’er much and o’er little aye draweth the line:</div> - <div class='line'>And eyne whereof Allah said “Be ye!” and they ✿ Became to man’s wit like the working of wine.</div> - </div> - </div> -</div> - -<p class='c000'>When the Caliph heard these verses, he was pleasured with -exceeding pleasure, and I also, O Commander of the Faithful, -was pleasured in my hiding-place, and but for the bounty of -Almighty Allah, I had cried out and we had been disgraced. -Then she sang also these couplets:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>I embrace him, yet after him yearns my soul ✿ For his love, but can aught than embrace be nigher?</div> - <div class='line'>I kiss his lips to assuage my lowe; ✿ But each kiss gars it glow with more flaming fire;</div> - <div class='line'>’Tis as though my vitals aye thirst unquencht ✿ Till I see two souls mixt in one entire.</div> - </div> - </div> -</div> - -<p class='c000'>The Caliph was delighted and said, “O Shajarat al-Durr, ask a -<span class='pageno' id='Page_243'>243</span>boon of me.” She replied, “O Commander of the Faithful, I ask -of thee my freedom, for the sake of the reward thou wilt obtain -therein.<a id='r364' /><a href='#f364' class='c015'><sup>[364]</sup></a>” Quoth he, “Thou art free for the love of Allah;” -whereupon she kissed ground before him. He resumed, “Take -the lute and sing me somewhat on the subject of my slave-girl, -of whom I am enamoured with warmest love: the folk seek my -pleasure and I seek hers.” So she took the lute and sang these -two couplets:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>My charmer who spellest my piety<a id='r365' /><a href='#f365' class='c015'><sup>[365]</sup></a> ✿ On all accounts I’ll have thee, have thee,</div> - <div class='line'>Or by humble suit which besitteth Love ✿ Or by force more fitting my sovranty.</div> - </div> - </div> -</div> - -<p class='c000'>The Caliph admired these verses and said, “Now, take up thy lute -and sing me a song setting out my case with three damsels who -hold the reins of my heart and make rest depart; and they are -thyself and that wilful one and another I will not name, who hath -not her like.<a id='r366' /><a href='#f366' class='c015'><sup>[366]</sup></a> So she took the lute and playing a lively measure, -sang these couplets:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Three lovely girls hold my bridle-rein ✿ And in highest stead my heart over-reign.</div> - <div class='line'>I have none to obey amid all mankind ✿ But obeying them I but win disdain:</div> - <div class='line'>This is done through the Kingship of Love, whereby ✿ The best of my kingship they made their gain.</div> - </div> - </div> -</div> - -<p class='c000'>The Caliph marvelled with exceeding marvel at the aptness of -these verses to his case and his delight inclined him to reconciliation -with the recalcitrant damsel. So he went forth and made for -her chamber whither a slave-girl preceded him and announced to -her the coming of the Caliph. She advanced to meet him and -kissed the ground before him; then she kissed his feet and he -was reconciled to her and she was reconciled to him. Such was -the case with the Caliph; but as regards Shajarat al-Durr, she -came to me rejoicing and said, “I am become a free woman by -thy blessed coming! Surely Allah will help me in that which I -shall contrive, so I may foregather with thee in lawful way.” And -<span class='pageno' id='Page_244'>244</span>I said, “Alhamdolillah!” Now as we were talking, behold her -Mameluke-eunuch entered and we related to him that which had -passed, when he said, “Praised be Allah who hath made the affair -to end well, and we implore the Almighty to crown His favours -with thy safe faring forth the palace!” Presently appeared my -mistress’s sister, whose name was Fátir, and Shajarat al-Durr said -to her, “O my sister, how shall we do to bring him out of the -palace in safety; for indeed Allah hath vouchsafed me manumission -and, by the blessing of his coming, I am become a free -woman.” Quoth Fatir, “I see nothing for it but to dress him in -woman’s gear.” So she brought me a suit of women’s clothes -and clad me therein; and I went out forthwith, O Commander of -the Faithful; but, when I came to the midst of the palace, behold, -I found the Caliph seated there, with the eunuchs in attendance -upon him. When he saw me, he misdoubted of me with exceeding -doubt, and said to his suite, “Hasten and bring me yonder handmaiden -who is faring forth.” So they brought me back to him -and raised the veil from my face, which when he saw, he knew -me and questioned me of my case. I told him the whole truth, -hiding naught, and when he heard my story, he pondered my case -awhile, without stay or delay, and going into Shajarat al-Durr’s -chamber, said to her, “How couldst thou prefer before me one of -the sons of the merchants?” She kissed ground between his -hands and told him her tale from first to last, in accordance with -the truth; and he hearing it had compassion upon her and his -heart relented to her and he excused her by reason of love and -its circumstances. Then he went away and her eunuch came in -to her and said, “Be of good cheer; for, when thy lover was set -before the Caliph, he questioned him and he told him that which -thou toldest him, word by word.” Presently the Caliph returned -and calling me before him, said to me, “What made thee dare to -violate the palace of the Caliphate?” I replied, “O Commander -of the Faithful, ’twas my ignorance and passion and my confidence -in thy clemency and generosity that drave me to this.” -And I wept and kissed the ground before him. Then said he, -“I pardon you both,” and bade me be seated. So I sat down and -he sent for the Kazi Ahmad ibn Abi Duwád<a id='r367' /><a href='#f367' class='c015'><sup>[367]</sup></a> and married me to -<span class='pageno' id='Page_245'>245</span>her. Then he commanded to make over all that was hers to me -and they displayed her to me<a id='r368' /><a href='#f368' class='c015'><sup>[368]</sup></a> in her lodging. After three days, -I went forth and transported all her goods and gear to my own -house; so every thing thou hast seen, O Commander of the -Faithful, in my house and whereof thou misdoubtest, is of her -marriage-equipage. After this, she said to me one day, “Know -that Al-Mutawakkil is a generous man and I fear lest he remember -us with ill mind, or that some one of the envious remind him of -us; wherefore I purpose to do somewhat that may ensure us -against this.” Quoth I, “And what is that?;” and quoth she, “I -mean to ask his leave to go the pilgrimage and repent<a id='r369' /><a href='#f369' class='c015'><sup>[369]</sup></a> of singing.” -I replied, “Right is this rede thou redest;” but, as we were talking, -behold, in came a messenger from the Caliph to seek her, for that -Al-Mutawakkil loved her singing. So she went with the officer -and did her service to the Caliph, who said to her, “Sever not -thyself from us;”<a id='r370' /><a href='#f370' class='c015'><sup>[370]</sup></a> and she answered, “I hear and I obey.” Now it -chanced one day, after this, she went to him, he having sent for -her, as was his wont; but, before I knew, she came back, with her -raiment rent and her eyes full of tears. At this I was alarmed, -misdoubting me that he had commanded to seize upon us, and -said, “Verily we are Allah’s and unto Him shall we return! Is -Al-Mutawakkil wroth with us?” She replied, “Where is -Al-Mutawakkil? Indeed Al-Mutawakkil’s rule is ended and his -trace is blotted out!” Cried I, “Tell me what has happened;” -and she, “He was seated behind the curtain, drinking, with -Al-Fath bin Khákán<a id='r371' /><a href='#f371' class='c015'><sup>[371]</sup></a> and Sadakah bin Sadakah, when his son -Al-Muntasir fell upon him, with a company of the Turks,<a id='r372' /><a href='#f372' class='c015'><sup>[372]</sup></a> and slew -him; and merriment was turned to misery and joy to weeping and -wailing for annoy. So I fled, I and the slave-girl, and Allah saved -us.” When I heard this, O Commander of the Faithful, I arose -forthright and went down stream to Bassorah, where the news -<span class='pageno' id='Page_246'>246</span>reached me of the falling out of war between Al-Muntasir and -Al-Musta’ín bi ’llah;<a id='r373' /><a href='#f373' class='c015'><sup>[373]</sup></a> wherefore I was affrighted and transported -my wife and all my wealth to Bassorah. This, then, is my tale, O -Prince of True Believers, nor have I added to or taken from it a -single syllable. So all that thou seest in my house, bearing the -name of thy grandfather Al-Mutawakkil, is of his bounty to us, -and the fount of our fortune is from thy noble sources;<a id='r374' /><a href='#f374' class='c015'><sup>[374]</sup></a> for indeed -ye are people of munificence and a mine of beneficence.” The -Caliph marvelled at his story and rejoiced therein with joy -exceeding: and Abu al-Hasan brought forth to him the lady and -the children she had borne him, and they kissed ground before the -Caliph, who wondered at their beauty. Then he called for inkcase -and paper and wrote Abu al-Hasan a patent of exemption from -taxes on his lands and houses for twenty years. Moreover, he -rejoiced in him and made him his cup-companion, till the world -parted them and they took up their abode in the tombs, after -having dwelt under palace-domes; and glory be to Allah, the -King Merciful of doom. And they also tell a tale concerning</p> - -<hr class='c016' /> - -<div class='footnote' id='f346'> -<p class='c000'><span class='label'><a href='#r346'>346</a>. </span>Lane omits this tale because “it is very similar, but inferior in interest, to the -Story told by the Sultan’s Steward.” See vol. i. <a href="https://www.gutenberg.org/files/51252/51252-h/51252-h.htm#Page_278">278</a>.</p> -</div> - -<div class='footnote' id='f347'> -<p class='c000'><span class='label'><a href='#r347'>347</a>. </span>Sixteenth Abbaside A.H. 279–289 (= A.D. 891–902). “He was comely, intrepid, -of grave exterior, majestic in presence, of considerable intellectual power and the -fiercest of the Caliphs of the House of Abbas. He once had the courage to attack a -lion” (Al-Siyuti). I may add that he was a good soldier and an excellent administrator, -who was called Saffáh the Second because he refounded the House of Abbas. He was -exceedingly fanatic and died of sensuality, having first kicked his doctor to death, -and he spent his last moments in versifying.</p> -</div> - -<div class='footnote' id='f348'> -<p class='c000'><span class='label'><a href='#r348'>348</a>. </span>Hamdún bin Ismá’íl, called the Kátib or Scribe, was the first of his family who -followed the profession of a Nadím or Cup-companion. His son Ahmad (who is in -the text) was an oral transmitter of poetry and history. Al-Siyúti (p. 390) and De -Slane I. Khall (ii. 304) notice him.</p> -</div> - -<div class='footnote' id='f349'> -<p class='c000'><span class='label'><a href='#r349'>349</a>. </span>Probably the Caliph had attendants, but the text afterwards speaks of them as two. -Mac. Edit. iv. p. 558, line 2; and a few lines below, “the Caliph and the man with -him.”</p> -</div> - -<div class='footnote' id='f350'> -<p class='c000'><span class='label'><a href='#r350'>350</a>. </span>Arab. “Naysábúr,” the famous town in Khorasan where Omar-i-Khayyám (whom -our people will call Omar Khayyám) was buried and where his tomb is still a place -of pious visitation. A sketch of it has lately appeared in the illustrated papers. For -an affecting tale concerning the astronomer-poet’s tomb, borrowed from the Nigáristán -see the Preface by the late Mr. Fitzgerald whose admirable excerpts from the Rubaiyat -(101 out of 820 quatrains) have made the poem popular among all the English-speaking -races.</p> -</div> - -<div class='footnote' id='f351'> -<p class='c000'><span class='label'><a href='#r351'>351</a>. </span>Arab. “A-Sharíf anta?” (with the Hamzah-sign of interrogation) = Art thou a -Sharíf (or descendant of the Apostle)?</p> -</div> - -<div class='footnote' id='f352'> -<p class='c000'><span class='label'><a href='#r352'>352</a>. </span>Tenth Abbaside (A.H. 234–247 = 848–861), grandson of Al-Rashid and born of -a slave-concubine. He was famous for his hatred of the Alides (he destroyed the tomb -of Al-Husayn) and claimed the pardon of Allah for having revised orthodox traditionary -doctrines. He compelled the Christians to wear collars of wood or leather and was -assassinated by five Turks.</p> -</div> - -<div class='footnote' id='f353'> -<p class='c000'><span class='label'><a href='#r353'>353</a>. </span>His father was Al-Mu’ tasim bi’llah (A.H. 218–227 = 833–842) the son of Al-Rashid -by Máridah a slave-concubine of foreign origin. He was brave and of high spirit, -but destitute of education; and his personal strength was such that he could break a -man’s elbow between his fingers. He imitated the apparatus of Persian kings; and he -was called the “Octonary” because he was the 8th Abbaside; the 8th in descent from -Abbas; the 8th son of Al-Rashid; he began his reign in A.H. 218; lived 48 years; -was born under Scorpio (8th Zodiacal sign); was victorious in 8 expeditions; slew -8 important foes and left 8 male and 8 female children. For his introducing Turks see -vol. iii. <a href="https://www.gutenberg.org/files/52564/52564-h/52564-h.htm#Page_81">81</a>.</p> -</div> - -<div class='footnote' id='f354'> -<p class='c000'><span class='label'><a href='#r354'>354</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> as if it were given away in charity.</p> -</div> - -<div class='footnote' id='f355'> -<p class='c000'><span class='label'><a href='#r355'>355</a>. </span>Arab. “Shukkah,” a word much used in the Zanzibar trade where it means a piece -of longcloth one fathom long. See my “Lake Regions of Central Africa,” vol. i. -<a href="https://www.gutenberg.org/files/51252/51252-h/51252-h.htm#Page_147">147</a>, etc.</p> -</div> - -<div class='footnote' id='f356'> -<p class='c000'><span class='label'><a href='#r356'>356</a>. </span>He is afterwards called in two places “Khádim” = eunuch.</p> -</div> - -<div class='footnote' id='f357'> -<p class='c000'><span class='label'><a href='#r357'>357</a>. </span>A courteous way of saying, “Never mind my name: I wish to keep it hidden.” -The formula is still popular.</p> -</div> - -<div class='footnote' id='f358'> -<p class='c000'><span class='label'><a href='#r358'>358</a>. </span>Arab. “Bakhkharaní” <i><span lang="la" xml:lang="la">i.e.</span></i> fumigated me with burning aloes-wood, Calumba or -similar material.</p> -</div> - -<div class='footnote' id='f359'> -<p class='c000'><span class='label'><a href='#r359'>359</a>. </span>In sign of honour. The threshold is important amongst Moslems: in one of the -Mameluke Soldans’ sepulchres near Cairo I found a granite slab bearing the “cartouche” -(shield) of Khufu (Cheops) with the four hieroglyphs hardly effaced.</p> -</div> - -<div class='footnote' id='f360'> -<p class='c000'><span class='label'><a href='#r360'>360</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> One of the concubines by whose door he had passed.</p> -</div> - -<div class='footnote' id='f361'> -<p class='c000'><span class='label'><a href='#r361'>361</a>. </span>Epistasis without the prostasis, “An she ordered thee so to do:” the situation -justifies the rhetorical figure.</p> -</div> - -<div class='footnote' id='f362'> -<p class='c000'><span class='label'><a href='#r362'>362</a>. </span>Arab. “Sardáb” see vol. i, 340.</p> -</div> - -<div class='footnote' id='f363'> -<p class='c000'><span class='label'><a href='#r363'>363</a>. </span>Thirteenth Abbaside A.H. 252–255 (= 866–869). His mother was a Greek slave -called Kabíhah (Al-Mas’udi and Al-Siyuti); for which “Banjah” is probably a clerical -error. He was exceedingly beautiful and was the first to ride out with ornaments of -gold. But he was impotent in the hands of the Turks who caused the mob to depose -him and kill him—his death being related in various ways.</p> -</div> - -<div class='footnote' id='f364'> -<p class='c000'><span class='label'><a href='#r364'>364</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> The reward from Allah for thy good deed.</p> -</div> - -<div class='footnote' id='f365'> -<p class='c000'><span class='label'><a href='#r365'>365</a>. </span>Arab. “Nusk” abstinence from women, a part of the Zahid’s asceticism.</p> -</div> - -<div class='footnote' id='f366'> -<p class='c000'><span class='label'><a href='#r366'>366</a>. </span>Arab. “Munázirah” the verbal noun of which, “Munázarah,” may also mean -“dispute.” The student will distinguish between “Munazarah” and Munafarah = a -contention for precedence in presence of an umpire.</p> -</div> - -<div class='footnote' id='f367'> -<p class='c000'><span class='label'><a href='#r367'>367</a>. </span>The Mac. Edit. gives by mistake “Abú Dáúd”: the Bul. correctly “Abú Duwád.” -He was Kázi al-Kuzát (High Chancellor) under Al-Mu’tasim, Al-Wasik bi ’llah (Vathek) -and Al-Mutawakkil.</p> -</div> - -<div class='footnote' id='f368'> -<p class='c000'><span class='label'><a href='#r368'>368</a>. </span>Arab. “Zaffú” = they led the bride to the bridegroom’s house; but here used in the -sense of displaying her as both were in the palace.</p> -</div> - -<div class='footnote' id='f369'> -<p class='c000'><span class='label'><a href='#r369'>369</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> renounce the craft which though not sinful (harám) is makrúh or religiously -unpraiseworthy; Mohammed having objected to music and indeed to the arts in -general.</p> -</div> - -<div class='footnote' id='f370'> -<p class='c000'><span class='label'><a href='#r370'>370</a>. </span>Arab. “Lá tankati’í;” do not be too often absent from us. I have noticed the -whimsical resemblance of “Kat’” and our “cut”; and here the metaphorical sense is -almost identical.</p> -</div> - -<div class='footnote' id='f371'> -<p class='c000'><span class='label'><a href='#r371'>371</a>. </span>See Ibn Khallikan ii. 455.</p> -</div> - -<div class='footnote' id='f372'> -<p class='c000'><span class='label'><a href='#r372'>372</a>. </span>The Turkish body-guard. See vol. iii. <a href="https://www.gutenberg.org/files/52564/52564-h/52564-h.htm#Page_81">81</a>.</p> -</div> - -<div class='footnote' id='f373'> -<p class='c000'><span class='label'><a href='#r373'>373</a>. </span>Twelfth Abbaside (A.H. 248–252 = 862–866) the son of a slave-concubine Mukhárík. -He was virtuous and accomplished, comely, fair-skinned, pock-marked and famed for -defective pronunciation; and he first set the fashion of shortening men’s capes and -widening the sleeves. After many troubles with the Turks, who were now the Prætorian -guard of Baghdad, he was murdered at the instigation of Al-Mu’tazz, who succeeded -him, by his Chamberlain Sa’id bin Salíh.</p> -</div> - -<div class='footnote' id='f374'> -<p class='c000'><span class='label'><a href='#r374'>374</a>. </span>Arab. “Usúl,” his forbears, his ancestors.</p> -</div> - -<div class='chapter'> - <h2 id='c246' class='c011'>KAMAR AL-ZAMAN AND THE JEWELLER’S WIFE.<a id='r375' /><a href='#f375' class='c015'><sup>[375]</sup></a></h2> -</div> - -<p class='c017'>There was once, in time of old, a merchant hight Abd al-Rahmán, -whom Allah had blessed with a son and daughter, and for their -<span class='pageno' id='Page_247'>247</span>much beauty and loveliness, he named the girl Kaubab al-Sabáh -and the boy Kamar al-Zamán.<a id='r376' /><a href='#f376' class='c015'><sup>[376]</sup></a> When he saw what Allah had -vouchsafed the twain of beauty and loveliness, brilliancy and -symmetry, he feared for them the evil eyes<a id='r377' /><a href='#f377' class='c015'><sup>[377]</sup></a> of the espiers and the -jibing tongues of the jealous and the craft of the crafty and the -wiles of the wicked and shut them up from the folk in a mansion -for the space of fourteen years, during which time none saw them -<span class='pageno' id='Page_248'>248</span>save their parents and a slave-girl who served them. Now their -father could recite the Koran, even as Allah sent it down, as also -did his wife, wherefore the mother taught her daughter to read -and recite it and the father his son till both had gotten it by -heart. Moreover, the twain learned from their parents writing -and reckoning and all manner of knowledge and polite letters and -needed no master. When Kamar al-Zaman came to years of -manhood, the wife said to her husband, “How long wilt thou keep -thy son Kamar al-Zaman sequestered from the eyes of the folk? -Is he a girl or a boy?” He answered, “A boy.” Rejoined she, -“An he be a boy, why dost thou not carry him to the bazar and -seat him in thy shop, that he may know the folk and they know -him, to the intent that it may become notorious among men that -he is thy son, and do thou teach him to sell and to buy. Peradventure -somewhat may befal thee; so shall the folk know him for -thy son and he shall lay his hand on thy leavings. But, an thou -die, as the case now is, and he say to the folk:—I am the son of -the merchant Abd al-Rahman, verily they will not believe him, -but will cry, We have never seen thee and we knew not that he -had a son, wherefore the government will seize thy goods and thy -son will be despoiled. In like manner the girl; I mean to make -her known among the folk, so may be some one of her own condition -may ask her in marriage and we will wed her to him and rejoice -in her.” Quoth he, “I did thus of my fear for them from the eyes of -the folk——And Shahrazad perceived the dawn of day and ceased -to say her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Sixty-fourth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She continued, It hath reached me, O auspicious King, that when -the Merchant’s wife spake to him in such wise, he replied, “I did -thus of my fear for them from the eyes of the folk and because I -love them both and love is jealous exceedingly and well saith he -who spoke these verses:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Of my sight I am jealous for thee, of me, ✿ Of thyself, of thy stead, of thy destiny:</div> - <div class='line'>Though I shrined thee in eyes by the craze of me ✿ In such nearness irk I should never see:</div> - <div class='line'>Though thou wert by my side all the days of me ✿ Till Doomsday I ne’er had enough of thee.</div> - </div> - </div> -</div> - -<p class='c000'><span class='pageno' id='Page_249'>249</span>Said his wife, “Put thy trust in Allah, for no harm betideth him -whom He protecteth, and carry him with thee this very day to the -shop.” Then she clad the boy in the costliest clothes and he became -a seduction to all who on him cast sight and an affliction to -the heart of each lover wight. His father took him and carried -him to the market, whilst all who saw him were ravished with him -and accosted him, kissing his hand and saluting him with the -salam. Quoth one, “Indeed the sun hath risen in such a place -and blazeth in the bazar,” and another, “The rising-place of the -full moon is in such a quarter;” and a third, “The new moon of -the Festival<a id='r378' /><a href='#f378' class='c015'><sup>[378]</sup></a> hath appeared to the creatures of Allah.” And -they went on to allude to the boy in talk and call down blessings -upon him. But his father scolded the folk for following his son -to gaze upon him, because he was abashed at their talk, but he -could not hinder one of them from talking; so he fell to abusing -the boy’s mother and cursing her because she had been the cause -of his bringing him out. And as he gazed about he still saw the -folk crowding upon him behind and before. Then he walked on -till he reached his shop and opening it, sat down and seated his -son before him: after which he again looked out and found the -thoroughfare blocked with people for all the passers-by, going and -coming, stopped before the shop to stare at that beautiful face and -could not leave him; and all the men and women crowded in -knots about him, applying to themselves the words of him who -said:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Thou madest Beauty to spoil man’s sprite ✿ And saidst, “O my servants, fear My reprove:”</div> - <div class='line'>But lovely Thou lovest all loveliness ✿ How, then, shall thy servants refrain from Love?</div> - </div> - </div> -</div> - -<p class='c000'>When the merchant Abd al-Rahman saw the folk thus crowding -about him and standing in rows, both women and men, to fix eyes -upon his son, he was sore ashamed and confounded and knew not -what to do; but presently there came up from the end of the bazar -a man of the wandering Dervishes, clad in haircloth, the garb of the -pious servants of Allah and seeing Kamar al-Zaman sitting there -as he were a branch of Bán springing from a mound of saffron, -poured forth copious tears and recited these two couplets:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'><span class='pageno' id='Page_250'>250</span>A wand uprising from a sandy knoll, ✿ Like full moon shining brightest sheen, I saw;</div> - <div class='line'>And said, “What is thy name?” Replied he “Lúlú” ✿ “What (asked I) Lily?” and he answered “Lá, lá!”<a id='r379' /><a href='#f379' class='c015'><sup>[379]</sup></a></div> - </div> - </div> -</div> - -<p class='c000'>Then the Dervish fell to walking, now drawing near and now -moving away,<a id='r380' /><a href='#f380' class='c015'><sup>[380]</sup></a> and wiping his gray hairs with his right hand, whilst -the heart of the crowd was cloven asunder for awe of him. When -he looked upon the boy, his eyes were dazzled and his wit confounded, -and exemplified in him was the saying of the poet:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>While that fair-faced boy abode in the place, ✿ Moon of breakfast-fête he lit by his face,<a id='r381' /><a href='#f381' class='c015'><sup>[381]</sup></a></div> - <div class='line'>Lo! there came a Shaykh with leisurely pace ✿ A reverend trusting to Allah’s grace,</div> - <div class='line in12'>And ascetic signals his gait display’d.</div> - <div class='line'>He had studied Love both by day and night ✿ And had special knowledge of Wrong and Right;</div> - <div class='line'>Both for lad and lass had repined his sprite, ✿ And his form like toothpick was lean and slight,</div> - <div class='line in12'>And old bones with faded skin were o’erlaid.</div> - <div class='line'>In such arts our Shaykh was an Ajamí<a id='r382' /><a href='#f382' class='c015'><sup>[382]</sup></a> ✿ With a catamite ever in company;</div> - <div class='line'>In the love of woman, a Platonist he<a id='r383' /><a href='#f383' class='c015'><sup>[383]</sup></a> ✿ But in either versed to the full degree,</div> - <div class='line in12'>And Zaynab to him was the same as Zayd.<a id='r384' /><a href='#f384' class='c015'><sup>[384]</sup></a></div> - <div class='line'>Distraught by the Fair he adored the Fair ✿ O’er Spring-camp wailed, bewept ruins bare.<a id='r385' /><a href='#f385' class='c015'><sup>[385]</sup></a></div> - <div class='line'><span class='pageno' id='Page_251'>251</span>Dry branch thou hadst deemed him for stress o’ care, ✿ Which the morning breeze swayeth here and there,</div> - <div class='line in12'>For only the stone is all hardness made!</div> - <div class='line'>In the lore of Love he was wondrous wise ✿ And wide awake with all-seeing eyes.</div> - <div class='line'>Its rough and its smooth he had tried and tries ✿ And hugged buck and doe in the self-same guise</div> - <div class='line in12'>And with greybeard and beardless alike he play’d.<a id='r386' /><a href='#f386' class='c015'><sup>[386]</sup></a></div> - </div> - </div> -</div> - -<p class='c000'>Then he came up to the boy and gave him a root<a id='r387' /><a href='#f387' class='c015'><sup>[387]</sup></a> of sweet basil, -whereupon his father put forth his hand to his pouch and brought -out for him some small matter of silver, saying, “Take thy portion, -O Dervish, and wend thy ways.” He took the dirhams, but sat -down on the masonry-bench alongside the shop and opposite the -boy and fell to gazing upon him and heaving sigh upon sigh, -whilst his tears flowed like springs founting. The folk began to -look at him and remark upon him, some saying, “All Dervishes -are lewd fellows,” and other some, “Verily, this Dervish’s heart is -set on fire for love of this lad.” Now when Abd al-Rahman saw -this case, he arose and said to the boy, “Come, O my son, let us -lock up the shop and hie us home, for it booteth not to sell and -buy this day; and may Almighty Allah requite thy mother that -which she hath done with us, for she was the cause of all this!” -Then said he, “O Dervish, rise, that I may shut my shop.” So the -Dervish rose and the merchant shut his shop and taking his son, -walked away. The Dervish and the folk followed them, till they -reached their place, when the boy went in and his father, turning -to the Dervish, said to him, “What wouldst thou, O Dervish, and -why do I see thee weep?” He replied, “O my lord, I would fain -be thy guest this night, for the guest is the guest of Almighty -Allah.” Quoth the merchant, “Welcome to the guest of God: -enter, O Dervish!”——And Shahrazad perceived the dawn of day -and ceased saying her permitted say.</p> - -<div><span class='pageno' id='Page_252'>252</span></div> -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Sixty-fifth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She pursued, It hath reached me, O auspicious King, that when -the merchant, the father of Kamar al-Zaman, heard the saying of the -Dervish, “I am Allah’s guest,” he replied, “Welcome to the guest -of God: enter, O Dervish!” But he said to himself, “An the -beggar be enamoured of the boy and sue him for sin, needs must -I slay him this very night and bury him secretly. But, an there -be no lewdness in him, the guest shall eat his portion.” Then he -brought him into a saloon, where he left him with Kamar al-Zaman, -after he had said privily to the lad, “O my son, sit thou beside the -Dervish when I am gone out and sport with him and provoke him -to love-liesse and if he seek of thee lewdness, I who will be watching -you from the window overlooking the saloon will come down to -him and kill him.” So, as soon as Kamar al-Zaman was alone in -the room with the Dervish, he sat down by his side and the old -man began to look upon him and sigh and weep. Whenever the -lad bespake him, he answered him kindly, trembling the while and -would turn to him groaning and crying, and thus he did till supper -was brought in, when he fell to eating, with his eyes on the boy -but refrained not from shedding tears. When a fourth part of the -night was past and talk was ended and sleep-tide came, Abd -al-Rahman said to the lad, “O my son, apply thyself to the service -of thine uncle the Dervish and gainsay him not:” and would have -gone out; but the Dervish cried to him, “O my lord, carry thy -son with thee or sleep with us.” Answered the merchant, “Nay, -my son shall lie with thee: haply thy soul may desire somewhat, -and he will look to thy want and wait upon thee.” Then he went -out leaving them both together, and sat down in an adjoining -room which had a window giving upon the saloon. Such was the -case with the merchant; but as to the lad, as soon as his sire had -left them, he came up to the Dervish and began to provoke him -and offer himself to him, whereupon he waxed wroth and said, -“What talk is this, O my son? I take refuge with Allah from -Satan the Stoned! O my Lord, indeed this is a denial of Thee -which pleaseth Thee not! Avaunt from me, O my son!” So -saying, the Dervish arose and sat down at a distance; but the boy -followed him and threw himself upon him, saying, “Why, O -Dervish, wilt thou deny thyself the joys of my possession, and I -with a heart that loveth thee?” Hereupon the Dervish’s anger -<span class='pageno' id='Page_253'>253</span>redoubled and he said, “An thou refrain not from me, I will -summon thy sire and tell him of thy doings.” Quoth the lad, -“My father knoweth my turn for this and it may not be that he -will hinder me: so heal thou my heart. Why dost thou hold off -from me? Do I not please thee?” Answered the Dervish, “By -Allah, O my son, I will not do this, though I be hewn in pieces -with sharp-edged swords!”; and he repeated the saying of the -poet:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Indeed my heart loves all the lovely boys ✿ As girls; nor am I slow to such delight,</div> - <div class='line'>But, though I sight them every night and morn, ✿ I’m neither of Lot’s folk<a id='r388' /><a href='#f388' class='c015'><sup>[388]</sup></a> nor wencher-wight.</div> - </div> - </div> -</div> - -<p class='c000'>Then he shed tears and said, “Arise, open the door, that I may -wend my way, for I will lie no longer in this lodging.” Therewith -he rose to his feet; but the boy caught hold of him, saying, “Look -at the fairness of my face and the cramoisy of my cheeks and the -softness of my sides and the lusciousness of my lips.” Moreover -he discovered to him calves that would shame wine and cup-carrier<a id='r389' /><a href='#f389' class='c015'><sup>[389]</sup></a> -and gazed on him with fixed glance that would baffle -enchanter and enchantments; for he was passing of loveliness -and full of blandishment, even as saith of him one of the poets -who sang:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>I can’t forget him, since he rose and showed with fair design ✿ Those calves of legs whose pearly shine make light in nightly gloom:</div> - <div class='line'>Wonder not an my flesh uprise as though ’twere Judgment-day ✿ When every shank shall barèd be and that is Day of Doom.<a id='r390' /><a href='#f390' class='c015'><sup>[390]</sup></a></div> - </div> - </div> -</div> - -<p class='c000'>Then the boy displayed to him his bosom, saying, “Look at my -breasts which be goodlier than the breasts of maidens and my -lip-dews are sweeter than sugar-candy. So quit scruple and -asceticism and cast off devoutness and abstinence and take thy -<span class='pageno' id='Page_254'>254</span>fill of my possession and enjoy my loveliness. Fear naught, for -thou art safe from hurt, and leave this hebetude for ’tis a bad -habit.” And he went on to discover to him his hidden beauties, -striving to turn the reins of his reason with his bendings in graceful -guise, whilst the Dervish turned away his face and said, “I -seek refuge with Allah! Have some shame, O my son<a id='r391' /><a href='#f391' class='c015'><sup>[391]</sup></a>! This -is a forbidden thing I deem and I will not do it, no, not even in -dream.” The boy pressed upon him, but the Dervish got free from -him and turning towards Meccah addressed himself to his devotions. -Now when the boy saw him praying, he left him till he -had prayed a two-bow prayer and saluted,<a id='r392' /><a href='#f392' class='c015'><sup>[392]</sup></a> when he would have -accosted him again; but the Dervish again repeated the intent<a id='r393' /><a href='#f393' class='c015'><sup>[393]</sup></a> -and prayed a second two-bow prayer, and thus he did a third and -a fourth and a fifth time. Quoth the lad, “What prayers are -these? Art thou minded to take flight upon the clouds? Thou -lettest slip our delight, whilst thou passest the whole night in the -prayer-niche.” So saying, he threw himself upon the Dervish and -kissed him between the eyes; but the Shaykh said, O my son, put -Satan away from thine estate and take upon thee obedience of -the Compassionate.” Quoth the other, “An thou do not with me -that which I desire, I will call my sire and say to him, The -Dervish is minded to do lewdness with me. Whereupon he will -come in to thee and beat thee till thy bones be broken upon thy -flesh.” All this while Abd al-Rahman was watching with his -eyes and hearkening with his ears, and he was certified that there -was no frowardness in the Dervish and he said to himself, “Were he -a lewd fellow, he had not stood out against all this importunity.” -The boy continued to beguile the Dervish and every time he -expressed purpose of prayer, he interrupted him, till at last he -waxed wroth with passing wrath and was rough with him and -beat him. Kamar al-Zaman wept and his father came in and -having wiped away his tears and comforted him said to the -<span class='pageno' id='Page_255'>255</span>Dervish, “O my brother, since thou art in such case, why didst -thou weep and sigh when thou sawest my son? Say me, is there -a reason for this?” He replied, “There is;” and Abd al-Rahman -pursued, “When I saw thee weep at his sight, I deemed evil of -thee and bade the boy do with thee thus, that I might try thee, -purposing in myself, if I saw thee sue him for sin, to come in upon -thee and kill thee. But, when I saw what thou didst, I knew -thee for one of those who are virtuous to the end. Now Allah -upon thee, tell me the cause of thy weeping!” The Dervish -sighed and said, “O my lord, chafe not a closed<a id='r394' /><a href='#f394' class='c015'><sup>[394]</sup></a> wound.” But -the merchant said, “There is no help but thou tell me;” and the -other began:—Know thou that I am a Dervish who wander in -the lands and the countries, and take warning by the display<a id='r395' /><a href='#f395' class='c015'><sup>[395]</sup></a> of -the Creator of Night and Day. It chanced that one Friday I -entered the city of Bassorah in the undurn.——And Shahrazad -perceived the dawn of day and ceased to say her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Sixty-sixth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She resumed, It hath reached me, O auspicious King, that the -Dervish said to the merchant:—Know, then, that I a wandering -mendicant chanced one Friday to enter the city of Bassorah in the -undurn and saw the shops open and full of all manner of wares and -meat and drink; but the place was deserted and therein was -neither man nor woman nor girl nor boy: nor in the markets and -the main streets was there dog or cat nor sounded sound nor -friend was found. I marvelled at this and said to myself, “I -wonder whither the people of the city be gone with their cats and -dogs and what hath Allah done with them?” Now I was -anhungred so I took hot bread from a baker’s oven and going into -the shop of an oilman, spread the bread with clarified butter and -honey and ate. Then I entered the shop of a sherbet-seller and -drank what I would; after which, seeing a coffee-shop open, I -went in and found the pots on the fire, full of coffee;<a id='r396' /><a href='#f396' class='c015'><sup>[396]</sup></a> but there -was no one there. So I drank my fill and said, “Verily, this is a -<span class='pageno' id='Page_256'>256</span>wondrous thing! It seemeth as though Death had stricken the -people of this city and they had all died this very hour, or as if they -had taken fright at something which befel them and fled, without -having time to shut their shops.” Now whilst pondering this -matter, lo! I heard a sound of a band of drums beating; whereat -I was afraid and hid myself for a while: then, looking out through -a crevice, I saw damsels, like moons, come walking through the -market, two by two, with uncovered heads and faces displayed. -They were in forty pairs, thus numbering fourscore and in their -midst a young lady, riding on a horse that could hardly move his -legs for that which was upon it of silvern trappings and golden and -jewelled housings. Her face was wholly unveiled, and she was -adorned with the costliest ornaments and clad in the richest of -raiment and about her neck she wore a collar of gems and on her -bosom were necklaces of gold; her wrists were clasped with -bracelets which sparkled like stars, and her ankles with bangles of -gold set with precious stones. The slave-girls walked before her -and behind and on her right and left and in front of her was a -damsel bearing in baldric a great sword, with grip of emerald and -tassels of jewel-encrusted gold. When that young lady came to -where I lay hid, she pulled up her horse and said, “O damsels, I -hear a noise of somewhat within yonder shop: so do ye search it, -lest haply there be one hidden there, with intent to enjoy a look -at us, whilst we have our faces unveiled.” So they searched the -shop opposite the coffee-house<a id='r397' /><a href='#f397' class='c015'><sup>[397]</sup></a> wherein I lay hid, whilst I abode -in terror; and presently I saw them come forth with a man and -they said to her, “O our lady, we found a man there and here he -is before thee.” Quoth she to the damsel with the sword, “Smite -his neck.” So she went up to him and struck off his head; then, -leaving the dead man lying on the ground, they passed on. When -I saw this, I was affrighted; but my heart was taken with love of -the young lady. After an hour or so, the people reappeared and -every one who had a shop entered it; whilst the folk began to -come and go about the bazars and gathered around the slain man, -staring at him as a curiosity. Then I crept forth from my hiding -place by stealth, and none took note of me, but love of that lady -had gotten possession of my heart, and I began to enquire of her -privily. None, however, gave me news of her; so I left Bassorah, -<span class='pageno' id='Page_257'>257</span>with vitals yearning for her love; and when I came upon this thy -son, I saw him to be the likest of all creatures to the young lady; -wherefore he reminded me of her and his sight revived the fire of -passion in me and kindled anew in my heart the flames of love-longing -and distraction. And such is the cause of my shedding -tears!” Then he wept with sore weeping till he could no more -and said, “O my lord, I conjure thee by Allah, open the door to me, -so I may gang my gate!” Accordingly Abd al-Rahman opened -the door and he went forth. Thus fared it with him; but as -regards Kamar al-Zaman, when he heard the Dervish’s story, his -heart was taken with love of the lady and passion gat the mastery -of him and raged in him longing and distraction; so, on the -morrow, he said to his sire, “All the sons of the merchants wander -about the world to attain their desire, nor is there one of them but -his father provideth for him a stock-in-trade wherewithal he may -travel and traffic for gain. Why, then, O my father, dost thou -not outfit me with merchandise, so I may fare with it and find -my luck?” He replied, “O my son, such merchants lack money; -so they send their sons to foreign parts for the sake of profit and -pecuniary gain and provision of the goods of the world. But I -have monies in plenty nor do I covet more: why then should I -exile thee? Indeed, I cannot brook to be parted from thee an -hour, more especially as thou art unique in beauty and loveliness -and perfect grace and I fear for thee.” But Kamar al-Zaman -said, “O my father, nothing will serve but thou must furnish me -with merchandise wherewithal to travel; else will I fly from thee -at unawares though without money or merchandise. So, an thou -wish to solace my heart, make ready for me a stock-in-trade, that -I may travel and amuse myself by viewing the countries of men.” -Abd al-Rahman, seeing his son enamoured of travel, acquainted -his wife with this, saying, “Verily thy son would have me provide -him with goods, so he may fare therewith to far regions, albeit -Travel is Travail.<a id='r398' /><a href='#f398' class='c015'><sup>[398]</sup></a>” Quoth she, “What is there to displease thee -in this? Such is the wont of the sons of the merchants and they -all vie one with other in glorifying globe-trotting and gain.” -Quoth he, “Most of the merchants are poor and seek growth of -good; but I have wealth galore.” She replied, “More of a good -<span class='pageno' id='Page_258'>258</span>thing hurteth not; and, if thou comply not with his wish, I will -furnish him with goods of my own monies.” Quoth Abd al-Rahman, -“I fear strangerhood for him, inasmuch as travel is the -worst of trouble;” but she said, “There is no harm in strangerhood -for him when it leadeth to gaining good; and, if we consent -not, our son will go away and we shall seek him and not find him -and be dishonoured among the folk.” The merchant accepted his -wife’s counsel and provided his son with merchandise to the value -of ninety thousand gold pieces, whilst his mother gave him a -purse containing forty bezel-stones, jewels of price, the least of -the value of one of which was five hundred ducats, saying, “O -my son, be careful of this jewellery for ’twill be of service to -thee.” Thereupon Kamar al-Zaman took the jewels and set out -for Bassorah,——And Shahrazad perceived the dawn of day and -ceased saying her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Sixty-seventh Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She said, It hath reached me, O auspicious King, that Kamar -al-Zaman took the jewels and set out for Bassorah after he had -laid them in a belt, which he buckled about his waist; and he -stayed not till there remained aught but a day’s journey between -that city and himself; when the Arabs came out upon him and -stripped him naked and slew his men and servants; but he lay -himself down among the slain and wallowed in their blood, so that -the wildlings took him for dead and left him without even turning -him over and made off with their booty. When the Arabs had -gone their ways, Kamar al-Zaman arose, having naught left but -the jewels in his girdle, and fared on nor ceased faring till he came -to Bassorah. It chanced that his entry was on a Friday and the -town was void of folk, even as the Dervish had informed him. -He found the market-streets deserted and the shops wide open -and full of goods; so he ate and drank and looked about him. -Presently, he heard a band of drums beating and hid himself in -a shop, till the slave-girls came up, when he looked at them; and, -seeing the young lady riding amongst them, love and longing -overcame him and desire and distraction overpowered him, so that -he had no force to stand. After awhile, the people reappeared -and the bazars filled. Whereupon he went to the market and -repairing to a jeweller and pulling out one of his forty gems sold -<span class='pageno' id='Page_259'>259</span>it for a thousand dinars, wherewith he returned to his place and -passed the night there; and when morning morrowed he changed -his clothes and going to the Hammam came forth as he were -the full moon. Then he sold other four stones for four thousand -dinars and sauntered solacing himself about the main streets of -Bassorah, clad in the costliest of clothes; till he came to a -market, where he saw a barber’s shop. So he went in to the -barber who shaved his head; and, clapping up an acquaintance -with him, said to him, “O my father, I am a stranger in these -parts and yesterday I entered this city and found it void of folk, -nor was there in it any living soul, man nor Jinni. Then I saw a -troop of slave-girls and amongst them a young lady riding in -state:” and he went on to tell him all he had seen. Said the -barber, “O my son, hast thou told any but me of this?”; and he -said, “No.” The other rejoined, “Then, O my son, beware thou -mention this before any but me; for all folk cannot keep a secret -and thou art but a little lad and I fear lest the talk travel from -man to man, till it reach those whom it concerneth and they slay -thee. For know, O my son, that this thou hast seen, none ever -kenned nor knew in other than this city. As for the people of -Bassorah they are dying of this annoy; for every Friday forenoon -they shut up the dogs and cats, to hinder them from going about -the market-streets, and all the people of the city enter the -cathedral-mosques, where they lock the doors on them,<a id='r399' /><a href='#f399' class='c015'><sup>[399]</sup></a> and not -one of them can pass about the bazar nor even look out of casement; -nor knoweth any the cause of this calamity. But, O my -son, to-night I will question my wife concerning the reason -thereof, for she is a midwife and entereth the houses of the -notables and knoweth all the city news. So Inshallah, do thou -come to me to-morrow and I will tell thee what she shall have -told me.” With this Kamar al-Zaman pulled out a handful of -gold and said to him, “O my father, take this gold and give it to -thy wife, for she is become my mother.” Then he gave him a -second handful, saying, “Take this for thyself.” Whereupon -quoth the barber, “O my son, sit thou in thy place, till I go to -<span class='pageno' id='Page_260'>260</span>my wife and ask her and bring thee news of the true state of -the case.” So saying, he left him in the shop and going home, -acquainted his wife with the young man’s case, saying, “I would -have thee tell me the truth of this city-business, so I may report -it to this young merchant, for he hath set his heart on weeting the -reason why men and beasts are forbidden the market-streets every -Friday forenoon; and methinks he is a lover, for he is open-handed -and liberal, and if we tell him what he would trow, we -shall get great good of him.” Quoth she, “Go back and say to -him:—Come, speak with thy mother, my wife, who sendeth her -salam to thee and saith to thee, Thy wish is won.” Accordingly -he returned to the shop, where he found Kamar al-Zaman sitting -awaiting him and repeated him the very words spoken by his -spouse. Then he carried him in to her and she welcomed him -and bade him sit down; whereupon he pulled out an hundred -ducats and gave them to her, saying, “O my mother, tell me who -this young lady may be.” Said she, “Know, O my son, that -there came a gem to the Sultan of Bassorah from the King of -Hind, and he was minded to have it pierced. So he summoned -all the jewellers in a body and said to them, I wish you to drill -me this jewel. Whoso pierceth it, I will give him whatsoever he -shall ask; but if he break it, I will cut off his head. At this -they were afraid and said, O King of the age, a jewel is soon -spoilt and there are few who can pierce them without injury, for -most of them have a flaw. So do not thou impose upon us a -task to which we are unable; for our hands cannot avail to drill -this jewel. However, our Shaykh<a id='r400' /><a href='#f400' class='c015'><sup>[400]</sup></a> is more experienced than we.” -Asked the King, “And who is your Shaykh?”; and they answered, -“Master Obayd: he is more versed than we in this art and hath -wealth galore and of skill great store. Therefore do thou send -for him to the presence and bid him pierce thee this jewel.” -Accordingly the King sent for Obayd and bade him pierce the -jewel, imposing on him the condition aforesaid. He took it and -pierced it to the liking of the King, who said to him, “Ask a boon -of me, O master!”; and said he, “O King of the age, allow me delay -till to-morrow.” Now the reason of this was that he wished to take -counsel with his wife, who is the young lady thou sawest riding -in procession; for he loveth her with exceeding love, and of the -greatness of his affection for her, he doth naught without consulting -<span class='pageno' id='Page_261'>261</span>her; wherefore he put off asking till the morrow. When -he went home, he said to her:—“I have pierced the King a jewel -and he hath granted me a boon which I deferred asking till -to-morrow, that I might consult thee. Now what dost thou wish, -that I may ask it?” Quoth she, “We have riches such as fires -may not consume; but, an thou love me, ask of the King to make -proclamation in the streets of Bassorah that all the townsfolk -shall every Friday enter the mosques, two hours before the hour of -prayer, so none may abide in the town at all great or small except -they be in the mosques or in the houses and the doors be locked -upon them, and that every shop of the town be left open. Then -will I ride with my slave-women through the heart of the city and -none shall look on me from window or lattice; and every one -whom I find abroad I will kill.”<a id='r401' /><a href='#f401' class='c015'><sup>[401]</sup></a> So he went in to the King -and begged of him this boon, which he granted him and caused -proclamation to be made amongst the Bassorites——And Shahrazad -perceived the dawn of day and ceased to say her permitted -say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Sixty-eighth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She continued, It hath reached me, O auspicious King, that when -the Jeweller begged his boon, the King bade proclamation be -made amongst the Bassorites to the effect aforesaid, but the people -objected that they feared for their goods from the cats and dogs; -wherefore he commanded to shut the animals up till the folk -should come forth from the Friday prayers. So the jeweller’s -wife fell to sallying forth every Friday, two hours before the time -of congregational prayer, and riding in state through the city with -her women; during which time none dareth pass through the -market-place nor look out of casement or lattice. “This, then, is -what thou wouldest know and I have told thee who she is; but, -O my son, was it thy desire only to have news of her or hast thou -a mind to meet her?” Answered he, “O my mother, ’tis my -wish to foregather with her.” Quoth she, “Tell me what valuables -thou hast with thee”; and quoth he, “O my mother, I have -with me precious stones of four sorts, the first worth five hundred -dinars each, the second seven hundred, the third eight hundred -<span class='pageno' id='Page_262'>262</span>and the fourth a thousand ducats.” She asked, “Art thou willing -to spend four of these?”; and he answered, “I am ready to spend -all of them.” She rejoined, “Then, arise, O my son, and go -straight to thy lodging and take a bezel-gem of those worth five -hundred sequins, with which do thou repair to the jewel market -and ask for the shop of Master Obayd, the Shaykh of the Jewellers. -Go thither and thou wilt find him seated in his shop, clad -in rich clothes, with workmen under his hand. Salute him and -sit down on the front shelf of his shop;<a id='r402' /><a href='#f402' class='c015'><sup>[402]</sup></a> then pull out the jewel -and give it to him, saying, “O master, take this stone and fashion -it into a seal-ring for me with gold. Make it not large, a Miskál<a id='r403' /><a href='#f403' class='c015'><sup>[403]</sup></a> -in weight and no more; but let the fashion of it be thy fairest.” -Then give him twenty dinars and to each of his prentices a dinar. -Sit with him awhile and talk with him and if a beggar approach -thee, show thy generosity by giving him a dinar, to the intent -that he may affect thee, and after this, leave him and return to thy -place. Pass the night there, and next morning, take an hundred -dinars and bring them and give them to thy father the barber, -for he is poor.” Quoth Kamar al-Zaman, “Be it so,” and returning -to his caravanserai, took a jewel worth five hundred gold pieces -and went with it to the jewel-bazar. There he enquired for the -shop of Master Obayd, Shaykh of the Jewellers, and they directed -him thereto. So he went thither and saw the Shaykh, a man of -austere aspect and robed in sumptuous raiment with four journeymen -under his hand. He addressed him with “Peace be upon -you!” and the jeweller returned his greeting and welcoming him, -made him sit down. Then he brought out the jewel and said, -“O master, I wish thee to make me this jewel into a seal-ring -with gold. Let it be the weight of a Miskal and no more, but -fashion it excellently.” Then he pulled out twenty dinars and -gave them to him, saying, “This is the fee for chasing and the -price of the ring shall remain.”<a id='r404' /><a href='#f404' class='c015'><sup>[404]</sup></a> And he gave each of the -apprentices a gold piece, wherefore they loved him, and so did -Master Obayd. Then he sat talking with the jeweller and whenever -a beggar came up to him, he gave him a gold piece and they -all marvelled at his generosity. Now Master Obayd had tools -<span class='pageno' id='Page_263'>263</span>at home, like those he had in the shop, and whenever he was -minded to do any unusual piece of work, it was his custom to -carry it home and do it there, that his journeymen might not learn -the secrets of his wonderful workmanship.<a id='r405' /><a href='#f405' class='c015'><sup>[405]</sup></a> His wife used to sit -before him, and when she was sitting thus and he looking upon -her,<a id='r406' /><a href='#f406' class='c015'><sup>[406]</sup></a> he would fashion all manner of marvellously wroughten -trinkets, such as were fit for none but kings. So he went home -and sat down to mould the ring with admirable workmanship. -When his wife saw him thus engaged, she asked him, “What wilt -thou do with this bezel-gem?”; and he answered, “I mean to -make it into a ring with gold, for ’tis worth five hundred dinars.” -She enquired, “For whom?”; and he answered, “For a young -merchant, who is fair of face, with eyes that wound with desire, -and cheeks that strike fire and mouth like the seal of Sulaymán -and cheeks like the bloom of Nu’mán and lips red as coralline and -neck like the antelope’s long and fine. His complexion is white -dashed with red and he is well-bred, pleasant and generous and -doth thus and thus.” And he went on to describe to her now his -beauty and loveliness and then his perfection and bounty and -ceased not to vaunt his charms and the generosity of his disposition, -till he had made her in love with him; for there is no -sillier cuckold than he who vaunteth to his wife another man’s -handsome looks and unusual liberality in money matters. So, -when desire rose high in her, she said to him, “Is aught of my -charms found in him?” Said he, “He hath all thy beauties; -and he is thy counterpart in qualities. Meseemeth his age is even -as thine and but that I fear to hurt thy feelings, I would say that -he is a thousand times handsomer than thou art.” She was silent, -yet the fire of fondness was kindled in her heart. And the jeweller -ceased not to talk with her and to set out Kamar al-Zaman’s -charms before her till he had made an end of moulding the ring; -when he gave it to her and she put it on her finger, which it -fitted exactly. Quoth she, “O my lord, my heart loveth this -ring and I long for it to be mine and will not take it from my -<span class='pageno' id='Page_264'>264</span>finger.” Quoth he, “Have patience! The owner of it is generous, -and I will seek to buy it of him, and if he will sell it, I will bring -it to thee. Or if he have another such stone, I will buy it and -fashion it for thee into a ring like this.”——And Shahrazad perceived -the dawn of day and ceased saying her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Sixty-ninth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She pursued, It hath reached me, O auspicious King, that the -jeweller said to his wife, “Have patience! The owner of it is -generous and I will seek to buy it of him; and, if he will sell it, -I will bring it to thee; or, if he have another such stone I will -buy it and fashion it for thee into a ring like this.” On this wise -it fared with the jeweller and his wife; but as regards Kamar -al-Zaman, he passed the night in his lodging and on the morrow -he took an hundred dinars and carried them to the old woman, -the barber’s wife, saying to her, “Accept these gold pieces,” and -she replied, “Give them to thy father.” So he gave them to the -barber and she asked, “Hast thou done as I bade thee?” He -answered, “Yes,” and she said, “Go now to the Shaykh, the -jeweller, and if he give thee the ring, put it on the tip of thy -finger and pull it off in haste and say to him, O master, thou hast -made a mistake; the ring is too tight. He will say, O merchant, -shall I break it and mould it again larger? And do thou say, It -booteth not to break it and fashion it anew. Take it and give it -to one of thy slave-women. Then pull out another stone worth -seven hundred dinars and say to him, Take this stone and set it -for me, for ’tis handsomer than the other. Give him thirty dinars -and to each of the prentices two, saying, These gold pieces are -for the chasing and the price of the ring shall remain. Then -return to thy lodging for the night and on the morrow bring me two -hundred ducats, and I will complete thee the rest of the device.” -So the youth went to the jeweller, who welcomed him and made -him sit down in his shop; and he asked him, “Hast thou done -my need?” “Yes,” answered Obayd and brought out to him the -seal-ring; whereupon he set it on his finger-tip and pulling it off -in haste, cried, “Thou hast made a mistake, O master;” and -threw it to him, saying, “’Tis too strait for my finger.” Asked -the jeweller, “O merchant, shall I make it larger?” But he -answered, “Not so; take it as a gift and give it to one of thy -<span class='pageno' id='Page_265'>265</span>slave-girls. Its worth is trifling, some five hundred dinars; so it -booteth not to fashion it over again.” Then he brought out to -him another stone worth seven hundred sequins and said to him, -“Set this for me: ’tis a finer gem.” Moreover he gave him thirty -dinars and to each of his workmen two. Quoth Obayd, “O my -lord we will take the price of the ring when we have made it.”<a id='r407' /><a href='#f407' class='c015'><sup>[407]</sup></a> -But Kamar al-Zaman said, “This is for the chasing, and the price -of the ring remains over.” So saying, he went away home, leaving -the jeweller and his men amazed at the excess of his generosity. -Presently the jeweller returned to his wife and said, “O Halímah,<a id='r408' /><a href='#f408' class='c015'><sup>[408]</sup></a> -never did I set eyes on a more generous than this young man, and -as for thee, thy luck is good, for he hath given me the ring without -price, saying, Give it to one of thy slave-women.” And he told -her what had passed, adding, “Methinks this youth is none of the -sons of the merchants, but that he is of the sons of the Kings -and Sultans.” Now the more he praised him, the more she waxed -in love-longing, passion and distraction for him. So she took the -ring and put it on her finger, whilst the jeweller made another -one, a little larger than the first. When he had finished moulding -it, she put it on her finger, under the first, and said, “Look, O my -lord, how well the two rings show on my finger! I wish they were -both mine.” Said he, “Patience! It may be I shall buy thee this -second one.” Then he lay that night and on the morrow he took -the ring and went to his shop. As for Kamar al-Zaman, as soon -as it was day, he repaired to the barber’s wife and gave her two -hundred dinars. Quoth she, “Go to the jeweller and when he -giveth thee the ring, put it on thy finger and pull it off again in -haste, saying:—Thou hast made a mistake, O master! This -ring is too large. A master like thee, when the like of me -cometh to him with a piece of work, it behoveth him to take -right measure; and if thou hadst measured my finger, thou hadst -not erred. Then pull out another stone worth a thousand dinars -and say to him:—Take this and set it, and give this ring to one -of thy slave-women. Give him forty ducats and to each of his -journeyman three, saying, This is for the chasing, and for the cost -<span class='pageno' id='Page_266'>266</span>of the ring, that shall remain. And see what he will say. Then -bring three hundred dinars and give them to thy father the barber, -that he may mend his fortune withal, for he is a poor man.” -Answered Kamar al-Zaman, “I hear and obey,” and betook himself -to the jeweller, who welcomed him and making him sit down, -gave him the ring. He took it and put it on his finger; then -pulled it off in haste and said, “It behoveth a master like thee, -when the like of me bringeth him a piece of work, to take his -measure. Hadst thou measured my finger, thou hadst not erred; -but take it and give it to one of thy slave-women.” Then he -brought out to him a stone worth a thousand sequins and said to -him, “Take this and set it in a signet-ring for me after the measure -of my finger.” Quoth Obayd, “Thou hast spoken sooth and art -in the right;” and took his measure, whereupon he pulled out -forty gold pieces and gave them to him, saying, “Take these for -the chasing and the price of the ring shall remain.” Cried the -jeweller, “O my lord, how much hire have we taken of thee! -Verily, thy bounty to us is great!” “No harm,” replied Kamar -al-Zaman and sat talking with him awhile and giving a dinar to -every beggar who passed by the shop. Then he left him and went -away, whilst the jeweller returned home and said to his wife, -“How generous is this young merchant! Never did I set eyes on -a more open-handed or a comelier than he, no, nor a sweeter of -speech.” And he went on to recount to her his charms and -generosity and was loud in his praise. Cried she, “O thou lack-tact,<a id='r409' /><a href='#f409' class='c015'><sup>[409]</sup></a> -since thou notest these qualities in him, and indeed he hath -given thee two seal-rings of price, it behoveth thee to invite him -and make him an entertainment and entreat him lovingly. When -he seest that thou affectest him and cometh to our place, we shall -surely get great good of him; and if thou grudge him the banquet -do thou bid him and I will entertain him of my monies.” Quoth -he, “Dost thou know me to be niggardly, that thou sayest this -Say?”; and quoth she, “Thou art no niggard, but thou lackest -tact. Invite him this very night and come not without him. An -he refuse, conjure him by the divorce oath and be persistent with -him.” “On my head and eyes,” answered he and moulded the -ring till he had finished it, after which he passed the night and -<span class='pageno' id='Page_267'>267</span>went forth on the morrow to his shop and sat there. On this -wise it was with him; but as for Kamar al-Zaman, he took three -hundred dinars and carrying them to the old wife, gave them to -her for the barber, her husband. Said she, “Most like he will -invite thee to his house this day; and if he do this and thou pass -the night there, tell me in the morning what befalleth thee and -bring with thee four hundred dinars and give them to thy father.” -Answered he, “Hearing and obeying;” and as often as he ran -out of money, he would sell some of his stones. So he repaired to -the jeweller, who rose to him and received him with open arms, -greeted him heartily and clapped up companionship with him. -Then he gave him the ring, and he found it after the measure of -his finger and said to the jeweller, “Allah bless thee, O prince -of artists! The setting is conformable but the stone is not to my -liking.”——And Shahrazad perceived the dawn of day and -ceased to say her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Seventieth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She resumed, It hath reached me, O auspicious King, that -Kamar al-Zaman said to the jeweller, “The setting is conformable -to my wishes, but the stone is not to my liking. I have a -handsomer than this: so take the seal-ring and give it to one of -thy slave-women.” Then he gave him a fourth stone and an -hundred dinars, saying, “Take thy hire and excuse the trouble -we have given thee.” Obayd replied, “O merchant, all the -trouble thou hast given us thou hast requited us and hast overwhelmed -us with thy great bounties: and indeed my heart is taken -with love of thee and I cannot brook parting from thee. So, Allah -upon thee, be thou my guest this night and heal my heart.” He -rejoined, “So be it; but needs must I go to my Khan, that I may -give a charge to my domestics and tell them that I shall sleep -abroad to-night, so they may not expect me.” “Where dost thou -lodge?” asked the jeweller; and he answered, “In such a -Khan.” Quoth Obayd, “I will come for thee there;” and -quoth the other, “’Tis well.” So the jeweller repaired to the -Khan before sundown, fearing lest his wife should be anangered -with him, if he returned home without his guest; and, carrying -Kamar al-Zaman to his house, seated him in a saloon that had -not its match. Halimah saw him, as he entered, and was -<span class='pageno' id='Page_268'>268</span>ravished with him. They talked till supper was served when they -ate and drank; after which appeared coffee and sherbets, and the -jeweller ceased not to entertain him with talk till eventide, when -they prayed the obligatory prayers. Then entered a handmaid -with two cups<a id='r410' /><a href='#f410' class='c015'><sup>[410]</sup></a> of night drink, which when they had drunk, -drowsiness overcame them and they slept. Presently in came the -jeweller’s wife and seeing them asleep, looked upon Kamar al-Zaman’s -face and her wit was confounded at his beauty. Said she, -“How can he sleep who loveth the fair?” and, turning him over -on his back, sat astraddle upon his breast. Then, in the mania -of her passion for him, she rained down kisses on his cheeks, till -she left a mark upon them and they became exceeding red and -his cheek bones shone; and, she sucked his lips, till the blood -ran out into her mouth; but with all this, her fire was not quenched -nor her thirst assuaged. She ceased not to kiss and clip him and -twine leg with leg, till the fore-brow of Morn grew white and the -dawn broke forth in light; when she put in his pocket four -cockals<a id='r411' /><a href='#f411' class='c015'><sup>[411]</sup></a> and went away. Then she sent her maid with something -like snuff, which she applied to their nostrils and they sneezed and -awoke, when the slave-girl said, “O my lords, prayer is a duty; -so rise ye and pray the dawn-prayer.” And she brought them -basin and ewer.<a id='r412' /><a href='#f412' class='c015'><sup>[412]</sup></a> Quoth Kaman al-Zamar “O master, ’tis late and -we have overslept ourselves;” and quoth the jeweller, “O my -friend verily the air of this room is heavy; for, whenever I sleep -in it, this happens to me.” Rejoined Kamar al-Zaman, “True,” -and proceeded to make the Wuzu ablution; but, when he put the -water to his face, his cheeks and lips burned him. Cried he, -“Prodigious! If the air of the room be heavy and we have been -drowned in sleep, what aileth my cheeks and lips that they burn -<span class='pageno' id='Page_269'>269</span>me?” And he said to the jeweller, “O master, my cheeks and lips -burn me.” The other replied, “I guess this cometh of the -mosquito-bites.” “Strange!” said Kamar al-Zaman. “Hath this -thing happened to thee?” Replied Obayd, “No! But whenever -I have by me a guest like thee, he complaineth in the morning of -the mosquito-bites, and this happeneth only when he is like thee -beardless. If he be bearded the mosquitoes sting him not, and -naught hindereth them from me but my beard. It seems mosquitoes -love not bearded men.”<a id='r413' /><a href='#f413' class='c015'><sup>[413]</sup></a> Rejoined Kamar al-Zaman, “True.” -Then the maid brought them early breakfast and they broke their -fast and went out. Kamar al-Zaman betook himself to the old -woman, who exclaimed, when she saw him, “I see the marks of -joyance on thy face: tell me what thou hast seen.” Said he, “I -have seen nothing. Only I supped with the house-master in a -saloon and prayed the night-prayer, after which we fell asleep and -woke not till morning.” She laughed and said, “What be those -marks on thy cheeks and lips?” He answered, “’Twas the -mosquitoes of the saloon that did this with me;” and she rejoined, -“’Tis well. But did the same thing betide the house master?” -He retorted, “Nay; but he told me that the mosquitoes of that -saloon molest not bearded men, but sting those only who have no -hair on face, and that whenever he hath for guest one who is beardless, -the stranger awaketh complaining of the mosquito-bites; -whereas an he have a beard, there befalleth him naught of this.” -Said she, “Sooth thou speakest: but say me, sawest thou aught -save this?” And he answered, “I found four cockals in my -pocket.” Quoth she, “Show them to me.” So he gave them to -her and she laughed and said, “Thy mistress laid these in thy -pocket.” He asked, “How so?” And she answered, “’Tis as if -she said to thee, in the language of signs:<a id='r414' /><a href='#f414' class='c015'><sup>[414]</sup></a>—An thou wert in love, -thou wouldst not sleep, for a lover sleepeth not: but thou has not -ceased to be a child and fit for nothing but to play with these -cockals. So what drave thee to fall in love with the fair? Now -she came to thee by night and finding thee asleep, scored thy -cheeks with her kisses and left thee this sign. But that will not -suffice her of thee and she will certainly send her husband to -invite thee again to-night; so, when thou goest home with him, -hasten not to fall asleep, and on the morrow bring me five -<span class='pageno' id='Page_270'>270</span>hundred dinars and come and acquaint me with what hath -passed, and I will perfect for thee the device.” Answered he, -“I hear and obey,” and went back to the Khan. Thus it befel -him; but as regards the jeweller’s wife, she said to her husband, -“Is the guest gone?” Answered he, “Yes, but, O Halimah,<a id='r415' /><a href='#f415' class='c015'><sup>[415]</sup></a> the -mosquitoes plagued him last night and scarified his cheeks and -lips, and indeed I was abashed before him.” She rejoined, “This -is the wont of the mosquitoes of our saloon; for they love none -save the beardless. But do thou invite him again to-night.” So -he repaired to the Khan where the youth abode, and bidding him, -carried him to his house, where they ate and drank and prayed -the night-prayer in the saloon, after which the slave-girl entered -and gave each of them a cup of night-drink,——And Shahrazad -perceived the dawn of day and ceased saying her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Seventy-first Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She said, It hath reached me, O auspicious King, that the slave-girl -went in to the twain and gave each of them a cup of night-drink, -and they drank and fell asleep. Presently, in came Halimah -and said, “O good-for-nothing, how canst thou sleep and call thyself -a lover? A lover sleepeth not!” Then she mounted on his -breast and ceased not to come down upon him with kisses and -caresses, biting and sucking his lips and so forth, till the morning, -when she put in his pocket a knife and sent her handmaid to -arouse them. And when the youth awoke, his cheeks were on -fire, for excess of redness, and his lips like coral, for dint of sucking -and kissing. Quoth the jeweller, “Did the mosquitoes plague -thee last night?”; and quoth the other, “Nay!”; for he now -knew the conceit and left complaining. Then he felt the knife in -his pocket and was silent; but when he had broken his fast and -drunk coffee, he left the jeweller and going to the Khan; took -five hundred dinars of gold and carried them to the old woman, to -whom he related what had passed, saying, “I slept despite myself, -and when I woke at dawn I found nothing but a knife in my pocket.” -Exclaimed the old trot, “May Allah protect thee from her this -next night! For she saith to thee by this sign, An thou sleep -again, I will cut thy throat. Thou wilt once more be bidden to -<span class='pageno' id='Page_271'>271</span>the jeweller’s house to-night,<a id='r416' /><a href='#f416' class='c015'><sup>[416]</sup></a> and if thou sleep, she will slay thee.” -Said he, “What is to be done?”; and said she, “Tell me what -thou atest and drankest before sleeping.” Quoth he, “We supped as -was our wont and prayed the night-prayer, after which there came in -to us a maid, who gave each of us a cup of night-drink, which when -I had drunk, I fell asleep and awoke not till the morning.” Quoth the -old woman, “The mischief is in the cup: so, when the maid giveth -it to thee, take it from her, but drink not and wait till the master -of the house have drunken and fallen asleep; then say to her, Give -me a draught of water, and she will go to fetch thee the gugglet. -Then do thou empty the cup behind the pillow and lie down and -feign sleep. So when she cometh back with the gugglet, she will -deem that thou hast fallen asleep, after having drunk off the cup, -and will leave thee; and presently the case will appear to thee; -but beware of disobeying my bidding.” Answered he, “I hear -and I obey,” and returned to the Khan. Meanwhile the jeweller’s -wife said to her husband, “A guest’s due honour is three nights’ -entertainment: so do thou invite him a third time”; whereupon -he betook himself to the youth and inviting him, carried him home -and sat down with him in the saloon. When they had supped -and prayed the night-prayer, behold, in came the handmaid and -gave each of them a cup. Her master drank and fell asleep; but -Kamar al-Zaman forbore to drink, whereupon quoth the maid, -“Wilt thou not drink, O my lord?” Answered he, “I am athirst, -bring me the gugglet.” Accordingly she went to fetch it, and he -emptied the cup behind the pillow and lay down. When the slave -girl returned, she saw him lying down and going to her mistress -said, “He hath drunk off the cup and fallen asleep;” whereupon -quoth Halimah to herself, “Verily, his death is better than his -life.” Then, taking a sharp knife, she went in to him, saying, -“Three times, and thou notedst not the sign, O fool!<a id='r417' /><a href='#f417' class='c015'><sup>[417]</sup></a> So now I -will rip up thy maw.” When he saw her making for him knife in -hand, he opened his eyes and rose, laughing; whereupon said she, -“’Twas not of thine own wit, that thou camest at the meaning of -the sign, but by the help of some wily cheat; so tell me whence -thou hadst this knowledge.” “From an old woman,” replied he, -“between whom and me befel such and such;” and he told her -<span class='pageno' id='Page_272'>272</span>all that had passed. Quoth she, “To-morrow go thou forth from -us and seek her and say, Hast thou any further device in store? -And if she answer, I have, do thou rejoin, Then do thy best that -I may enjoy her publicly. But, if she say, I have no means of -doing that, and this is the last of my devices, put her away from -thy thought, and to-morrow night my husband will come to thee -and invite thee. Do thou come with him and tell me and I will -consider what remaineth to be done.” Answered he, “There is no -harm in that!” Then he spent the rest of the night with her in -embracing and clipping, plying the particle of copulation in concert<a id='r418' /><a href='#f418' class='c015'><sup>[418]</sup></a> -and joining the conjunctive with the conjoined,<a id='r419' /><a href='#f419' class='c015'><sup>[419]</sup></a> whilst her husband -was as a cast-out nunnation of construction.<a id='r420' /><a href='#f420' class='c015'><sup>[420]</sup></a> And they ceased -not to be thus till morning, when she said to him, “’Tis -not a night of thee that will content me, nor a day; no, -nor yet a month nor a year; but it’s my intent to abide -with thee the rest of my life. Wait, however, till I play -my husband a trick which would baffle the keenest-witted and -win for us our wishes. I will cause doubt to enter into him, so -that he shall divorce me, whereupon I will marry thee and go -with thee to thine own country; I will also transport all his monies -and hoards to thy lodging and will contrive thee the ruin of his -dwelling-place and the blotting out of his traces. But do thou -hearken to my speech and obey me in that I shall say to thee and -gainsay me not.” He replied, “I hear and I obey: in me there -is none opposition.” Then said she, “Go to the Khan and, when -<span class='pageno' id='Page_273'>273</span>my husband cometh to thee and inviteth thee, say to him:—O my -brother, a son of Adam is apt to be burdensome, and when his -visits grow over frequent, both generous and niggard loathe him.<a id='r421' /><a href='#f421' class='c015'><sup>[421]</sup></a> -How then shall I go with thee every night and lie I and thee, on -the saloon? An thou wax not chagrined with me, thy Harim -will bear me grudge, for that I hinder thee from thine. Therefore -if thou have a mind to my company, take me a house beside thine -own and we will abide thus, now I sitting with thee till the time -of sleep, and now with me thou. Then I will go to my place and -thou to thy Harim and this will be a better rede than that I hinder -thee from thy Harim every night. Then will he come to me and -take counsel with me, and I will advise him to turn out our -neighbour, for the house wherein he liveth is our house and he -renteth it of us; and once thou art in the house, Allah will make -easy to us the rest of our scheme.” And presently she added, “Go -now and do as I bid thee.” Answered he, “I hear and obey;” -whereupon she left him and went away, whilst he lay down and -feigned to be asleep. Presently, the handmaid came and aroused -them; and when the jeweller awoke, he said to his guest, “O -merchant have the mosquitoes worried thee?” He replied, “No,” -and Obayd said, “Belike thou art grown used to them.” Then -they broke their fast and drank coffee, after which they fared forth -to their affairs, and Kamar al-Zaman betook himself to the old -crone, and related to her what had passed,——And Shahrazad -perceived the dawn of day and ceased to say her permitted -say.</p> - -<div class='figcenter id001'> -<img src='images/i_270fp.jpg' alt='' class='ig001' /> -</div> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Seventy-second Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She continued, It hath reached me, O auspicious King, that when -Kamar al-Zaman betook himself to the old crone, he related to -<span class='pageno' id='Page_274'>274</span>her what had passed, saying, “She spake to me this and that, and -I answered her thus and thus. Now say me, hast thou any farther -device for bringing me to enjoy her publicly?” Quoth she, “O -my son, here endeth my contrivance, and now I am at the term of -my devices.” Upon this he left her and returned to the Khan -where, as eventide evened, the jeweller came to him and invited -him. He said, “I cannot go with thee.” Asked the merchant, -“Why so? I love thee and cannot brook separation from thee. -Allah upon thee come with me!” The other replied, “An it be -thy wish to continue our comradeship and keep up the friendship -betwixt thee and me, take me a house by the side of thine own, -and when thou wilt, thou shalt pass the evening with me and I -with thee; but, as soon as the time of sleep cometh, each of us -shall hie him to his own home and lie there.” Quoth Obayd, “I -have a house adjoining mine, which is my own property: so go -thou with me to-night and to-morrow I will have the house untenanted -for thee.” Accordingly he went with him and they -supped and prayed the night-prayer, after which the jeweller drank -the cup of drugged<a id='r422' /><a href='#f422' class='c015'><sup>[422]</sup></a> liquor and fell asleep: but in Kamar al-Zaman’s -cup there was no trick; so he drank it and slept not. -Then came the jeweller’s wife and sat chatting with him through -the dark hours, whilst her husband lay like a corpse. When he -awoke in the morning as of wont, he sent for his tenant and said -to him, “O man, quit me the house, for I have need of it.” “On -my head and eyes,” answered the other and voided the house to -him, whereupon Kamar al-Zaman took up his abode therein and -transported thither all his baggage. The jeweller passed that -evening with him, then went to his own house. On the next day, -his wife sent for a cunning builder and bribed him with money -to make her an underground-way<a id='r423' /><a href='#f423' class='c015'><sup>[423]</sup></a> from her chamber to Kamar -al-Zaman’s house, with a trap-door under the earth. So, before -the youth was ware, she came in to him with two bags of money -and he said to her, “Whence comest thou?” She showed him -the tunnel and said to him, “Take these two bags of his money.” -<span class='pageno' id='Page_275'>275</span>Then she sat with him, the twain toying and tumbling together -till the morning, when she said, “Wait for me, till I go to him and -wake him, so he may go to his shop, and I return to thee.” He -sat expecting her, whilst she went away and awoke her husband, -who made the Wuzu-ablution and prayed and went to his shop. -As soon as he was gone, she took four bags and, carrying them -through the Souterrain to Kamar al-Zaman, said to him, “Store -these up;” then she sat with him awhile, after which she retired -to her home and he betook himself to the bazar. When he -returned at sundown, he found in his house ten purses and jewels -and much besides. Presently the jeweller came to him and carried -him to his own house, where they passed the evening in the saloon, -till the handmaid came in according to custom, and brought them -the drink. Her master drank and fell asleep, whilst naught -betided Kamar al-Zaman for that his cup was wholesome and -there was no trick therein. Then came Halimah who sat down -a-toying with him, whilst the slave-girl transported the jeweller’s -goods to Kamar al-Zaman’s house by the secret passage. Thus -they did till morning, when the handmaid awoke her lord and -gave them to drink coffee, after which they went each his own way. -On the third day the wife brought out to him a knife of her -husband’s, which he had chased and wrought with his own hand, -and which he priced at five hundred dinars. But there was no -knife like it and because of the eagerness with which folk sought -it of him, he had laid it up in a chest and could not bring himself -to sell it to any one in creation. Quoth she, “Take this knife and -set it in thy waist-shawl and go to my husband and sit with him. -Then pull out the knife and say to him, “O master, look at this -knife I bought to-day and tell me if I have the worst or the best -of the bargain. He will know it, but will be ashamed to say to -thee, This is my knife; so he will ask thee, Whence didst thou buy -it and for how much?; and do thou make answer:—I saw two -Levantines<a id='r424' /><a href='#f424' class='c015'><sup>[424]</sup></a> disputing and one said to the other, Where hast thou -been? Quoth his companion, I have been with my mistress, and -whenever I foregather with her, she giveth me ten dirhams; but -this day she said to me, My hand is empty of silver for thee to-day, -but take this knife of my husband’s. So I took it and intend to -<span class='pageno' id='Page_276'>276</span>sell it. The knife pleased me and hearing his tale I said to him, -Wilt thou sell it to me? when he replied, Buy. So I got it of -him for three hundred gold pieces and I wonder whether it was -cheap or dear. And note what he will say to thee. Then talk -with him awhile and rise and come back to me in haste. Thou -wilt find me awaiting thee at the tunnel-mouth, and do thou give -me the knife.” Replied Kamar al-Zaman, “I hear and I obey,” -and taking the knife set it in his waist-shawl. Then he went to -the shop of the jeweller, who saluted him with the salam and -welcomed him and made him sit down. He spied the knife in his -waist-shawl, at which he wondered and said to himself, “That is -my knife: who can have conveyed it to this merchant?” And he -fell a-musing and saying in his mind, “I wonder an it be my knife -or a knife like it!” Presently Kamar al-Zaman pulled it out and -said to him, “Harkye, master; take this knife and look at it.” -Obayd took it and knew it right well, but was ashamed to say, -“This is my knife;”——And Shahrazad perceived the dawn of -day and ceased saying her permitted say,</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Seventy-third Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She pursued, It hath reached me, O auspicious King, that when -the jeweller took the knife from Kamar al-Zaman, he knew it, but -was ashamed to say, “This is my knife.” So he asked, “Where -didst thou buy it?” Kamar al-Zaman answered as Halimah had -charged him, and the jeweller said, “The knife was cheap at that -price, for it is worth five hundred dinars.” But fire flamed in his -heart and his hands were tied from working at his craft. Kamar -al-Zaman continued to talk with him, whilst he was drowned in the -sea of solicitudes, and for fifty words wherewith the youth bespoke -him, he answered him but one; for his heart ached and his frame -was racked and his thoughts were troubled and he was even as -saith the poet:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>I have no words though folk would have me talk ✿ And who bespeak me find me thought-waylaid:</div> - <div class='line'>Plunged in the Care-sea’s undiscovered depths, ✿ Nor aught of difference see ’twixt man and maid!</div> - </div> - </div> -</div> - -<p class='c000'>When Kamar al-Zaman saw his case thus changed, he said to him, -“Belike thou art busy at this present,” and leaving him, returned -<span class='pageno' id='Page_277'>277</span>in hottest haste to his own house, where he found Halimah standing -at the passage-door awaiting him. Quoth she “Hast thou done -as I bade thee?”; and quoth he, “Yes.” She asked, “What said -he to thee?”; and he answered, “He told me that the knife was -cheap at that price, for that it was worth five hundred dinars: but -I could see that he was troubled; so I left him and know not what -befel him after that.” Cried she, “Give me the knife and reck -thou not of him.” Then she took the knife and restoring it to its -place, sat down. Now after Kamar al-Zaman’s departure fire -flamed in the jeweller’s heart and suspicion was sore upon him and -he said to himself, “Needs must I get up and go look for the -knife and cut down doubt with certainty.” So he rose and -repaired to his house and went in to his wife, snorting like a -dragon;<a id='r425' /><a href='#f425' class='c015'><sup>[425]</sup></a> and she said to him, “What mattereth thee, O my lord?” -He asked, “Where is my knife?” and she answered, “In the -chest,” and smote hand upon breast, saying, “O my grief! Belike -thou hast fallen out with some one and art come to fetch the knife -to smite him withal.” Said he, “Give me the knife. Let me see -it.” But said she, “Not till thou swear to me that thou wilt not -smite any one therewith.” So he swore this to her and she opened -the chest and brought out to him the knife and he fell to turning -it over, saying, “Verily, this is a wondrous thing!” Then quoth -he to her, “Take it and lay it back in its place;” and she, “Tell -me the meaning of all this.” He answered, “I saw with our -friend a knife like this,” and told her all that had passed between -himself and the youth, adding, “But, when I saw it in the chest, -my suspicion ended in certainty.” Said she, “Haply thou misdoubtedst -of me and deemedst that I was the Levantine’s mistress -and had given him the knife.” He replied, “Yes; I had my -doubts of this; but, when I saw the knife, suspicion was lifted -from my heart.” Rejoined she, “O man, there is now no good in -thee!” And he fell to excusing himself to her, till he appeased -her; after which he fared forth and returned to his shop. Next -day, she gave Kamar al-Zaman her husband’s watch, which he -had made with his own hand and whereof none had the like, -saying, “Go to his shop and sit by his side and say to him:—I -saw again to-day him whom I saw yesterday. He had a watch in -his hand and said to me, Wilt thou buy this watch? Quoth I, -Whence hadst thou it?; and quoth he, I was with my mistress -<span class='pageno' id='Page_278'>278</span>and she gave me this watch. So I bought it of him for eight-and-fifty -gold pieces. Look at it: is it cheap at that price or dear? -Note what he shall say to thee; then return to me in haste and -give me the watch.” So Kamar al-Zaman repaired to the jeweller -and did with him as she had charged him. When Obayd saw the -watch, he said, “This is worth seven hundred ducats;” and -suspicion entered into him. Then the youth left him and -returning to the wife, gave her back the watch. Presently, her -husband suddenly came in snorting, and said to her, “Where is -my watch?” Said she, “Here it is;” and he cried, “Give it to -me.” So she brought it to him and he exclaimed, “There is no -Majesty and there is no Might save in Allah, the Glorious, the -Great!”; and she too exclaimed, “O man, there is something the -matter with thee. Tell me what it is.” He replied, “What shall -I say? Verily, I am bewildered by these chances!” And he -recited these couplets<a id='r426' /><a href='#f426' class='c015'><sup>[426]</sup></a>:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Although the Merciful be doubtless with me,</div> - <div class='line'>Yet am I sore bewildered, for new griefs</div> - <div class='line'>Have compassed me about, or ere I knew it,</div> - <div class='line'>I have endured till Patience self became</div> - <div class='line'>Impatient of my patience.—I have endured</div> - <div class='line'>Waiting till Heaven fulfil my destiny.—</div> - <div class='line'>I have endured till e’en endurance owned</div> - <div class='line'>How I bore up with her; (a thing more bitter</div> - <div class='line'>Than bitter aloes) yet though a bitterer thing</div> - <div class='line'>Is not, than is that drug, it were more bitter</div> - <div class='line'>To me should Patience leave me unsustained.</div> - </div> - </div> -</div> - -<p class='c000'>Then said he to his wife, “O woman, I saw with the merchant -our friend, first my knife, which I knew, for that its fashion was a -device of my own wit, nor doth its like exist; and he told me of -it a story that troubled the heart: so I came back and found it at -home. Again to-day I see him with the watch, whose fashion -also is of my own device, nor is there the fellow of it in Bassorah, -<span class='pageno' id='Page_279'>279</span>and of this also he told me a story that saddened my heart. -Wherefore I am bewildered in my wit and know not what is to -come to me.” Quoth she, “The purport of thy speech is that -thou suspectedst me of being the friend of that merchant and his -leman, and eke of giving him thy good; so thou camest to question -me and make proof of my perfidy; and, had I not shown thee the -knife and the watch, thou hadst been certified of my treason. -But since, O man, thou deemest me this ill deme, henceforth I -will never again break with thee bread nor drain with thee drink, -for I loathe thee with the loathing of prohibition.<a id='r427' /><a href='#f427' class='c015'><sup>[427]</sup></a>” So he gentled -her and excused himself till he had appeased her and returned, -repenting him of having bespoken her thus, to his shop, where he -sat——And Shahrazad perceived the dawn of day and ceased to -say her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Seventy-fourth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She resumed, It hath reached me, O auspicious King, that when -the jeweller quitted his wife, he repented having bespoken her -thus and, returning to his shop, he sat there in disquiet sore and -anxiety galore, between belief and unbelief. About eventide he -went home alone, not bringing Kamar al-Zaman with him: -whereupon quoth his wife, “Where is the merchant?”; and quoth -he, “In his lodgings.” She asked, “Is the friendship between -thee and him grown cold?” and he answered, “By Allah, I have -taken a dislike to him, because of that which hath betided me -from him.”<a id='r428' /><a href='#f428' class='c015'><sup>[428]</sup></a> Quoth she, “Go fetch him, to please me.” So he -arose and went in to Kamar al-Zaman in his house; where he -saw his own goods strewn about and knew them. At this -sight, fire was kindled in his heart and he fell a-sighing. Quoth -the youth, “How is it that I see thee melancholy?” Obayd was -ashamed to say, “Here are my goods in thy house: who brought -them hither?”; so he replied only, “A vexation hath betided -me; but come thou with me to my house, that we may solace -ourselves there.” The other rejoined, “Let me be in my place: -I will not go with thee.” But the jeweller conjured him to come -<span class='pageno' id='Page_280'>280</span>and took him to his house, where they supped and passed the -evening together, Kamar al-Zaman talking with the jeweller, who -was drowned in the sea of solicitude and for a hundred words, -wherewith the guest bespoke him, answered him only one word. -Presently, the handmaid brought them two cups of drink, as -usual, and they drank; whereupon the jeweller fell asleep, but -the youth abode on wake, because his cup was not drugged. -Then came Halimah and said to her lover, “How deemest thou -of yonder cornuted, who is drunken in his heedlessness and -weeteth not the wiles of women? There is no help for it but -that I cozen him into divorcing me. To-morrow, I will disguise -myself as a slave-girl and walk after thee to his shop, where do -thou say to him, O master, I went to-day into the Khan of Al-Yasirjíyah, -where I saw this damsel and bought her for a thousand -dinars. Look at her for me and tell me whether she was cheap at that -price or dear. Then uncover to him my face and breasts and show -all of me to him; after which do thou carry me back to thy house, -whence I will go to my chamber by the secret passage, so I may -see the issue of our affair with him.” Then the twain passed the -night in mirth and merriment, converse and good cheer, dalliance -and delight till dawn, when she returned to her own place and -sent the handmaid to arouse her lawful lord and her lover. -Accordingly they arose and prayed the dawn-prayer and brake -their fast and drank coffee, after which Obayd repaired to his shop -and Kamar al-Zaman betook himself to his own house. Presently, -in came Halimah to him by the tunnel, in the guise of a slave-girl, -and indeed she was by birth a slave-girl.<a id='r429' /><a href='#f429' class='c015'><sup>[429]</sup></a> Then he went out and -she walked behind him, till he came to the jeweller’s shop and -saluting him, sat down and said, “O master, I went into the Khan -of Al-Yasirjiyah to-day, to look about me, and saw this damsel in -the broker’s hands. She pleased me; so I bought her for a -thousand dinars and I would have thee look upon her and see -if she be cheap at that price or no.” So saying, he uncovered her -face and the jeweller saw her to be his own wife, clad in her -<span class='pageno' id='Page_281'>281</span>costliest clothes, tricked out in her finest trinkets and kohl’d and -henna’d, even as she was wont to adorn herself before him in the -house. He knew with full knowledge her face and dress and -trinkets, for those he had wrought with his own hand, and he saw -on her fingers the seal-rings he had newly made for Kamar al-Zaman, -whereby he was certified with entire assurance that she -was indeed his very wife. So he asked her, “What is thy name, -O slave-girl?”; and she answered, “Halimah,” naming to him her -own name; whereat he was amazed and said to the youth, “For -how much didst thou buy her?” He replied, “For a thousand -dinars”; and the jeweller rejoined, “Thou hast gotten her gratis; -for her rings and clothes and trinkets are worth more than that.” -Said Kamar al-Zaman, “May Allah rejoice thee with good news! -Since she pleaseth thee, I will carry her to my house;” and Obayd -said, “Do thy will.” So he took her off to his house, whence she -passed through the secret passage to her own apartment and sat -there. Meanwhile, fire flamed in the jeweller’s heart and he said -to himself, “I will go see my wife. If she be at home, this slave-girl -must be her counterpart, and glory be to Him who alone hath no -counterpart! But, if she be not at home, ’tis she herself without a -doubt.” Then he set off running, and coming to his house, found -his wife sitting in the same clothes and ornaments he had seen -upon her in the shop; whereupon he beat hand upon hand, saying, -“There is no Majesty and there is no Might save in Allah, the -Glorious, the Great!” “O man,” asked she, “art thou mad or -what aileth thee? ’Tis not thy wont to do thus, and needs must -it be that something hath befallen thee.” Answered he, “If thou -wilt have me tell thee be not vexed.” Quoth she, “Say on”; -so he said, “Our friend the merchant hath bought a slave-girl, -whose shape is as thy shape and her height as thy height; moreover, -her name is even as thy name and her apparel is the like of -thine apparel. Brief, she resembleth thee in all her attributes, and -on her fingers are seal-rings like thy seal-rings and her trinkets are -as thy trinkets. So, when he displayed her to me, methought -it was thyself and I was perplexed concerning my case. Would -we had never seen this merchant nor companied with him; and -would he had never left his own country and we had not known -him, for he hath troubled my life which before was serene, causing -ill-feeling to succeed good faith and making doubt to enter into -my heart.” Said she, “Look in my face, belike I am she who was -with him and he is my lover and I disguised myself as a slave-girl -<span class='pageno' id='Page_282'>282</span>and agreed with him that he should display me to thee, so he -might lay a snare for thee.” He replied, “What words are these? -Indeed, I never suspected that thou wouldst do the like of this -deed.” Now this jeweller was unversed in the wiles of women and -knew not how they deal with men, nor had he heard the saying of -him who said:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>A heart bore thee off in chase of the fair, ✿ As fled Youth and came Age wi’ his hoary hair:</div> - <div class='line'>Laylà troubles me and love-joys are far; ✿ And rival and risks brings us cark and care.</div> - <div class='line'>An would’st ask me of woman, behold I am ✿ In physic of womankind wise and ware:</div> - <div class='line'>When grizzleth man’s head and his monies fail, ✿ His lot in their love is a poor affair.</div> - </div> - </div> -</div> - -<p class='c000'>Nor that of another:<a id='r430' /><a href='#f430' class='c015'><sup>[430]</sup></a>—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Gainsay women; he obeyeth Allah best, who saith them nay And he prospers not who giveth them his bridle-rein to sway;</div> - <div class='line'>For they’ll hinder him from winning to perfection in his gifts, Though a thousand years he study, seeking after wisdom’s way.</div> - </div> - </div> -</div> - -<p class='c000'>And a third:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Women Satans are, made for woe of man: ✿ To Allah I fly from such Satanesses!</div> - <div class='line'>Whom they lure by their love he to grief shall come ✿ And lose bliss of world and the Faith that blesses.</div> - </div> - </div> -</div> - -<p class='c000'>Said she, “Here am I sitting in my chamber; so go thou to him -forthright and knock at the door and contrive to go in to him -quickly. An thou see the damsel with him ’tis a slave-girl of his -who resembleth me (and Glory be to Him who hath no resemblance!<a id='r431' /><a href='#f431' class='c015'><sup>[431]</sup></a>) -But, an thou see no slave-girl with him, then am I -myself she whom thou sawest with him in the shop, and thine ill -thought of me will be stablished.” “True,” answered Obayd, and -went out leaving her, whereupon she passed through the hidden -passage and seating herself by Kamar al-Zaman, told him what -had passed, saying, “Open the door quickly and show me to him.” -<span class='pageno' id='Page_283'>283</span>Now, as they were talking, behold, there came a knocking at the -door. Quoth Kamar al-Zaman, “Who is at the door?”; and -quoth the jeweller, “I, thy friend; thou displayedst to me thy -slave-girl in the bazar, and I rejoiced for thee in her, but my joy -in her was not completed; so open the door and let me look at -her again.” Rejoined he, “So be it,” and opened the door to him, -whereupon he saw his wife sitting by him. She rose and kissed -their hands; and he looked at her; then she talked with him -awhile and he saw her not to be distinguished from his wife in -aught and said, “Allah createth whatso He will.” Then he went -away more disheartened than before and returned to his own house -where he saw his wife sitting, for she had foregone him thither by -the souterrain.——And Shahrazad perceived the dawn of day and -ceased saying her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Seventy-fifth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She said, It hath reached me, O auspicious King, that the young -lady forewent her spouse by the souterrain as he fared through the -door and sat down in her upper chamber;<a id='r432' /><a href='#f432' class='c015'><sup>[432]</sup></a> so as soon as he entered -she asked him, “What hast thou seen?” and he answered, “I -found her with her master; and she resembleth thee.” Then said -she, “Off to thy shop and let this suffice thee of ignoble suspicion -and never again deem ill of me.” Said he, “So be it: accord me -pardon for what is past.” And she, “Allah grant thee grace!”;<a id='r433' /><a href='#f433' class='c015'><sup>[433]</sup></a> -whereupon he kissed her right and left and went back to his shop. -Then she again betook herself to Kamar al-Zaman through the -underground passage, with four bags of money, and said to him, -“Equip thyself at once for the road and be ready to carry off the -money without delay, against I devise for thee the device I have in -mind.” So he went out and purchased mules and loaded them and -made ready a travelling litter, he also bought Mamelukes and -eunuchs and sending, without let or hindrance, the whole without -the city, returned to Halimah and said to her, “I have made an -end of my affairs.” Quoth she, “And I on my side am ready; for -I have transported to thy house all the rest of his monies and -treasures and have left him nor little nor much, whereof he may -<span class='pageno' id='Page_284'>284</span>avail himself. All this is of my love for thee, O dearling of my -heart, for I would sacrifice my husband to thee a thousand times. -But now it behoveth, thou go to him and farewell him, saying:—I -purpose to depart after three days and am come to bid thee -adieu: so do thou reckon what I owe thee for the hire of the house, -that I may send it to thee and acquit my conscience. Note his -reply and return to me and tell me; for I can no more: I have -done my best, by cozening him, to anger him with me and cause -him to put me away, but I find him none the less infatuated with -me. So nothing will serve us but to depart to thine own country.” -And quoth he, “O rare! an but swevens prove true!”<a id='r434' /><a href='#f434' class='c015'><sup>[434]</sup></a> Then he -went to the jeweller’s shop and sitting down by him, said to him, -“O master, I set out for home in three days’ time, and am come to -farewell thee. So I would have thee reckon what I owe thee for -the hire of the house, that I may pay it to thee and acquit my -conscience.” Answered Obayd, “What talk is this? Verily, ’tis -I who am indebted to thee. By Allah, I will take nothing from -thee for the rent of the house, for thou hast brought down blessings -upon us! However, thou desolatest me by thy departure, -and but that it is forbidden to me, I would certainly oppose thee -and hinder thee from returning to thy country and kinsfolk.” -Then he took leave of him, whilst they both wept with sore -weeping and the jeweller went with him, and when they entered -Kamar al-Zaman’s house, there they found Halimah who stood -before them and served them; but when Obayd returned home, -he found her sitting there; nor did he cease to see her thus in -each house in turn, for the space of three days, when she said to -Kamar al-Zaman, “Now have I transported to thee all that he -hath of monies and hoards and carpets and things of price, and -there remaineth with him naught save the slave-girl, who used to -come in to you with the night-drink: but I cannot part with her, -for that she is my kinswoman and she is dear to me as a confidante. -So I will beat her and be wroth with her and when my -spouse cometh home, I will say to him:—I can no longer put up -with this slave-girl nor stay in the house with her; so take her and -sell her. Accordingly he will sell her and do thou buy her, that -we may carry her with us.” Answered he, “No harm in that.” -So she beat the girl and when the jeweller came in, he found her -<span class='pageno' id='Page_285'>285</span>weeping and asked her why she wept. Quoth she, “My mistress -hath beaten me.” He then went in to his wife and said to her, -“What hath that accursed girl done, that thou hast beaten her?” -She replied, “O man, I have but one word to say to thee, and ’tis -that I can no longer bear the sight of this girl; so take her and -sell her, or else divorce me.” Quoth he, “I will sell her that I -may not cross thee in aught;” and when he went out to go to the -shop he took her and passed with her by Kamar al-Zaman. No -sooner had he gone out than his wife slipped through the underground -passage to Kamar al-Zaman, who placed her in the litter, -before the Shaykh her husband reached him. When the jeweller -came up and the lover saw the slave-girl with him, he asked him, -“What girl is this?”; and the other answered, “’Tis my slave-girl -who used to serve us with the night-drink; she hath disobeyed -her mistress who is wroth with her and hath bidden me sell her.” -Quoth the youth, “An her mistress have taken an aversion to her, -there is for her no abiding with her; but sell her to me, that I -may smell your scent in her, and I will make her handmaid to my -slave Halimah.” “Good,” answered Obayd: “take her.” Asked -Kamar al-Zaman, “What is her price?”; but the jeweller said, -“I will take nothing from thee, for thou hast been bountiful to -us.” So he accepted her from him and said to Halimah, “Kiss -thy lord’s hand.” Accordingly, she came out from the litter and -kissing Obayd’s hand, remounted, whilst he looked hard at her. -Then said Kamar al-Zaman, “I commend thee to Allah, O Master -Obayd! Acquit my conscience of responsibility.<a id='r435' /><a href='#f435' class='c015'><sup>[435]</sup></a>” Answered -the jeweller, “Allah acquit thee! and carry thee safe to thy -family!” Then he bade him farewell and went to his shop -weeping, and indeed it was grievous to him to part from Kamar -al-Zaman, for that he had been his friend and friendship hath its -debtorship; yet he rejoiced in the dispelling of the doubts which -had befallen him anent his wife, since the young man was now -gone and his suspicions had not been stablished. Such was his -case; but as regards Kamar al-Zaman, the young lady said to -him, “An thou wish for safety, travel with me by other than the -wonted way.”——And Shahrazad perceived the dawn of day and -ceased to say her permitted say.</p> - -<div><span class='pageno' id='Page_286'>286</span></div> -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Seventy-sixth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She continued, It hath reached me, O auspicious King, that when -Halimah said to Kamar al-Zaman, “An thou wish for safety, -travel with me by other than the wonted way,” he replied, -“Hearing and obeying;” and, taking a road other than that -used by folk, fared on without ceasing from region to region till -he reached the confines of Egypt-land<a id='r436' /><a href='#f436' class='c015'><sup>[436]</sup></a> and sent his sire a letter -by a runner. Now his father the merchant Abd al-Rahman was -sitting in the market among the merchants, with a heart on fire -for separation from his son, because no news of the youth had -reached him since the day of his departure; and while he was in -such case the runner came up and cried, “O my lords, which of -you is called the merchant Abd al-Rahman?” They said, “What -wouldst thou of him?”; and he said, “I have a letter for him -from his son Kamar al-Zaman, whom I left at Al-Arísh.<a id='r437' /><a href='#f437' class='c015'><sup>[437]</sup></a>” At -this Abd al-Rahman rejoiced and his breast was broadened and -the merchants rejoiced for him and gave him joy of his son’s -safety. Then he opened the letter and read as follows:—“From -Kamar al-Zaman to the merchant Abd al-Rahman. And after -Peace be upon thee and upon all the merchants! An ye ask -concerning us, to Allah be the praise and the thanks. Indeed -we have sold and bought and gained and are come back in health, -wealth and weal.” Whereupon Abd al-Rahman opened the door<a id='r438' /><a href='#f438' class='c015'><sup>[438]</sup></a> -<span class='pageno' id='Page_287'>287</span>of rejoicing and made banquets and gave feasts and entertainments -galore, sending for instruments of music and addressing -himself to festivities after rarest fashion. When Kamar al-Zaman -came to Al-Sálihiyah,<a id='r439' /><a href='#f439' class='c015'><sup>[439]</sup></a> his father and all the merchants went forth -to meet him, and Abd al-Rahman embraced him and strained him -to his bosom and sobbed till he swooned away. When he came -to himself he said, “Oh, ’tis a boon day O my son, whereon the -Omnipotent Protector hath reunited us with thee!” And he -repeated the words of the bard:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>The return of the friend is the best of all boons, ✿ And the joy-cup circles o’ morns and noons:</div> - <div class='line'>So well come, welcome, fair welcome to thee, ✿ The light of the time and the moon o’ full moons.</div> - </div> - </div> -</div> - -<p class='c000'>Then, for excess of joy, he poured forth a flood of tears from his -eyes and he recited also these two couplets:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>The Moon o’ the Time,<a id='r440' /><a href='#f440' class='c015'><sup>[440]</sup></a> shows unveilèd light; ✿ And, his journey done, at our door doth alight:</div> - <div class='line'>His locks as the nights of his absence are black ✿ And the sun upstands from his collar’s<a id='r441' /><a href='#f441' class='c015'><sup>[441]</sup></a> white.</div> - </div> - </div> -</div> - -<p class='c000'>Then the merchants came up to him and saluting him, saw with -him many loads and servants and a travelling litter enclosed in a -spacious circle.<a id='r442' /><a href='#f442' class='c015'><sup>[442]</sup></a> So they took him and carried him home; and -when Halimah came forth from the litter, his father held her a -seduction to all who beheld her. So they opened her an upper -chamber, as it were a treasure from which the talismans had been -loosed;<a id='r443' /><a href='#f443' class='c015'><sup>[443]</sup></a> and when his mother saw her, she was ravished with her -<span class='pageno' id='Page_288'>288</span>and deemed her a Queen of the wives of the Kings. So she -rejoiced in her and questioned her; and she answered, “I am wife -to thy son;” and the mother rejoined, “Since he is wedded to thee -we must make thee a splendid marriage-feast, that we may rejoice -in thee and in my son.” On this wise it befel her; but as regards -the merchant Abd al-Rahman, when the folk had dispersed and -each had wended his way, he foregathered with his son and said -to him, “O my son, what is this slave-girl thou hast brought with -thee and for how much didst thou buy her<a id='r444' /><a href='#f444' class='c015'><sup>[444]</sup></a>?” Kamar al-Zaman -said, “O my father, she is no slave-girl; but ’tis she who was the -cause of my going abroad.” Asked his sire, “How so?”; and -he answered, “’Tis she whom the Dervish described to us the -night he lay with us; for indeed my hopes clave to her from that -moment and I sought not to travel save on account of her. The -Arabs came out upon me by the way and stripped me and took -my money and goods, so that I entered Bassorah alone and there -befel me there such and such things;” and he went on to relate to -his parent all that had befallen him from commencement to -conclusion. Now when he had made an end of his story, his father -said to him, “O my son, and after all this didst thou marry her?” -“No; but I have promised her marriage.” “Is it thine intent to -marry her?” “An thou bid me marry her, I will do so; otherwise -I will not marry her.” Thereupon quoth his father, “An thou -marry her, I am quit of thee in this world and in the next, and I -shall be incensed against thee with sore indignation. How canst -thou wed her, seeing that she hath dealt thus with her husband? -For, even as she did with her spouse for thy sake, so will she do -the like with thee for another’s sake, because she is a traitress and -in a traitor there is no trusting. Wherefore an thou disobey me, -I shall be wroth with thee; but, an thou give ear to my word, I -will seek thee out a girl handsomer than she, who shall be pure -and pious, and marry thee to her, though I spend all my substance -upon her; and I will make thee a wedding without equal and will -glory in thee and in her; for ’tis better that folk should say, Such -an one hath married such an one’s daughter, than that they say, He -hath wedded a slave-girl sans birth or worth.” And he went on -to persuade his son to give up marrying her, by citing in support -<span class='pageno' id='Page_289'>289</span>of his say, proofs, stories, examples, verses and moral instances, -till Kamar al-Zaman exclaimed, “O my father, since the case is -thus, ’tis not right and proper that I marry her.” And when his -father heard him speak on such wise, he kissed him between the -eyes, saying, “Thou art my very son, and as I live, O my son, I -will assuredly marry thee to a girl who hath not her equal!” -Then the merchant set Obayd’s wife and her handmaid in a -chamber high up in the house and, before locking the door upon -the twain, he appointed a black slave-girl to carry them their -meat and drink and he said to Halimah, “Ye shall abide imprisoned -in this chamber, thou and thy maid, till I find one who -will buy you, when I will sell you to him. An ye resist, I will -slay ye both, for thou art a traitress, and there is no good in -thee.” Answered she, “Do thy will: I deserve all thou canst do -with me.” Then he locked the door upon them and gave his -Harim a charge respecting them, saying, “Let none go up to them -nor speak with them, save the black slave-girl who shall give them -their meat and drink through the casement of the upper chamber.” -So she abode with her maid, weeping and repenting her of that -which she had done with her spouse. Meanwhile Abd al-Rahman -sent out the marriage-brokers to look out a maid of birth and -worth for his son, and the women ceased not to make search, and -as often as they saw one girl, they heard of a fairer than she, till -they came to the house of the Shaykh al-Islam<a id='r445' /><a href='#f445' class='c015'><sup>[445]</sup></a> and saw his -daughter. In her they found a virgin whose equal was not in -Cairo for beauty and loveliness, symmetry and perfect grace, and -she was a thousand-fold handsomer than the wife of Obayd. So -they told Abd al-Rahman of her and he and the notables repaired -to her father and sought her in wedlock of him. Then they wrote -out the marriage contract and made her a splendid wedding; after -which Abd al-Rahman gave bride-feasts and held open house forty -days. On the first day, he invited the doctors of the law and they -held a splendid nativity<a id='r446' /><a href='#f446' class='c015'><sup>[446]</sup></a>: and on the morrow, he invited all the -<span class='pageno' id='Page_290'>290</span>merchants, and so on during the rest of the forty days, making a -banquet every day to one or other class of folk, till he had bidden -all the Olema and Emirs and Antients<a id='r447' /><a href='#f447' class='c015'><sup>[447]</sup></a> and Magistrates, whilst the -kettle-drums were drummed and the pipes were piped and the -merchant sat to greet the guests, with his son by his side, that he -might solace himself by gazing on the folk, as they ate from the -trays. Each night Abd al-Rahman illuminated the street and the -quarter with lamps and there came every one of the mimes and -jugglers and mountebanks and played all manner play; and indeed -it was a peerless wedding. On the last day he invited the Fakirs, -the poor and the needy, far and near, and they flocked in troops -and ate, whilst the merchant sat, with his son by his side.<a id='r448' /><a href='#f448' class='c015'><sup>[448]</sup></a> And -among the paupers, behold, entered Shaykh Obayd the jeweller -and he was naked and weary and bare on his face the marks of -wayfare. When Kamar al-Zaman saw him, he knew him and said -to his sire, “Look, O my father, at yonder poor man who is but -now come in by the door.” So he looked and saw him clad in -worn clothes and on him a patched gown<a id='r449' /><a href='#f449' class='c015'><sup>[449]</sup></a> worth two dirhams: his -face was yellow and he was covered with dust and was as he were -an offcast of the pilgrims.<a id='r450' /><a href='#f450' class='c015'><sup>[450]</sup></a> He was groaning as groaneth a sick -man in need, walking with a tottering gait and swaying now to the -right and then to the left, and in him was realized his saying who -said<a id='r451' /><a href='#f451' class='c015'><sup>[451]</sup></a>:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Lack-gold abaseth man and doth his worth away, Even as the setting sun that pales with ended day.</div> - <div class='line'>He passeth ’mongst the folk and fain would hide his head; And when alone, he weeps with tears that never stay.</div> - <div class='line'>Absent, none taketh heed to him or his concerns; Present, he hath no part in life or pleasance aye.</div> - <div class='line'>By Allah, whenas men with poverty are cursed, But strangers midst their kin and countrymen are they!</div> - </div> - </div> -</div> - -<p class='c000'><span class='pageno' id='Page_291'>291</span>And the saying of another:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>The poor man fares by everything opposed: ✿ On him to shut the door Earth ne’er shall fail:</div> - <div class='line'>Thou seest men abhor him sans a sin, ✿ And foes he finds tho’ none the cause can tell:</div> - <div class='line'>The very dogs, when sighting wealthy man, ✿ Fawn at his feet and wag the flattering tail;</div> - <div class='line'>Yet, an some day a pauper loon they sight, ✿ All at him bark and, gnashing fangs, assail.</div> - </div> - </div> -</div> - -<p class='c000'>And how well quoth a third:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>If generous youth be blessed with luck and wealth, ✿ Displeasures fly his path and perils fleet:</div> - <div class='line'>His enviers pimp for him and par’site-wise ✿ E’en without tryst his mistress hastes to meet.</div> - <div class='line'>When loud he farts they say “How well he sings!” ✿ And when he fizzles<a id='r452' /><a href='#f452' class='c015'><sup>[452]</sup></a> cry they, “Oh, how sweet!”</div> - </div> - </div> -</div> - -<p class='c000'>——And Shahrazad perceived the dawn of day and ceased saying -her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Seventy-seventh Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She pursued, It hath reached me, O auspicious King, that when -his son said to Abd al-Rahman, “Look at yonder pauper!” he -asked, “O my son, who is this?” And Kamar al-Zaman answered, -“This is Master Obayd the jeweller, husband of the woman who is -imprisoned with us.” Quoth Abd al-Rahman, “Is this he of -whom thou toldest me?”; and quoth his son, “Yes; and indeed I -wot him right well.” Now the manner of Obayd’s coming thither -was on this wise. When he had farewelled Kamar al-Zaman, he -went to his shop and thence going home, laid his hand on the door, -whereupon it opened and he entered and found neither his wife -nor the slave-girl, but saw the house in sorriest plight, quoting in -mute speech his saying who said<a id='r453' /><a href='#f453' class='c015'><sup>[453]</sup></a>:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'><span class='pageno' id='Page_292'>292</span>The chambers were like a bee-hive well stocked: when their bees quitted it, they became empty.</div> - </div> - </div> -</div> - -<p class='c000'>When he saw the house void, he turned right and left and presently -went round about the place, like a madman, but came upon no one. -Then he opened the door of his treasure-closet, but found therein -naught of his money nor his hoards; whereupon he recovered -from the intoxication of fancy and shook off his infatuation and -knew that it was his wife herself who had turned the tables upon -him and outwitted him with her wiles. He wept for that which -had befallen him, but kept his affair secret, so none of his foes -might exult over him nor any of his friends be troubled, knowing -that, if he disclosed his secret, it would bring him naught but dishonour -and contumely from the folk; wherefore he said in himself, -“O Obayd, hide that which hath betided thee of affliction and -ruination; it behoveth thee to do in accordance with his saying -who said:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>If a man’s breast with bane he hides be straitenèd, ✿ The breast that tells its hidden bale is straiter still.”</div> - </div> - </div> -</div> - -<p class='c000'>Then he locked up his house and, making for his shop, gave it in -charge of one of his apprentices to whom said he, “My friend -the young merchant hath invited me to accompany him to Cairo, -for solacing ourselves with the sight of the city, and sweareth -that he will not march except he carry us with him, me and my -wife. So, O my son, I make thee my steward in the shop, and if -the King ask for me, say thou to him:—He is gone with his Harim -to the Holy House of Allah<a id='r454' /><a href='#f454' class='c015'><sup>[454]</sup></a>.” Then he sold some of his effects -and bought camels and mules and Mamelukes, together with a -slave-girl<a id='r455' /><a href='#f455' class='c015'><sup>[455]</sup></a>, and placing her in a litter, set out from Bassorah after -ten days. His friends farewelled him and none doubted but that -he had taken his wife and gone on the Pilgrimage, and the folk -rejoiced in this, for that Allah had delivered them from being shut -up in the mosques and houses every Friday. Quoth some of -them, “Allah grant he may never return to Bassorah, so we -may no more be boxed up in the mosques and houses -<span class='pageno' id='Page_293'>293</span>every Friday!”; for that this usage had caused the people of -Bassorah exceeding vexation. Quoth another, “Methinks he will -not return from this journey, by reason of the much-praying of the -people of Bassorah against him<a id='r456' /><a href='#f456' class='c015'><sup>[456]</sup></a>.” And yet another, “An he -return, ’twill not be but in reversed case<a id='r457' /><a href='#f457' class='c015'><sup>[457]</sup></a>.” So the folk rejoiced -with exceeding joy in the jeweller’s departure, after they had been -in mighty great chagrin, and even their cats and dogs were comforted. -When Friday came round, however, the crier proclaimed -as usual that the people should repair to the mosques two hours -before prayer-time or else hide themselves in their houses, together -with their cats and dogs; whereat their breasts were straitened and -they assembled in general assembly and betaking themselves to -the King’s divan, stood between his hands and said, “O King of -the age, the jeweller hath taken his Harim and departed on the -pilgrimage to the Holy House of Allah: so the cause of our restraint -hath ceased to be, and why therefore are we now shut up?” -Quoth the King, “How came this traitor to depart without telling -me? But, when he cometh back from his journey, all will not be -save well<a id='r458' /><a href='#f458' class='c015'><sup>[458]</sup></a>: so go ye to your shops and sell and buy, for this -vexation is removed from you.” Thus far concerning the King -and the Bassorites; but as for the jeweller, he fared on ten days’ -journey, and as he drew near Baghdad, there befel him that which -had befallen Kamar al-Zaman, before his entering Bassorah; for -the Arabs<a id='r459' /><a href='#f459' class='c015'><sup>[459]</sup></a> came out upon him and stripped him and took all he -had and he escaped only by feigning himself dead. As soon as -they were gone, he rose and fared on, naked as he was, till he came -to a village, where Allah inclined to him the hearts of certain -kindly folk, who covered his shame with some old clothes; and he -asked his way, begging from town to town, till he reached the city -of Cairo the God-guarded. There, burning with hunger, he went -about alms-seeking in the market-streets, till one of the townsfolk -said to him, “O poor man, off with thee to the house of the -wedding-festival and eat and drink; for to-day there is open table -<span class='pageno' id='Page_294'>294</span>for paupers and strangers.” Quoth he, “I know not the way -thither”: and quoth the other, “Follow me and I will show it to -thee.” He followed him, till he brought him to the house of Abd -al-Rahman and said to him, “This is the house of the wedding; -enter and fear not, for there is no doorkeeper at the door of the festival.” -Accordingly he entered and Kamar al-Zaman knew him and -told his sire who said, “O my son, leave him at this present: belike -he is anhungered: so let him eat his sufficiency and recover himself -and after we will send for him.” So they waited till Obayd -had eaten his fill and washed his hands and drunk coffee and -sherbets of sugar flavoured with musk and ambergris and was -about to go out, when Abd al-Rahman sent after him a page who -said to him, “Come, O stranger, and speak with the merchant -Abd al-Rahman.” “Who is he?” asked Obayd; and the man -answered, “He is the master of the feast.” Thereupon the jeweller -turned back, thinking that he meant to give him a gift, and coming -up to Abd al-Rahman, saw his friend Kamar al-Zaman and went -nigh to lose his senses for shame before him. But Kamar al-Zaman -rose to him and embracing him, saluted him with the -salam, and they both wept with sore weeping. Then he seated -him by his side and Abd al-Rahman said to his son, “O destitute -of good taste, this is no way to receive friends! Send him first to -the Hammam and despatch after him a suit of clothes of the -choicest, worth a thousand dinars<a id='r460' /><a href='#f460' class='c015'><sup>[460]</sup></a>.” Accordingly they carried -him to the bath, where they washed his body and clad him in a -costly suit, and he became as he were Consul of the Merchants. -Meanwhile the bystanders questioned Kamar al-Zaman of him, -saying, “who is this and whence knowest thou him?” Quoth he, -<span class='pageno' id='Page_295'>295</span>“This is my friend, who lodged me in his house and to whom I am -indebted for favours without number, for that he entreated me -with exceeding kindness. He is a man of competence and condition -and by trade a jeweller, in which craft he hath no equal. -The King of Bassorah loveth him dearly and holdeth him in high -honour and his word is law with him.” And he went on to enlarge -before them on his praises, saying, “Verily, he did with me thus -and thus and I have shame of him and know not how to requite -him his generous dealing with me.” Nor did he leave to extol -him, till his worth was magnified to the bystanders and he became -venerable in their eyes; so they said, “We will all do him his due -and honour him for thy sake. But we would fain know the reason -why he hath departed his native land and the cause of his coming -hither and what Allah hath done with him, that he is reduced to -this plight?” Replied Kamar al-Zaman, “O folk, marvel not, for -a son of Adam is still subject to Fate and Fortune, and what while -he abideth in this world, he is not safe from calamities. Indeed he -spake truly who said these couplets:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>The world tears man to shreds, so be thou not ✿ Of those whom lure of rank and title draws:</div> - <div class='line'>Nay; ’ware of slips and turn from sin aside ✿ And ken that bane and bale are worldly laws:</div> - <div class='line'>How oft high Fortune falls by least mishap ✿ And all things bear inbred of change a cause!</div> - </div> - </div> -</div> - -<p class='c000'>Know that I entered Bassorah in yet iller case and worse distress -than this man, for that he entered Cairo with his shame hidden by -rags; but I indeed came into his town with my nakedness uncovered, -one hand behind and another before; and none availed -me but Allah and this dear man. Now the reason of this was that -the Arabs stripped me and took my camels and mules and loads -and slaughtered my pages and serving-men; but I lay down among -the slain and they thought that I was dead, so they went away -and left me. Then I arose and walked on, mother-naked, till I -came to Bassorah where this man met me and clothed me and -lodged me in his house; he also furnished me with money, and all -I have brought back with me I owe to none save to Allah’s goodness -and his goodness. When I departed, he gave me great store -of wealth and I returned to the city of my birth with a heart at -ease. I left him in competence and condition, and haply there -hath befallen him some bale of the banes of Time, that hath -<span class='pageno' id='Page_296'>296</span>forced him to quit his kinsfolk and country, and there happened -to him by the way the like of what happened to me. There is -nothing strange in this; but now it behoveth me to requite -him his noble dealing with me and do according to the saying -of him who saith:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>O who praisest Time with the fairest appraise, ✿ Knowest thou what Time hath made and unmade?</div> - <div class='line'>What thou dost at least be it kindly done,<a id='r461' /><a href='#f461' class='c015'><sup>[461]</sup></a> ✿ For with pay he pays shall man be repaid.</div> - </div> - </div> -</div> - -<p class='c000'>As they were talking and telling the tale, behold, up came Obayd -as he were Consul<a id='r462' /><a href='#f462' class='c015'><sup>[462]</sup></a> of the Merchants; whereupon they all rose to -salute him and seated him in the place of honour. Then said -Kamar al-Zaman to him, “O my friend, verily, thy day<a id='r463' /><a href='#f463' class='c015'><sup>[463]</sup></a> is blessed -and fortunate! There is no need to relate to me a thing that befel -me before thee. If the Arabs have stripped thee and robbed thee -of thy wealth, verily our money is the ransom of our bodies, so let -not thy soul be troubled; for I entered thy city naked and thou -clothedst me and entreatedst me generously, and I owe thee many -a kindness. But I will requite thee.——And Shahrazad perceived -the dawn of day and ceased to say her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Seventy-eighth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She resumed, It hath reached me, O auspicious King, that Kamar -al-Zaman said to Master Obayd the jeweller, “Verily I entered -thy city naked and thou clothedst me and I owe thee many a -kindness. But I will requite thee and do with thee even as thou -didst with me; nay, more: so be of good cheer and eyes clear of -tear.” And he went on to soothe him and hinder him from speech, -lest he should name his wife and what she had done with him; -nor did he cease to ply him with saws and moral instances and -verses and conceits and stories and legends and console him, till -the jeweller saw his drift and took the hint and kept silence concerning -the past, diverting himself with the tales and rare -anecdotes he heard and repeating in himself these lines:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'><span class='pageno' id='Page_297'>297</span>On the brow of the World is a writ; an thereon thou look, ✿ Its contents will compel thine eyes tears of blood to rain:</div> - <div class='line'>For the World never handed to humans a cup with its right, ✿ But with left it compelled them a beaker of ruin to drain.</div> - </div> - </div> -</div> - -<p class='c000'>Then Kamar al-Zaman and his father took Obayd and carrying -him into the saloon of the Harim, shut themselves up with him; -and Abd al-Rahman said to him, “We did not hinder thee from -speaking before the folk, but for fear of dishonour to thee and to -us: but now we are private; so tell me all that hath passed between -thee and thy wife and my son.” So he told him all, from beginning -to end, and when he had made an end of his story, Abd al-Rahman -asked him, “Was the fault with my son or with thy wife?” He -answered, “By Allah, thy son was not to blame, for men must -needs lust after women, and ’tis the bounden duty of women to -defend themselves from men. So the sin lieth with my wife, who -played me false and did with me these deeds<a id='r464' /><a href='#f464' class='c015'><sup>[464]</sup></a>.” Then Abd al-Rahman -arose and taking his son aside, said to him, “O my son, -we have proved his wife and know her to be a traitress; and now -I mean to prove him and see if he be a man of honour and manliness, -or a wittol.<a id='r465' /><a href='#f465' class='c015'><sup>[465]</sup></a>” “How so?” asked Kamar al-Zaman; and -Abd al-Rahman answered, “I mean to urge him to make peace -with his wife, and if he consent thereto and forgive her, I will -smite him with a sword and slay him and kill her after, her and -her maid, for there is no good in the life of a cuckold and a -quean<a id='r466' /><a href='#f466' class='c015'><sup>[466]</sup></a>; but, if he turn from her with aversion I will marry him to -thy sister and give him more of wealth than that thou tookest from -him.” Then he went back to Obayd and said to him, “O master, -verily, the commerce of women requireth patience and magnanimity -and whoso loveth them hath need of fortitude, for that they -order themselves viper-wise towards men and evilly entreat them, -by reason of their superiority over them in beauty and loveliness: -<span class='pageno' id='Page_298'>298</span>wherefore they magnify themselves and belittle men. This is -notably the case when their husbands show them affection; for -then they requite them with hauteur and coquetry and harsh -dealing of all kinds. But, if a man be wroth whenever he seeth in -his wife aught that offendeth him, there can be no fellowship -between them; nor can any hit it off with them who is not magnanimous -and long-suffering; and unless a man bear with his wife -and requite her foul doing with forgiveness, he shall get no good -of her conversation. Indeed, it hath been said of them:—Were -they in the sky, the necks of men would incline them-wards; and -he who hath the power and pardoneth, his reward is with Allah. -Now this woman is thy wife and thy companion and she hath long -consorted with thee; wherefore it behoveth that thou entreat her -with indulgence which in fellowship is of the essentials of success. -Furthermore, women fail in wit and Faith,<a id='r467' /><a href='#f467' class='c015'><sup>[467]</sup></a> and if she have sinned, -she repenteth and Inshallah she will not again return to that -which she whilome did. So ’tis my rede that thou make -peace with her and I will restore thee more than the good -she took; and if it please thee to abide with me, thou art -welcome, thou and she, and ye shall see naught but what shall joy -you both; but, an thou seek to return to thine own land. For that -which falleth out between a man and his wife is manifold, and -it behoveth thee to be indulgent and not take the way of the -violent.” Said the jeweller, “O my lord, and where is my wife?” -and said Abd al-Rahman, “She is in that upper chamber, go up -to her and be easy with her, for my sake, and trouble her not; -for, when my son brought her hither, he would have married her, -but I forbade him from her and shut her up in yonder room, and -locked the door upon her saying in myself:—Haply her husband -will come and I will hand her over to him safe; for she is fair -of favour, and when a woman is like unto this one, it may not be -that her husband will let her go. What I counted on is come -about and praised be Allah Almighty for thy reunion with thy -wife! As for my son, I have sought him another woman in -<span class='pageno' id='Page_299'>299</span>marriage and have married him to her: these banquets and -rejoicings are for his wedding, and to-night I bring him to his -bride. So here is the key of the chamber where thy wife is: take -it and open the door and go in to her and her handmaid and be -buxom with her. There shall be brought you meat and drink -and thou shalt not come down from her till thou have had thy fill -of her.” Cried Obayd, “May Allah requite thee for me with all -good, O my lord!” and taking the key, went up, rejoicing. The -other thought his words had pleased him and that he consented -thereto; so he took the sword and following him unseen, stood to -espy what should happen between him and his wife. This is how -it fared with the merchant Abd al-Rahman; but as for the jeweller, -when he came to the chamber-door, he heard his wife weeping -with sore weeping for that Kamar al-Zaman had married another -than her, and the handmaid saying to her, “O my lady, how often -have I warned thee and said, Thou wilt get no good of this youth: -so do thou leave his company. But thou heededst not my words -and spoiledst thy husband of all his goods and gavest them to him. -After the which thou forsookest thy place, of thine fondness and -infatuation for him, and camest with him to this country. And -now he hath cast thee out from his thought and married another -and hath made the issue of thy foolish fancy for him to be durance -vile.” Cried Halimah, “Be silent, O accursed! Though he be -married to another, yet some day needs must I occur to his -thought. I cannot forget the nights I have spent in his company -and in any case I console myself with his saying who said:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>O my lords, shall he to your mind occur ✿ Who recurs to you only sans other mate?</div> - <div class='line'>Grant Heaven you ne’er shall forget his state ✿ Who for state of you forgot own estate!</div> - </div> - </div> -</div> - -<p class='c000'>It cannot be but he will bethink him of my affect and converse -and ask for me, wherefore I will not turn from loving him nor -change from passion for him, though I perish in prison; for he is -my love and my leach<a id='r468' /><a href='#f468' class='c015'><sup>[468]</sup></a> and my reliance is on him that he will yet -return to me and deal fondly with me.” When the jeweller heard -his wife’s words, he went in to her and said to her, “O traitress, -<span class='pageno' id='Page_300'>300</span>thy hope in him is as the hope of Iblis<a id='r469' /><a href='#f469' class='c015'><sup>[469]</sup></a> in Heaven. All these -vices were in thee and I knew not thereof; for, had I been ware of -one single vice, I had not kept thee with me an hour. But now -I am certified of this in thee, it behoveth me to do thee die, -although they put me to death for thee, O traitress!” and he -clutched her with both hands and repeated these two couplets:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>O fair ones forth ye cast my faithful love ✿ With sin, nor had ye aught regard for right:</div> - <div class='line'>How long I fondly clung to you, but now ✿ My love is loathing and I hate your sight.</div> - </div> - </div> -</div> - -<p class='c000'>Then he pressed hardly upon her windpipe and brake her neck, -whereupon her handmaid cried out “Alas, my mistress!” Said -he, “O harlot, ’tis thou who art to blame for all this, for that thou -knewest this evil inclination to be in her and toldest me not.<a id='r470' /><a href='#f470' class='c015'><sup>[470]</sup></a>” -Then he seized upon her and strangled her. All this happened -while Abd al-Rahman stood, brand in hand, behind the door espying -with his eyes and hearing with his ears. Now when Obayd the -jeweller had done this, apprehension came upon him and he feared -the issue of his affair and said to himself, “As soon as the -merchant learneth that I have killed them in his house, he will -surely slay me; yet I beseech Allah that He appoint the taking of -my life to be while I am in the True Belief!” And he abode -bewildered about his case and knew not what to do; but, as he -was thus behold, in came Abd al-Rahman from his lurking-place -without the door and said to him, “No harm shall befal thee, for -indeed thou deservest safety. See this sword in my hand. ’Twas -in my mind to slay thee, hadst thou made peace with her and -<span class='pageno' id='Page_301'>301</span>restored her to favour, and I would also have slain her and the -maid. But since thou hast done this deed, welcome to thee and -again welcome! And I will reward thee by marrying thee to my -daughter, Kamar al-Zaman’s sister.” Then he carried him down -and sent for the woman who washed the dead: whereupon it was -bruited abroad that Kamar al-Zaman had brought with him two -slave-girls from Bassorah and that both had deceased. So the -people began to condole with him saying, “May thy head live!” -and “May Allah compensate thee!” And they washed and -shrouded them and buried them, and none knew the truth of the -matter. Then Abd al-Rahman sent for the Shaykh al-Islam and -all the notables and said, “O Shaykh, draw up the contract of -marriage between my daughter Kaukab al-Saláh<a id='r471' /><a href='#f471' class='c015'><sup>[471]</sup></a> and Master -Obayd the jeweller and set down that her dowry hath been paid -to me in full.” So he wrote out the contract and Abd al-Rahman -gave the company to drink of sherbets, and they made one -wedding festival for the two brides the daughter of the Shaykh al-Islam -and Kamar al-Zaman’s sister; and paraded them in one -litter on one and the same night; after which they carried Kamar -al-Zaman and Obayd in procession together and brought them -in to their brides.<a id='r472' /><a href='#f472' class='c015'><sup>[472]</sup></a> When the jeweller went in to Abd al-Rahman’s -daughter, he found her handsomer than Halimah and a thousand-fold -lovelier. So he took her maidenhead and on the morrow, he -went to the Hammam with Kamar al-Zaman. Then he abode -with them awhile in pleasance and joyance, after which he began -to yearn for his native land: so he went in to Abd al-Rahman -and said to him, “O uncle, I long for my own country, for I have -there estates and effects, which I left in charge of one of my -prentices; and I am minded to journey thither that I may sell my -properties and return to thee. So wilt thou give me leave to go to -my country for that purpose?” Answered the merchant, “O my -son, I give thee leave to do this and there be no fault in thee or -blame to thee for these words, for ‘Love of mother-land is a part -of Religion’; and he who hath not good in his own country hath -none in other folks’ country. But, haply, an thou depart without -<span class='pageno' id='Page_302'>302</span>thy wife, when thou art once come to thy native place, it may seem -good to thee to settle there, and thou wilt be perplexed between -returning to thy wife and sojourning in thine own home; so it -were the righter rede that thou carry thy wife with thee; and -after, an thou desire to return to us, return and welcome to you -both; for we are folk who know not divorce and no woman of us -marrieth twice, nor do we lightly discard a man.”<a id='r473' /><a href='#f473' class='c015'><sup>[473]</sup></a> Quoth -Obayd, “Uncle, I fear me thy daughter will not consent to journey -with me to my own country.” Replied Abd al-Rahman, “O -my son, we have no women amongst us who gainsay their spouses, -nor know we a wife who is wroth with her man.” The jeweller -cried, “Allah bless you and your women!” and going in to his -wife, said to her, “I am minded to go to my country: what sayst -thou?” Quoth she, “Indeed, my sire had the ordering of me, -whilst I was a maid, and when I married, the ordering all passed -into the hands of my lord and master, nor will I gainsay him.” -Quoth Obayd, “Allah bless thee and thy father, and have mercy -on the womb that bare thee and the loins that begat thee!” Then -he cut his thongs<a id='r474' /><a href='#f474' class='c015'><sup>[474]</sup></a> and applied himself to making ready for his -journey. His father-in-law gave him much good and they took -leave each of other, after which the jeweller and his wife journeyed -on without ceasing, till they reached Bassorah where his kinsmen -and comrades came out to meet him, doubting not but that he -had been in Al-Hijáz. Some rejoiced at his return, whilst others -were vexed, and the folk said one to another, “Now will he -straiten us again every Friday, as before, and we shall be shut up -in the mosques and houses, even to our cats and our dogs.” On -such wise it fared with him; but as regards the King of -Bassorah, when he heard of his return, he was wroth with him; -and sending for him, upbraided him and said to him, “Why -didst thou depart, without letting me know of thy departure? -Was I unable to give thee somewhat wherewith thou mightest -have succoured thyself in thy pilgrimage to the Holy House of -Allah?” Replied the jeweller, “Pardon, O my lord! By Allah, -I went not on the pilgrimage! but there have befallen me such -and such things.” Then he told him all that had befallen him -<span class='pageno' id='Page_303'>303</span>with his wife and with Abd al-Rahman of Cairo and how the -merchant had given him his daughter to wife, ending with these -words, “And I have brought her to Bassorah.” Said the King, -“By the Lord, did I not fear Allah the Most High, I would slay -thee and marry this noble lady after thy death, though I spent -on her mints of money, because she befitteth none but Kings. -But Allah hath appointed her of thy portion and may He bless -thee in her! So look thou use her well.” Then he bestowed -largesse on the jeweller, who went out from before him and -abode with his wife five years, after which he was admitted to -the mercy of the Almighty. Presently the King sought his -widow in wedlock; but she refused, saying, “O King, never -among my kindred was a woman who married again after her -husband’s death; wherefore I will never take another husband, -nor will I marry thee, no, though thou kill me.” Then he sent -to her one who said, “Dost thou seek to go to thy native land?” -And she answered, “An thou do good, thou shalt be requited -therewith.” So he collected for her all the jeweller’s wealth and -added unto her of his own, after the measure of his degree. -Lastly he sent with her one of his Wazirs, a man famous for -goodness and piety, and an escort of five hundred horse, who -journeyed with her, till they brought her to her father; and in -his home she abode, without marrying again, till she died and -they died all. So, if this woman would not consent to replace -her dead husband with a Sultan, how shall she be compared -with one who replaced her husband, whilst he was yet alive, with -a youth of unknown extraction and condition, and especially -when this was in lewd carriage and not by way of lawful -marriage? So he who deemeth all women alike,<a id='r475' /><a href='#f475' class='c015'><sup>[475]</sup></a> there is no remedy -<span class='pageno' id='Page_304'>304</span>for the disease of his insanity. And glory be to Him to whom -belongeth the empire of the Seen and the Unseen and -He is the Living, who dieth not! And among the tales they -tell, O auspicious King, is one of</p> - -<hr class='c016' /> - -<div class='footnote' id='f375'> -<p class='c000'><span class='label'><a href='#r375'>375</a>. </span>Lane rejects this tale because it is “extremely objectionable; far more so than the -title might lead me to expect.” But he quotes the following marginal note by his -Shaykh:—“Many persons (women) reckon marrying a second time amongst the most -disgraceful of actions. This opinion is commonest in the country-towns and villages; -and my mother’s relations are thus distinguished; so that a woman of them, when her -husband dieth or divorceth her while she is young, passeth in widowhood her life, however -long it may be, and disdaineth to marry a second time.” I fear that this state of -things belongs to the good old days now utterly gone by; and the loose rule of the -stranger, especially the English, in Egypt will renew the scenes which characterised -Sind when Sir Charles Napier hanged every husband who cut down an adulterous wife. -I have elsewhere noticed the ignorant idea that Moslems deny to women souls and seats -in Paradise, whilst Mohammed canonised two women in his own family. The theory -arose with the “Fathers” of the Christian Church who simply exaggerated the misogyny -of St. Paul. St. Ambrose commenting on Corinthians i. ii., boldly says:—“<span lang="la" xml:lang="la">Feminas ad -imaginem Dei factas non esse.</span>” St. Thomas Aquinas and his school adopted the -Aristotelian view, “<span lang="la" xml:lang="la">Mulier est erratum naturæ, et mas occasionatus, et per accidens -generatur; atque idèo est monstrum.</span>” For other instances see Bayle s. v. Gediacus -(Revd. Simon of Brandebourg) who in 1695 published a “<span lang="la" xml:lang="la">Defensio Sexus muliebris</span>,” a -refutation of an anti-Socinian satire or squib, “<span lang="la" xml:lang="la">Disputatio perjucunda, Mulieres homines -non esse</span>,” Parisiis, 1693. But when Islam arose in the seventh century, the Christian -learned cleverly affixed the stigma of their own misogyny upon the Moslems <span lang="la" xml:lang="la">ad captandas -fœminas</span> and in Southern Europe the calumny still bears fruit. Mohammed (Koran, -chapt. xxiv.) commands for the first time, in the sixth year of his mission, the veiling and, -by inference, the seclusion of women, which was apparently unknown to the Badawin -and, if practised in the cities was probably of the laxest. Nor can one but confess that -such modified separation of the sexes, which it would be impossible to introduce into -European manners, has great and notable advantages. It promotes the freest intercourse -between man and man, and thus civilises what we call the “lower orders”: in -no Moslem land, from Morocco to China, do we find the brutals without manners or -morals which are bred by European and especially by English civilisation. For the same -reason it enables women to enjoy fullest intimacy and friendship with one another, and -we know that the best of both sexes are those who prefer the society of their own as -opposed to “quite the lady’s man” and “quite the gentleman’s woman.” It also adds -an important item to social decorum by abolishing <i><span lang="la" xml:lang="la">e.g.</span></i> such indecencies as the “ballroom -<em>flirtation</em>”—a word which must be borrowed from us, not translated by foreigners. -And especially it gives to religious meetings, a tone which the presence of women -modifies and not for the better. Perhaps, the best form is that semi-seclusion of the sex, -which prevailed in the heroic ages of Greece, Rome, and India (before the Moslem -invasion), and which is perpetuated in Christian Armenia and in modern Hellas. It is -a something between the conventual strictness of Al-Islam and the liberty, or rather -licence, of the “Anglo-Saxon” and the “Anglo-American.” And when England shall -have cast off that peculiar insularity which makes her differ from all civilised peoples, she -will probably abolish three gross abuses, time-honoured scandals, which bear very -heavily on women and children. The first is the Briton’s right to will property away -from his wife and offspring. The second is the action for “breach of promise,” salving -the broken heart with pounds, shillings, and pence: it should be treated simply as an -exaggerated breach of contract. The third is the procedure popularly called “Crim. -Con.,” and this is the most scandalous of all: the offence is against the rights of -property, like robbery or burglary, and it ought to be treated criminally with fine, -imprisonment and in cases with corporal punishment after the sensible procedure of -Moslem law.</p> -</div> - -<div class='footnote' id='f376'> -<p class='c000'><span class='label'><a href='#r376'>376</a>. </span>“Moon of the age,” a name which has before occurred.</p> -</div> - -<div class='footnote' id='f377'> -<p class='c000'><span class='label'><a href='#r377'>377</a>. </span>The Malocchio or gettatura, so often noticed.</p> -</div> - -<div class='footnote' id='f378'> -<p class='c000'><span class='label'><a href='#r378'>378</a>. </span>The crescent of the month Zu ’l-Ka’dah when the Ramazan-fast is broken. This -allusion is common. Comp. vol. i. <a href="https://www.gutenberg.org/files/51252/51252-h/51252-h.htm#Page_84">84</a>.</p> -</div> - -<div class='footnote' id='f379'> -<p class='c000'><span class='label'><a href='#r379'>379</a>. </span>This line contains one of the Yes, Yes and No, No trifles alluded to in vol. ii. <a href="https://www.gutenberg.org/files/51775/51775-h/51775-h.htm#Page_60">60</a>. -Captain Lockett (M. A. 103) renders it “I saw a fawn upon a hillock whose beauty -eclipsed the full moon. I said, What is thy name? she answered <em>Deer</em>. What my <em>Dear</em> -said I, but she replied, <em>no</em>, no!” To preserve the sound I have sacrificed sense: Lúlú is -a pearl Lí? lí? (= for me, for me?) and Lá! Lá! = no! no! See vol. i. <a href="https://www.gutenberg.org/files/51252/51252-h/51252-h.htm#Page_217">217</a>. I should -have explained a line which has puzzled some readers,</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>“A sun (face) on wand (neck) in knoll of sand (hips) she showed” etc.</div> - </div> - </div> -</div> - -</div> - -<div class='footnote' id='f380'> -<p class='c000'><span class='label'><a href='#r380'>380</a>. </span>Arab. “Al-huwayná,” a rare term.</p> -</div> - -<div class='footnote' id='f381'> -<p class='c000'><span class='label'><a href='#r381'>381</a>. </span>Bright in the eyes of the famishing who is allowed to break his fast.</p> -</div> - -<div class='footnote' id='f382'> -<p class='c000'><span class='label'><a href='#r382'>382</a>. </span>Mr. Payne reads “Maghrabi” = a Mauritanian, Marocean, the Moors (not the -Moorish Jews or Arabs) being a race of Sodomites from highest to lowest. But the Mac. -and Bul. Edit. have “Ajami.”</p> -</div> - -<div class='footnote' id='f383'> -<p class='c000'><span class='label'><a href='#r383'>383</a>. </span>For “Ishk uzri” = platonic love see vol. i. <a href="https://www.gutenberg.org/files/51252/51252-h/51252-h.htm#Page_232">232</a>; ii. 104.</p> -</div> - -<div class='footnote' id='f384'> -<p class='c000'><span class='label'><a href='#r384'>384</a>. </span>Zaynab (Zenobia) and Zayd are generic names for women and men.</p> -</div> - -<div class='footnote' id='f385'> -<p class='c000'><span class='label'><a href='#r385'>385</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> He wrote “Kasídahs (= odes, elegies) after the fashion of the “Suspended -Poems” which mostly open with the lover gazing upon the traces of the camp where his -beloved had dwelt. The exaggerated conventionalism of such exordium shows that these -early poems had been preceded by a host of earlier pieces which had been adopted as -canons of poetry.</p> -</div> - -<div class='footnote' id='f386'> -<p class='c000'><span class='label'><a href='#r386'>386</a>. </span>The verses are very mal-à-propos, like many occurring in The Nights, for the -maligned Shaykh is proof against all the seductions of the pretty boy and falls in -love with a woman after the fashion of Don Quixote. Mr. Payne complains of the -obscurity of the original owing to abuse of the figure enallage; but I find them explicit -enough, referring to some debauched elder after the type of Abu Nowás.</p> -</div> - -<div class='footnote' id='f387'> -<p class='c000'><span class='label'><a href='#r387'>387</a>. </span>Arab. “’Irk” = a root which must here mean a sprig, a twig. The basil grows to a -comparatively large size in the East.</p> -</div> - -<div class='footnote' id='f388'> -<p class='c000'><span class='label'><a href='#r388'>388</a>. </span>Arab. “Láit” = one connected with the tribe of Lot, see vol. v. <a href="https://www.gutenberg.org/files/54257/54257-h/54257-h.htm#Page_161">161</a>.</p> -</div> - -<div class='footnote' id='f389'> -<p class='c000'><span class='label'><a href='#r389'>389</a>. </span>For the play upon “Sáki” (oblique case of sák, leg-calf) and Sáki a cupbearer see -vol. ii. <a href="https://www.gutenberg.org/files/51775/51775-h/51775-h.htm#Page_327">327</a>.</p> -</div> - -<div class='footnote' id='f390'> -<p class='c000'><span class='label'><a href='#r390'>390</a>. </span>“On a certain day the leg shall be bared and men shall be called upon to bow in -adoration, but they shall not be able” (Koran, lxviii. 42). “Baring the leg” implies -a grievous calamity, probably borrowed from the notion of tucking up the skirts and -stripping for flight. On the dangerous San Francisco River one of the rapids is called -“Tira-calcoens” = take off your trousers (Highlands of the Brazil, ii. 35). But here -the allusion is simply ludicrous and to a Moslem blasphemous.</p> -</div> - -<div class='footnote' id='f391'> -<p class='c000'><span class='label'><a href='#r391'>391</a>. </span>Arab. “Istahi,” a word of every day use in reproof. So the Hindost. “Kuchh -sharm nahín?” hast thou no shame? Shame is a passion with Orientals and very little -known to the West.</p> -</div> - -<div class='footnote' id='f392'> -<p class='c000'><span class='label'><a href='#r392'>392</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> Angels and men saying, “The Peace (of God) be on us and on all righteous -servants of Allah!” This ends every prayer.</p> -</div> - -<div class='footnote' id='f393'> -<p class='c000'><span class='label'><a href='#r393'>393</a>. </span>Arab. “Al-Níyah,” the ceremonial purpose or intent to pray, without which prayer -is null and void. See vol. v. <a href="https://www.gutenberg.org/files/54257/54257-h/54257-h.htm#Page_163">163</a>. The words would be “I purpose to pray a two-bow -prayer in this hour of deadly danger to my soul.” Concerning such prayer see -vol. i. <a href="https://www.gutenberg.org/files/51252/51252-h/51252-h.htm#Page_142">142</a>.</p> -</div> - -<div class='footnote' id='f394'> -<p class='c000'><span class='label'><a href='#r394'>394</a>. </span>Arab. “Sákin” = quiescent, Let a sleeping hound lie.</p> -</div> - -<div class='footnote' id='f395'> -<p class='c000'><span class='label'><a href='#r395'>395</a>. </span>Arab. “Ásár” lit. traces <i><span lang="la" xml:lang="la">i.e.</span></i> the works, the mighty signs and marvels.</p> -</div> - -<div class='footnote' id='f396'> -<p class='c000'><span class='label'><a href='#r396'>396</a>. </span>The mention of coffee now frequently occurs in this tale and in that which follows; -the familiar use of it showing a comparatively late date, and not suggesting the copyist’s -hand.</p> -</div> - -<div class='footnote' id='f397'> -<p class='c000'><span class='label'><a href='#r397'>397</a>. </span>Arab. “Al-Kahwah,” the place being called from its produce. See Pilgrimage -i. 317–18.</p> -</div> - -<div class='footnote' id='f398'> -<p class='c000'><span class='label'><a href='#r398'>398</a>. </span>Arab. “Al-Ghurbah Kurbah:” the translation in the text is taken from my late -friend Edward Eastwick, translator of the Gulistan and author of a host of works which -show him to have been a ripe Oriental scholar.</p> -</div> - -<div class='footnote' id='f399'> -<p class='c000'><span class='label'><a href='#r399'>399</a>. </span>The fiction may have been suggested by the fact that in all Moslem cities from -India to Barbary the inner and outer gates are carefully shut during the noontide devotions, -<em>not</em> “because Friday is the day on which creation was finished and Mohammed -entered Al-Medinah;” but because there is a popular idea that in times now approaching -the Christians will rise up against the Moslems during prayers and will repeat the -“Sicilian Vespers.”</p> -</div> - -<div class='footnote' id='f400'> -<p class='c000'><span class='label'><a href='#r400'>400</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> the syndic of the Guild of Jewellers.</p> -</div> - -<div class='footnote' id='f401'> -<p class='c000'><span class='label'><a href='#r401'>401</a>. </span>This is an Arab Lady Godiva of the wrong sort.</p> -</div> - -<div class='footnote' id='f402'> -<p class='c000'><span class='label'><a href='#r402'>402</a>. </span>This is explained in my Pilgrimage i. 99 et seq.</p> -</div> - -<div class='footnote' id='f403'> -<p class='c000'><span class='label'><a href='#r403'>403</a>. </span>About three pennyweights. It varies, however, everywhere and in Morocco the -“Mezkal” as they call it is an imaginary value, no such coin existing.</p> -</div> - -<div class='footnote' id='f404'> -<p class='c000'><span class='label'><a href='#r404'>404</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> over and above the value of the gold, etc.</p> -</div> - -<div class='footnote' id='f405'> -<p class='c000'><span class='label'><a href='#r405'>405</a>. </span>This was the custom of contemporary Europe and more than one master cutler has -put to death an apprentice playing Peeping Tom to detect the secret of sword-making.</p> -</div> - -<div class='footnote' id='f406'> -<p class='c000'><span class='label'><a href='#r406'>406</a>. </span>Among Moslems husbands are divided into three species; (1) of “Bahr” who is -married for love; (2) of “Dahr,” for defence against the world, and (3) of “Mahr” -for marriage-settlements (money). Master Obayd was an unhappy compound of the -two latter; but he did not cease to be a man of honour.</p> -</div> - -<div class='footnote' id='f407'> -<p class='c000'><span class='label'><a href='#r407'>407</a>. </span>The Mac. Edit. here is a mass of blunders and misprints.</p> -</div> - -<div class='footnote' id='f408'> -<p class='c000'><span class='label'><a href='#r408'>408</a>. </span>The Mac. Edit. everywhere calls her “Sabiyah” = the young lady and does not -mention her name Halímah = the Mild, the Gentle till the cmlxxivth Night. I follow -Mr. Payne’s example by introducing it earlier into the story, as it avoids vagueness and -repetition of the indefinite.</p> -</div> - -<div class='footnote' id='f409'> -<p class='c000'><span class='label'><a href='#r409'>409</a>. </span>Arab. “Adím al-Zauk,” = without savour, applied to an insipid mannerless man as -“bárid” (cold) is to a fool. “Ahl Zauk” is a man of pleasure, a voluptuary, a -hedonist.</p> -</div> - -<div class='footnote' id='f410'> -<p class='c000'><span class='label'><a href='#r410'>410</a>. </span>Arab. “Finján” the egg-shell cups from which the Easterns still drink coffee.</p> -</div> - -<div class='footnote' id='f411'> -<p class='c000'><span class='label'><a href='#r411'>411</a>. </span>Arab. “Awáshik” a rare word, which Dozy translates “osselet” (or osselle) and -Mr. Payne, “hucklebones,” concerning which he has obliged me with this note. -Chambaud renders osselet by “<span lang="fr" xml:lang="fr">petit os avec lequel les enfants jouent.</span>” Hucklebone is -the hip-bone but in the plural it applies to our cockals or cockles: Latham gives -“hucklebone,” (or cockal), one of the small vertebræ of the coccygis, and Littleton -translates “Talus,” a hucklebone, a bone to play with like a dye, a play called cockal. -(So also in Rider). Hucklebones and knucklebones are syn.: but the latter is modern -and liable to give a false idea, besides being tautological. It has nothing to do with the -knuckles and derives from the German “<span lang="de" xml:lang="de">Knöchel</span>” (dialectically Knöchelein) a bonelet.</p> -</div> - -<div class='footnote' id='f412'> -<p class='c000'><span class='label'><a href='#r412'>412</a>. </span>For ablution after sleep and before prayer. The address of the slave-girl is perfectly -natural; in a Moslem house we should hear it this day nor does it show the least sign -of “frowardness.”</p> -</div> - -<div class='footnote' id='f413'> -<p class='c000'><span class='label'><a href='#r413'>413</a>. </span>The perfect stupidity of the old wittol is told with the driest Arab humour.</p> -</div> - -<div class='footnote' id='f414'> -<p class='c000'><span class='label'><a href='#r414'>414</a>. </span>This is a rechauffé of the Language of Signs in “Azíz and Azízah” vol. ii. <a href="https://www.gutenberg.org/files/51775/51775-h/51775-h.htm#Page_302">302</a>.</p> -</div> - -<div class='footnote' id='f415'> -<p class='c000'><span class='label'><a href='#r415'>415</a>. </span>In the Mac. Edit. “Yá Fulánah” = O certain person.</p> -</div> - -<div class='footnote' id='f416'> -<p class='c000'><span class='label'><a href='#r416'>416</a>. </span>Arab. “Laylat al-Kábilah,” lit. = the coming night, our to-night; for which see -vol. iii. <a href="https://www.gutenberg.org/files/52564/52564-h/52564-h.htm#Page_349">349</a>.</p> -</div> - -<div class='footnote' id='f417'> -<p class='c000'><span class='label'><a href='#r417'>417</a>. </span>Arab. “Ya Ahmak!” which in Marocco means a madman, a maniac, a Santon.</p> -</div> - -<div class='footnote' id='f418'> -<p class='c000'><span class='label'><a href='#r418'>418</a>. </span>The whole passage has a grammatical double entendre whose application is palpable. -Harf al-Jarr = a particle governing the noun in the genitive or a mode of thrusting and -tumbling.</p> -</div> - -<div class='footnote' id='f419'> -<p class='c000'><span class='label'><a href='#r419'>419</a>. </span>Arab. Al-Silah = conjunctive (sentence), also coition; Al-Mausúl = the conjoined, -a grammatical term for relative pronoun or particle.</p> -</div> - -<div class='footnote' id='f420'> -<p class='c000'><span class='label'><a href='#r420'>420</a>. </span>Arab. “Tanwín al-Izáfah ma’zúl” = the nunnation in construction cast out. -“Tanwín” (nunnation) is pronouncing the vowels of the case-endings of a noun with -n—un for u (nominative)—in for i (genitive) and—an for a (accusative). This nunnation -expresses indefiniteness, <i><span lang="la" xml:lang="la">e.g.</span></i> “Malikun” = a king, any king. When the noun is made -definite by the Ma’rifah or article (al), the Tanwín must be dropped, <i><span lang="la" xml:lang="la">e.g.</span></i> Al-Maliku -= the King; Al-Malikun being a grammatical absurdity. In construction or regimen -(izáfah) the nunnation must also disappear, as Maliku ’l-Hindi = the King of Hind -(a King of Hind would be Malikun min Mulúki ’l-Hindi = a King from amongst the -Kings of Hind). Thus whilst the wife and the lover were conjoined as much as might -be, the hocussed and sleeping husband was dismissed (ma’zúl = degraded) like a -nunnation dropped in construction. I may add that the terminal syllables are -invariably dropped in popular parlance and none but Mr. G. Palgrave (who afterwards -ignored his own assertion) ever found an Arab tribe actually using them in conversation -although they are always pronounced when reading the Koran and poetry.</p> -</div> - -<div class='footnote' id='f421'> -<p class='c000'><span class='label'><a href='#r421'>421</a>. </span>This was a saying of Mohammed about over-frequency of visits, “Zur ghibban, -tazid hubban” = call rarely that friendship last fairly. So the verse of Al-Mutanabbi,</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>“How oft familiarity breeds dislike.”</div> - </div> - </div> -</div> - -<p class='c000'>Preston quotes Jesus ben Sirach, <span lang="el" xml:lang="el">μὴ ἔμπιπτε ἵνα μὴ ἐπωσθῇς, καὶ μὴ μακρὰν ἀφίστω -ἵνα μὴ ἐπιλησθῇς</span>. Also Al-Hariri (Ass. xv. of “The Legal”; De Sacy p. 478 l. 2.) -“Visit not your friend more than one day in a month, nor stop longer than that with -him!” Also Ass. xvi. 487, 8. “Multiply not visits to thy friend.” None so disliked -as one visiting too often (Preston p. 352). In the Cent nouvelles (52) Nouvelles (No. lii.) -the dying father says to his son:—<span lang="fr" xml:lang="fr">Jamais ne vous hantez tant en l’ostel de votre voisin -que l’on vous y serve de pain bis</span>. In these matters Moslems follow the preaching and -practice of the Apostle, who was about as hearty and genial as the “Great Washington.” -But the Arab had a fund of dry humour which the Anglo-American lacked altogether.</p> -</div> - -<div class='footnote' id='f422'> -<p class='c000'><span class='label'><a href='#r422'>422</a>. </span>Arab. “’Amal” = action, operation. In Hindostani it is used (often with an -Alif for an Ayn) as intoxication <i><span lang="la" xml:lang="la">e.g.</span></i> Amal pání strong waters and applied to Sharáb -(wine), Bozah (Beer), Tádí (toddy or the fermented juice of the Tád, <em>Borassus flabelliformis</em>), -Naryáli (juice of the cocoa-nut tree), Saynddi (of the wild date, <em>Elate Sylvestris</em>), -Afyún (opium and its preparations as post = poppy seeds) and various forms of <em>Cannabis -Sativa</em>, as Ganja, Charas, Madad, Sabzi etc. for which see Herklots’ Glossary.</p> -</div> - -<div class='footnote' id='f423'> -<p class='c000'><span class='label'><a href='#r423'>423</a>. </span>Arab. “Sardáb,” mostly an underground room (vol. i. <a href="https://www.gutenberg.org/files/51252/51252-h/51252-h.htm#Page_340">340</a>) but here a tunnel.</p> -</div> - -<div class='footnote' id='f424'> -<p class='c000'><span class='label'><a href='#r424'>424</a>. </span>Arab. “Al-Láwandiyah”; this and the frequent mention of coffee and presently of -a watch (sá’ah) show that the tale in its present state, cannot be older than the end of -the sixteenth century.</p> -</div> - -<div class='footnote' id='f425'> -<p class='c000'><span class='label'><a href='#r425'>425</a>. </span>Arab. “Su’bán,” vol. i. <a href="https://www.gutenberg.org/files/51252/51252-h/51252-h.htm#Page_172">172</a>.</p> -</div> - -<div class='footnote' id='f426'> -<p class='c000'><span class='label'><a href='#r426'>426</a>. </span>The lines have occurred in vol. i. <a href="https://www.gutenberg.org/files/51252/51252-h/51252-h.htm#Page_238">238</a>; where I have noted the punning “Sabr” -= patience or aloes. I quote Torrens: the Templar, however, utterly abolishes the -pun in the last couplet:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>The case is not at my command; but in fair Patience hand ✿ I’m set by Him who order’th all and doth such case command.</div> - </div> - </div> -</div> - -<p class='c000'>“Amr” here = case (circumstance) or command (order) with a suspicion of reference to -Murr = myrrh, bitterness. The reader will note the resignation to Fate’s decrees which -here and in host of places elevates the tone of the book.</p> -</div> - -<div class='footnote' id='f427'> -<p class='c000'><span class='label'><a href='#r427'>427</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> as one loathes that which is prohibited, and with a loathing which makes it -unlawful for me to cohabit with thee.</p> -</div> - -<div class='footnote' id='f428'> -<p class='c000'><span class='label'><a href='#r428'>428</a>. </span>This is quite natural to the sensitive Eastern.</p> -</div> - -<div class='footnote' id='f429'> -<p class='c000'><span class='label'><a href='#r429'>429</a>. </span>Hence, according to Moslem and Eastern theory generally her lewd and treasonable -conduct. But in Egypt not a few freeborn women and those too of the noblest, would -beat her hollow at her own little game. See for instance the booklet attributed to -Jalál al-Siyútí and entitled Kitáb al-Ízáh (Book of Explanation) fí ’Ilm al-Nikáh (in -the Science of Carnal Copulation). There is a copy of it in the British Museum; and a -friend kindly supplied me with a lithograph from Cairo; warning me that there are -doubts about the authorship.</p> -</div> - -<div class='footnote' id='f430'> -<p class='c000'><span class='label'><a href='#r430'>430</a>. </span>These lines have occurred in vol. iii. <a href="https://www.gutenberg.org/files/52564/52564-h/52564-h.htm#Page_214">214</a>: I quote Mr. Payne.</p> -</div> - -<div class='footnote' id='f431'> -<p class='c000'><span class='label'><a href='#r431'>431</a>. </span>This ejaculation, as the waw shows, is parenthetic; spoken either by Halimah, by -Shahrazad or by the writer.</p> -</div> - -<div class='footnote' id='f432'> -<p class='c000'><span class='label'><a href='#r432'>432</a>. </span>Arab. “Kasr” here meaning an upper room.</p> -</div> - -<div class='footnote' id='f433'> -<p class='c000'><span class='label'><a href='#r433'>433</a>. </span>To avoid saying, I pardon thee.</p> -</div> - -<div class='footnote' id='f434'> -<p class='c000'><span class='label'><a href='#r434'>434</a>. </span>A proverbial saying which here means I could only dream of such good luck.</p> -</div> - -<div class='footnote' id='f435'> -<p class='c000'><span class='label'><a href='#r435'>435</a>. </span>A good old custom amongst Moslems who have had business transactions with each -other: such acquittance of all possible claims will be quoted on “Judgment-Day,” -when debts will be severely enquired into.</p> -</div> - -<div class='footnote' id='f436'> -<p class='c000'><span class='label'><a href='#r436'>436</a>. </span>Arab. “Kutr (tract or quarter) Misr,” vulgarly pronounced “Masr.” I may remind -the reader that the Assyrians called the Nile-valley “Musur” whence probably the -Heb. Misraim a dual form denoting Upper and Lower Egypt which are still distinguished -by the Arabs into Sa’id and Misr. The hieroglyphic term is Ta-mera = -Land of the Flood; and the Greek Aigyptos is probably derived from Kahi-Ptah -(region of the great God Ptah) or Ma Ka Ptah (House of the soul of Ptah). The -word “Copt” or “Kopt,” in Egyptian “Kubti” and pronounced “Gubti,” contains -the same consonants.</p> -</div> - -<div class='footnote' id='f437'> -<p class='c000'><span class='label'><a href='#r437'>437</a>. </span>Now an unimportant frontier fort and village dividing Syria-Palestine from Egypt -and famed for the French battle with the Mamelukes (Feb. 19, 1799) and the convention -for evacuating Egypt. In the old times it was an important site built upon the -“River of Egypt” now a dried up Wady; and it was the chief port of the then -populous Najab or South Country. According to Abulfeda it derived its name (the -“boothy,” the nest) from a hut built there by the brothers of Joseph when stopped -at the frontier by the guards of Pharaoh. But this is usual Jewish infection of history.</p> -</div> - -<div class='footnote' id='f438'> -<p class='c000'><span class='label'><a href='#r438'>438</a>. </span>Arab. “Báb” which may also = “Chapter” or category. See vol. i., 136 and -elsewhere (index). In Egypt “Báb” sometimes means a sepulchral cave hewn in -a rock (plur. Bíbán) from the Coptic “Bíb.”</p> -</div> - -<div class='footnote' id='f439'> -<p class='c000'><span class='label'><a href='#r439'>439</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> “The Holy,” a town some three marches (60 miles) N. East of Cairo; thus showing -the honour done to our unheroic hero. There is also a Sálihiyah quarter or suburb of -Damascus famous for its cemetery of holy men; but the facetious Cits change the name -to Zálliniyah = causing to stray; in allusion to its Kurdish population. Baron von -Hammer reads “<span lang="fr" xml:lang="fr">le faubourg Adelieh</span>” built by Al-Malik Al-Adil and founded a -chronological argument on a clerical error.</p> -</div> - -<div class='footnote' id='f440'> -<p class='c000'><span class='label'><a href='#r440'>440</a>. </span>Kamar al-Zaman; the normal pun on the name; a practice as popular in the East -as in the West, and worthy only of a pickpocket in either place.</p> -</div> - -<div class='footnote' id='f441'> -<p class='c000'><span class='label'><a href='#r441'>441</a>. </span>Arab. “Azrár” plur. of “Zirr” and lit. = “buttons,” <i><span lang="la" xml:lang="la">i.e.</span></i> of his robe collar from -which his white neck and face appear shining as the sun.</p> -</div> - -<div class='footnote' id='f442'> -<p class='c000'><span class='label'><a href='#r442'>442</a>. </span>Arab. “Dáirah” = the usual inclosure of Kanáts or tent-flaps pitched for privacy -during the halt.</p> -</div> - -<div class='footnote' id='f443'> -<p class='c000'><span class='label'><a href='#r443'>443</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> it was so richly ornamented that it resembled an enchanted hoard whose spells, -hiding it from sight, had been broken by some happy treasure seeker.</p> -</div> - -<div class='footnote' id='f444'> -<p class='c000'><span class='label'><a href='#r444'>444</a>. </span>The merchant who is a “stern parent” and exceedingly ticklish on the Pundonor -saw at first sight her servile origin which had escaped the mother. Usually it is the -other way.</p> -</div> - -<div class='footnote' id='f445'> -<p class='c000'><span class='label'><a href='#r445'>445</a>. </span>Not the head of the Church, or Chief Pontiff, but the Chief of the Olema and -Fukahá (Fákihs or D.D.’s.) men learned in the Law (divinity). The order is peculiarly -Moslem, in fact the succedaneum for the Christian “hierarchy,” an institution never -contemplated by the Founder of Christianity. This title shows the modern date of the -tale.</p> -</div> - -<div class='footnote' id='f446'> -<p class='c000'><span class='label'><a href='#r446'>446</a>. </span>Arab. “Maulid,” prop. applied to the Birth-feast of Mohammed which begins on -the 3rd day of Rabí al-Awwal (third Moslem month) and lasts a week or ten days (according -to local custom), usually ending on the 12th and celebrated with salutes of -cannon, circumcision-feasts, marriage banquets, Zikr-litanies, perlections of the Koran -and all manner of solemn festivities including the “powder-play” (Láb al-Bárút) in the -wilder corners of Al-Islam. It is also applied to the birth-festivals of great Santons (as -Ahmad al-Badawi) for which see Lane M. E. chapt. xxiv. In the text it is used like the -Span. “Funcion” or the Hind. “Tamáshá,” any great occasion of merrymaking.</p> -</div> - -<div class='footnote' id='f447'> -<p class='c000'><span class='label'><a href='#r447'>447</a>. </span>Arab. “Sanájik” plur. of Sanjak (Turk.) = a banner, also applied to the bearer -(ensign or cornet) and to a military rank mostly corresponding with Bey or Colonel.</p> -</div> - -<div class='footnote' id='f448'> -<p class='c000'><span class='label'><a href='#r448'>448</a>. </span>I have followed Mr Payne’s ordering of the text which, both in the Mac. and Bul. -Edits., is wholly inconsequent and has not the excuse of rhyme.</p> -</div> - -<div class='footnote' id='f449'> -<p class='c000'><span class='label'><a href='#r449'>449</a>. </span>Arab. “Jilbáb,” a long coarse veil or gown which in Barbary becomes a “Jallábiyah,” -a striped and hooded cloak of woollen stuff.</p> -</div> - -<div class='footnote' id='f450'> -<p class='c000'><span class='label'><a href='#r450'>450</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> a broken down pilgrim left to die on the road.</p> -</div> - -<div class='footnote' id='f451'> -<p class='c000'><span class='label'><a href='#r451'>451</a>. </span>These lines have occurred in vol. i. <a href="https://www.gutenberg.org/files/51252/51252-h/51252-h.htm#Page_272">272</a>. I quote Mr. Payne.</p> -</div> - -<div class='footnote' id='f452'> -<p class='c000'><span class='label'><a href='#r452'>452</a>. </span>Note the difference between “Zirt,” the loud crepitus and “Faswah” the susurrus -which Captain Grose in his quaint “Lexicum Balatronicum,” calls a “fice” or a -“foyse” (from the Arabic Fas, faswah?)</p> -</div> - -<div class='footnote' id='f453'> -<p class='c000'><span class='label'><a href='#r453'>453</a>. </span>These lines have occurred in Night dcxix, vol. vi. <a href="https://www.gutenberg.org/files/54525/54525-h/54525-h.htm#Page_246">246</a>: where the pun on Khaliyah -is explained. I quote Lane.</p> -</div> - -<div class='footnote' id='f454'> -<p class='c000'><span class='label'><a href='#r454'>454</a>. </span>The usual pretext of “God bizness,” as the Comoro men call it. For the title of the -Ka’abah see my Pilgrimage vol. iii. <a href="https://www.gutenberg.org/files/52564/52564-h/52564-h.htm#Page_149">149</a>.</p> -</div> - -<div class='footnote' id='f455'> -<p class='c000'><span class='label'><a href='#r455'>455</a>. </span>This was in order to travel as a respectable man; he could also send the girl as a spy -into the different Harims to learn news of the lady who had eloped.</p> -</div> - -<div class='footnote' id='f456'> -<p class='c000'><span class='label'><a href='#r456'>456</a>. </span>A polite form of alluding to their cursing him.</p> -</div> - -<div class='footnote' id='f457'> -<p class='c000'><span class='label'><a href='#r457'>457</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> on account of the King taking offence at his unceremonious departure.</p> -</div> - -<div class='footnote' id='f458'> -<p class='c000'><span class='label'><a href='#r458'>458</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> It will be the worse for him.</p> -</div> - -<div class='footnote' id='f459'> -<p class='c000'><span class='label'><a href='#r459'>459</a>. </span>I would here remind the reader that “’Arabiyyun” pl. ’Urb is a man of pure -Arab race, whether of the Ahl al-Madar (= people of mortar, <i><span lang="la" xml:lang="la">i.e.</span></i> citizens) or Ahl al-Wabar -(= tents of goat or camel’s hair); whereas “A’rábiyyun” pl. A’ráb is one who dwells -in the Desert whether Arab or not. Hence the verse:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>They name us Al-A’ráb but Al-’Urb is our name.</div> - </div> - </div> -</div> - -</div> - -<div class='footnote' id='f460'> -<p class='c000'><span class='label'><a href='#r460'>460</a>. </span>I would remind the reader that the Dinár is the golden denarius (or solidus) of -Eastern Rome while the Dirham is the silver denarius, whence denier, danaro, dínheiro, -etc., etc. The oldest dinars date from A. H. 91–92 (= 714–15) and we find the following -description of one struck in A. H. 96 by Al-Walid the VI. Ommiade:—</p> - -<table class='table1' summary=''> - <tr> - <td class='c021' rowspan='2'>Obverse.</td> - <td class='blt c022'>Area. “There is no iláh but Allah: He is one: He hath no partner.”</td> - </tr> - <tr> - - <td class='blt c022'>Circle. “Mohammed is the Messenger of Allah who hath sent him with the true Guidance and Religion that he manifest it above all other Creeds.”</td> - </tr> - <tr><td> </td></tr> - <tr> - <td class='c021' rowspan='2'>Reverse.</td> - <td class='blt c022'>Area. “Allah is one: Allah is Eternal: He begetteth not, nor is He begot.”</td> - </tr> - <tr> - - <td class='blt c022'>Circle. “Bismillah: This Dinar was struck <span lang="la" xml:lang="la">anno</span> 96.”</td> - </tr> -</table> - -<p class='c000'>See “’Ilâm-en-Nas” (warnings for Folk) a pleasant little volume by Mr. Godfrey Clarke -(London, King and Co., 1873), mostly consisting of the minor tales from The Nights, -especially this group between Nights ccxlvii. and cdlxi.; but rendered valuable by the -annotations of my old friend, the late Frederick Ayrton.</p> -</div> - -<div class='footnote' id='f461'> -<p class='c000'><span class='label'><a href='#r461'>461</a>. </span>The reader will note the persistency with which the duty of universal benevolence -is preached.</p> -</div> - -<div class='footnote' id='f462'> -<p class='c000'><span class='label'><a href='#r462'>462</a>. </span>Arab. from Pers. “Shah-bandar”: see vol. iv. <a href="https://www.gutenberg.org/files/53254/53254-h/53254-h.htm#Page_29">29</a>.</p> -</div> - -<div class='footnote' id='f463'> -<p class='c000'><span class='label'><a href='#r463'>463</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> of thy coming, a popular compliment.</p> -</div> - -<div class='footnote' id='f464'> -<p class='c000'><span class='label'><a href='#r464'>464</a>. </span>This is the doctrine of the universal East; and it is true concerning wives and -widows, not girls when innocent or rather ignorant. According to Western ideas Kamar -al-Zaman was a young scoundrel of the darkest dye whose only excuse were his age, his -inexperience and his passions.</p> -</div> - -<div class='footnote' id='f465'> -<p class='c000'><span class='label'><a href='#r465'>465</a>. </span>Arab. “Dayyús” prop. = a man who pimps for his own wife and in this sense constantly -occurring in conversation.</p> -</div> - -<div class='footnote' id='f466'> -<p class='c000'><span class='label'><a href='#r466'>466</a>. </span>This is taking the law into one’s own hands with a witness; yet amongst races who -preserve the Pundonor in full and pristine force, <i><span lang="la" xml:lang="la">e.g.</span></i> the Afghans and the Persian Iliyát, -the killing so far from being considered murder or even justifiable homicide would be -highly commended by public opinion.</p> -</div> - -<div class='footnote' id='f467'> -<p class='c000'><span class='label'><a href='#r467'>467</a>. </span>Arab. “Nákisátu ’aklin wa dín”; the words are attributed to the Prophet whom we -find saying, “Verily in your wives and children ye have an enemy, wherefore beware of -them” (Koran lxiv. 14); compare 1 Cor. vii. 28, 32. But Maître Jehan de Meung -went farther,</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'><span lang="fr" xml:lang="fr">Toutes êtez, serez ou fûtes,</span></div> - <div class='line'><span lang="fr" xml:lang="fr">De faict ou de volonté, putes.</span></div> - </div> - </div> -</div> - -</div> - -<div class='footnote' id='f468'> -<p class='c000'><span class='label'><a href='#r468'>468</a>. </span>Arab. Habíbí wa tabíbí, the common jingle.</p> -</div> - -<div class='footnote' id='f469'> -<p class='c000'><span class='label'><a href='#r469'>469</a>. </span>Iblis and his connection with Diabolos has been noticed in vol. i. <a href="https://www.gutenberg.org/files/51252/51252-h/51252-h.htm#Page_13">13</a>. The word -is foreign as well as a P.N. and therefore is imperfectly declined, although some -authorities deduce it from “ablasa” = he despaired (of Allah’s mercy). Others call -him Al-Háris (the Lion) hence Eve’s first-born was named in his honour Abd al-Haris. -His angelic name was Azázíl before he sinned by refusing to prostrate himself to Adam, -as Allah had commanded the heavenly host for a trial of faith, not to worship the first -man, but to make him a Keblah or direction of prayer addressed to the Almighty. -Hence he was ejected from Heaven and became the arch-enemy of mankind (Koran xviii. -48). He was an angel but related to the Jinn: Al-Bayzáwi, however (on Koran ii. 82), -opines that angelic by nature he became a Jinn by act. Ibn Abbas held that he belonged -to an order of angels who are called Jinn and begot issue as do the nasnás, the Ghúl -and the Kutrub which, however, are male and female, like the pre-Adamite man-woman -of Genesis, the “bi-une” of our modern days. For this subject see Terminal Essay.</p> -</div> - -<div class='footnote' id='f470'> -<p class='c000'><span class='label'><a href='#r470'>470</a>. </span>As usual in the East and in the West the husband was the last to hear of his wife’s -ill conduct. But even Othello did not kill Emilia.</p> -</div> - -<div class='footnote' id='f471'> -<p class='c000'><span class='label'><a href='#r471'>471</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> Star of the Morning: the first word occurs in Bar Cokba Barchocheba = Son -of the Star, <i><span lang="la" xml:lang="la">i.e.</span></i>, which was to come out of Jacob (Numbers xxiv, 17). The root, which -does not occur in Heb., is Kaukab to shine. This Rabbi Akilah was also called Bar -Cozla = Son of the Lie.</p> -</div> - -<div class='footnote' id='f472'> -<p class='c000'><span class='label'><a href='#r472'>472</a>. </span>Here some excision has been judged advisable as the names of the bridegrooms and -the brides recur with damnable iteration.</p> -</div> - -<div class='footnote' id='f473'> -<p class='c000'><span class='label'><a href='#r473'>473</a>. </span>See the note by Lane’s Shaykh at the beginning of the tale. The contrast between -the vicious wife of servile origin and the virtuous wife of noble birth is fondly dwelt -upon but not exaggerated.</p> -</div> - -<div class='footnote' id='f474'> -<p class='c000'><span class='label'><a href='#r474'>474</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> those of his water skins for the journey, which as usual required patching and -supplying with fresh handles after long lying dry.</p> -</div> - -<div class='footnote' id='f475'> -<p class='c000'><span class='label'><a href='#r475'>475</a>. </span>A popular saying also applied to men. It is usually accompanied with showing the -open hand and a reference to the size of the fingers. I find this story most interesting -from an anthropological point of view; suggesting how differently various races regard -the subject of adultery. In Northern Europe the burden is thrown most unjustly upon -the man, the woman who tempts him being a secondary consideration; and in England -he is absurdly termed “a seducer.” In former times he was “paraded” or “called out,” -now he is called up for damages, a truly ignoble and shopkeeper-like mode of treating -a high offence against private property and public morality. In Anglo-America, where -English feeling is exaggerated, the lover is revolver’d and the woman is left unpunished. -On the other hand, amongst Eastern and especially Moslem peoples, the woman is cut -down and scant reckoning is taken from the man. This more sensible procedure has -struck firm root amongst the nations of Southern Europe where the husband kills the -lover only when he still loves his wife and lover-like is furious at her affection being -alienated.</p> - -<p class='c000'>Practically throughout the civilised world there are only two ways of treating women. -Moslems keep them close, defend them from all kinds of temptations and if they go -wrong kill them. Christians place them upon a pedestal, the observed of all observers, -expose them to every danger and if they fall, accuse and abuse them instead of themselves. -And England is so grandly logical that her law, under certain circumstances, -holds that Mrs. A. has committed adultery with Mr. B. but Mr. B. has not committed -adultery with Mrs. A. Can any absurdity be more absurd? Only “<span lang="fr" xml:lang="fr">summum jus, -summa injuria</span>.” See my Terminal Essay. I shall have more to say upon this curious -subject, the treatment of women who can be thoroughly guarded only by two things, -firstly their hearts and secondly by the “Spanish Padlock.”</p> -</div> - -<div class='chapter'> - <h2 id='c304' class='c011'>ABDULLAH BIN FAZIL AND HIS BROTHERS<a id='r476' /><a href='#f476' class='c015'><sup>[476]</sup></a></h2> -</div> - -<p class='c017'>The Caliph Harun al-Rashid was one day examining the tributes -of his various provinces and viceroyalties, when he observed that -the contributions of all the countries and regions had come into -the treasury, except that of Bassorah which had not arrived that -year. So he held a Divan because of this and said, “Hither to me -with the Wazir Ja’afar;” and when they brought him into the -presence he thus bespoke him, “The tributes of all the provinces -have come into the treasury, save that of Bassorah, no part whereof -hath arrived.” Ja’afar replied, “O Commander of the Faithful, -belike there hath befallen the governor of Bassorah something that -hath diverted him from sending the tribute.” Quoth the Caliph, -“The time of the coming of the tribute was twenty days ago; -what then, can be his excuse for that, in this time, he hath neither -sent it nor sent to show cause for not doing so?” And quoth the -Minister, “O Commander of the Faithful, if it please thee, we will -send him a messenger.” Rejoined the Caliph, “Send him Abu -Ishak al-Mausili,<a id='r477' /><a href='#f477' class='c015'><sup>[477]</sup></a> the boon companion,” and Ja’afar, “Hearkening -<span class='pageno' id='Page_305'>305</span>and obedience to Allah and to thee, O Prince of True Believers!” -Then he returned to his house and summoning Abu Ishak, wrote -him a royal writ and said to him, “Go to Abdullah bin Fazil, -Viceroy of Bassorah, and see what hath diverted him from sending -the tribute. If it be ready, do thou receive it from him in full and -bring it to me in haste, for the Caliph hath examined the tributes -of the provinces and findeth that they are all come in, except that -of Bassorah: but an thou see that it is not ready and he make an -excuse to thee, bring him back with thee, that he may report his -excuse to the Caliph with his own tongue.” Answered Abu Ishak, -“I hear and I obey;” and taking with him five thousand horse of -Ja’afar’s host set out for Bassorah. Now when Abdullah bin -Fazil heard of his approach, he went out to meet him with his -troops, and led him into the city and carried him to his palace, -whilst the escort encamped without the city walls, where he -appointed to them all whereof they stood in need. So Abu -Ishak entered the audience-chamber and sitting down on the -throne, seated the governor beside himself, whilst the notables sat -round him, according to their several degrees. After salutation -with the salam Abdullah bin Fazil said to him, “O my lord, is -there for thy coming to us any cause?;” and said Abu Ishak, “Yes, -I come to seek the tribute; for the Caliph enquireth of it and the -time of its coming is gone by.” Rejoined Abdullah bin Fazil, “O -my lord, would Heaven thou hadst not wearied thyself nor taken -upon thyself the hardships of the journey! For the tribute is ready -in full tale and complete, and I purpose to despatch it to-morrow. -But, since thou art come, I will entrust it to thee, after I have -entertained thee three days; and on the fourth day I will set the -tribute between thine hands. But it behoveth us now to offer thee -a present in part requital of thy kindness and the goodness of the -Commander of the Faithful.” There is no harm in that,” said -Abu Ishak. So Abdullah bin Fazil dismissed the Divan and -carrying him into a saloon that had not its match, bade set a tray -of food before him and his companions. They ate and drank and -made merry and enjoyed themselves; after which the tray was -removed and there came coffee and sherbets. They sat conversing -till a third part of the night was past, when they spread for Abu -Ishak bedding on an ivory couch inlaid with gold glittering sheeny. -So he lay down and the viceroy lay down beside him on another -couch; but wakefulness possessed Abu Ishak and he fell to -meditating on the metres of prosody and poetical composition, for -<span class='pageno' id='Page_306'>306</span>that he was one of the primest of the Caliph’s boon-companions -and he had a mighty fine fore-arm<a id='r478' /><a href='#f478' class='c015'><sup>[478]</sup></a> in producing verses and -pleasant stories; nor did he leave to lie awake improvising poetry -till half the night was past. Presently, behold, Abdullah bin -Fazil arose, and girding his middle, opened a locker,<a id='r479' /><a href='#f479' class='c015'><sup>[479]</sup></a> whence he -brought out a whip; then, taking a lighted waxen taper, he went -forth by the door of the saloon.——And Shahrazad perceived the -dawn of day and ceased saying her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Seventy-ninth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She said, It hath reached me, O auspicious King, that when -Abdullah bin Fazil went forth by the door of the saloon deeming -Abu Ishak asleep, the Caliph’s cup-companion, seeing this, -marvelled and said in himself, “Whither wendeth Abdullah bin -Fazil with that whip? Perhaps he is minded to punish some body. -But needs must I follow him and see what he will do this night.” -So he arose and went out after him softly, very softly, that he -might not be seen and presently saw him open a closet and take -thence a tray containing four dishes of meat and bread and a -gugglet of water. Then he went on, carrying the tray and secretly -followed by Abu Ishak, till he came to another saloon and entered, -whilst the cup-companion stood behind the door and, looking -through the chink, saw a spacious saloon, furnished with the -richest furniture and having in its midst a couch of ivory plated -with gold glittering sheeny, to which two dogs were made fast -with chains of gold. Then Abdullah set down the tray in a -corner and tucking up his sleeves, loosed the first dog, which -began to struggle in his hands and put its muzzle to the floor, as -it would kiss the ground before him, whining the while in a weak -voice. Abdullah tied its paws behind its back and throwing it on -the ground, drew forth the whip and beat it with a painful beating -and a pitiless. The dog struggled, but could not get free, and -Abdullah ceased not to beat it with the same whip till it left -groaning and lay without consciousness. Then he took it and -tied it up in its place, and unbinding the second dog, did with -him as he had done with the first; after which he pulled out a -<span class='pageno' id='Page_307'>307</span>kerchief and fell to wiping away their tears and comforting them, -saying, “Bear me not malice; for by Allah, this is not of my will, -nor is it easy to me! But it may be Allah will grant you relief -from this strait and issue from your affliction.” And he prayed -for the twain what while Abu Ishak the cup-companion stood -hearkening with his ears and espying with his eyes, and indeed he -marvelled at his case. Then Abdullah brought the dogs the tray -of food and fell to morselling them with his own hand, till they -had enough, when he wiped their muzzles and lifting up the -gugglet, gave them to drink; after which he took up the tray, -gugglet and candle and made for the door. But Abu Ishak -forewent him and making his way back to his couch, lay down; -so that he saw him not, neither knew that he had walked behind -him and watched him. Then the governor replaced the tray and -the gugglet in the closet and returning to the saloon, opened the -locker and laid the whip in its place; after which he doffed his -clothes and lay down. But Abu Ishak passed the rest of that -night pondering this affair neither did sleep visit him for excess of -wonderment, and he ceased not to say in himself, “I wonder what -can be the meaning of this!” Nor did he leave wondering till -day break, when they arose and prayed the dawn-prayer. Then -they set the breakfast<a id='r480' /><a href='#f480' class='c015'><sup>[480]</sup></a> before them and they ate and drank coffee, -after which they went out to the divan. Now Abu Ishak’s -thought was occupied with this mystery all day long but he -concealed the matter and questioned not Abdullah thereof. Next -night, he again followed the governor and saw him do with the -two dogs as on the previous night, first beating them and then -making his peace with them and giving them to eat and to drink; -and so also he did the third night. On the fourth day he brought -the tribute to Abu Ishak who took it and departed, without -opening the matter to him. He fared on, without ceasing, till he -came to Baghdad, where he delivered the tribute to the Caliph, -who questioned him of the cause of its delay. Replied he, “O -Commander of the Faithful, I found that the governor of Bassorah -had made ready the tribute and was about to despatch it; and -<span class='pageno' id='Page_308'>308</span>had I delayed a day, it would have met me on the road. But, O -Prince of True Believers, I had a wondrous adventure with -Abdullah bin Fazil; never in my life saw I its like.” “And -what was it, O Abu Ishak?” asked the Caliph. So he replied, -“I saw such and such;” and, brief, acquainted him with that -which the governor had done with the two dogs, adding, “After -such fashion, I saw him do three successive nights, first beating -the dogs, then making his peace with them and comforting them -and giving them to eat and drink, I watching him, and he seeing -me not.” Asked the Caliph, “Didst thou question him of the -cause of this?”; and the other answered, “No, as thy head liveth, -O Commander of the Faithful.” Then said Al-Rashid, “O Abu -Ishak, I command thee to return to Bassorah and bring me -Abdullah bin Fazil and the two dogs.” Quoth he, “O Commander -of the Faithful, excuse me from this; for indeed Abdullah -entertained me with exceedingly hospitable entertainment and I -became ware of this case with chance undesigned and acquainted -thee therewith. So how can I go back to him and bring him to -thee? Verily, if I return to him, I shall find me no face for -shame of him; wherefore ’twere meet that thou send him another -than myself, with a letter under thine own hand, and he shall -bring him to thee, him and the two dogs.” But quoth the Caliph, -“If I send him other than thyself, peradventure he will deny the -whole affair and say, I’ve no dogs. But if I send thee and thou -say to him, I saw them with mine own eyes, he will not be able -to deny that. Wherefore nothing will serve but that thou go and -fetch him and the two dogs; otherwise I will surely slay thee.”<a id='r481' /><a href='#f481' class='c015'><sup>[481]</sup></a>——And -Shahrazad perceived the dawn of day and ceased to say her -permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Eightieth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She continued, It hath reached me, O auspicious King, that -the Caliph Harun al-Rashid said to Abu Ishak, “Nothing will -serve but that thou go and fetch him and the two dogs; otherwise -I will surely slay thee.” Abu Ishak replied, “Hearing and obeying, -<span class='pageno' id='Page_309'>309</span>O Commander of the Faithful: Allah is our aidance and -good is the Agent. He spake sooth who said, “Man’s wrong is -from the tongue;<a id='r482' /><a href='#f482' class='c015'><sup>[482]</sup></a> and ’tis I who sinned against myself in telling -thee. But write me a royal rescript<a id='r483' /><a href='#f483' class='c015'><sup>[483]</sup></a> and I will go to him and -bring him back to thee.” So the Caliph gave him an autograph -and he took it and repaired to Bassorah. Seeing him come in -the governor said, “Allah forfend us from the mischief of thy -return, O Abu Ishak! How cometh it I see thee return in haste? -Peradventure the tribute is deficient and the Caliph will not -accept it?” Answered Abu Ishak, “O Emir Abdullah, my return -is not on account of the deficiency of the tribute, for ’tis full -measure and the Caliph accepteth it; but I hope that thou wilt -excuse me, for that I have failed in my duty as thy guest and -indeed this lapse of mine was decreed of Allah Almighty.” -Abdullah enquired, “And what may be the lapse?” and he replied, -“Know that when I was with thee, I followed thee three -following nights and saw thee rise at midnight and beat the dogs -and return; whereat I marvelled, but was ashamed to question -thee thereof. When I came back to Baghdad, I told the Caliph -of thine affair, casually and without design, whereupon he charged -me to return to thee, and here is a letter under his hand. Had I -known that the affair would lead to this, I had not told him, but -Destiny foreordained thus.” And he went on to excuse himself -to him; whereupon said Abdullah, “Since thou hast told him -this, I will bear out thy report with him, lest he deem thee a liar, -for thou art my friend. Were it other than thou, I had denied -the affair and given him the lie. But now I will go with thee -and carry the two dogs with me, though this be to me ruin-rife -and the ending of my term of life.” Rejoined the other, “Allah -will veil<a id='r484' /><a href='#f484' class='c015'><sup>[484]</sup></a> thee, even as thou hast veiled my face with the Caliph!” -Then Abdullah took a present beseeming the Commander of the -Faithful and mounting the dogs with him, each on a camel, bound -with chains<a id='r485' /><a href='#f485' class='c015'><sup>[485]</sup></a> of gold, journeyed with Abu Ishak to Baghdad, -where he went in to the Caliph and kissed ground before him. -He deigned bid him sit; so he sat down and brought the two -dogs before Al-Rashid, who said to him, “What be these dogs, -<span class='pageno' id='Page_310'>310</span>O Emir Abdullah?” Whereupon they fell to kissing the floor -between his hands and wagging their tails and weeping, as if -complaining to him. The Caliph marvelled at this and said to -the governor, “Tell me the history of these two dogs and the -reason of thy beating them and after entreating them with -honour.” He replied, “O Vicar of Allah, these be no dogs, but -two young men, endowed with beauty and seemliness, symmetry -and shapeliness, and they are my brothers and the sons of my -father and mother.” Asked the Caliph, “How is it that they -were men and are become dogs?”; and he answered, “An thou -give me leave, O Prince of True Believers, I will acquaint thee -with the truth of the circumstance.” Said Al-Rashid, “Tell me -and ’ware of leasing, for ’tis of the fashion of the hypocrites, and -look thou tell truth, for that is the Ark<a id='r486' /><a href='#f486' class='c015'><sup>[486]</sup></a> of safety and the mark -of virtuous men.” Rejoined Abdullah, “Know then, O viceregent -of Allah, when I tell thee the story of these dogs, they will both -bear witness against me: an I speak sooth they will certify it and -if I lie they will give me the lie.” Cried the Caliph, “These are of -the dogs; they cannot speak nor answer; so how can they testify -for thee or against thee?” But Abdullah said to them, “O my -brothers, if I speak a lying word, do ye lift your heads and stare -with your eyes; but, if I say sooth hang down your heads and -lower your eyes.” Then said he to the Caliph:—Know, O Commander -of the Faithful, that we are three brothers by one mother -and the same father. Our sire’s name was Fazil and he was so -named because his mother bare two sons at one birth, one of -whom died forthright and the other twin remained alive, wherefore -his sire named him Fazil—the Remainder. His father -brought him up and reared him well, till he grew to manhood -when he married him to our mother and died. Our mother conceived -a first time and bare this my first brother, whom our sire -named Mansúr; then she conceived again and bare this my -second brother, whom he named Násir<a id='r487' /><a href='#f487' class='c015'><sup>[487]</sup></a>; after which she conceived -a third time and bare me, whom he named Abdullah. My -<span class='pageno' id='Page_311'>311</span>father reared us all three till we came to man’s estate, when he -died, leaving us a house and a shop full of coloured stuffs of all -kinds, Indian and Greek and Khorásáni and what not, besides -sixty thousand dinars. We washed him and buried him to the -ruth of his Lord, after which we built him a splendid monument -and let pray for him prayers for the deliverance of his soul from -the fire and held perlections of the Koran and gave alms on his -behalf, till the forty days<a id='r488' /><a href='#f488' class='c015'><sup>[488]</sup></a> were past; when I called together the -merchants and nobles of the folk and made them a sumptuous -entertainment. As soon as they had eaten, I said to them, “O -merchants, verily this world is ephemeral, but the next world is -eternal, and extolled be the perfection of Him who endureth -always after His creatures have passed away! Know ye why I -have called you together this blessed day?” And they answered, -“Extolled be Allah sole Scient of the hidden things.<a id='r489' /><a href='#f489' class='c015'><sup>[489]</sup></a>” Quoth -I, “My father died, leaving much of money, and I fear lest any -have a claim against him for a debt or a pledge<a id='r490' /><a href='#f490' class='c015'><sup>[490]</sup></a> or what not else, -and I desire to discharge my father’s obligations towards the folk. -So whoso hath any demand on him, let him say:—He oweth me -so and so, and I will satisfy it to him, that I may acquit the -responsibility of my sire.<a id='r491' /><a href='#f491' class='c015'><sup>[491]</sup></a>” The merchants replied, “O Abdullah, -verily the goods of this world stand not in stead of those of the -world to come, and we are no fraudful folk, but all of us know -the lawful from the unlawful and fear Almighty Allah and abstain -from devouring the substance of the orphan. We know that thy -father (Allah have mercy on him!) still let his money lie with the -folk,<a id='r492' /><a href='#f492' class='c015'><sup>[492]</sup></a> nor did he suffer any man’s claim on him to go un-quitted, -<span class='pageno' id='Page_312'>312</span>and we have ever heard him declare:—I am fearful of the people’s -substance. He used always to say in his prayers, O my God, -Thou art my stay and my hope! Let me not die while in debt. -And it was of his wont that, if he owed any one aught, he would -pay it to him, without being pressed, and if any owed him aught -he would not dun him, but would say to him, At thy leisure. If -his debtor were poor, he would release him from his liability and -acquit him of responsibility; and if he were not poor and died in -his debt, he would say, Allah forgive him what he owed me! And -we all testify that he owed no man aught.” Quoth I, “May Allah -bless you!” Then I turned to these my brothers and said, “Our -father owed no man aught and hath left us much money and stuffs, -besides the house and the shop. Now we are three and each of us -is entitled to one third part. So shall we agree to waive division -and wone copartners in our wealth and eat together and drink -together, or shall we apportion the stuffs and the money and take -each his part?” Said they, “We will divide them and take each -his share.” (Then Abdullah turned to the two dogs and said to -them, “Did it happen thus, O my brothers?”; and they bowed -their heads and lowered their eyes, as to say, “Yes.”) Abdullah -continued:—I called in a departitor from the Kazi’s court, O -Prince of True Believers, and he distributed amongst us the money -and the stuffs and all our father had left, allotting the house and -shop to me in exchange for a part of the coin and clothes to which -I was entitled. We were content with this; so the house and shop -fell to my share, whilst my brothers took their portion in money -and stuffs. I opened the shop and stocking it with my stuffs -bought others with the money apportioned to me, over and above -the house and shop, till the place was full, and I sat selling and -buying. As for my brothers, they purchased stuffs and hiring a -ship, set out on a voyage to the far abodes of folk. Quoth I, -“Allah aid them both! As for me, my livelihood is ready to my -hand and peace is priceless.” I abode thus a whole year, during -which time Allah opened the door of fortune to me and I gained -great gains, till I became possessed of the like of that which -our father had left us. One day, as I sat in my shop, with -two fur pelisses on me, one of sable and the other of meniver,<a id='r493' /><a href='#f493' class='c015'><sup>[493]</sup></a> for -<span class='pageno' id='Page_313'>313</span>it was the season of winter and the time of the excessive cold, -behold, there came up to me my two brothers, each clad in a -ragged shirt and nothing more, and their lips were white with cold, -and they were shivering. When I saw them in this plight, it was -grievous to me and I mourned for them——And Shahrazad perceived -the dawn of day and ceased saying her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Eighty-first Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She pursued, It hath reached me, O auspicious King, that Abdullah -bin Fazil continued to the Caliph:—When I saw them in this -plight, it was grievous to me and I mourned for them and my -reason fled my head. So I rose and embraced them and wept over -their condition: then I put on one of them the pelisse of sable -and on the other the fur coat of meniver and, carrying them to the -Hammam, sent thither for each of them a suit of apparel such as -befitted a merchant worth a thousand.<a id='r494' /><a href='#f494' class='c015'><sup>[494]</sup></a> When they had washed and -donned each his suit, I carried them to my house where, seeing -them well nigh famished, I set a tray of food before them and ate -with them, caressing them and comforting them. (Then he again -turned to the two dogs and said to them, “Was this so, O my -brothers?”; and they bent their heads and lowered their eyes.) -So Abdullah continued:—When they had eaten, O Vicar of Allah, -quoth I to them, “What hath befallen you and where are your -goods?”; and quoth they, “We fared up the river,<a id='r495' /><a href='#f495' class='c015'><sup>[495]</sup></a> till we came to -a city called Cufa, where we sold for ten dinars the piece of stuff -that had cost half a ducat and that which cost us a ducat for -twenty. So we profited greatly and bought Persian stuffs at the rate -of ten sequins per piece of silk worth forty in Bassorah. Thence -we removed to a city called Al-Karkh<a id='r496' /><a href='#f496' class='c015'><sup>[496]</sup></a> where we sold and bought -<span class='pageno' id='Page_314'>314</span>and made gain galore and amassed of wealth great store.” And -they went on to set forth to me the places and the profits. So I -said to them, “Since ye had such good luck and lot, how cometh -it that I see you return naked?” They sighed and answered, “O -our brother, some one must have evileyed us, and in travel there is -no trusting. When we had gotten together these monies and -goods, we freighted a ship therewith and set sail, intending for -Bassorah. We fared on three days and on the fourth day we saw -the sea rise and fall and roar and foam and swell and dash, whilst -the waves clashed together with a crash, striking out sparks like -fire<a id='r497' /><a href='#f497' class='c015'><sup>[497]</sup></a> in the darks. The winds blew contrary for us and our craft -struck upon the point of a bill-projected rock, where it brake up -and plunged us into the river, and all we had with us was lost in -the waters. We abode struggling on the surface a day and a night, -till Allah sent us another ship, whose crew picked us up and we -begged our way from town to town, suffering mighty sore hardships -and selling our body-clothes piecemeal, to buy us food, till we drew -near Bassorah; nor did we make the city till we had drained the -draught of a thousand miseries. But, had we come safely off with -that which was by us, we had brought back riches that might be -evened with those of the King: but this was fore ordained to us -of Allah.” I said, “O my brothers, let not your hearts be grieved, -for wealth is the ransom of bodies and safety is property. Since -Allah hath written you of the saved, this is the end of desire, for -want and wealth are but as it were illusions of dreams and God-gifted -is he who said:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>If a man from destruction can save his head ✿ Let him hold his wealth as a slice of nail.</div> - </div> - </div> -</div> - -<p class='c000'>I continued, “O my brothers we will suppose that our sire died -to-day and left us all this wealth that is with me, for I am right -willing to share it with you equally.” So I fetched a departitor -from the Kazi’s court and brought out to him all my money, which -he distributed into three equal parts, and we each took one. Then -said I to them, “O my brothers, Allah blesseth a man in his daily -bread, if he be in his own country: so let each of you open him a -shop and sit therein to get his living; and he to whom aught is -ordained in the Secret Purpose,<a id='r498' /><a href='#f498' class='c015'><sup>[498]</sup></a> needs must he get it.” Accordingly, -<span class='pageno' id='Page_315'>315</span>I helped each of them to open a shop and filled it for him with -goods, saying to them, “Sell and buy and keep your monies and -spend naught thereof; for all ye need of meat and drink and so -forth I will furnish to you.” I continued to entreat them generously, -and they fell to selling and buying by day and returning at eventide -to my house where they lay the night; nor would I suffer -them to expend aught of their own substance. But, whenever I -sat talking with them, they would praise travel and proclaim its -pleasures and vaunt the gains they had made therein; and they -ceased not to urge me to accompany them in travelling over -foreign parts. (Then he said to the dogs, “Was this so, O my -brothers?” and they again bowed their heads and lowered their -eyes in confirmation of his words). He continued:—On such -wise, O Vicar of Allah, they continued to urge me and tempt me -to travel by vaunting the great gains and profit to be obtained -thereby till I said to them, “Needs must I fare with you for your -sake!” Then I entered into a contract of partnership with them -and we chartered a ship and packing up all manner of precious -stuffs and merchandise of every kind, freighted it therewith; after -which we embarked in it all we needed and, setting sail from Bassorah, -launched out into the dashing sea, swollen with clashing -surge whereinto whoso entereth is lone and lorn and whence -whoso cometh forth is as a babe new-born. We ceased not sailing -on till we came to a city of the cities, where we sold and bought -and made great cheape. Thence we went on to another place, -and we ceased not to pass from land to land and port to port, -selling and buying and profiting, till we had gotten us great wealth -and much advantage. Presently, we came to a mountain,<a id='r499' /><a href='#f499' class='c015'><sup>[499]</sup></a> where -the captain cast anchor and said to us, “O passengers, go ye -ashore; ye shall be saved from this day,<a id='r500' /><a href='#f500' class='c015'><sup>[500]</sup></a> and make search; it -may be ye shall find water.” So all landed I amongst the crowd, -and dispersed about the island in search of water. As for me, I -climbed to the top of the mountain, and whilst I went along, lo -and behold! I saw a white snake fleeing and followed by a black -dragon, foul of favour and frightful of form, hotly pursuing her. -Presently he overtook her and clipping her, seized her by the head -and wound his tail about her tail, whereupon she cried out and I -<span class='pageno' id='Page_316'>316</span>knew that he purposed to rape her. So I was moved to ruth for -her and taking up a lump of granite,<a id='r501' /><a href='#f501' class='c015'><sup>[501]</sup></a> five pounds or more in -weight, hurled it at the dragon. It smote him on the head and -crushed it, and ere I knew, the white snake changed and became -a young girl bright with beauty and loveliness and brilliancy and -perfect grace, as she were the shining full moon, who came up to -me and kissing my hands, said to me, “Allah veil thee with twofold -veils, one from shame in this world and the other from the -flame in the world to come on the day of the Great Upstanding, -the day when neither wealth nor children shall avail save to him -who shall come to Allah with a sound heart!”<a id='r502' /><a href='#f502' class='c015'><sup>[502]</sup></a> And presently -she continued, “O mortal, thou hast saved my honour and I am -indebted to thee for kindness, wherefore it behoveth me to requite -thee.” So saying, she signed with her hand to the earth, which -opened and she descended thereinto: then it closed up again over -her and by this I knew that she was of the Jinn. As for the -dragon, fire was kindled in him and consumed him and he became -ashes. I marvelled at this and returned to my comrades, whom I -acquainted with whatso I had seen, and we passed the night in the -island. On the morrow the Captain weighed anchor and spread -the sails and coiled the ropes and we sailed till the shore faded -from our gaze. We fared on twenty days, without seeing or land -or bird, till our water came to an end and quoth the Rais to us, -“O folk, our fresh water is spent.” Quoth we, “Let us make for -land; haply we shall find water.” But he exclaimed, “By Allah, -I have lost my way and I know not what course will bring me to -the seaboard.” Thereupon betided us sore chagrin and we wept -and besought Almighty Allah to guide us into the right course. -We passed that night in the sorriest case: but God-gifted is he -who said:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>How many a night have I spent in woes ✿ That would grizzle the suckling-babe with fear:</div> - <div class='line'><span class='pageno' id='Page_317'>317</span>But morrowed not morn ere to me there came ✿ ‘Aidance from Allah and victory near.’<a id='r503' /><a href='#f503' class='c015'><sup>[503]</sup></a></div> - </div> - </div> -</div> - -<p class='c000'>But when the day arose in its sheen and shone, we caught sight of -a high mountain and rejoiced therein. When we came to its -skirts, the Captain said to us, “O folk, go ashore and seek for -water.” So we all landed and sought water but found none, -whereat we were sore afflicted because we were suffering for -want of it. As for me, I climbed up to the mountain-top -and on the other side thereof I saw a spacious circle<a id='r504' /><a href='#f504' class='c015'><sup>[504]</sup></a> distant -from us an hour’s journey or more. Presently I called my companions -and as soon as they all rejoined me, said to them “Look -at yonder basin behind this mountain; for I see therein a city -high of base and a strong-cornered place girt with sconce and -rampartry, pasturage and lea and doubtless it wanteth not water -and good things. So hie we thither and fetch drink therefrom -and buy what we need of provisions, meat and fruit, and return. -But they said, “We fear lest the city-folk be Kafirs ascribing to -Allah partners and enemies of The Faith and lay hand on us and -take us captive or else slay us; so should we cause the loss of our -own lives, having cast ourselves into destruction and evil emprise. -Indeed, the proud and presumptuous are never praiseworthy, for -that they ever fare in danger of calamities, even as saith of such -an one a certain poet:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Long as earth is earth, long as sky is sky, ✿ The o’erproud is blamed tho’ from risk he fly!</div> - </div> - </div> -</div> - -<p class='c000'>So we will not expose ourselves to peril.” I replied, “O folk, I -have no authority over you; so I will take my brothers and go to -yonder city.” But my brothers said to me, “We also fear this -thing and will not go with thee.” Quoth I, “As for me, I am -resolved to go thither, and I put my trust in Allah and accept -whatsoever He shall decree to me. Do ye therefore await me, -whilst I wend thither and return to you twain.”——And Shahrazad -perceived the dawn of day and ceased to say her permitted say.</p> - -<div><span class='pageno' id='Page_318'>318</span></div> -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Eighty-second Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She resumed, It hath reached me, O auspicious King, that -Abdullah said, “Do ye twain await me whilst I wend thither and -return to you.” So I left them and walked on till I came to the -gate of the place and saw it a city of building wondrous and projection -marvellous, with boulevards high-towering and towers -strong-builded and palaces high-soaring. Its portals were of -Chinese iron, rarely gilded and graven on such wise as confounded -the wit. I entered the gateway and saw there a stone bench, -whereon sat a man bearing on his fore-arm a chain of brass, whereto -hung fourteen keys; so I knew him to be the porter of the city -and that it had fourteen gates. I drew near him and said to -him, “Peace be with thee!”; but he returned not my salam and -I saluted him a second and a third time; but he made me no -reply. Then I laid my hand on his shoulder and said to him, -“Ho thou, why dost thou not return my salam? Art thou asleep -or deaf or other than a Moslem, that thou refrainest from exchanging -the salutation?” But he answered me not neither -stirred; so I considered him and saw that he was stone. Quoth -I, “Verily an admirable matter! This is a stone wroughten in -the semblance of a son of Adam and wanting in naught save -speech!” Then I left him and entering the city, beheld a man -standing in the road: so I went up to him and scrutinised him -and found him stone. Presently, as I walked adown the broadways, -and saw that this was every where the case, I met an old -woman bearing on her head a bundle of clothes ready for washing; -so I went up to her and examining her, saw that she was stone, -and the bundle of clothes on her head was stone also.<a id='r505' /><a href='#f505' class='c015'><sup>[505]</sup></a> Then I -fared for the market, where I saw an oilman with his scales set -up and fronted by various kinds of wares such as cheese and so -forth, all of stone. Moreover, I saw all manner of tradesmen -seated in their shops and men and women and children, some -standing and some sitting; but they were all stone; and the stuffs -were like spiders’ webs. I amused myself with looking upon -them, and as often as I laid hold upon a piece of stuff, it powdered -in my hands like dust dispread. Presently I saw some chests and -<span class='pageno' id='Page_319'>319</span>opening one of them, found it full of gold in bags; so I laid hold -upon the bags, but they crumbled away in my grasp, whilst the -gold abode unchanged. I carried off of it what I could carry -and said to myself, “Were my brothers with me, they might take -of this gold their fill and possess themselves of these hoards which -have no owner.” Then I entered another shop and found therein -more than this, but could bear away no more than I had borne. -I left this market and went on to another and thence to another -and another, much enjoying the sight of all manner of creatures -of various kinds, all several stones, even to the dogs and the cats, -till I came to the goldsmiths’ bazar, where I saw men sitting in -their shops, with their stock-in-trade about them, some in their -hands and others in crates of wickerwork. When I saw this, O -Commander of the Faithful, I threw down the gold and loaded -myself with goldsmiths’ ware, as much as I could carry. Then I -went on to the jewel-market and saw there the jewellers seated in -their shops, each with a tray before him, full of all sorts of precious -stones, jacinths and diamonds and emeralds and balass rubies and -so forth: but all the shop-keepers were stones; whereupon I threw -away the goldsmiths’ ware and carried off as many jewels as I -could carry, regretting that my brothers were not with me, so they -might take what they would of those costly gems. Then I left -the jewel-market and went on till I came to a great door, quaintly -gilded and decorated after the fairest fashion, within which were -wooden benches and in the porch sat eunuchs, and body-guards; -horsemen, and footmen and officers of police each and every robed -in the richest of raiment; but they were all stones. I touched one -of them and his clothes crumbled away from his body like cobwebs. -Then I passed through the door and saw a palace without -equal for its building and the goodliness of the works that were -therein. Here I found an audience-chamber, full of Grandees and -Wazirs and Officers and Emirs, seated upon chairs and every one -of them stone. Moreover, I saw a throne of red gold, crusted with -pearls and gems, and seated thereon a son of Adam arrayed in -the most sumptuous raiment and bearing on his head a Chosröan<a id='r506' /><a href='#f506' class='c015'><sup>[506]</sup></a> -crown, diademed with the finest stones that shed a light like the -light of day; but, when I came up to him, I found him stone. -Then I went on to the gate of the Harim and entering, found -myself in the Queen’s presence-chamber, wherein I saw a throne -<span class='pageno' id='Page_320'>320</span>of red gold, inlaid with pearls and gems, and the Queen seated -thereon. On her head she wore a crown diademed with finest -jewels, and round about her were women like moons, seated upon -chairs and clad in the most sumptuous clothing of all colours. -There also the eunuchry, with their hands upon their breasts,<a id='r507' /><a href='#f507' class='c015'><sup>[507]</sup></a> -were standing in the attitude of service, and indeed this hall -confounded the beholder’s wits with what was therein of quaint -gilding and rare painting and curious carving and fine furniture. -There hung the most brilliant lustres<a id='r508' /><a href='#f508' class='c015'><sup>[508]</sup></a> of limpid crystal, and in -every globe<a id='r509' /><a href='#f509' class='c015'><sup>[509]</sup></a> of the crystal was an unique jewel, whose price -money might not fulfil. So I threw down that which was with -me, O Prince of True Believers, and fell to taking of these jewels -what I could carry, bewildered as to what I should bear away -and what I should leave; for indeed I saw the place as it were -a treasure of the treasures of the cities. Presently I espied a -wicket<a id='r510' /><a href='#f510' class='c015'><sup>[510]</sup></a> standing open and within it a staircase: so I entered -and mounting forty steps, heard a human voice reciting the -Koran in a low tone. I walked towards that sound till I came -to the main door hung with a silken curtain, laced with wires of -gold whereon were strung pearls and coral and rubies and cut -emeralds which gave forth a light like the light of stars. The -voice came from behind the curtain: so I raised it and discovered -a gilded door, whose beauty amazed the mind. I passed through -the door and found myself in a saloon as it were a hoard upon -earth’s surface<a id='r511' /><a href='#f511' class='c015'><sup>[511]</sup></a> and therein a girl as she were the sun shining -fullest sheen in the zenith of a sky serene. She was robed in the -costliest of raiment and decked with ornaments the most precious -that could be and withal she was of passing beauty and loveliness, -<span class='pageno' id='Page_321'>321</span>a model of symmetry and seemliness, of elegance and -perfect grace, with waist slender and hips heavy and dewy lips -such as heal the sick and eyelids lovely in their langour, as it were -she of whom the sayer spake when he said:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>My best salam to what that robe enrobes of symmetry, ✿ And what that blooming garth of cheek enguards of rosy blee:</div> - <div class='line'>It seems as though the Pleiades depend upon her brow; ✿ And other lights of Night in knots upon her breast we see:</div> - <div class='line'>Did she but don a garment weft of Rose’s softest leaf, ✿ The leaf of Rose would draw her blood<a id='r512' /><a href='#f512' class='c015'><sup>[512]</sup></a> when pluckt that fruit from tree:</div> - <div class='line'>And did she crache in Ocean’s face, next Morn would see a change ✿ To sweeter than the honeycomb of what was briny sea:</div> - <div class='line'>And did she deign her favours grant to grey-beard staff-en-propped ✿ He’d wake and rend the lion’s limbs for might and valiancy.</div> - </div> - </div> -</div> - -<p class='c000'><span class='pageno' id='Page_322'>322</span>Then Abdullah continued:—O Prince of True Believers, as soon -as I saw that girl I fell passionately in love with her and going -straight up to her, found her seated on a high couch, reciting by -heart and in grateful memory the Book of Allah, to whom belong -honour and glory! Her voice was like the harmony of the gates -of Heaven, when Rizwan openeth them, and the words came from -her lips like a shower of gems; whilst her face was with beauty -dight, bright and blossom-white, even as saith the poet of a similar -sight:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>O thou who gladdenest man by speech and rarest quality; ✿ Grow longing and repine for thee and grow beyond degree!</div> - <div class='line'>In thee two things consume and melt the votaries of Love; ✿ The dulcet song of David joined with Joseph’s brilliancy.</div> - </div> - </div> -</div> - -<p class='c000'>When I heard her voice of melody reciting the sublime Koran, my -heart quoted from her killing glances, ‘Peace, a word from a compassionating -Lord;’<a id='r513' /><a href='#f513' class='c015'><sup>[513]</sup></a> but I stammered<a id='r514' /><a href='#f514' class='c015'><sup>[514]</sup></a> in my speech and could not -say the salam-salutation aright, for my mind and sight were -confounded and I was become as saith the bard:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Love-longing urged me not except to trip in speech o’er free; ✿ Nor, save to shed my blood I passed the campment’s boundary:</div> - <div class='line'>I ne’er will hear a word from those who love to rail, but I ✿ Will testify to love of him with every word of me.</div> - </div> - </div> -</div> - -<p class='c000'>Then I hardened myself against the horrors of repine and said to -her, “Peace be with thee, O noble Lady, and treasured jewel! -Allah grant endurance to the foundation of thy fortune fair and -upraise the pillars of thy glory rare!” Said she, “And on thee -<span class='pageno' id='Page_323'>323</span>from me be peace and salutation and high honour, O Abdullah, O -son of Fazil! Well come and welcome and fair welcome to thee, -O dearling mine and coolth of mine eyne!” Rejoined I, “O my -lady, whence wottest thou my name and who art thou and what -case befel the people of this city, that they are become stones? I -would have thee tell me the truth of the matter, for indeed I am -admiring at this city and its citizens and that I have found none -alive therein save thyself. So, Allah upon thee, tell me the cause -of all this, according to the truth!” Quoth she, “Sit, O Abdullah, -and Inshallah, I will talk with thee and acquaint thee in full with -the facts of my case and of this place and its people; and there is -no Majesty and there is no Might save in Allah, the Glorious, the -Great!” So I sat me down by her side and she said to me, “Know, -O Abdullah, (may Allah have mercy on thee!) that I am the -daughter of the King of this city and that it is my sire whom thou -sawest seated on the high stead in the Divan, and those who are -round about him were the Lords of his land and the Guards of his -empery. He was a King of exceeding prowess and had under his -hand a thousand thousand and sixty thousand troopers. The -number of the Emirs of his Empire was four-and-twenty thousand, -all of them Governors and Dignitaries. He was obeyed by a -thousand cities, besides towns, hamlets and villages; and sconces -and citadels, and the Emirs<a id='r515' /><a href='#f515' class='c015'><sup>[515]</sup></a> of the wild Arabs under his hand were -a thousand in number, each commanding twenty thousand horse. -Moreover, he had monies and treasures and precious stones and -jewels and things of price, such as eye never saw nor of which ear -ever heard.——And Shahrazad perceived the dawn of day and -ceased saying her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Eighty-third Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She said, It hath reached me, O auspicious King, that the Princess, -daughter to the King of the Stone-city, thus continued:—Verily, -O Abdullah my father had monies and hoards, such as eye never -saw and of which ear never heard. He used to debel Kings and -do to death champions and braves in battle and in the field of -fight, so that the Conquerors feared him and the Chosroës<a id='r516' /><a href='#f516' class='c015'><sup>[516]</sup></a> humbled -<span class='pageno' id='Page_324'>324</span>themselves to him. For all this, he was a miscreant in creed -ascribing to Allah partnership and adoring idols, instead of the -Lord of worship; and all his troops were of images fain in lieu of -the All-knowing Sovereign. One day of the days as he sat on -the throne of his Kingship, compassed about with the Grandees of -his realm, suddenly there came in to him a Personage, whose face -illumined the whole Divan with its light. My father looked at him -and saw him clad in a garb of green,<a id='r517' /><a href='#f517' class='c015'><sup>[517]</sup></a> tall of stature and with -hands that reached beneath his knees. He was of reverend aspect -and awesome and the light<a id='r518' /><a href='#f518' class='c015'><sup>[518]</sup></a> shone from his face. Said he to my -sire, “O rebel, O idolater, how long wilt thou take pride in worshipping -idols and abandoning the service of the All-knowing -King? Say:—I testify that there is no god but <em>the</em> God and that -Mohammed is His servant and His messenger. And embrace -Al-Islam, thou and thy tribe; and put away from you the worship -of idols, for they neither suffice man’s need nor intercede. None -is worshipful save Allah alone, who raised up the heavens without -columns and spread out the earths like carpets in mercy to His -creatures.”<a id='r519' /><a href='#f519' class='c015'><sup>[519]</sup></a> Quoth my father, “Who art thou, O man who -rejectest the worship of idols, that thou sayst thus? Fearest thou -not that the idols will be wroth with thee?” He replied, “The -idols are stones; their anger cannot prejudice me nor their favour -profit me. So do thou set in my presence thine idol which thou -adorest and bid all thy folk bring each his image: and when they -are all present, do ye pray them to be wroth with me and I will -pray my Lord to be wroth with them, and ye shall descry the -difference between the anger of the creature and that of the Creator. -For your idols, ye fashioned them yourselves and the Satans clad -themselves therewith as with clothing, and they it is who spake to -you from within the bellies of the images,<a id='r520' /><a href='#f520' class='c015'><sup>[520]</sup></a> for your idols are -made and the maker is my God to whom naught is impossible. -An the True appear to you, do ye follow it, and if the False appear -to you do ye leave it.” Cried they, “Give us a proof of thy god, -<span class='pageno' id='Page_325'>325</span>that we may see it;” and quoth he, “Give me proof of <em>your</em> -gods.” So the King bade every one who worshipped his Lord in -image-form to bring it, and all the armies brought their idols to -the Divan. Thus fared it with them; but as for me, I was sitting -behind a curtain, whence I could look upon my father’s Divan, and -I had an idol of emerald whose bigness was as the bigness of a -son of Adam. My father demanded it, so I sent it to the Divan, -where they set it down beside that of my sire, which was of -jacinth, whilst the Wazir’s idol was of diamond.<a id='r521' /><a href='#f521' class='c015'><sup>[521]</sup></a> As for those of -the Grandees and Notables, some were of balass-ruby and some -of carnelian, others of coral or Comorin aloes-wood and yet others -of ebony or silver or gold; and each had his own idol, after the -measure of his competence; whilst the idols of the common -soldiers and of the people were some of granite, some of wood, -some of pottery and some of mud; and all were of various hues -yellow and red; green, black and white. Then said the Personage -to my sire, “Pray your idol and these idols to be wroth with me.” -So they aligned the idols in a Divan,<a id='r522' /><a href='#f522' class='c015'><sup>[522]</sup></a> setting my father’s idol -on a chair of gold at the upper end, with mine by its side, and -ranking the others each according to the condition of him who -owned it and worshipped it. Then my father arose and prostrating -himself to his own idol, said to it, “O my god, thou art the -Bountiful Lord, nor is there among the idols a greater than -thyself. Thou knowest that this person cometh to me, attacking -thy divinity and making mock of thee; yea, he avoucheth that -he hath a god stronger than thou and ordereth us leave adoring -thee and adore his god. So be thou wrath with him, O my god!” -And he went on to supplicate the idol; but the idol returned him -no reply neither bespoke him with aught of speech; whereupon -quoth he, “O my god, this is not of thy wont, for thou usedst to -answer me, when I addressed thee. How cometh it that I see -<span class='pageno' id='Page_326'>326</span>thee silent and speaking not? Art thou unheeding or asleep?<a id='r523' /><a href='#f523' class='c015'><sup>[523]</sup></a> -Awake; succour me and speak to me!” And he shook it with -his hand; but it spake not neither stirred from its stead. Thereupon -quoth the Personage, “What aileth thine idol that it speaketh -not?”; and quoth the King, “Methinks he is absent-minded or -asleep.” Exclaimed the other, “O enemy of Allah, how canst -thou worship a god that speaketh not nor availeth unto aught -and not worship my God, who to prayers deigns assent and who is -ever present and never absent, neither unheeding nor sleeping, -whom conjecture may not ween, who seeth and is not seen and -who over all things terrene is omnipotent? Thy god is powerless -and cannot guard itself from harm; and indeed a stoned Satan -had clothed himself therewith as with a coat that he might debauch -thee and delude thee. But now hath its devil departed; so do -thou worship Allah and testify that there is no god but He and -that none is worshipful nor worship-worth but Himself; neither is -there any good but His good. As for this thy god, it cannot -ward off hurt from it; so how shall it ward off harm from thee? -See with thine own eyes its impotence.” So saying, he went up -to the idol and dealt it a cuff on the neck, that it fell to the ground; -whereupon the King waxed wroth and cried to the bystanders, -“This froward atheist hath smitten my god. Slay him!” So -they would have arisen to smite him, but none of them could stir -from his place. Then he propounded to them Al-Islam; but they -refused to become Moslems and he said, “I will show you the wroth -of my Lord.” Quoth they, “Let us see it!” So he spread out -his hands and said, “O my God and my Lord, Thou art my stay -and my hope; answer Thou my prayer against these lewd folk, -who eat of Thy good and worship other gods. O Thou the Truth, -O Thou of All-might, O Creator of Day and Night, I beseech Thee -to turn these people into stones, for Thou art the Puissant nor is -aught impossible to Thee, and Thou over all things are omnipotent!” -And Allah transformed the people of this city into -stones; but, as for me, when I saw the manifest proof of His deity, -<span class='pageno' id='Page_327'>327</span>I submitted myself to Him and was saved from that which befel -the rest. Then the Personage drew near me and said “Felicity<a id='r524' /><a href='#f524' class='c015'><sup>[524]</sup></a> -was fore-ordained of Allah to thee and in this a purpose had He.” -And he went on to instruct me and I took unto him the oath and -covenant.<a id='r525' /><a href='#f525' class='c015'><sup>[525]</sup></a> I was then seven years of age and am now thirty -years old. Then said I to him, “O my lord, all that is in the -city and all its citizens are become stones by thine effectual prayer, -and I am saved, for that I embraced Al-Islam at thy hands. -Wherefore thou art become my Shaykh; so do thou tell me thy -name and succour me with thy security and provide me with -provision whereon I may subsist.” Quoth he, “My name is Abu -al-’Abbás al-Khizr”; and he planted me a pomegranate-tree, -which forthright grew up and foliaged, flowered and fruited, and -bare one pomegranate; whereupon quoth he, “Eat of that wherewith -Allah the Almighty provideth thee and worship Him with the -worship which is His due.” Then he taught me the tenets of Al-Islam -and the canons of prayer and the way of worship, together -with the recital of the Koran, and I have now worshipped Allah -in this place three-and-twenty years. Each day the tree yieldeth -me a pomegranate which I eat and it sustaineth me from tide to -tide; and every Friday, Al-Khizr (on whom be peace!) cometh -to me and ’tis he who acquainted me with thy name and gave me -the glad tidings of thy soon coming hither, saying to me, “When -he shall come to thee, entreat him with honour and obey his -bidding and gainsay him not; but be thou to him wife and he shall -be to thee man, and wend with him whitherso he will.” So, when -I saw thee, I knew thee and such is the story of this city and of -its people, and the Peace!” Then she showed me the pomegranate-tree, -whereon was one granado, which she took and eating one-half -thereof herself, gave me the other to eat, and never did I taste -aught sweeter or more savoury or more satisfying than that -pomegranate. After this, I said to her, “Art thou content, even -as the Shaykh Al-Khizr charged thee, to be my wife and take me -to mate; and art thou ready to go with me to my own country -and abide with me in the city of Bassorah?” She replied, “Yes, -Inshallah: an it please Almighty Allah. I hearken to thy word -<span class='pageno' id='Page_328'>328</span>and obey thy hest without gainsaying.” Then I made a binding -covenant with her and she carried me into her father’s treasury, -whence we took what we could carry and going forth that city, -walked on till we came to my brothers, whom I found searching -for me. They asked, “Where hast thou been? Indeed thou hast -tarried long from us, and our hearts were troubled for thee.” And -the captain of the ship said to me, “O merchant Abdullah, the -wind hath been fair for us this great while, and thou hast hindered -us from setting sail.” And I answered, “There is no harm in -that: ofttimes slow<a id='r526' /><a href='#f526' class='c015'><sup>[526]</sup></a> is sure and my absence hath wrought us naught -but advantage, for indeed, there hath betided me therein the -attainment of our hopes and God-gifted is he who said:—</p> - -<div class='figcenter id001'> -<img src='images/i_326fp.jpg' alt='' class='ig001' /> -</div> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>I weet not, whenas to a land I fare ✿ In quest of good, what I shall there obtain;</div> - <div class='line'>Or gain I fare with sole desire to seek; ✿ Or loss that seeketh me when seek I gain.</div> - </div> - </div> -</div> - -<p class='c000'>Then said I to them, “See what hath fallen to me in this mine -absence;” and displayed to them all that was with me of treasures -and told them what I had beheld in the City of Stone, adding, -“Had ye hearkened to me and gone with me, ye had gotten of -these things great gain.”——And Shahrazad perceived the dawn -of day and ceased to say her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Eighty-fourth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She continued, It hath reached me, O auspicious King, that -Abdullah bin Fazil said to his shipmates and to his two brothers, -“Had ye gone with me, ye had gotten of these things great gain.” -But they said, “By Allah, had we gone, we had not dared to go -in to the King of the city!” Then I said to my brothers, -“No harm shall befal you; for that which I have will suffice us -all and this is our lot.<a id='r527' /><a href='#f527' class='c015'><sup>[527]</sup></a>” So I divided my booty into four parts -according to our number and gave one to each of my brothers and -to the Captain, taking the fourth for myself, setting aside somewhat -for the servants and sailors, who rejoiced and blessed me: -<span class='pageno' id='Page_329'>329</span>and all were content with what I gave them, save my brothers -who changed countenance and rolled their eyes. I perceived -that lust of lucre had gotten hold of them both; so I said to them, -“O my brothers, methinketh what I have given you doth not -satisfy you; but we are brothers and there is no difference between -us. My good and yours are one and the same thing, and if I die -none will inherit of me but you.” And I went on to soothe them. -Then I bore the Princess on board the galleon and lodged her in -the cabin, where I sent her somewhat to eat and we sat talking, I -and my brothers. Said they, “O our brother, what wilt thou do -with that damsel of surpassing beauty?” And I replied, “I mean -to contract marriage with her, as soon as I reach Bassorah and -make a splendid wedding and go in to her there.” Exclaimed -one of them, “O my brother, verily, this young lady excelleth in -beauty and loveliness and the love of her is fallen on my heart; -wherefore I desire that thou give her to me and I will espouse -her.” And the other cried, “I too desire this: give her to me, -that I may espouse her.” “O my brothers,” answered I, “indeed -she took of me an oath and a covenant that I would marry her -myself; so, if I give her to one of you, I shall be false to my oath -and to the covenant between me and her, and haply she will be -broken-hearted, for she came not with me but on condition that I -marry her. So how can I wed her to other than myself? As for -your both loving her, I love her more than you twain, for she is -my treasure-trove, and as for my giving her to one of you, that is -a thing which may not be. But, if we reach Bassorah in safety, I -will look you out two girls of the best of the damsels of Bassorah -and demand them for you in marriage and pay the dower of my -own monies and make one wedding and we will all three go into -our brides on the same night. But leave ye this damsel, for she is -of my portion.” They held their peace, and I thought they were -content with that which I had said. Then we fared onwards for -Bassorah, and every day I sent her meat and drink; but she came -not forth of the cabin, whilst I slept between my brothers on deck. -We sailed thus forty days, till we sighted Bassorah city and -rejoiced that we were come near it. Now I trusted in my brothers -and was at my ease with them, for none knoweth the hidden future -save Allah the Most High; so I lay down to sleep that night; but, -as I abode drowned in slumber, I suddenly found myself caught -up by these my brothers, one seizing me by the legs and the other -by the arms, for they had taken counsel together to drown me in -<span class='pageno' id='Page_330'>330</span>the sea for the sake of the damsel. When I saw myself in their -hands, I said to them, “O my brothers, why do ye this with me?” -And they replied, “Ill-bred that thou art, wilt thou barter our -affection for a girl?: we will cast thee into the sea, because of -this.” So saying, they threw me overboard. (Here Abdullah -turned to the dogs and said to them, “Is this that I have said true -O my brothers or not?”; and they bowed their heads and fell awhining, -as if confirming his speech; whereat the Caliph wondered). -Then Abdullah resumed;—O Commander of the Faithful, when -they threw me into the sea, I sank to the bottom; but the water -bore me up again to the surface, and before I could think, behold -a great bird, the bigness of a man, swooped down upon me and -snatching me up, flew up with me into upper air. I fainted and -when I opened my eyes, I found myself in a strong-pillared place, -a high-builded palace, adorned with magnificent paintings and pendants -of gems of all shapes and hues. Therein were damsels -standing with their hands crossed over their breasts and, behold in -their midst was a lady seated on a throne of red gold, set with -pearls and gems, and clad in apparel whereon no mortal might -open his eyes, for the lustre of the jewels wherewith they were -decked. About her waist she wore a girdle of jewels no money -could pay their worth and on her head a three-fold tiara dazing -thought and wit and dazzling heart and sight. Then the bird -which had carried me thither shook and became a young lady -bright as sun raying light. I fixed my eyes on her and behold, it -was she whom I had seen in snake form on the mountain and had -rescued from the dragon which had wound his tail around her. -Then said to her the lady who sat upon the throne, “Why hast -thou brought hither this mortal?”; and she replied, “O my -mother, this is he who was the means of veiling my honour<a id='r528' /><a href='#f528' class='c015'><sup>[528]</sup></a> among -the maidens of the Jinn.” Then quoth she to me, “Knowest thou -who I am?”; and quoth I, “No.” Said she, I am she who was -on such a mountain, where the black dragon strave with me and -would have forced my honour, but thou slewest him.” And I -said, “I saw but a white snake with the dragon.” She rejoined, -“’Tis I who was the white snake; but I am the daughter of the -Red King, Sovran of the Jann and my name is Sa’ídah.<a id='r529' /><a href='#f529' class='c015'><sup>[529]</sup></a> She who -<span class='pageno' id='Page_331'>331</span>sitteth there is my mother and her name is Mubárakah, wife of the -Red King. The black dragon who attacked me and would have -done away my honour was Wazir to the Black King, Darfíl by -name, and he was foul of favour. It chanced that he saw me and -fell in love with me; so he sought me in marriage of my sire, who -sent to him to say, “Who art thou, O scum of Wazirs, that -thou shouldst wed with Kings’ daughters?” Whereupon he -was wroth and sware an oath that he would assuredly do away -my honour, to spite my father. Then he fell to tracking my -steps and following me whithersoever I went, designing to -ravish me; wherefore there befel between him and my parent -mighty fierce wars and bloody jars, but my sire could not prevail -against him, for that he was fierce as fraudful and as often as -my father pressed hard upon him and seemed like to conquer -he would escape from him, till my sire was at his wits’ end. -Every day I was forced to take new form and hue; for, as often as -I assumed a shape, he would assume its contrary, and to whatsoever -land I fled he would snuff my fragrance and follow me -thither, so that I suffered sore affliction of him. At last I took -the form of a snake and betook myself to the mountain where -thou sawest me; whereupon he changed himself to a dragon and -pursued me, till I fell into his hands, when he strove with me and -I struggled with him, till he wearied me and mounted me, meaning -to have his lustful will of me: but thou camest and smotest him -with the stone and slewest him. Then I returned to my own -shape and showed myself to thee, saying:—I am indebted to thee -for a service such as is not lost save with the son of adultery.<a id='r530' /><a href='#f530' class='c015'><sup>[530]</sup></a> So, -when I saw thy brothers do with thee this treachery and throw -thee into the sea, I hastened to thee and saved thee from destruction, -and now honour is due to thee from my mother and my -father.” Then she said to the Queen, “O my mother, do thou -honour him as deserveth he who saved my virtue.” So the -Queen said to me, “Welcome, O mortal! Indeed thou hast done -us a kindly deed which meriteth honour.” Presently she ordered -me a treasure-suit,<a id='r531' /><a href='#f531' class='c015'><sup>[531]</sup></a> worth a mint of money, and store of gems and -precious stones, and said, “Take him and carry him in to the -King.” Accordingly, they carried me in to the King in his Divan, -<span class='pageno' id='Page_332'>332</span>where I found him seated on his throne, with his Marids and -guards before him; and when I saw him my sight was blent for -that which was upon him of jewels; but when he saw me, he rose -to his feet and all his officers rose also, to do him worship. Then -he saluted me and welcomed me and entreated me with the -utmost honour, and gave me of that which was with him of good -things; after which he said to some of his followers, “Take him -and carry him back to my daughter, that she may restore him to -the place whence she brought him.” So they carried me back to -the Lady Sa’idah, who took me up and flew away with me and -my treasures. On this wise fared it with me and the Princess; -but as regards the Captain of the galleon, he was aroused by the -splash of my fall, when my brothers cast me into the sea, and -said, “What is that which hath fallen overboard?” Whereupon -my brothers fell to weeping and beating of breasts and replied, -“Alas, for our brother’s loss! He thought to do his need over -the ship’s side<a id='r532' /><a href='#f532' class='c015'><sup>[532]</sup></a> and fell into the water!” Then they laid their -hands on my good, but there befel dispute between them because -of the damsel, each saying, “None shall have her but I.” And -they abode jangling and wrangling each with other and remembered -not their brother nor his drowning and their mourning -for him ceased. As they were thus, behold Sa’idah alighted with -me in the midst of the galleon——And Shahrazad perceived the -dawn of day and ceased saying her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Eighty-fifth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She pursued, It hath reached me, O auspicious King, that -Abdullah bin Fazil continued, “As they were thus, behold, -Sa’idah alighted with me in the midst of the galleon and when -my brothers saw me, they embraced me and rejoiced in me, -saying, “O our brother, how hast thou fared in that which befel -thee? Indeed our hearts have been occupied with thee.” Quoth -Sa’idah, “Had ye any heart-yearnings for him or had ye loved -him, ye had not cast him into the sea; but choose ye now what -death ye will die.” Then she seized on them and would have slain -<span class='pageno' id='Page_333'>333</span>them; but they cried out, saying, “In thy safeguard, O our -brother!” Thereupon I interceded and said to her, “I claim of -thine honour not to kill my brothers.” Quoth she, “There is no -help but that I slay them, for they are traitors.” But I ceased not -to speak her fair and conciliate her till she said, “To content thee, -I will not kill them, but I will enchant them.” So saying, she -brought out a cup and filling it with sea-water, pronounced over it -words that might not be understood; then saying, “Quit this -human shape for the shape of a dog;” she sprinkled them with -the water, and immediately they were transmewed into dogs, as -thou seest them, O Vicar of Allah.” Whereupon he turned to the -dogs and said to them, “Have I spoken the truth, O my brothers?” -And they bowed their heads, as they would say, “Thou hast -spoken sooth.” At this he continued, “Then she said to those -who were in the galleon:—Know ye that Abdullah bin Fazil here -present is become my brother and I shall visit him once or twice -every day: so, whoso of you crosseth him or gainsayeth his -bidding or doth him hurt with hand or tongue, I will do with him -even as I have done with these two traitors and bespell him to a -dog, and he shall end his days in that form, nor shall he find -deliverance.” And they all said to her, “O our lady, we are his -slaves and his servants every one of us and will not disobey him -in aught.” Moreover, she said to me, “When thou comest to -Bassorah, examine all thy property and if there lack aught thereof, -tell me and I will bring it to thee, in whose hands and in what -place soever it may be, and will change him who took it into a -dog. When thou hast magazined thy goods, clap a collar<a id='r533' /><a href='#f533' class='c015'><sup>[533]</sup></a> of -wood on the neck of each of these two traitors and tie them to the -leg of a couch and shut them up by themselves. Moreover, every -night, at midnight, do thou go down to them and beat each of -them a bout till he swoon away; and if thou suffer a single night -to pass without beating them, I will come to thee and drub thee a -sound drubbing, after which I will drub them.” And I answered, -“To hear is to obey.” Then said she, “Tie them up with ropes -<span class='pageno' id='Page_334'>334</span>till thou come to Bassorah.” So I tied a rope about each dog’s -neck and lashed them to the mast, and she went her way. On -the morrow we entered Bassorah and the merchants came out to -meet me and saluted me, and no one of them enquired of my -brothers. But they looked at the dogs and said to me, “Ho, -such and such,<a id='r534' /><a href='#f534' class='c015'><sup>[534]</sup></a> what wilt thou do with these two dogs thou hast -brought with thee?” Quoth I, “I reared them on this voyage -and have brought them home with me.” And they laughed at -them, knowing not that they were my brothers. When I reached -my house, I put the twain in a closet and busied myself all that -night with the unpacking and disposition of the bales of stuffs and -jewels. Moreover, the merchants were with me being minded to -offer me the salam; wherefore I was occupied with them and -forgot to beat the dogs or chain them up. Then without doing -them aught of hurt, I lay down to sleep, but suddenly and unexpectedly -there came to me the Red King’s daughter Sa’idah -and said to me, “Did I not bid thee clap chains on their necks and -give each of them a bout of beating?” So saying, she seized me -and pulling out a whip, flogged me till I fainted away, after which -she went to the place where my brothers were and with the same -scourge beat them both till they came nigh upon death. Then -said she to me, “Beat each of them a like bout every night, and -if thou let a night pass without doing this, I will beat thee;” and -I replied, “O my lady, to-morrow I will put chains on their necks, -and next night I will beat them nor will I leave them one night -unbeaten.” And she charged me strictly to beat them and disappeared. -When the morning morrowed it being no light matter -for me to put fetters of iron on their necks, I went to a goldsmith -and bade him make them collars and chains of gold. He did this -and I put the collars on their necks and chained them up, as she -bade me; and next night I beat them both in mine own despite. -This befel in the Caliphate of Al-Mahdi,<a id='r535' /><a href='#f535' class='c015'><sup>[535]</sup></a> third of the sons of -Al-Abbas, and I commended myself to him by sending him -<span class='pageno' id='Page_335'>335</span>presents, so he invested me with the government and made me -viceroy of Bassorah. On this wise I abode some time and after a -while I said to myself, “Haply her wrath is grown cool;” and -left them a night unbeaten, whereupon she came to me and beat -me a bout whose burning I shall never forget long as I live. So, -from that time to this, I have never left them a single night -unbeaten during the reign of Al-Mahdi; and when he deceased -and thou camest to the succession, thou sentest to me, confirming -me in the government of Bassorah. These twelve years past have -I beaten them every night, in mine own despite, and after I have -beaten them, I excuse myself to them and comfort them and give -them to eat and drink; and they have remained shut up, nor did -any of the creatures of Allah know of them, till thou sentest to me -Abu Ishak the boon-companion, on account of the tribute, and he -discovered my secret and returning to thee, acquainted thee -therewith. Then thou sentest him back to fetch me and them; -so I answered with ‘Hearkening and obedience,’ and brought -them before thee, whereupon thou questionedst me and I told -thee the truth of the case; and this is my history.” The Caliph -marvelled at the case of the two dogs and said to Abdullah, -“Hast thou at this present forgiven thy two brothers the wrong -they did thee, yea or nay?” He replied, “O my lord, may Allah -forgive them and acquit them of responsibility in this world and -the next! Indeed, ’tis I who stand in need of their forgiveness, -for that these twelve years past I have beaten them a grievous -bout every night!” Rejoined the Caliph, “O Abdullah, Inshallah, -I will endeavour for their release and that they may become men -again, as they were before, and I will make peace between thee -and them; so shall you live the rest of your lives as brothers -loving one another; and like as thou hast forgiven them, so shall -they forgive thee. But now take them and go down with them to -thy lodging and this night beat them not, and to-morrow there -shall be naught save weal.” Quoth Abdullah, “O my lord, as -thy head liveth, if I leave them one night unbeaten, Sa’idah will -come to me and beat me, and I have no body to brook beating.” -<span class='pageno' id='Page_336'>336</span>Quoth the Caliph, “Fear not, for I will give thee a writing under -my hand.<a id='r536' /><a href='#f536' class='c015'><sup>[536]</sup></a> An she come to thee, do thou give her the paper and -if, when she has read it, she spare thee, the favour will be hers; -but, if she obey not my bidding, commit thy business to Allah and -let her beat thee a bout and suppose that thou hast forgotten to -beat them for one night and that she beateth thee because of that: -and if it fall out thus and she thwart me, as sure as I am Commander -of the Faithful, I will be even with her.” Then he wrote -her a letter on a piece of paper, two fingers broad, and sealing it -with his signet-ring, gave it to Abdullah, saying, “O Abdullah, if -Sa’idah come, say to her:—The Caliph, King of mankind, hath -commanded me to leave beating them and hath written me this -letter for thee; and he saluteth thee with the salam. Then give -her the warrant and fear no harm.” After which he exacted of -him an oath and a solemn pledge that he would not beat them. -So Abdullah took the dogs and carried them to his lodging, -saying to himself, “I wonder what the Caliph will do with the -daughter of the Sovran of the Jinn, if she cross him and trounce -me to-night! But I will bear with a bout of beating for once and -leave my brothers at rest this night, though for their sake I suffer -torture.” Then he bethought himself awhile, and his reason said -to him, “Did not the Caliph rely on some great support, he had -never forbidden me from beating them.” So he entered his -lodging and doffed the collars from the dogs’ necks, saying, “I -put my trust in Allah,” and fell to comforting them and saying, -“No harm shall befal you; for the Caliph, fifth<a id='r537' /><a href='#f537' class='c015'><sup>[537]</sup></a> of the sons of -Al-Abbas, hath pledged himself for your deliverance and I have -forgiven you. An it please Allah the Most High, the time is -come and ye shall be delivered this blessed night; so rejoice ye in -the prospect of peace and gladness.” When they heard these -words, they fell to whining with the whining of dogs,——And -Shahrazad perceived the dawn of day and ceased to say her -permitted say.</p> - -<div class='figcenter id001'> -<img src='images/i_337fp.jpg' alt='' class='ig001' /> -</div> - -<div><span class='pageno' id='Page_337'>337</span></div> -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Eighty-sixth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She resumed, It hath reached me, O auspicious King, that -Abdullah bin Fazil said to his brothers, “Rejoice ye in the -prospect of comfort and gladness.” And when they heard his -words they fell to whining with the whining of dogs, and rubbed -their jowls against his feet, as if blessing him and humbling themselves -before him. He mourned over them and took to stroking -their backs till supper time; and when they set on the trays he -bade the dogs sit. So they sat down and ate with him from the -tray, whilst his officers stood gaping and marvelling at his eating -with dogs and all said, “Is he mad or are his wits gone wrong? -How can the Viceroy of Bassorah city, he who is greater than a -Wazir, eat with dogs? Knoweth he not that the dog is unclean<a id='r538' /><a href='#f538' class='c015'><sup>[538]</sup></a>?” -And they stared at the dogs, as they ate with him as servants eat -with their lords,<a id='r539' /><a href='#f539' class='c015'><sup>[539]</sup></a> knowing not that they were his brothers; nor did -they cease staring at them, till they had made an end of eating, -when Abdullah washed his hands and the dogs also put out their -paws and washed; whereupon all who were present began to laugh -at them and to marvel, saying, one to other, “Never in our lives -saw we dogs eat and wash their paws after eating!” Then the -dogs sat down on the divans beside Abdullah, nor dared any ask -him of this; and thus the case lasted till midnight, when he dismissed -the attendants and lay down to sleep and the dogs with -him, each on a couch; whereupon the servants said one to other, -“Verily, he hath lain down to sleep and the two dogs are lying -with him.” Quoth another, “Since he hath eaten with the dogs -from the same tray, there is no harm in their sleeping with him; -and this is naught save the fashion of madmen.” Moreover, they -ate not anything of the food which remained in the tray, saying, -“’Tis unclean.” Such was their case; but as for Abdullah, ere he -could think, the earth clave asunder and out rose Sa’idah, who said -to him, “O Abdullah, why hast thou not beaten them this night -and why hast thou undone the collars from their necks? Hast thou -<span class='pageno' id='Page_338'>338</span>acted on this wise perversely and in mockery of my commandment? -But I will at once beat thee and spell thee into a dog like -them.” He replied, “O my lady, I conjure thee by the graving -upon the seal-ring of Solomon David-son (on the twain be peace!) -have patience with me till I tell thee my cause and after do with -me what thou wilt.” Quoth she, “Say on,” and quoth he, “The -reason of my not punishing them is only this. The King of mankind, -the Commander of the Faithful, the Caliph Harun al-Rashid, -ordered me not to beat them this night and took of me oaths and -covenants to that effect; and he saluteth thee with the salam and -hath committed to me a mandate under his own hand, which he -bade me give thee. So I obeyed his order for to obey the Commander -of the Faithful is obligatory; and here is the mandate. -Take it and read it and after work thy will.” She replied, “Hither -with it!” So he gave her the letter and she opened it and read as -follows, “In the name of Allah, the Compassionating, the Compassionate! -From the King of mankind, Harun al-Rashid, to the -daughter of the Red King, Sa’idah! But, after. Verily, this man -hath forgiven his brothers and hath waived his claim against them, -and we have enjoined them to reconciliation. Now, when reconciliation -ruleth, retribution is remitted, and if you of the Jinn -contradict us in our commandments, we will contrary you in yours -and traverse your ordinances; but, an ye obey our bidding and -further our orders, we will indeed do the like with yours. Wherefore -I bid thee hurt them no hurt, and if thou believe in Allah -and in His Apostle, it behoveth thee to obey and us to command.<a id='r540' /><a href='#f540' class='c015'><sup>[540]</sup></a> -So an thou spare them, I will requite thee with that -whereto my Lord shall enable me; and the token of obedience is -that thou remove thine enchantment from these two men, so they -may come before me to-morrow, free. But an thou release them -not, I will release them in thy despite, by the aid of Almighty -Allah.” When she had read the letter, she said, “O Abdullah, I -will do nought till I go to my sire and show him the mandate of -the monarch of mankind and return to thee with the answer in -haste.” So saying, she signed with her hand to the earth, which -clave open and she disappeared therein, whilst Abdullah’s heart -was like to fly for joy and he said, “Allah advance the Commander -of the Faithful!” As for Sa’idah, she went in to her -father; and, acquainting him with that which had passed, gave -<span class='pageno' id='Page_339'>339</span>him the Caliph’s letter, which he kissed and laid on his head. -Then he read it and understanding its contents said, “O my -daughter, verily, the ordinance of the monarch of mankind -obligeth us and his commandments are effectual over us, nor -can we disobey him: so go thou and release the two men forthwith -and say to them:—Ye are freed by the intercession of the -monarch of mankind. For, should he be wroth with us, he would -destroy us to the last of us; so do not thou impose on us that -which we are unable.” Quoth she, “O my father, if the monarch -of mankind were wroth with us, what could he do with us?”; and -quoth her sire, “He hath power over us for several reasons. In -the first place, he is a man and hath thus pre-eminence over us<a id='r541' /><a href='#f541' class='c015'><sup>[541]</sup></a>; -secondly he is the Vicar of Allah; and thirdly, he is constant in -praying the dawn-prayer of two bows<a id='r542' /><a href='#f542' class='c015'><sup>[542]</sup></a>; therefore were all the -tribes of the Jinn assembled together against him from the Seven -Worlds they could do him no hurt. But he, should he be wroth -with us would pray the dawn-prayer of two bows and cry out -upon us one cry, when we should all present ourselves before him -obediently and be before him as sheep before the butcher. If he -would, he could command us to quit our abiding-places for a -desert country wherein we might not endure to sojourn; and if he -desired to destroy us, he would bid us destroy ourselves, whereupon -we should destroy one another. Wherefore we may not disobey -his bidding for, if we did this, he would consume us with -fire nor could we flee from before him to any asylum. Thus is it -with every True Believer who is persistent in praying the dawn-prayer -of two bows; his commandment is effectual over us: so -be not thou the means of our destruction, because of two mortals, -but go forthright and release them, ere the anger of the Commander -of the Faithful fall upon us.” So she returned to Abdullah -and acquainted him with her father’s words, saying, “Kiss -for us the hands of the Prince of True Believers and seek his -approval for us.” Then she brought out the tasse and filling it -with water, conjured over it and uttered words which might not -be understood; after which she sprinkled the dogs with the water -saying, “Quit the form of dogs and return to the shape of -men!” Whereupon they became men as before and the spell of the -enchantment was loosed from them. Quoth they, “I testify that -<span class='pageno' id='Page_340'>340</span>there is no god but <em>the</em> God and I testify that Mohammed is the -Apostle of God!” Then they fell on their brother’s feet and -hands, kissing them and beseeching his forgiveness: but he said, -“Do ye forgive me;” and they both repented with sincere repentance, -saying, “Verily, the damned Devil lured us and covetise -deluded us: but our Lord hath requited us after our deserts, and -forgiveness is of the signs of the noble.” And they went on to -supplicate their brother and weep and profess repentance for that -which had befallen him from them<a id='r543' /><a href='#f543' class='c015'><sup>[543]</sup></a>. Then quoth he to them, -“What did ye with my wife whom I brought from the City of -Stone?” Quoth they, “When Satan tempted us and we cast -thee into the sea, there arose strife between us, each saying, I -will have her to wife. Now when she heard these words and -beheld our contention, she knew that we had thrown thee into the -sea; so she came up from the cabin and said to us:—Contend not -because of me, for I will not belong to either of you. My husband -is gone into the sea and I will follow him. So saying, she cast -herself overboard and died.” Exclaimed Abdullah, “In very sooth -she died a martyr<a id='r544' /><a href='#f544' class='c015'><sup>[544]</sup></a>! But there is no Majesty and there is no -Might save in Allah, the Glorious, the Great!” Then he wept for -her with sore weeping and said to his brothers, “It was not well -of you to do this deed and bereave me of my wife.” They -answered, “Indeed, we have sinned, but our Lord hath requited -us our misdeed and this was a thing which Allah decreed unto us, -ere He created us.” And he accepted their excuse; but Sa’idah -said to him, “Have they done all these things to thee and wilt -thou forgive them?” He replied, “O my sister, whoso hath power<a id='r545' /><a href='#f545' class='c015'><sup>[545]</sup></a> -and spareth, for Allah’s reward he prepareth.” Then said she, -“Be on thy guard against them, for they are traitors;” and farewelled -him and fared forth.——And Shahrazad perceived the -dawn of day and ceased saying her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Eighty-seventh Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She said, It hath reached me, O auspicious King, that Abdullah, -when Sa’idah warned him and blessed him and went her ways, -<span class='pageno' id='Page_341'>341</span>passed the rest of the night with his brothers and on the morrow, -he sent them to the Hammam and clad each of them, on his -coming forth, in a suit worth a hoard of money. Then he called -for the tray of food and they set it before him and he ate, he and -his brothers. When his attendants saw the twain and knew them -for his brothers they saluted them and said to him, “O our lord, -Allah give thee joy of thy reunion with thy dear brothers! -Where have they been this while?” He replied, “It was they -whom ye saw in the guise of dogs; praise be to Allah who hath -delivered them from prison and grievous torment!” Then he -carried them to the Divan of the Caliph and kissing ground before -Al-Rashid wished him continuance of honour and fortune and -surcease of evil and enmity.” Quoth the Caliph, “Welcome, O -Emir Abdullah! Tell me what hath befallen thee.” And quoth -he, “O Commander of the Faithful (whose power Allah increase!) -when I carried my brothers home to my lodging, my heart was at -rest concerning them, because thou hadst pledged thyself to their -release and I said in myself, “Kings fail not to attain aught for -which they strain, inasmuch as the divine favour aideth them.” So -I took off the collars from their necks, putting my trust in Allah, -and ate with them from the same tray, which when my suite saw, -they made light of my wit and said each to other, “He is surely -mad! How can the governor of Bassorah who is greater than the -Wazir, eat with dogs?” Then they threw away what was in the -tray, saying, “We will not eat the dogs’ orts.” And they went on -befool my reason, whilst I heard their words, but returned them -no reply because of their unknowing that the dogs were my -brothers. When the hour of sleep came, I sent them away and -addressed myself to sleep; but, ere I was ware, the earth clave in -sunder and out came Sa’idah, the Red King’s daughter, enraged -against me, with eyes like fire.” And he went on to relate to the -Caliph all what had passed between him and her and her father -and how she had transmewed his brothers from canine to human -form, adding, “And here they are before thee, O Commander of -the Faithful!” The Caliph looked at them and seeing two young -men like moons, said, “Allah requite thee for me with good, O -Abdullah, for that thou hast acquainted me with an advantage<a id='r546' /><a href='#f546' class='c015'><sup>[546]</sup></a> I -<span class='pageno' id='Page_342'>342</span>knew not! Henceforth, Inshallah, I will never leave to pray -these two-bow orisons before the breaking of the dawn, what while -I live.” Then he reproved Abdullah’s brothers for their past -transgressions against him and they excused themselves before -the Caliph, who said, “Join hands<a id='r547' /><a href='#f547' class='c015'><sup>[547]</sup></a> and forgive one another and -Allah pardon what is past!” Upon which he turned to Abdullah -and said to him, “O Abdullah, make thy brothers thine assistants -and be careful of them.” Then he charged them to be obedient -to their brother and bade them return to Bassorah after he had -bestowed on them abundant largesse. So they went down from -the Caliph’s Divan whilst he rejoiced in this advantage he had -obtained by the action aforesaid, to wit, persistence in praying two -inclinations before dawn, and exclaimed, He spake truth who -said, “The misfortune of one tribe fortuneth another tribe.”<a id='r548' /><a href='#f548' class='c015'><sup>[548]</sup></a> -On this wise befel it to them from the Caliph; but as regards -Abdullah, he left Baghdad carrying with him his brothers in all -honour and dignity and increase of quality, and fared on till they -drew near Bassorah, when the notables and chief men of the place -came out to meet them and after decorating the city brought -them thereinto with a procession which had not its match and all -the folk shouted out blessings on Abdullah as he scattered -amongst them silver and gold. None, however, took heed to his -brothers; wherefore jealousy and envy entered their hearts, for all -he entreated them tenderly as one tenders an ophthalmic eye; but -the more he cherished them, the more they redoubled in hatred -and envy of him: and indeed it is said on the subject:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>I’d win good will of every one, but whoso envies me ✿ Will not be won on any wise and makes mine office hard:</div> - <div class='line'>How gain the gree of envious wight who coveteth my good, ✿ When naught will satisfy him save to see my good go marr’d?</div> - </div> - </div> -</div> - -<p class='c000'>Then he gave each a concubine that had not her like, and eunuchs -and servants and slaves white and black, of each kind forty. He -also gave each of them fifty steeds all thoroughbreds and they got -them guards and followers; and he assigned to them revenues and -appointed them solde and stipends and made them his assistants, -<span class='pageno' id='Page_343'>343</span>saying to them, “O my brothers, I and you are equal and there -is no distinction between me and you twain,”——And Shahrazad -perceived the dawn of day and ceased to say her permitted -say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Eighty-eighth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She continued, It hath reached me, O auspicious King, that -Abdullah assigned stipends to his brothers and made them his -assistants, saying, “O my brothers, I and you are equal and there -is no distinction between me and you twain, and after Allah and -the Caliph, the commandment is mine and yours. So rule you at -Bassorah in my absence and in my presence, and your commandments -shall be effectual; but look that ye fear Allah in your -ordinances and beware of oppression, which if it endure depopulateth; -and apply yourselves to justice, for justice, if it be prolonged, -peopleth a land. Oppress not the True Believers, or they will -curse you and ill report of you will reach the Caliph, wherefore -dishonour will betide both me and you. Go not therefore about -to violence any, but whatso ye greed for of the goods of the folk, -take it from my goods, over and above that whereof ye have -need; for ’tis not unknown to you what is handed down in the -Koran of prohibition versets on the subject of oppression and -Allah-gifted is he who said these couplets:—</p> - -<div class='lg-container-b c003'> - <div class='linegroup'> - <div class='group'> - <div class='line'>Oppression ambusheth in sprite of man ✿ Whom naught withholdeth save the lack of might:</div> - <div class='line'>The sage shall ne’er apply his wits to aught ✿ Until befitting time direct his sight:</div> - <div class='line'>The tongue of Wisdom woneth in the heart; ✿ And in his mouth the tongue of foolish wight.</div> - <div class='line'>Who at occasion’s call lacks power to rise ✿ Is slain by feeblest who would glut his spite.</div> - <div class='line'>A man may hide his blood and breed, but aye ✿ His deeds on darkest hiddens cast a light.</div> - <div class='line'>Wights of ill strain with ancestry as vile ✿ Have lips which never spake one word aright:</div> - <div class='line'>And who committeth case to hands of fool ✿ In folly proveth self as fond and light;</div> - <div class='line'>And who his secret tells to folk at large ✿ Shall rouse his foes to work him worst despight.</div> - <div class='line'>Suffice the generous what regards his lot ✿ Nor meddles he with aught regards him not.</div> - </div> - </div> -</div> - -<p class='c000'><span class='pageno' id='Page_344'>344</span>And he went on to admonish his brothers and bid them to equity -and forbid them from tyranny, doubting not but they would love -him the better for his boon of good counsel<a id='r549' /><a href='#f549' class='c015'><sup>[549]</sup></a> and he relied upon -them and honoured them with the utmost honour; but notwithstanding -all his generosity to them, they only waxed in envy -and hatred of him, till, one day, the two being together alone, -quoth Nasir to Mansur, “O my brother, how long shall we be -mere subjects of our brother Abdullah, and he in this estate of -lordship and worship? After being a merchant, he is become an -Emir, and from being little, he is grown great: but we, we grow -not great nor is there aught of respect or degree left us; for, behold, -he laugheth at us and maketh us his assistants! What is the -meaning of this? Is it not that we are his servants and under his -subjection? But, long as he abideth in good case, our rank will -never be raised nor shall we be aught of repute; wherefore we -shall not fulfil our wish, except we slay him and win to his wealth, -nor will it be possible to get his gear save after his death. So, -when we have slain him, we shall become lords and will take all -that is in his treasuries of gems and things of price and divide -them between us. Then will we send the Caliph a present and -demand of him the government of Cufah, and thou shalt be -governor of Cufah and I of Bassorah. Thus each of us shall have -formal estate and condition, but we shall never effect this, except -we put him out of the world!” Answered Mansur, “Thou sayest -sooth, but how shall we do to kill him?” Quoth Nasir, “We will make -an entertainment in the house of one of us and invite him thereto -and serve him with the uttermost service. Then will we sit through -the night with him in talk and tell him tales and jests and rare -stories till his heart melteth with sitting up when we will spread -him a bed, that he may lie down to sleep. When he is asleep, -we will kneel upon him and throttle him and throw him into the -river; and on the morrow, we will say:—His sister the Jinniyah -came to him, as he sat chatting with us, and said to him:—O -thou scum of mankind, who art thou that thou shouldst complain -of me to the Commander of the Faithful? Deemest thou that we -dread him? As he is a King, so we too are Kings, and if he mend -not his manners in our regard we will do him die by the foulest of -deaths. But meantime I will slay thee, that we may see what the -hand of the Prince of True Believers availeth to do. So saying, -<span class='pageno' id='Page_345'>345</span>she caught him up and clave the earth and disappeared with him -which when we saw, we swooned away. Then we revived and we -reck not what is become of him. And saying this we will send to -the Caliph and tell him the case and he will invest us with the -government in his room. After awhile, we will send him a sumptuous -present and seek of him the government of Cufah, and one -of us shall abide in Bassorah and the other in Cufah. So shall -the land be pleasant to us and we will be down upon the True -Believers and win our wishes.” And quoth Mansur, “Thou counsellest -well, O my brother,” and they agreed upon the murther. -So Nasir made an entertainment and said to Abdullah, “O my -brother, verily I am thy brother, and I would have thee hearten -my heart thou and my brother Mansur and eat of my banquet in -my house, so I may boast of thee and that it may be said, The -Emir Abdullah hath eaten of his brother Nasir’s guest meal; -when my heart will be solaced by this best of boons.” Abdullah -replied, “So be it, O my brother; there is no distinction between -me and thee and thy house is my house; but since thou invitest -me, none refuseth hospitality save the churl.” Then he turned to -Mansur and said to him, “Wilt thou go with me to thy brother -Nasir’s house and we will eat of his feast and heal his heart?” -Replied Mansur, “As thy head liveth, O my brother, I will not -go with thee, unless thou swear to me that, after thou comest -forth of brother Nasir’s house, thou wilt enter my house and eat -of my banquet! Is Nasir thy brother and am not I thy brother? -So, even as thou heartenest his heart, do thou hearten mine.” -Answered Abdullah, “There is no harm in that: with love and -gladly gree! When I come out from Nasir’s house, I will enter -thine, for thou art my brother even as he.” So he kissed his -hand and going forth of the Divan, made ready his feast. On the -morrow, Abdullah took horse and repaired, with his brother -Mansur and a company of his officers, to Nasir’s house, where -they sat down, he and Mansur and his many. Then Nasir set -the trays before them and welcomed them; so they ate and drank -and sat in mirth and merriment; after which the trays and the -platters were removed and they washed their hands. They passed -the day in feasting and wine-drinking and diversion and delight -till nightfall, when they supped and prayed the sundown prayers, -and the night orisons; after which they sat conversing and carousing, -and Nasir and Mansur fell to telling stories whilst Abdullah -hearkened. Now they three were alone in the pavilion, -<span class='pageno' id='Page_346'>346</span>the rest of the company being in another place, and they ceased -not to tell quips and tales and rare adventures and anecdotes, till -Abdullah’s heart was dissolved within him for watching and sleep -overcame him.——And Shahrazad perceived the dawn of day and -ceased saying her permitted say.</p> - -<div class='ph3'> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>Now when it was the Nine Hundred and Eighty-ninth Night,</div> - </div> -</div> - -</div> - -<p class='c000'>She pursued, It hath reached me, O auspicious King, that when -Abdullah was a-wearied with watching and wanted to sleep, they -also lay beside him on another couch and waited till he was -drowned in slumber and when they were certified thereof they -arose and knelt upon him: whereupon he awoke and seeing them -kneeling on his breast, said to them, “What is this, O my -brothers?” Cried they, “We are no brothers of thine, nor do -we know thee unmannerly that thou art! Thy death is become -better than thy life.” Then they gripped him by the throat and -throttled him, till he lost his senses and abode without motion; so -that they deemed him dead. Now the pavilion wherein they were -overlooked the river; so they cast him into the water; but, when -he fell, Allah sent to his aid a dolphin<a id='r550' /><a href='#f550' class='c015'><sup>[550]</sup></a> who was accustomed to -come under that pavilion because the kitchen had a window that -gave upon the stream; and, as often as they slaughtered any -beast there, it was their wont to throw the refuse into the river -and the dolphin came and picked it up from the surface of the -water; wherefore he ever resorted to the place. That day they -had cast out much offal by reason of the banquet; so the dolphin -ate more than of wont and gained strength. Hearing the splash -of Abdullah’s fall, he hastened to the spot, where he saw a son of -Adam and Allah guided him so that he took the man on his back -and crossing the current made with him for the other bank, where -he cast his burthen ashore. Now the place where the dolphin -cast up Abdullah was a well-beaten highway, and presently up -came a caravan and finding him lying on the river bank, said, -“Here is a drowned man, whom the river hath cast up;” and the -travellers gathered around to gaze at the corpse. The Shaykh of -the caravan was a man of worth, skilled in all sciences and versed -<span class='pageno' id='Page_347'>347</span>in the mystery of medicine and, withal, sound of judgment: so -he said to them, “O folk, what is the news?” They answered, -“Here is a drowned man;” whereupon he went up to Abdullah -and examining him, said to them, “O folk, there is life yet in this -young man, who is a person of condition and of the sons of -the great, bred in honour and fortune, and Inshallah there is -still hope of him.” Then he took him and clothing him in dry -clothes warmed him before the fire; after which he nursed him -and tended him three days’ march till he revived; but he was -passing feeble by reason of the shock, and the chief of the caravan -proceeded to medicine him with such simples as he knew, what -while they ceased not faring on till they had travelled thirty days’ -journey from Bassorah and came to a city in the land of the -Persians, by name ’Aúj.<a id='r551' /><a href='#f551' class='c015'><sup>[551]</sup></a> Here they alighted at a Khan and -spread Abdullah a bed, where he lay groaning all night and -troubling the folk with his groans. And when morning morrowed -the concierge of the Khan came to the chief of the caravan and -said to him, “What is this sick man thou hast with thee? Verily, -he disturbeth us.” Quoth the chief, “I found him by the way, on -the river-bank and well nigh drowned; and I have tended him, -but to no effect, for he recovereth not.” Said the porter, “Show -him to the Shaykhah<a id='r552' /><a href='#f552' class='c015'><sup>[552]</sup></a> Rájihah.” “Who is this Religious?” -asked the chief of the caravan, and the door-keeper answered, -“There is with us a holy woman, a clean maid and a comely, -called Rajihah, to whom they present whoso hath any ailment; -and he passeth a single night in her house and awaketh on the -morrow, whole and ailing nothing.” Quoth the chief, “Direct me -to her;” and quoth the porter, “Take up thy sick man.” So he -took up Abdullah and the doorkeeper forewent him, till he came -to a hermitage, where he saw folk entering with many an <span lang="la" xml:lang="la">ex voto</span> -offering and other folk coming forth, rejoicing. The porter went -in, till he came to the curtain,<a id='r553' /><a href='#f553' class='c015'><sup>[553]</sup></a> and said, “Permission, O Shaykhah -<span class='pageno' id='Page_348'>348</span>Rajihah! Take this sick man.” Said she, “Bring him within -the curtain;” and the porter said to Abdullah, “Enter.” So he -entered and looking upon the holy woman, saw her to be his wife -whom he had brought from the City of Stone. And when he -knew her she also knew him and saluted him and he returned her -salam. Then said he, “Who brought thee hither?”; and she -answered, “When I saw that thy brothers had cast thee away and -were contending concerning me, I threw myself into the sea; but -my Shaykh Al-Khizr Abu al-’Abbás took me up and brought me -to this hermitage, where he gave me leave to heal the sick and -bade cry in the city:—Whoso hath any ailment, let him repair to -the Shaykhah Rajihah; and he also said to me:—Tarry in this -hermitage till the time betide, and thy husband shall come to thee -here. So all the sick used to flock to me and I rubbed them and -shampoo’d them and they awoke on the morrow whole and -sound; whereby the report of me became noised abroad among -the folk, and they brought me votive gifts, so that I have with me -abundant wealth. And now I live here in high honour and -worship, and all the people of these parts seek my prayers.” -Then she rubbed him and by the ordinance of Allah the Most -High, he became whole. Now Al-Khizr used to come to her -every Friday night, and it chanced that the day of Abdullah’s -coming was a Thursday.<a id='r554' /><a href='#f554' class='c015'><sup>[554]</sup></a> Accordingly, when the night darkened -he and she sat, after a supper of the richest meats, awaiting the -coming of Al-Khizr, who made his appearance anon and carrying -them forth of the hermitage, set them down in Abdullah’s palace -at Bassorah, where he left them and went his way. As soon as it -was day, Abdullah examined the palace and knew it for his own; -then, hearing the folk clamouring without, he looked forth of the -lattice and saw his brothers crucified, each on his own cross. -Now the reason of this was as ensueth. When they had thrown -him into the Tigris, the twain arose on the morrow, weeping and -saying, “Our brother! the Jinniyah hath carried off our brother!” -Then they made ready a present and sent it to the Caliph, -acquainting him with these tidings and suing from him the -government of Bassorah. He sent for them and questioned them -and they told him the false tale we have recounted, whereupon he -<span class='pageno' id='Page_349'>349</span>was exceeding wroth.<a id='r555' /><a href='#f555' class='c015'><sup>[555]</sup></a> So that night he prayed a two-bow -prayer before daybreak, as of his wont, and called upon the tribes -of the Jinn, who came before him subject-wise, and he questioned -them of Abdullah: when they sware to him that none of them had -done him aught of hurt and said, “We know not what is become -of him.” Then came Sa’idah, daughter of the Red King, and -acquainted the Caliph with the truth of Abdullah’s case, and he -dismissed the Jinn. On the morrow, he subjected Nasir and -Mansur to the bastinado till they confessed, one against other: -whereupon the Caliph was enraged with them and cried, “Carry -them to Bassorah and crucify them there before Abdullah’s -palace.” Such was their case; but as regards Abdullah, when he -saw his brothers crucified, he commanded to bury them, then took -horse and repairing to Baghdad, acquainted the Caliph with that -which his brothers had done with him, from first to last and told -him how he had recovered his wife; whereat Al-Rashid marvelled -and summoning the Kazi and the witnesses, bade draw up the -marriage-contract between Abdullah and the damsel whom he had -brought from the City of Stone. So he went in to her and woned -with her at Bassorah till there came to them the Destroyer of -Delights and the Severer of societies; and extolled be the perfection -of the Living, who dieth not! Moreover, O auspicious King, -I have heard a tale anent.</p> - -<hr class='c016' /> - -<div class='footnote' id='f476'> -<p class='c000'><span class='label'><a href='#r476'>476</a>. </span>Lane owns that this is “one of the most entertaining tales in the work,” but he -omits it because its chief and best portion is essentially the same as “The story of the -First of the Three Ladies of Baghdad.” The truth is he was straightened for space by -his publisher and thus compelled to cut out some of the best stories in The Nights.</p> -</div> - -<div class='footnote' id='f477'> -<p class='c000'><span class='label'><a href='#r477'>477</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> Ibrahim of Mosul, the musician poet often mentioned in The Nights. I must -again warn the reader that the name is pronounced Is-hák (like Isaac with a central -aspirate) not Ishák. This is not unnecessary when we hear Tait-shill for Tait’s hill and -“Frederick-shall” for Friedrich, shall.</p> -</div> - -<div class='footnote' id='f478'> -<p class='c000'><span class='label'><a href='#r478'>478</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> He was a proficient, an adept.</p> -</div> - -<div class='footnote' id='f479'> -<p class='c000'><span class='label'><a href='#r479'>479</a>. </span>Arab. from Pers. Dúláb = a waterwheel, a buttery, a cupboard.</p> -</div> - -<div class='footnote' id='f480'> -<p class='c000'><span class='label'><a href='#r480'>480</a>. </span>Arab. “Futúr,” the chhotí házirí of Anglo-India or breakfast proper, eaten by -Moslems immediately after the dawn-prayer except in Ramázán. Amongst sensible -people it is a substantial meal of bread and boiled beans, eggs, cheese, curded milk and -the pastry called fatírah, followed by coffee and a pipe. See Lane M. E. chapt. v. and -my Pilgrimage ii. 48.</p> -</div> - -<div class='footnote' id='f481'> -<p class='c000'><span class='label'><a href='#r481'>481</a>. </span>This “off-with-his-head” style must not be understood literally. As I have noted, -it is intended by the writer to show the Kingship and the majesty of the “Vicar of -Allah.”</p> -</div> - -<div class='footnote' id='f482'> -<p class='c000'><span class='label'><a href='#r482'>482</a>. </span>Lit. “the calamity of man (insán) is from the tongue” (lisán).</p> -</div> - -<div class='footnote' id='f483'> -<p class='c000'><span class='label'><a href='#r483'>483</a>. </span>For Khatt Sharíf, lit. = a noble letter, see vol. ii. <a href="https://www.gutenberg.org/files/51775/51775-h/51775-h.htm#Page_39">39</a>.</p> -</div> - -<div class='footnote' id='f484'> -<p class='c000'><span class='label'><a href='#r484'>484</a>. </span>Arab. “Allah yastura-k” = protect thee by hiding what had better be hidden.</p> -</div> - -<div class='footnote' id='f485'> -<p class='c000'><span class='label'><a href='#r485'>485</a>. </span>Arab. “Janázír” = chains, an Arabised plural of the Pers. Zanjír with the -metathesis or transposition of letters peculiar to the vulgar; “Janázír” for “Zanájír.”</p> -</div> - -<div class='footnote' id='f486'> -<p class='c000'><span class='label'><a href='#r486'>486</a>. </span>Arab. “Safínah” = (Noah’s) Ark, a myth derived from the Baris of Egypt with -subsequent embellishments from the Babylonian deluge-legends: the latter may have -been survivals of the days when the waters of the Persian Gulf extended to the mountains -of Eastern Syria. Hence I would explain the existence of extinct volcanoes within -sight of Damascus (see Unexplored Syria i. p. 159) visited, I believe, for the first time -by my late friend Charles F. Tyrwhitt-Drake and myself in May, 1871.</p> -</div> - -<div class='footnote' id='f487'> -<p class='c000'><span class='label'><a href='#r487'>487</a>. </span>Mansur and Násir are passive and active participles from the same root, Nasr = -victory; the former means triumphant and the latter triumphing.</p> -</div> - -<div class='footnote' id='f488'> -<p class='c000'><span class='label'><a href='#r488'>488</a>. </span>The normal term of Moslem mourning, which Mohammed greatly reduced disliking -the abuse of it by the Jews who even in the present day are the strictest in its -observance.</p> -</div> - -<div class='footnote' id='f489'> -<p class='c000'><span class='label'><a href='#r489'>489</a>. </span>An euphuistic and euphemistic style of saying, “No, we don’t know.”</p> -</div> - -<div class='footnote' id='f490'> -<p class='c000'><span class='label'><a href='#r490'>490</a>. </span>Arab. “Rahan,” an article placed with him in pawn.</p> -</div> - -<div class='footnote' id='f491'> -<p class='c000'><span class='label'><a href='#r491'>491</a>. </span>A Moslem is bound, not only by honour but by religion, to discharge the debts of -his dead father and mother and so save them from punishment on Judgment-day. -Mohammed who enjoined mercy to debtors while in the flesh (chapt. ii. 280, etc.) said -“Allah covereth all faults except debt; that is to say, there will be punishment -therefor.” Also “A martyr shall be pardoned every fault but debt.” On one occasion -he refused to pray for a Moslem who died insolvent. Such harshness is a curious contrast -with the leniency which advised the creditor to remit debts by way of alms. And -practically this mild view of indebtedness renders it highly unadvisable to oblige a -Moslem friend with a loan.</p> -</div> - -<div class='footnote' id='f492'> -<p class='c000'><span class='label'><a href='#r492'>492</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> he did not press them for payment; and, it must be remembered, he received -no interest upon his monies, this being forbidden in the Koran.</p> -</div> - -<div class='footnote' id='f493'> -<p class='c000'><span class='label'><a href='#r493'>493</a>. </span>Al-Mas’údi (chap. xvii.) alludes to furs of Sable (Samúr), hermelin (Al-Farwah) -and Bortás (Turkish) furs of black and red foxes. For Samúr see vol. iv. <a href="https://www.gutenberg.org/files/53254/53254-h/53254-h.htm#Page_57">57</a>. Sinjáb -is Persian for the skin of the grey squirrel (<em>Mus lemmus</em>, the lemming), the meniver, -erroneously miniver, (menu vair) as opposed to the ermine = (<em>Mus Armenius</em>, or <em>mustela -erminia</em>.) I never visit England without being surprised at the vile furs worn by the rich, -and the folly of the poor in not adopting the sheepskin with the wool inside and the -leather well tanned which keeps the peasant warm and comfortable between Croatia and -Afghanistan.</p> -</div> - -<div class='footnote' id='f494'> -<p class='c000'><span class='label'><a href='#r494'>494</a>. </span>Arab. “Tájir Alfí” which may mean a thousand dinars (£500) or a thousand purses -(= £5,000). “Alfí” is not an uncommon P.N., meaning that the bearer (Pasha or -pauper) had been bought for a thousand left indefinite.</p> -</div> - -<div class='footnote' id='f495'> -<p class='c000'><span class='label'><a href='#r495'>495</a>. </span>Tigris-Euphrates.</p> -</div> - -<div class='footnote' id='f496'> -<p class='c000'><span class='label'><a href='#r496'>496</a>. </span>Possibly the quarter of Baghdad so called and mentioned in The Nights more than -once.</p> -</div> - -<div class='footnote' id='f497'> -<p class='c000'><span class='label'><a href='#r497'>497</a>. </span>For this fiery sea see Sind Revisited i. 19.</p> -</div> - -<div class='footnote' id='f498'> -<p class='c000'><span class='label'><a href='#r498'>498</a>. </span>Arab. “Al-Ghayb” which may also mean “in the future” (unknown to man).</p> -</div> - -<div class='footnote' id='f499'> -<p class='c000'><span class='label'><a href='#r499'>499</a>. </span>Arab. “Jabal”; here a mountainous island: see vol. i. <a href="https://www.gutenberg.org/files/51252/51252-h/51252-h.htm#Page_140">140</a>.</p> -</div> - -<div class='footnote' id='f500'> -<p class='c000'><span class='label'><a href='#r500'>500</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> ye shall be spared this day’s miseries. See my Pilgrimage vol. i. <a href="https://www.gutenberg.org/files/51252/51252-h/51252-h.htm#Page_314">314</a>, and the -delight with which we glided into Marsá Damghah.</p> -</div> - -<div class='footnote' id='f501'> -<p class='c000'><span class='label'><a href='#r501'>501</a>. </span>Arab. “Súwán” = “Syenite” (= granite) also used for flint and other hard stones. -See vol. i. <a href="https://www.gutenberg.org/files/51252/51252-h/51252-h.htm#Page_238">238</a>.</p> -</div> - -<div class='footnote' id='f502'> -<p class='c000'><span class='label'><a href='#r502'>502</a>. </span>Koran xxiv. Male children are to the Arab as much prized an object of possession -as riches, since without them wealth is of no value to him. Mohammed, therefore, -couples wealth with children as the two things wherewith one wards off the ills of this -world, though they are powerless against those of the world to come.</p> -</div> - -<div class='footnote' id='f503'> -<p class='c000'><span class='label'><a href='#r503'>503</a>. </span>An exclamation derived from the Surat Nasr (cx. 1) one of the most affecting in the -Koran. It gave Mohammed warning of his death and caused Al-Abbás to shed tears; -the Prophet sings a song of victory in the ixth year of the Hijrah (he died on the xth) -and implores the pardon of his Lord.</p> -</div> - -<div class='footnote' id='f504'> -<p class='c000'><span class='label'><a href='#r504'>504</a>. </span>Arab. “Dáirah,” a basin surrounded by hills. The words which follow may mean, -“An hour’s journey or more in breadth.”</p> -</div> - -<div class='footnote' id='f505'> -<p class='c000'><span class='label'><a href='#r505'>505</a>. </span>These petrified folk have occurred in the “Eldest Lady’s Tale” (vol. i. <a href="https://www.gutenberg.org/files/51252/51252-h/51252-h.htm#Page_165">165</a>), where -they are of “black stone.”</p> -</div> - -<div class='footnote' id='f506'> -<p class='c000'><span class='label'><a href='#r506'>506</a>. </span>Arab. “Táj Kisrawi,” such as was worn by the Chosroes Kings. See vol. i. <a href="https://www.gutenberg.org/files/51252/51252-h/51252-h.htm#Page_75">75</a>.</p> -</div> - -<div class='footnote' id='f507'> -<p class='c000'><span class='label'><a href='#r507'>507</a>. </span>The familiar and far-famed Napoleonic pose, with the arms crossed over the breast, -is throughout the East the attitude assumed by slave and servant in presence of his -master. Those who send statues to Anglo-India should remember this.</p> -</div> - -<div class='footnote' id='f508'> -<p class='c000'><span class='label'><a href='#r508'>508</a>. </span>Arab. “Ta’ álík” = hanging lamps, often in lantern shape with coloured glass and -profuse ornamentation; the Maroccan are now familiar to England.</p> -</div> - -<div class='footnote' id='f509'> -<p class='c000'><span class='label'><a href='#r509'>509</a>. </span>Arab. “Kidrah,” lit. = a pot, kettle: it can hardly mean “an interval.”</p> -</div> - -<div class='footnote' id='f510'> -<p class='c000'><span class='label'><a href='#r510'>510</a>. </span>The wicket or small doorway, especially by the side of a gate or portal, is called -“the eye of the needle” and explains Matt. xix. 24, and Koran vii. 38. In the -Rabbinic form of the proverb the camel becomes an elephant. Some have preferred to -change the Koranic Jamal (camel) for Habl (cable) and much ingenuity has been wasted -by Christian commentators on Mark x. 25, and Luke xviii. 25.</p> -</div> - -<div class='footnote' id='f511'> -<p class='c000'><span class='label'><a href='#r511'>511</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> A “Kanz” (enchanted treasury) usually hidden underground but opened by a -counter-spell and transferred to earth’s face. The reader will note the gorgeousness of -the picture.</p> -</div> - -<div class='footnote' id='f512'> -<p class='c000'><span class='label'><a href='#r512'>512</a>. </span>Oriental writers, Indian and Persian, as well as Arab, lay great stress upon the -extreme delicacy of the skin of the fair ones celebrated in their works, constantly -attributing to their heroines bodies so sensitive as to brook with difficulty the contact -of the finest shift. Several instances of this will be found in the present collection and -we may fairly assume that the skin of an Eastern beauty, under the influence of constant -seclusion and the unremitting use of cosmetics and the bath, would in time attain a -pitch of delicacy and sensitiveness such as would in some measure justify the seemingly -extravagant statements of their poetical admirers, of which the following anecdote -(quoted by Ibn Khellikan from the historian Et Teberi) is a fair specimen. Ardeshir -ibn Babek (Artaxerxes I.), the first Sassanian King of Persia (A.D. 226–242), having -long unsuccessfully besieged El Hedr, a strong city of Mesopotamia belonging to the -petty King Es Satiroun, at last obtained possession of it by the treachery of the owner’s -daughter Nezireh and married the latter, this having been the price stipulated by her -for the betrayal to him of the place. “It happened afterwards that, one night, as she -was unable to sleep and turned from side to side in the bed, Ardeshir asked her what -prevented her from sleeping. She replied, ‘I never yet slept on a rougher bed than -this; I feel something irk me.’ He ordered the bed to be changed, but she was still -unable to sleep. Next morning, she complained of her side, and on examination, a -myrtle-leaf was found adhering to a fold of the skin, from which it had drawn blood. -Astonished at this circumstance, Ardeshir asked her if it was this that had kept her -awake and she replied in the affirmative. ‘How then,’ asked he, ‘did your father bring -you up?’ She answered, ‘He spread me a bed of satin and clad me in silk and fed me -with marrow and cream and the honey of virgin bees and gave me pure wine to drink.’ -Quoth Ardeshir, ’The same return which you made your father for his kindness would -be made much more readily to me’; and bade bind her by the hair to the tail of a horse, -which galloped off with her and killed her.” It will be remembered that the true -princess, in the well-known German popular tale, is discovered by a similar incident to -that of the myrtle-leaf. I quote this excellent note from Mr. Payne (ix. 148), only -regretting that annotation did not enter into his plan of producing The Nights. -Amongst Hindu story-tellers a phenomenal softness of the skin is a <i><span lang="fr" xml:lang="fr">lieu commun</span></i>: see -Vikram and the Vampire (p. 285, “Of the marvellous delicacy of their Queens”); and -the Tale of the Sybarite might be referred to in the lines given above.</p> -</div> - -<div class='footnote' id='f513'> -<p class='c000'><span class='label'><a href='#r513'>513</a>. </span>“(55) Indeed joyous on that day are the people of Paradise in their employ; (56) In -shades, on bridal couches reclining they and their wives: (57) Fruits have they therein -and whatso they desire. (58) ‘Peace!’ shall be a word from a compassionating Lord.” -Koran xxxvi. 55–58, the famous Chapt. “Yá Sín;” which most educated Moslems -learn by heart. See vol. iii. <a href="https://www.gutenberg.org/files/52564/52564-h/52564-h.htm#Page_19">19</a>. In addition to the proofs there offered that the Moslem -Paradise is not wholly sensual I may quote, “No soul wotteth what coolth of the eyes -is reserved (for the good) in recompense of their works” (Koran lxx. 17). The -Paradise of eating, drinking, and copulating which Mr. Palgrave (Arabia, i. 368) calls -“an everlasting brothel between forty celestial concubines” was preached solely to the -baser sort of humanity which can understand and appreciate only the pleasures of the -flesh. To talk of spiritual joys before the Badawin would have been a <i><span lang="fr" xml:lang="fr">non-sens</span></i>, even as -it would be to the roughs of our great cities.</p> -</div> - -<div class='footnote' id='f514'> -<p class='c000'><span class='label'><a href='#r514'>514</a>. </span>Arab. “Lajlaj” lit. = rolling anything round the mouth when eating; hence -speaking inarticulately, being tongue-tied, stuttering, etc.</p> -</div> - -<div class='footnote' id='f515'> -<p class='c000'><span class='label'><a href='#r515'>515</a>. </span>The classical “Phylarchs,” who had charge of the Badawin.</p> -</div> - -<div class='footnote' id='f516'> -<p class='c000'><span class='label'><a href='#r516'>516</a>. </span>“The Jabábirah” (giant-rulers of Syria) and the “Akásirah” (Chosroës-Kings of -Persia).</p> -</div> - -<div class='footnote' id='f517'> -<p class='c000'><span class='label'><a href='#r517'>517</a>. </span>This shows (and we are presently told) that the intruder was Al-Khizr, the “Green -Prophet,” for whom see vol. iv. <a href="https://www.gutenberg.org/files/53254/53254-h/53254-h.htm#Page_175">175</a>.</p> -</div> - -<div class='footnote' id='f518'> -<p class='c000'><span class='label'><a href='#r518'>518</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> of salvation supposed to radiate from all Prophets, esp. from Mohammed.</p> -</div> - -<div class='footnote' id='f519'> -<p class='c000'><span class='label'><a href='#r519'>519</a>. </span>This formula which has occurred from the beginning (vol. i. <a href="https://www.gutenberg.org/files/51252/51252-h/51252-h.htm#Page_1">1</a>) is essentially Koranic: -See Chapt. li. 18–19 and passim.</p> -</div> - -<div class='footnote' id='f520'> -<p class='c000'><span class='label'><a href='#r520'>520</a>. </span>This trick of the priest hidden within the image may date from the days of the vocal -Memnon, and was a favourite in India esp. at the shrine of Somnauth (Soma-náth), the -Moon-god, Atergatis Aphrodite, etc.</p> -</div> - -<div class='footnote' id='f521'> -<p class='c000'><span class='label'><a href='#r521'>521</a>. </span>Arab. “Almás” = Gr. Adamas. In opposition to the learned ex-Professor -Maskelyne I hold that the cutting of the diamond is of very ancient date. Mr. W. M. -Flinders Patrie (The Pyramids and Temples of Gizah, London: Field and Tuer, 1884) -whose studies have thoroughly demolished the freaks and unfacts, the fads and fancies of -the “Pyramidists,” and who may be said to have raised measurement to the rank of a -fine art, believes that the Euritic statues of old Egypt such as that of Khufu (Cheops) in -the Bulak Museum were drilled by means of diamonds. Athenæus tells us (lib. v.) that -the Indians brought pearls and diamonds to the procession of Ptolemy Philadelphus; and -this suggests cutting, as nothing can be less ornamental than the uncut stone.</p> -</div> - -<div class='footnote' id='f522'> -<p class='c000'><span class='label'><a href='#r522'>522</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> as if they were holding a “Durbar”; the King’s idol in the Sadr or place of -honour and the others ranged about it in their several ranks.</p> -</div> - -<div class='footnote' id='f523'> -<p class='c000'><span class='label'><a href='#r523'>523</a>. </span>These words are probably borrowed from the taunts of Elijah to the priests of Baal -(I Kings xviii. 27). Both Jews and Moslems wilfully ignored the proper use of the -image or idol which was to serve as a Keblah or direction of prayer and an object upon -which to concentrate thought and looked only to the abuse of the <span lang="la" xml:lang="la">ignobile vulgus</span> who -believe in its intrinsic powers. Christendom has perpetuated the dispute: Romanism -affects statues and pictures! Greek orthodoxy pictures and not statues and the so-called -Protestantism ousts both.</p> -</div> - -<div class='footnote' id='f524'> -<p class='c000'><span class='label'><a href='#r524'>524</a>. </span>Arab. “Sa’ádah” = worldly prosperity and future happiness.</p> -</div> - -<div class='footnote' id='f525'> -<p class='c000'><span class='label'><a href='#r525'>525</a>. </span>Arab. “Al-’Ahd wa al-Mísák” the troth pledged between the Muríd or apprentice-Darwaysh -and the Shaykh or Master-Darwaysh binding the former to implicit -obedience etc.</p> -</div> - -<div class='footnote' id='f526'> -<p class='c000'><span class='label'><a href='#r526'>526</a>. </span>Arab. “Taakhír,” lit. postponement and meaning acting with deliberation as -opposed to “Ajal” (haste), precipitate action condemned in the Koran lxv. 38.</p> -</div> - -<div class='footnote' id='f527'> -<p class='c000'><span class='label'><a href='#r527'>527</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> I have been lucky enough to get this and we will share it amongst us.</p> -</div> - -<div class='footnote' id='f528'> -<p class='c000'><span class='label'><a href='#r528'>528</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> of saving me from being ravished.</p> -</div> - -<div class='footnote' id='f529'> -<p class='c000'><span class='label'><a href='#r529'>529</a>. </span>Sa’ídah = the auspicious (fem.): Mubárakah, = the blessed; both names showing -that the bearers were Moslemahs.</p> -</div> - -<div class='footnote' id='f530'> -<p class='c000'><span class='label'><a href='#r530'>530</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> the base-born from whom base deeds may be expected.</p> -</div> - -<div class='footnote' id='f531'> -<p class='c000'><span class='label'><a href='#r531'>531</a>. </span>Arab. “Badlat Kunúzíyah” = such a dress as would be found in enchanted hoards -(Kunúz): <i><span lang="la" xml:lang="la">e.g.</span></i> Prince Esterhazy’s diamond jacket.</p> -</div> - -<div class='footnote' id='f532'> -<p class='c000'><span class='label'><a href='#r532'>532</a>. </span>The <i><span lang="fr" xml:lang="fr">lieu d’aisance</span></i> in Eastern crafts is usually a wooden cage or framework fastened -outside the gunwale, very cleanly but in foul weather very uncomfortable and even -dangerous.</p> -</div> - -<div class='footnote' id='f533'> -<p class='c000'><span class='label'><a href='#r533'>533</a>. </span>Arab. “Ghull,” a collar of iron or other metal, sometimes made to resemble the -Chinese Kza or Cangue, a kind of ambulant pillory, serving like the old stocks which -still show in England the <span lang="la" xml:lang="la">veteris vestigia ruris</span>. See Davis, “The Chinese,” i. 241. -According to Al-Siyúti (p. 362) the Caliph Al-Mutawakkil ordered the Christians to -wear these Ghulls round the neck, yellow head-gear and girdles, to use wooden stirrups -and to place figures of devils before their houses. The writer of The Nights presently -changes Ghull to “chains and fetters of iron.”</p> -</div> - -<div class='footnote' id='f534'> -<p class='c000'><span class='label'><a href='#r534'>534</a>. </span>Arab. “Yá fulán,” O certain person! See vol. iii. <a href="https://www.gutenberg.org/files/52564/52564-h/52564-h.htm#Page_191">191</a>.</p> -</div> - -<div class='footnote' id='f535'> -<p class='c000'><span class='label'><a href='#r535'>535</a>. </span>Father of Harun al-Rashid A.H. 158–169 (= 775–785) third Abbaside who both in -the Mac. and the Bul. Edits. is called “the fifth of the sons of Al-Abbas.” He was a -good poet and a man of letters, also a fierce persecutor of the “Zindiks” (Al-Siyuti -278), a term especially applied to those who read the Zend books and adhered to -Zoroastrianism, although afterwards applied to any heretic or atheist. He made many -changes at Meccah and was the first who had a train of camels laden with snow for his -refreshment along a measured road of 700 miles (Gibbon, chapt. lii.). He died of an -accident when hunting: others say he was poisoned after leaving his throne to his sons -Musa al-Hadi and Harun al-Rashid. The name means “Heaven-directed” and must -not be confounded with the title of the twelfth Shi’ah Imám Mohammed Abu al-Kásim -born at Sarramanrai A.H. 255 whom Sale (sect. iv.) calls “Mahdi or Director” and -whose expected return has caused and will cause so much trouble in Al-Islam.</p> -</div> - -<div class='footnote' id='f536'> -<p class='c000'><span class='label'><a href='#r536'>536</a>. </span>This speciosum miraculum must not be held a proof that the tale was written many -years after the days of Al-Rashid. Miracles grow apace in the East and a few years -suffice to mature them. The invasion of Abraha the Abyssinia took place during the -year of Mohammed’s birth; and yet in an early chapter of the Koran (No. cv.) written -perhaps forty-five years afterwards, the small-pox is turned into a puerile and extravagant -miracle. I myself became the subject of a miracle in Sind which is duly chronicled -in the family-annals of a certain Pir or religious teacher. See History of Sindh (p. 230) -and Sind Revisited (i. 156).</p> -</div> - -<div class='footnote' id='f537'> -<p class='c000'><span class='label'><a href='#r537'>537</a>. </span>In the texts, “Sixth.”</p> -</div> - -<div class='footnote' id='f538'> -<p class='c000'><span class='label'><a href='#r538'>538</a>. </span>Arab. “Najis” = ceremonially impure especially the dog’s mouth like the cow’s -mouth amongst the Hindus; and requiring after contact the Wuzu-ablution before the -Moslem can pray.</p> -</div> - -<div class='footnote' id='f539'> -<p class='c000'><span class='label'><a href='#r539'>539</a>. </span>Arab. “Akl al-hashamah” (hashamah = retinue; hishmah = reverence, bashfulness) -which may also mean “decorously and respectfully,” according to the vowel-points.</p> -</div> - -<div class='footnote' id='f540'> -<p class='c000'><span class='label'><a href='#r540'>540</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> as the Viceregent of Allah and Vicar of the Prophet.</p> -</div> - -<div class='footnote' id='f541'> -<p class='c000'><span class='label'><a href='#r541'>541</a>. </span>For the superiority of mankind to the Jinn see vol. viii. <a href="https://www.gutenberg.org/files/55091/55091-h/55091-h.htm#Page_5">5</a>; 44.</p> -</div> - -<div class='footnote' id='f542'> -<p class='c000'><span class='label'><a href='#r542'>542</a>. </span>According to Al-Siyuti, Harun Al-Rashid prayed every day a hundred bows.</p> -</div> - -<div class='footnote' id='f543'> -<p class='c000'><span class='label'><a href='#r543'>543</a>. </span>As the sad end of his betrothed was still to be accounted for.</p> -</div> - -<div class='footnote' id='f544'> -<p class='c000'><span class='label'><a href='#r544'>544</a>. </span>For the martyrdom of the drowned see vol. i, 171, to quote no other places.</p> -</div> - -<div class='footnote' id='f545'> -<p class='c000'><span class='label'><a href='#r545'>545</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> if he have the power to revenge himself. The sentiment is Christian rather -than Moslem.</p> -</div> - -<div class='footnote' id='f546'> -<p class='c000'><span class='label'><a href='#r546'>546</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> the power acquired (as we afterwards learn) by the regular praying of the dawn-prayer. -It is not often that The Nights condescend to point a moral or inculcate a -lesson as here; and we are truly thankful for the immunity.</p> -</div> - -<div class='footnote' id='f547'> -<p class='c000'><span class='label'><a href='#r547'>547</a>. </span>Arab. “Musáfahah” which, I have said, serves for our shaking hands: and extends -over wide regions. They apply the palms of the right hands flat to each other without -squeezing the fingers and then raise the latter to the forehead. Pilgrimage ii. 332, has -also been quoted.</p> -</div> - -<div class='footnote' id='f548'> -<p class='c000'><span class='label'><a href='#r548'>548</a>. </span>Equivalent to our saying about an ill wind, etc.</p> -</div> - -<div class='footnote' id='f549'> -<p class='c000'><span class='label'><a href='#r549'>549</a>. </span>A proof of his extreme simplicity and bonhomie.</p> -</div> - -<div class='footnote' id='f550'> -<p class='c000'><span class='label'><a href='#r550'>550</a>. </span>Arab. “Dárfíl” = the Gr. <span lang="el" xml:lang="el">δελφίς</span> later <span lang="el" xml:lang="el">δελφίν</span> suggesting that the writer had read -of Arion in Herodotus i. 23.</p> -</div> - -<div class='footnote' id='f551'> -<p class='c000'><span class='label'><a href='#r551'>551</a>. </span>’Aúj; I can only suggest, with due diffidence, that this is intended for Kúch the -well-known Baloch city in Persian Carmania (Kirmán) and meant by Richardson’s -“Koch u buloch.” But as the writer borrows so much from Al-Mas’udi it may possibly -be Aúk in Sístán where stood the heretical city “Shádrak,” chapt. cxxii.</p> -</div> - -<div class='footnote' id='f552'> -<p class='c000'><span class='label'><a href='#r552'>552</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> The excellent (or surpassing) Religious. Shaykhah, the fem. of Shaykh, is a -she-chief, even the head of the dancing-girls will be entitled “Shaykhah.”</p> -</div> - -<div class='footnote' id='f553'> -<p class='c000'><span class='label'><a href='#r553'>553</a>. </span>The curtain would screen her from the sight of men-invalids and probably hung -across the single room of the “Záwiyah” or hermit’s cell. The curtain is noticed in the -tales of two other reverend women; vols. iv. 155 and v. 257.</p> -</div> - -<div class='footnote' id='f554'> -<p class='c000'><span class='label'><a href='#r554'>554</a>. </span>Abdullah met his wife on Thursday, the night of which would amongst Moslems be -Friday night.</p> -</div> - -<div class='footnote' id='f555'> -<p class='c000'><span class='label'><a href='#r555'>555</a>. </span><i><span lang="la" xml:lang="la">i.e.</span></i> with Sa’idah.</p> -</div> - -<div class='nf-center-c1'> -<div class='nf-center c006'> - <div>END OF VOL. IX.</div> - </div> -</div> - -<div class='figcenter id003'> -<img src='images/i_349.jpg' alt='والسلام' class='ig001' /> -</div> - -<div class='chapter'> - <span class='pageno' id='Page_351'>351</span> - <h2 class='c011'>INDEX</h2> -</div> - -<ul class='index c006'> - <li class='c023'>Abá al-Khayr = my good sir, etc., <a href='#Page_54'>54</a></li> - <li class='c023'>Abú al-Lays (Pr. N.) = Father of the Lion, <a href='#Page_211'>211</a></li> - <li class='c023'>Abú Dalaf al-Ijilí (a soldier famed for liberality and culture), <a href='#Page_189'>189</a></li> - <li class='c023'>Abú Kír = Father of the Pitch (Abou Kir), <a href='#Page_134'>134</a></li> - <li class='c023'>Abú Sír (corruption of Pousiri = Busiris), <a href='#Page_134'>134</a></li> - <li class='c023'>Abú Sirhán = wolf, <a href='#Page_104'>104</a></li> - <li class='c023'>Acquittance of all possible claims after business transactions, <a href='#Page_285'>285</a></li> - <li class='c023'>Ád and Thamúd (pre-historic tribes), <a href='#Page_174'>174</a></li> - <li class='c023'>Adab = scholarship, <a href='#Page_41'>41</a></li> - <li class='c023'>Ádamí = an Adamite (opposed to Jinn), <a href='#Page_169'>169</a></li> - <li class='c023'>Adím al-Zauk = lack-tact, <a href='#Page_206'>206</a></li> - <li class='c023'>Admiral (fishing for the King’s table), <a href='#Page_159'>159</a></li> - <li class='c023'>Adultery (son of = base born), <a href='#Page_331'>331</a></li> - <li class='c023'>Af’à = <span lang="el" xml:lang="el">ὄφις</span> (a snake), <a href='#Page_37'>37</a></li> - <li class='c023'>Ahd (Al-) wa al-Misák = oath and covenant, <a href='#Page_327'>327</a></li> - <li class='c023'>Ahmad bin Abí Duwád (High Chancellor to the Abbasides), <a href='#Page_244'>244</a></li> - <li class='c023'>“Aidance from Allah and victory are near”, <a href='#Page_317'>317</a></li> - <li class='c023'>Akásirah = Chosroës-Kings, <a href='#Page_323'>323</a></li> - <li class='c023'>Akl al-Hishmah = eating decorously, <a href='#Page_337'>337</a></li> - <li class='c023'>Akka = Acre, <a href='#Page_19'>19</a></li> - <li class='c023'>Alà júdi-k = to thy generosity, <a href='#Page_150'>150</a>; <a href='#Page_208'>208</a></li> - <li class='c023'>Alà mahlak = at thy leisure, <a href='#Page_168'>168</a></li> - <li class='c023'>All will not be save well = it will be the worse for him, <a href='#Page_293'>293</a></li> - <li class='c023'>Allah (will make no way for the Infidels over the True Believers), <a href='#Page_16'>16</a></li> - <li class='c023'>—— (I seek refuge with), <a href='#Page_35'>35</a></li> - <li class='c023'>—— (he was jealous for Almighty), <a href='#Page_104'>104</a></li> - <li class='c023'>—— (I fear Him in respect of = I am governed by Him in my dealings with), <a href='#Page_123'>123</a></li> - <li class='c023'>—— (pardon thee, showing that the speaker does not believe in another’s tale), <a href='#Page_154'>154</a></li> - <li class='c023'>—— (the Provider), <a href='#Page_166'>166</a></li> - <li class='c023'>—— (for the love of), <a href='#Page_170'>170</a></li> - <li class='c023'>—— (Karím = God is bountiful), <a href='#Page_167'>167</a></li> - <li class='c023'>—— (grant thee grace = pardon thee), <a href='#Page_283'>283</a></li> - <li class='c023'>—— (yastura-k = will veil thee), <a href='#Page_309'>309</a></li> - <li class='c023'>—— (sole Scient of the hidden things be extolled), <a href='#Page_311'>311</a></li> - <li class='c023'>—— (raised the heavens without columns), <a href='#Page_324'>324</a></li> - <li class='c023'>Almás = Gr. Adamas, <a href='#Page_325'>325</a></li> - <li class='c023'>Aloes (well appreciated in Eastern medicine), <a href='#Page_100'>100</a></li> - <li class='c023'>—— (the finest used for making Nadd), <a href='#Page_150'>150</a></li> - <li class='c023'>’Amal = action, operation (applied to drugs etc.), <a href='#Page_274'>274</a></li> - <li class='c023'>Ámín (Amen) = So it be!, <a href='#Page_131'>131</a></li> - <li class='c023'>Ammá laka au ’alayka = either to thee (the gain) or upon thee (the loss), <a href='#Page_11'>11</a></li> - <li class='c023'>Amr (Al) = command, matter, affair, <a href='#Page_67'>67</a></li> - <li class='c023'>Analphabetic Amirs, <a href='#Page_126'>126</a></li> - <li class='c023'>Angels (taking precedence in the order of created beings), <a href='#Page_81'>81</a></li> - <li class='c023'>Animals (have no fear of man), <a href='#Page_181'>181</a></li> - <li class='c023'><span class='pageno' id='Page_352'>352</span>Ants (a destructive power in tropic climates), <a href='#Page_46'>46</a></li> - <li class='c023'>Anyáb (pl. of Náb) = grinder teeth, <a href='#Page_140'>140</a></li> - <li class='c023'>A’ráb = dwellers in the Desert, <a href='#Page_293'>293</a></li> - <li class='c023'>’Arísh (Al-) frontier town between Egypt and Palestine, <a href='#Page_286'>286</a></li> - <li class='c023'>’Aríshah = arbour, etc., <a href='#Page_219'>219</a></li> - <li class='c023'>Arithmology (cumbrous in Arabic for the lack of the higher numerals), <a href='#Page_123'>123</a></li> - <li class='c023'>Ásár = traces, <a href='#Page_255'>255</a></li> - <li class='c023'>A-Sharíf anta = art thou a noble?, <a href='#Page_231'>231</a></li> - <li class='c023'>’Atsah = sneezing, <a href='#Page_220'>220</a></li> - <li class='c023'>’Aúj = Persian town Kúch (?), <a href='#Page_347'>347</a></li> - <li class='c023'>Awák = pl. of Ukíyyah <i><span lang="la" xml:lang="la">q.v.</span></i>, <a href='#Page_216'>216</a></li> - <li class='c023'>’Awáshik = hucklebones, cockles, <a href='#Page_268'>268</a></li> - <li class='c023'>Az’ar = having thin hair; tailless, <a href='#Page_185'>185</a></li> - <li class='c023'>Azím (in the slang sense of “mighty fine”), <a href='#Page_40'>40</a></li> - <li class='c023'>Azíz (Al-) al-Mizr = Magnifico of Misraim, <a href='#Page_119'>119</a></li> - <li class='c006'>Báb = gate, etc. (sometimes for a sepulchral cave), <a href='#Page_286'>286</a></li> - <li class='c023'>Badlat Kunúzíyah = treasure-suit, <a href='#Page_331'>331</a></li> - <li class='c023'>Baghdád of Nullity (opposed to the Ubiquity of the World), <a href='#Page_13'>13</a></li> - <li class='c023'>Bahá al-Dín ibn Shaddád (Judge Advocate General under Saladin), <a href='#Page_23'>23</a></li> - <li class='c023'>Bahímah = black cattle, <a href='#Page_71'>71</a></li> - <li class='c023'>Bakhkharaní = he incensed me, <a href='#Page_238'>238</a></li> - <li class='c023'>Bakhshish (to make a bath-man’s mouth water), <a href='#Page_151'>151</a></li> - <li class='c023'>Bartaut = Berthold, <a href='#Page_8'>8</a></li> - <li class='c023'>Basmalah = saying, Bismilláh, <a href='#Page_1'>1</a></li> - <li class='c023'>Batárikh = roe, spawn, <a href='#Page_139'>139</a></li> - <li class='c023'>Bath (setting it a-working = turning on the water), <a href='#Page_149'>149</a></li> - <li class='c023'>Belle fourchette (greatly respected), <a href='#Page_219'>219</a></li> - <li class='c023'>Bilking (popular form of), <a href='#Page_145'>145</a></li> - <li class='c023'>Bishr Barefoot (Sufi ascetic), <a href='#Page_21'>21</a></li> - <li class='c023'>Breslau edition quoted, <a href='#Page_33'>33</a>; 42; 59; 63; 156; 159; 169; 185; <a href='#Page_187'>187</a></li> - <li class='c023'>Brethren (for kinsfolk), <a href='#Page_26'>26</a></li> - <li class='c023'>—— (of trust and brethren of society = friends and acquaintances), <a href='#Page_75'>75</a></li> - <li class='c023'>Bunn = kind of cake, <a href='#Page_72'>72</a></li> - <li class='c023'>Buffalo = bœuf à l’eau (?), <a href='#Page_181'>181</a></li> - <li class='c023'>Bulak ed. quoted, <a href='#Page_185'>185</a></li> - <li class='c023'>Burning (a foretaste of Hell-fire), <a href='#Page_158'>158</a></li> - <li class='c024'>Caliphs:— - <ul> - <li>Mu’tazid (Al-), <a href='#Page_229'>229</a></li> - <li>Mutawakkil (Al-), <a href='#Page_232'>232</a></li> - <li>Mu’tasim (Al-), <i><span lang="la" xml:lang="la">ib.</span></i></li> - </ul> - </li> - <li class='c023'>Carelessness of the story-teller, <a href='#Page_4'>4</a></li> - <li class='c023'>Carpet (let him come to the King’s = before the King as referee), <a href='#Page_110'>110</a></li> - <li class='c023'>Carpet-room = Throne-room, <a href='#Page_121'>121</a></li> - <li class='c023'>Citadel (contains the Palace), <a href='#Page_102'>102</a></li> - <li class='c023'>“Cloth” (not “board” for playing chess), <a href='#Page_209'>209</a></li> - <li class='c023'>Clothing and decency, <a href='#Page_182'>182</a></li> - <li class='c023'>Clout (hung over the door of a bath shows that women are bathing), <a href='#Page_153'>153</a></li> - <li class='c023'>Coffee (mention of probably due to the scribe), <a href='#Page_141'>141</a></li> - <li class='c023'>—— (its mention shows a comparatively late date), <a href='#Page_255'>255</a></li> - <li class='c023'>“Come to my arms, my slight acquaintance”, <a href='#Page_177'>177</a></li> - <li class='c023'>Conciseness (verging on obscurity), <a href='#Page_171'>171</a></li> - <li class='c023'>Confusion (universal in the undeveloped mind of man), <a href='#Page_78'>78</a></li> - <li class='c023'>Contrast (artful, between squalor and gorgeousness), <a href='#Page_170'>170</a></li> - <li class='c023'>Cousin (has a prior right to marry a cousin), <a href='#Page_225'>225</a></li> - <li class='c023'>Cowardice of the Fellah (how to be cured), <a href='#Page_5'>5</a></li> - <li class='c023'>Craft (many names for, connected with Arabic), <a href='#Page_138'>138</a></li> - <li class='c023'>Creation from nothing, <a href='#Page_77'>77</a></li> - <li class='c023'>Crescent of the breakfast-fête, <a href='#Page_250'>250</a></li> - <li class='c023'>Cruelty (the mystery of explained only by a Law without a Law-giver), <a href='#Page_37'>37</a></li> - <li class='c023'>Curtain (screens a reverend woman from the sight of men-invalids), <a href='#Page_347'>347</a></li> - <li class='c006'>Dáirah = circle, inclosure, <a href='#Page_287'>287</a></li> - <li class='c023'>—— (for a basin surrounded by hills), <a href='#Page_317'>317</a></li> - <li class='c023'>Dandán (monstrous fish), <a href='#Page_179'>179</a></li> - <li class='c023'>Dárfíl = dolphin, <a href='#Page_346'>346</a></li> - <li class='c023'>Dawá = medicine (for a depilatory), <a href='#Page_155'>155</a></li> - <li class='c023'>Dawát = wooden inkcase with reed-pens, <a href='#Page_122'>122</a></li> - <li class='c023'>Day (when wealth availeth not), <a href='#Page_16'>16</a></li> - <li class='c023'>—— (ye shall be saved from its misery), <a href='#Page_215'>215</a></li> - <li class='c023'>Dayyús = pimp, wittol, <a href='#Page_297'>297</a></li> - <li class='c023'><span class='pageno' id='Page_353'>353</span>Debts (of dead parents sacred to the children), <a href='#Page_311'>311</a></li> - <li class='c023'>Delicacy of the female skin, <a href='#Page_321'>321</a></li> - <li class='c023'>Democracy of despotism, <a href='#Page_94'>94</a></li> - <li class='c023'>Devil (allowed to go about the world and seduce mankind), <a href='#Page_82'>82</a></li> - <li class='c023'>Diamond (its cutting of very ancient date), <a href='#Page_325'>325</a></li> - <li class='c023'>Diaphoresis (a sign of the abatement of a disease), <a href='#Page_146'>146</a></li> - <li class='c023'>Dín al-a’raj = the perverted faith, <a href='#Page_11'>11</a></li> - <li class='c023'>Dinár = denarius (description of one), <a href='#Page_294'>294</a></li> - <li class='c023'>Díván (fanciful origin of the word), <a href='#Page_108'>108</a></li> - <li class='c023'>Don Juan quoted, <a href='#Page_190'>190</a></li> - <li class='c023'>Drowning (a martyr’s death), <a href='#Page_158'>158</a></li> - <li class='c023'>Dukhán = smoke (meaning tobacco for the Chibouk), <a href='#Page_156'>156</a></li> - <li class='c023'>Dúláb = waterwheel; buttery; cupboard, <a href='#Page_306'>306</a></li> - <li class='c023'>Durbar of idols, <a href='#Page_325'>325</a></li> - <li class='c023'>Duwámah = whirlpool, <a href='#Page_93'>93</a></li> - <li class='c006'>Egypt (derivation of the name), <a href='#Page_286'>286</a></li> - <li class='c023'>Elliptical style of the Eastern story-teller, <a href='#Page_160'>160</a></li> - <li class='c023'>Emirs (of the wild Arabs = Phylarchs), <a href='#Page_322'>322</a></li> - <li class='c023'>Emma (hides her lover under her cloak), <a href='#Page_8'>8</a></li> - <li class='c023'>Epistasis without prostasis, <a href='#Page_240'>240</a></li> - <li class='c023'>Euphemistic speech, <a href='#Page_180'>180</a>; <a href='#Page_224'>224</a></li> - <li class='c023'>Euphuistic speech, <a href='#Page_43'>43</a></li> - <li class='c023'>Euthanasia and anæsthetics, <a href='#Page_90'>90</a></li> - <li class='c023'>“Eye of the needle” (for wicket-door), <a href='#Page_320'>320</a></li> - <li class='c023'>Eyes (no male has ever filled mine = none has pleased me), <a href='#Page_222'>222</a></li> - <li class='c006'>Fakír (the, and his jar of butter; congeners of the tale), <a href='#Page_40'>40</a></li> - <li class='c023'>Farz (mentioned after Sunnah because jingling with Arz), <a href='#Page_15'>15</a></li> - <li class='c023'>Fasyán Salh al-Subyán (Pr. N.) = Fizzle, Dung of Children, <a href='#Page_11'>11</a></li> - <li class='c023'>Faswah = susurrus, <a href='#Page_291'>291</a></li> - <li class='c023'>Fatalism and predestination, <a href='#Page_45'>45</a></li> - <li class='c023'>Fate and Freewill, <a href='#Page_80'>80</a></li> - <li class='c023'>Fath (Al-) bin Khakán (boon companion), <a href='#Page_245'>245</a></li> - <li class='c023'>Fátihah (pronounced to make an agreement binding), <a href='#Page_138'>138</a></li> - <li class='c023'>Fellah = peasant, husbandman, <a href='#Page_40'>40</a></li> - <li class='c023'>Fellah chaff, <a href='#Page_152'>152</a></li> - <li class='c023'>Fingers (names of), <a href='#Page_160'>160</a></li> - <li class='c023'>Finján = egg-shell cup for coffee, <a href='#Page_268'>268</a></li> - <li class='c023'>Firdaus = Paradise, <a href='#Page_214'>214</a></li> - <li class='c023'>Fire = Hell (home of suicides), <a href='#Page_25'>25</a></li> - <li class='c023'>“Forcible eateth feeble”, <a href='#Page_179'>179</a></li> - <li class='c023'>Fore-arm (for proficiency), <a href='#Page_306'>306</a></li> - <li class='c023'>Freedom (granted to a slave for the sake of reward from Allah), <a href='#Page_243'>243</a></li> - <li class='c023'>Fumigations (to exorcise demons, etc.), <a href='#Page_29'>29</a></li> - <li class='c023'>Furát = Euphrates (derivation of the name), <a href='#Page_17'>17</a></li> - <li class='c023'>Futúr = breakfast, <a href='#Page_307'>307</a></li> - <li class='c023'>Fuzayl bin ’Iyáz (Sufi ascetic), <a href='#Page_21'>21</a></li> - <li class='c006'>Gate (of war opened), <a href='#Page_9'>9</a></li> - <li class='c023'>Gates (of Heaven are open), <a href='#Page_221'>221</a></li> - <li class='c023'>—— (shut during Friday devotion), <a href='#Page_259'>259</a></li> - <li class='c023'>Ghaliyún = galleon, <a href='#Page_138'>138</a></li> - <li class='c023'>Ghazálah = gazelle (a slave-girl’s name), <a href='#Page_209'>209</a></li> - <li class='c023'>Ghayb (Al-) = secret purpose; future, <a href='#Page_314'>314</a></li> - <li class='c023'>Ghazá-wood, <a href='#Page_27'>27</a></li> - <li class='c023'>Ghull = iron collar, <a href='#Page_333'>333</a></li> - <li class='c023'>Ghúls (whose bellies none may fill but Allah), <a href='#Page_152'>152</a></li> - <li class='c023'>Ghurbah (Al-) Kurbah = “Travel is Travail”, <a href='#Page_257'>257</a></li> - <li class='c023'>Gift (is for him who is present), <a href='#Page_225'>225</a></li> - <li class='c023'>Godiva (an Arabic of the wrong sort), <a href='#Page_261'>261</a></li> - <li class='c023'>Good news, Inshallah = is all right with thee?, <a href='#Page_224'>224</a></li> - <li class='c023'>Gourd (Ar. Hanzal), <a href='#Page_165'>165</a></li> - <li class='c023'>Grammatical double entendre, <a href='#Page_272'>272</a></li> - <li class='c023'>Green garb (distinguishing mark of Al-Khizr), <a href='#Page_324'>324</a></li> - <li class='c023'>Guadalajara = Wady al-Khar (of dung), <a href='#Page_10'>10</a></li> - <li class='c006'>Habíbí wa tabíbí = my love and leach, <a href='#Page_299'>299</a></li> - <li class='c023'>Halímah = the mild, the gentle (fem.), <a href='#Page_265'>265</a></li> - <li class='c023'>Halummú = draw near (plur.), <a href='#Page_44'>44</a></li> - <li class='c023'>Hamadán (town in Persian Irák), <a href='#Page_212'>212</a></li> - <li class='c023'>Hamíd (fem. Hamídah) = praiseworthy, satisfactory, <a href='#Page_76'>76</a></li> - <li class='c023'>Hanzal = gourd, <a href='#Page_165'>165</a></li> - <li class='c023'>Harámí = one who lives on unlawful gains, <a href='#Page_147'>147</a></li> - <li class='c023'><span class='pageno' id='Page_354'>354</span>Harf al-Jarr = particle governing the oblique case, mode of thrusting, tumbling, <a href='#Page_272'>272</a></li> - <li class='c023'>Hark, you shall see, <a href='#Page_14'>14</a></li> - <li class='c023'>Harún al-Rashíd (as a poet), <a href='#Page_17'>17</a></li> - <li class='c023'>—— (said to have prayed every day a hundred bows), <a href='#Page_339'>339</a></li> - <li class='c023'>Háshimí = descendant of Háshim, <a href='#Page_24'>24</a></li> - <li class='c023'>Hattín (battle of), <a href='#Page_19'>19</a></li> - <li class='c023'>Háwí = Serpent-charmer, <a href='#Page_56'>56</a></li> - <li class='c023'>Hazár Afsáneh (tales from the), <a href='#Page_32'>32</a></li> - <li class='c023'>Hind (Al-) al-Aksà = Outer Hind or India, <a href='#Page_116'>116</a></li> - <li class='c023'>Honey (simile for the delights of the World), <a href='#Page_64'>64</a></li> - <li class='c023'>House (the Holy of Allah = Ka’abah), <a href='#Page_178'>178</a></li> - <li class='c023'>Hulwán al-miftáh = denier à Dieu, <a href='#Page_212'>212</a></li> - <li class='c023'>Huwayná (Al-) = now drawing near and now moving away, <a href='#Page_250'>250</a></li> - <li class='c006'>Iblís = Diabolos, <a href='#Page_300'>300</a></li> - <li class='c023'>Ibn Hamdún (transmitter of poetry and history), <a href='#Page_229'>229</a></li> - <li class='c023'>Ibn ’Irs = weasel, <a href='#Page_114'>114</a></li> - <li class='c023'>Ibrahím of Mosul, <a href='#Page_304'>304</a></li> - <li class='c023'>’Irk = root, also sprig, twig, <a href='#Page_251'>251</a></li> - <li class='c023'>Ishk ’uzrí (in the sense of platonic love), <a href='#Page_250'>250</a></li> - <li class='c023'>Istahi = have some shame, <a href='#Page_255'>255</a></li> - <li class='c023'>Istitá’ah = ableness, <a href='#Page_80'>80</a></li> - <li class='c023'>—— (= freewill), <a href='#Page_83'>83</a></li> - <li class='c006'>Jabábirah (pl. of Jabbár = giants), <a href='#Page_109'>109</a></li> - <li class='c023'>—— (= conquerors), <a href='#Page_323'>323</a></li> - <li class='c023'>Jabal = mountain (for mountainous island), <a href='#Page_315'>315</a></li> - <li class='c023'>Jáh = high station, dignity, <a href='#Page_174'>174</a></li> - <li class='c023'>Jahábizah (pl. of Jahbiz) = acute, intelligent, <a href='#Page_62'>62</a></li> - <li class='c023'>Jalálikah = Gallicians, <a href='#Page_156'>156</a></li> - <li class='c023'>Janázir (for Zanájir) = chains, <a href='#Page_309'>309</a></li> - <li class='c023'>Jannat al-Khuld = the Eternal Garden, <a href='#Page_214'>214</a></li> - <li class='c023'>Jawásís (pl. of Jásús) = spies (for secret police), <a href='#Page_13'>13</a></li> - <li class='c023'>Jilbáb = gown, <a href='#Page_290'>290</a></li> - <li class='c023'>Junayd al-Baghdádí (Sufi ascetic), <a href='#Page_21'>21</a></li> - <li class='c006'>Kabasa = he shampoo’d, <a href='#Page_213'>213</a></li> - <li class='c023'>Kádús (pl. Kawádís) = pot of a water-wheel, <a href='#Page_218'>218</a></li> - <li class='c023'>Kaff Shurayk = a single “Bunn” <i><span lang="la" xml:lang="la">q.v.</span></i>, <a href='#Page_172'>172</a></li> - <li class='c023'>Kahramánah = duenna etc., <a href='#Page_221'>221</a></li> - <li class='c023'>Kahwah (Al-) = coffee-house, <a href='#Page_256'>256</a></li> - <li class='c023'>Kallim al-Sultán (formula of summoning), <a href='#Page_224'>224</a></li> - <li class='c023'>Kamar al-Zamán = Moon of the Age, <a href='#Page_247'>247</a></li> - <li class='c023'>Kanz = enchanted treasure, <a href='#Page_320'>320</a></li> - <li class='c023'>Kaptán = Captain, <a href='#Page_139'>139</a></li> - <li class='c023'>Kárah = budget, large bag, <a href='#Page_216'>216</a></li> - <li class='c023'>Karkh (Al-), quarter of Baghdád, <a href='#Page_313'>313</a></li> - <li class='c023'>Kasab (Al-) = acquisitiveness, <a href='#Page_80'>80</a></li> - <li class='c023'>Kasídahs (their conventionalism), <a href='#Page_250'>250</a></li> - <li class='c023'>Kasr = upper room, <a href='#Page_283'>283</a></li> - <li class='c023'>Kaukab al-Saláh = Star of the morning, <a href='#Page_301'>301</a></li> - <li class='c023'>Kaun = being, existence, <a href='#Page_63'>63</a></li> - <li class='c023'>Khádim = eunuch, <a href='#Page_237'>237</a></li> - <li class='c023'>Khadiv (not Kedive), Prince, <a href='#Page_119'>119</a></li> - <li class='c023'>Khafz al-Jináh = lowering the wing (demeaning oneself gently), <a href='#Page_33'>33</a></li> - <li class='c023'>Kháliyah (pun on), <a href='#Page_291'>291</a></li> - <li class='c023'>Khara al-Sús = Weevil’s dung, <a href='#Page_10'>10</a></li> - <li class='c023'>Khatt Sharíf = noble letter, <a href='#Page_309'>309</a></li> - <li class='c023'>Khayr wa’Áfiyah = well and in good ease, <a href='#Page_94'>94</a></li> - <li class='c023'>Khinsir = little (or middle) finger, <a href='#Page_160'>160</a></li> - <li class='c023'>Khitáb = exordium, <a href='#Page_126'>126</a></li> - <li class='c023'>Khizánah (Al-) = treasury, <a href='#Page_22'>22</a></li> - <li class='c023'>Kidrah = pot, kettle, lamp-globe, <a href='#Page_320'>320</a></li> - <li class='c023'>Killing (of an unfaithful wife commended by public opinion), <a href='#Page_297'>297</a></li> - <li class='c023'>Kimkháb = brocade, <a href='#Page_221'>221</a></li> - <li class='c023'>Kitáb al-Kazá = book of law-cases, <a href='#Page_110'>110</a></li> - <li class='c023'>Koran quoted (ix. 33), <a href='#Page_15'>15</a></li> - <li class='c023'>—— (xxvi. 88, <a href='#Page_89'>89</a>; iv. 140), <a href='#Page_16'>16</a></li> - <li class='c023'>—— (lvii. 88), <a href='#Page_33'>33</a></li> - <li class='c023'>—— (lxxxi. 40), <a href='#Page_59'>59</a></li> - <li class='c023'>—— (xii. 28), <a href='#Page_119'>119</a></li> - <li class='c023'>—— (xl. 36; lxvii. 14; lxxiv. 39; lxxviii. 69; lxxxviii. 17), <a href='#Page_166'>166</a></li> - <li class='c023'>—— (cviii. 3), <a href='#Page_185'>185</a></li> - <li class='c023'>—— (xxiv.), <a href='#Page_316'>316</a></li> - <li class='c023'>—— (cx. 1), <a href='#Page_317'>317</a></li> - <li class='c023'>—— (xxxvi. 55–58), <a href='#Page_322'>322</a></li> - <li class='c023'>—— (li. 18–19), <a href='#Page_324'>324</a></li> - <li class='c023'>Kundur = frankincense, <a href='#Page_7'>7</a></li> - <li class='c023'>Kurdús = body of horse, <a href='#Page_111'>111</a></li> - <li class='c023'>Kutr Misr = tract of Egypt, <a href='#Page_286'>286</a></li> - <li class='c006'>La’alla = haply, belike; forsure, certainly, <a href='#Page_49'>49</a></li> - <li class='c023'><span class='pageno' id='Page_355'>355</span>Lá baas = no harm is (yet) done, <a href='#Page_102'>102</a></li> - <li class='c023'>Lá rajma ghaybin = without stone-throwing of secrecy, <a href='#Page_1'>1</a></li> - <li class='c023'>Lá tankati’í = sever not thyself from us, <a href='#Page_245'>245</a></li> - <li class='c023'>Láit = one acting like the tribe of Lot, sodomite, <a href='#Page_253'>253</a></li> - <li class='c023'>Lajlaj = rolling in the mouth, stammering, <a href='#Page_322'>322</a></li> - <li class='c023'>Lane quoted, <a href='#Page_32'>32</a>; 33; 146; 168; 170; 171; 182; 221; 222; 224; 226; 229; 246; 291; 304; <a href='#Page_307'>307</a></li> - <li class='c023'>Láwandiyah (Al-) = Levantines, <a href='#Page_275'>275</a></li> - <li class='c023'>Laylat al-Kábilah = to-night, <a href='#Page_271'>271</a></li> - <li class='c023'>Lázuward = Ultramarine, <a href='#Page_190'>190</a></li> - <li class='c023'>Legs (shall be bared on a certain day), <a href='#Page_253'>253</a></li> - <li class='c023'>Lie (only degrading if told for fear of telling the truth), <a href='#Page_87'>87</a></li> - <li class='c023'>—— (simulating truth), <a href='#Page_223'>223</a></li> - <li class='c023'>Lieu d’aisance (in Eastern crafts), <a href='#Page_332'>332</a></li> - <li class='c023'>Light (of salvation shining from the face of Prophets), <a href='#Page_324'>324</a></li> - <li class='c023'>Lijám shadíd = sharp bit, <a href='#Page_70'>70</a></li> - <li class='c023'>Loathing of prohibition, <a href='#Page_279'>279</a></li> - <li class='c023'>Lot (this is ours = I have been lucky and will share with you), <a href='#Page_328'>328</a></li> - <li class='c023'>Lúlúah = Union-pearl; wild cow, <a href='#Page_218'>218</a></li> - <li class='c023'>Luss = thief, robber, <a href='#Page_106'>106</a></li> - <li class='c023'>Lymph (alluding to the “Neptunist” doctrine), <a href='#Page_77'>77</a></li> - <li class='c006'>Má Dáhiyatak = What is thy misfortune?, <a href='#Page_137'>137</a></li> - <li class='c023'>Mahdí (Al-), Caliph, <a href='#Page_334'>334</a></li> - <li class='c023'>Má kahara-ní = none vexeth (or has overcome) me, <a href='#Page_156'>156</a></li> - <li class='c023'>Maghrib (al-Aksà) = the land of the setting sun, <a href='#Page_50'>50</a></li> - <li class='c023'>Mahall al-Zauk = seat of taste, sensorium, <a href='#Page_83'>83</a></li> - <li class='c023'>Mahr = dowry (mode of its payment), <a href='#Page_32'>32</a></li> - <li class='c023'>Maintenance (of a divorced woman during ’Iddah), <a href='#Page_32'>32</a></li> - <li class='c023'>Male children (as much praised as riches), <a href='#Page_316'>316</a></li> - <li class='c023'>Malik (Al-) al-Násir (Sultan Saladin), <a href='#Page_19'>19</a></li> - <li class='c023'>Malocchio or Gettatura (evil eye), <a href='#Page_247'>247</a></li> - <li class='c023'>Man (created after God’s likeness), <a href='#Page_79'>79</a></li> - <li class='c023'>—— (I am one of them = never mind my name), <a href='#Page_238'>238</a></li> - <li class='c023'>—— (of the people of Allah = a Religious), <a href='#Page_51'>51</a></li> - <li class='c023'>—— (his wrong is from the tongue), <a href='#Page_309'>309</a></li> - <li class='c023'>Mankind (superior to the Jinn), <a href='#Page_339'>339</a></li> - <li class='c023'>Mansúr (Pr. N.) = triumphant, <a href='#Page_310'>310</a></li> - <li class='c023'>Ma’rifah = article, <a href='#Page_272'>272</a></li> - <li class='c023'>Martyrdom of the drowned, <a href='#Page_340'>340</a></li> - <li class='c023'>Massacre (the <i><span lang="fr" xml:lang="fr">grand moyen</span></i> of Eastern state-craft), <a href='#Page_110'>110</a></li> - <li class='c023'>Matárik (pl. of Mitrak) = targes, <a href='#Page_225'>225</a></li> - <li class='c023'>Matta’aka ’lláh = Allah permit thee to enjoy, <a href='#Page_125'>125</a></li> - <li class='c023'>Maulid = nativity, <a href='#Page_289'>289</a></li> - <li class='c023'>Mausúl (Al-) = the conjoined (for relative pronoun or particle), <a href='#Page_272'>272</a></li> - <li class='c023'>Meniver = menu vair (Mus lemmus), <a href='#Page_312'>312</a></li> - <li class='c023'>Menstruous discharge (made use of as a poison), <a href='#Page_101'>101</a></li> - <li class='c023'>Mer-folk (refined with the Greeks, grotesques with other nations), <a href='#Page_169'>169</a></li> - <li class='c023'>Messiah (made a liar by miscreants), <a href='#Page_15'>15</a></li> - <li class='c023'>Mi’lakah = spoon, <a href='#Page_141'>141</a></li> - <li class='c023'>Miracles (growing apace in the East), <a href='#Page_336'>336</a></li> - <li class='c023'>Mishannah = old gunny-bag, <a href='#Page_171'>171</a></li> - <li class='c023'>Miskál = about three penny weights, <a href='#Page_262'>262</a></li> - <li class='c023'>Mohammed (sent with the guidance and True Faith), <a href='#Page_15'>15</a></li> - <li class='c023'>Money (let lying with the folk = not dunned for), <a href='#Page_311'>311</a></li> - <li class='c023'>Moon (taking in hand the star = girl handing round the cups), <a href='#Page_192'>192</a></li> - <li class='c023'>Moslem (on a journey, tries to bear with him a new suit of clothes for the festivals and Friday service), <a href='#Page_51'>51</a></li> - <li class='c023'>—— (bound to discharge the debts of his dead parents), <a href='#Page_311'>311</a></li> - <li class='c023'>—— (doctrine ignores the dictum “ex nihilo nihil”), <a href='#Page_63'>63</a></li> - <li class='c023'>Moslems (deal kindly with religious mendicants), <a href='#Page_51'>51</a></li> - <li class='c023'>—— (not ashamed of sensual appetite), <a href='#Page_84'>84</a></li> - <li class='c023'>—— (bound to abate scandals amongst neighbours), <a href='#Page_98'>98</a></li> - <li class='c023'>—— (husbands among them divided into three classes), <a href='#Page_263'>263</a></li> - <li class='c023'>Mourning (normal term of forty days), <a href='#Page_311'>311</a></li> - <li class='c023'>Mubárak = blessed (a favourite slave-name), <a href='#Page_58'>58</a></li> - <li class='c023'>Mubárakah = the blessed (fem.), <a href='#Page_330'>330</a></li> - <li class='c023'>Muhárabah = doing battle, <a href='#Page_92'>92</a></li> - <li class='c023'>Munázarah = dispute, <a href='#Page_243'>243</a></li> - <li class='c023'>Munázirah = like (fem.), <i><span lang="la" xml:lang="la">ib.</span></i></li> - <li class='c023'>Munkar and Nákir, <a href='#Page_163'>163</a></li> - <li class='c023'><span class='pageno' id='Page_356'>356</span>Musáfahah = joining hands, <a href='#Page_342'>342</a></li> - <li class='c023'>Music (forbidden by Mohammed), <a href='#Page_31'>31</a></li> - <li class='c023'>Musta’ín bi ’lláh (Caliph), <a href='#Page_246'>246</a></li> - <li class='c023'>Mu’tasím (Al-) bi ’lláh (Caliph), <a href='#Page_232'>232</a></li> - <li class='c023'>Mutawakkil (Al-) ’alà ’lláh (Caliph), <i><span lang="fr" xml:lang="fr">ib.</span></i></li> - <li class='c023'>Mu’tazid (Al-) bi ’lláh (Caliph), <a href='#Page_229'>229</a></li> - <li class='c023'>Mu’tazz (Al-) bi ’lláh (Caliph), <a href='#Page_242'>242</a></li> - <li class='c023'>Muunah = provender, <a href='#Page_104'>104</a></li> - <li class='c006'>Nabí = prophet, <a href='#Page_178'>178</a></li> - <li class='c023'>Nafakah = sum necessary for the expenses of pilgrimage, <a href='#Page_178'>178</a></li> - <li class='c023'>Naïveté (of the Horatian kind), <a href='#Page_215'>215</a></li> - <li class='c023'>Najis = ceremonially impure, <a href='#Page_337'>337</a></li> - <li class='c023'>Nákisátu ’aklin wa dín = failing in wit and faith, <a href='#Page_298'>298</a></li> - <li class='c023'>Nakkár = Pecker (a fabulous fish), <a href='#Page_184'>184</a></li> - <li class='c023'>Names (approved by Allah), <a href='#Page_165'>165</a></li> - <li class='c023'>Napoleonic pose (attitude assumed by a slave), <a href='#Page_320'>320</a></li> - <li class='c023'>Násik = a devotee, <a href='#Page_40'>40</a></li> - <li class='c023'>Násir (Pr. N.) = triumphing, <a href='#Page_310'>310</a></li> - <li class='c023'>Naysábúr (town in Khorasan), <a href='#Page_230'>230</a></li> - <li class='c023'>Nemo repente fuit turpissimus (not believed in by Easterns), <a href='#Page_91'>91</a></li> - <li class='c023'>Nílah = indigo, dye-stuff, <a href='#Page_144'>144</a></li> - <li class='c023'>New moon of the Festival = Crescent of the breakfast, <a href='#Page_249'>249</a>; <a href='#Page_250'>250</a></li> - <li class='c023'>Nimr = leopard, <a href='#Page_63'>63</a></li> - <li class='c023'>Níyah (Al-) = ceremonial intention of prayer, <a href='#Page_254'>254</a></li> - <li class='c023'>Nukl = <span lang="fr" xml:lang="fr">quatre mendiants</span>, dessert, <a href='#Page_177'>177</a>; <a href='#Page_213'>213</a></li> - <li class='c023'>Nusf = half-dirham, <a href='#Page_139'>139</a>; <a href='#Page_167'>167</a></li> - <li class='c023'>Nusk = piety, abstinence from women, <a href='#Page_243'>243</a></li> - <li class='c006'>“Off-with-his-head” style (not to be taken literally), <a href='#Page_308'>308</a></li> - <li class='c023'>Omar-i-Khayyám (astronomer-poet), <a href='#Page_230'>230</a></li> - <li class='c023'>Othello (even he does not kill Emilia), <a href='#Page_300'>300</a></li> - <li class='c006'>Paradise (of the Moslem not wholly sensual), <a href='#Page_322'>322</a></li> - <li class='c023'>Parent (ticklish on the Pundonor), <a href='#Page_288'>288</a></li> - <li class='c023'>Pay-chest (of a Hammám-bath), <a href='#Page_152'>152</a></li> - <li class='c023'>Payne quoted, <a href='#Page_22'>22</a>; 28; 79; 84; 86; 89; 171; 212; 224; 226; 227; 250; 251; 265; 268; 282; <a href='#Page_290'>290</a></li> - <li class='c023'>Pearls (resting on the sand-bank), <a href='#Page_164'>164</a></li> - <li class='c023'>People of His affection = those who deserve His love, <a href='#Page_82'>82</a></li> - <li class='c023'>Persians (delighting in practical jokes), <a href='#Page_177'>177</a></li> - <li class='c023'>Petrified folk, <a href='#Page_318'>318</a></li> - <li class='c023'>Pilgrimage quoted</li> - <li class='c023'>—— (i. 9), <a href='#Page_50'>50</a></li> - <li class='c023'>—— (i. 235), <a href='#Page_51'>51</a></li> - <li class='c023'>—— (iii. 66), <a href='#Page_81'>81</a></li> - <li class='c023'>—— (i. 20), <a href='#Page_165'>165</a></li> - <li class='c023'>—— (ii. 285–287), <a href='#Page_175'>175</a></li> - <li class='c023'>—— (iii. 224, <a href='#Page_256'>256</a>), <a href='#Page_178'>178</a></li> - <li class='c023'>—— (i. 99), <a href='#Page_262'>262</a></li> - <li class='c023'>—— (ii. 48), <a href='#Page_307'>307</a></li> - <li class='c023'>—— (i. 314), <a href='#Page_315'>315</a></li> - <li class='c023'>Pilgrims (offcast of the = a broken down pilgrim left to die on the road), <a href='#Page_290'>290</a></li> - <li class='c023'>Poisons in the East, <a href='#Page_101'>101</a></li> - <li class='c023'>Policeman (called in, a severe punishment in the East), <a href='#Page_137'>137</a></li> - <li class='c023'>Poltroon (contrasted with a female tiger lamb), <a href='#Page_224'>224</a></li> - <li class='c023'>Potter (simile of the), <a href='#Page_77'>77</a></li> - <li class='c023'>Power (whoso has it and spareth for Allah’s reward he prepareth), <a href='#Page_340'>340</a></li> - <li class='c023'>Praying against (polite form of cursing), <a href='#Page_293'>293</a></li> - <li class='c023'>Presence (I am in thy = thy slave to slay or pardon), <a href='#Page_124'>124</a></li> - <li class='c023'>Price (without abatement = without abstracting a large bakhshish), <a href='#Page_152'>152</a></li> - <li class='c023'>—— (shall remain), <a href='#Page_262'>262</a></li> - <li class='c023'>Priest hidden within an image (may date from the days of Memnon), <a href='#Page_324'>324</a></li> - <li class='c023'>Prince (of a people is their servant), <a href='#Page_99'>99</a></li> - <li class='c023'>Prison (in the King’s Palace), <a href='#Page_52'>52</a></li> - <li class='c023'>Pun, <a href='#Page_278'>278</a>; <a href='#Page_287'>287</a></li> - <li class='c006'>Question (expressing emphatic assertion), <a href='#Page_182'>182</a></li> - <li class='c006'>Rahan = pledge, <a href='#Page_311'>311</a></li> - <li class='c023'>Rank (thine is with me such as thou couldst wish = I esteem thee as thou deservest), <a href='#Page_41'>41</a></li> - <li class='c023'>—— (conferred by a Sovereign’s addressing a person with a title), <a href='#Page_119'>119</a></li> - <li class='c023'>Rás al-Killaut = head of Killaut (a son of the sons of the Jinn), <a href='#Page_8'>8</a></li> - <li class='c023'>Ridding the sea of its rubbish, <a href='#Page_169'>169</a></li> - <li class='c023'>River (the, = Tigris-Euphrates), <a href='#Page_313'>313</a></li> - <li class='c023'><span class='pageno' id='Page_357'>357</span>Robbing (to keep life and body together an acceptable plea), <a href='#Page_137'>137</a></li> - <li class='c023'>Rúh = spirit, breath of life, <a href='#Page_67'>67</a></li> - <li class='c023'>Ruh = be off!, <a href='#Page_168'>168</a></li> - <li class='c006'>Sa’ádah = worldly prosperity and future happiness, <a href='#Page_327'>327</a></li> - <li class='c023'>Sabaka = he outraced, <a href='#Page_111'>111</a></li> - <li class='c023'>Sabíyah = young lady, <a href='#Page_226'>226</a></li> - <li class='c023'>Sabr = patience; aloes (pun on), <a href='#Page_278'>278</a></li> - <li class='c023'>Safínah = (Noah’s) Ark, <a href='#Page_310'>310</a></li> - <li class='c023'>Sáhil (Al-) = the coast (Phœnicia), <a href='#Page_22'>22</a></li> - <li class='c023'>Sahm mush’ab = forked (not barbed) arrow, <a href='#Page_48'>48</a></li> - <li class='c023'>Sa’ídah = the auspicious (fem.), <a href='#Page_330'>330</a></li> - <li class='c023'>Sáki and Sákí, <a href='#Page_253'>253</a></li> - <li class='c023'>Sákin = quiescent (applied to a closing wound), <a href='#Page_255'>255</a></li> - <li class='c023'>Sákiyah = water-wheel, <a href='#Page_218'>218</a></li> - <li class='c023'>Sa’lab = fox, <a href='#Page_48'>48</a>; <a href='#Page_103'>103</a></li> - <li class='c023'>Sálihiyah = the Holy (name of a town), <a href='#Page_287'>287</a></li> - <li class='c023'>Sallah = basket of wickerwork, <a href='#Page_56'>56</a></li> - <li class='c023'>Salutation (from a rider to a man on foot and from the latter to one sitting), <a href='#Page_1'>1</a></li> - <li class='c023'>Saluting after prayer, <a href='#Page_254'>254</a></li> - <li class='c023'>Samn = clarified butter, <a href='#Page_39'>39</a></li> - <li class='c023'>Sanájik = banners, ensigns, &c., <a href='#Page_290'>290</a></li> - <li class='c023'>Sand (knowing from the = geomancy), <a href='#Page_117'>117</a></li> - <li class='c023'>Saráwíl = bag-trousers (plural or singular), <a href='#Page_225'>225</a></li> - <li class='c023'>Sardáb = souterrain, <a href='#Page_241'>241</a></li> - <li class='c023'>—— (tunnel), <a href='#Page_274'>274</a></li> - <li class='c023'>Sarí al-Sakatí (Sufi ascetic), <a href='#Page_21'>21</a></li> - <li class='c023'>Sawáhílí = shore-men, <a href='#Page_22'>22</a></li> - <li class='c023'>Sáyih = wanderer (not “pilgrim”), <a href='#Page_51'>51</a></li> - <li class='c023'>Scoundrels (described with superior glee), <a href='#Page_135'>135</a></li> - <li class='c023'>Sea (striking out sparks), <a href='#Page_314'>314</a></li> - <li class='c023'>Seclusion (royal, and its consequences), <a href='#Page_91'>91</a></li> - <li class='c023'>Secrets of workmanship (withheld from Apprentices), <a href='#Page_263'>263</a></li> - <li class='c023'>Seeing sweetness of speech = finding it out in converse, <a href='#Page_14'>14</a></li> - <li class='c023'>Sha’r = hair of the body, pile, <a href='#Page_157'>157</a></li> - <li class='c023'>Shaving (process of), <a href='#Page_139'>139</a></li> - <li class='c023'>Shaykh (after the type of Abú Nowás), <a href='#Page_251'>251</a></li> - <li class='c023'>—— (for syndic of a Guild), <a href='#Page_260'>260</a></li> - <li class='c023'>—— (al-Islam = chief of the Olema), <a href='#Page_289'>289</a></li> - <li class='c023'>Shaykhah Rájihah = the excellent Religious, <a href='#Page_347'>347</a></li> - <li class='c023'>Shíraj = sesame oil, <a href='#Page_184'>184</a></li> - <li class='c023'>Shop (front-shelf of, a seat for visitors), <a href='#Page_262'>262</a></li> - <li class='c023'>Shujá’ al-Dín (Pr. N.) = the Brave of the Faith, <a href='#Page_18'>18</a></li> - <li class='c023'>Shukkah = piece of cloth, <a href='#Page_236'>236</a></li> - <li class='c023'>Sidillah = seats, furniture, <a href='#Page_190'>190</a></li> - <li class='c023'>Signs (language of), <a href='#Page_269'>269</a></li> - <li class='c023'>Silah = conjunctive sentence; coition, <a href='#Page_272'>272</a></li> - <li class='c023'>Sin (permitted that man might repent), <a href='#Page_83'>83</a></li> - <li class='c023'>—— (thy shall be on thine own neck), <a href='#Page_211'>211</a></li> - <li class='c023'>Singing (not harám = sinful, but makrúh = objectionable), <a href='#Page_245'>245</a></li> - <li class='c023'>Sírah = minnow, sprat, <a href='#Page_166'>166</a></li> - <li class='c023'>Skin (free from exudation sounds louder under the clapping of the hand), <a href='#Page_150'>150</a></li> - <li class='c023'>—— (extreme delicacy of the female), <a href='#Page_321'>321</a></li> - <li class='c023'>Slave-girl (free, not forward in her address), <a href='#Page_268'>268</a></li> - <li class='c023'>—— (lewd and treacherous by birth), <a href='#Page_280'>280</a></li> - <li class='c023'>—— (to be sent as a spy into the Harims), <a href='#Page_292'>292</a></li> - <li class='c023'>Sneezing (etiquette of), <a href='#Page_220'>220</a></li> - <li class='c023'>Sons (brought as servants unto Kings), <a href='#Page_43'>43</a></li> - <li class='c023'>“Soul” (for lover), <a href='#Page_25'>25</a></li> - <li class='c023'>Spider-web frailest of houses (Koranic), <a href='#Page_59'>59</a></li> - <li class='c023'>Spiritualism (the religion of the nineteenth century), <a href='#Page_86'>86</a></li> - <li class='c023'>Spoon (Ar. Mi’lakah), <a href='#Page_141'>141</a></li> - <li class='c023'>Steward (pendent to the parable of the unjust), <a href='#Page_66'>66</a></li> - <li class='c023'>Style (intended to be worthy of a statesman), <a href='#Page_42'>42</a></li> - <li class='c023'>Su’bán = dragon, <a href='#Page_277'>277</a></li> - <li class='c023'>Submission (Ar. Khafz al-Jináh = lowering the wings), <a href='#Page_74'>74</a></li> - <li class='c023'>Sufrah = cloth or leather upon which food is placed, <a href='#Page_141'>141</a></li> - <li class='c023'>Sunan (used for Rasm = usage, customs), <a href='#Page_74'>74</a></li> - <li class='c023'>Sur’itu = I was possessed of a Jinn, <a href='#Page_27'>27</a></li> - <li class='c023'>Suwán = Syenite, <a href='#Page_316'>316</a></li> - <li class='c023'>Suways (Suez) = little weevil, or “little Sús”, <a href='#Page_10'>10</a></li> - <li class='c023'>Swevens (an they but prove true), <a href='#Page_284'>284</a></li> - <li class='c006'>Taakhír = acting with deliberation, <a href='#Page_328'>328</a></li> - <li class='c023'>Ta’álík = hanging lamps, <a href='#Page_320'>320</a></li> - <li class='c023'>Tail (wagging of, a sign of anger with felidæ), <a href='#Page_72'>72</a></li> - <li class='c023'><span class='pageno' id='Page_358'>358</span>Táj Kisrawí = Chosroan crown, <a href='#Page_319'>319</a></li> - <li class='c023'>Tájir Alfí = a merchant worth a thousand (left indefinite), <a href='#Page_313'>313</a></li> - <li class='c023'>Takhmísh = tearing the face in grief, <a href='#Page_190'>190</a></li> - <li class='c023'>Taksím = distribution, analysis, <a href='#Page_77'>77</a></li> - <li class='c023'>Tanwín al-Izáfah = the nunnation in construction, <a href='#Page_272'>272</a></li> - <li class='c023'>Taríkah = musical mode, modulation, <a href='#Page_27'>27</a></li> - <li class='c023'>Taubah (Bi al-) = by means or on account of penitence, <a href='#Page_83'>83</a></li> - <li class='c023'>Thongs (of the waterskins cut, preparatory to departure), <a href='#Page_302'>302</a></li> - <li class='c023'>Three hundred and three score rooms = one for each day of the Moslem year, <a href='#Page_61'>61</a></li> - <li class='c023'>Three things (not to be praised before death), <a href='#Page_39'>39</a></li> - <li class='c023'>Threshold (marble one in sign of honour), <a href='#Page_238'>238</a></li> - <li class='c023'>Tibn = bruised straw, <a href='#Page_106'>106</a></li> - <li class='c023'>Timbák (Tumbák) = stronger variety of Tobacco, <a href='#Page_136'>136</a></li> - <li class='c023'>Time (distribution of), <a href='#Page_71'>71</a></li> - <li class='c023'>Title (used by a Sovereign in addressing a person confers the rank), <a href='#Page_119'>119</a></li> - <li class='c023'>Tobacco (its mention inserted by some scribe), <a href='#Page_136'>136</a></li> - <li class='c023'>Too much for him (to come by lawfully), <a href='#Page_174'>174</a></li> - <li class='c023'>Torrens quoted, <a href='#Page_278'>278</a></li> - <li class='c023'>Toutes putes, <a href='#Page_298'>298</a></li> - <li class='c023'>Trafalgar = Taraf al-Gharb (edge of the West), <a href='#Page_50'>50</a></li> - <li class='c023'>Translators (should be “bould”), <a href='#Page_224'>224</a></li> - <li class='c023'>Treasure (resembling one from which the talismans have been loosed), <a href='#Page_287'>287</a></li> - <li class='c023'>Trébutien quoted, <a href='#Page_33'>33</a>, <a href='#Page_63'>63</a></li> - <li class='c023'>Tribe (the misfortune of one fortuneth another), <a href='#Page_342'>342</a></li> - <li class='c023'>Truth (told so as to be more deceptive than a lie), <a href='#Page_223'>223</a></li> - <li class='c023'>Tuning (peculiar fashion of Arab musicians with regard to it), <a href='#Page_27'>27</a></li> - <li class='c023'>Turbands (inclining from the head-tops), <a href='#Page_221'>221</a></li> - <li class='c023'>Turkey (Future of), <a href='#Page_94'>94</a></li> - <li class='c023'>Turks (forming the body-guard of the Abbasides), <a href='#Page_245'>245</a></li> - <li class='c023'>Tuwuffiya = he was received (into the grace of God), <a href='#Page_54'>54</a></li> - <li class='c006'>Ubullah (canal leading from Bassorah to Ubullah-town), <a href='#Page_31'>31</a></li> - <li class='c023'>Udm = “kitchen”, <a href='#Page_213'>213</a></li> - <li class='c023'>Ukáb al-Kásir = the breaker eagle, <a href='#Page_69'>69</a></li> - <li class='c023'>Úkiyyah (pl. Awák) = ounce, <a href='#Page_216'>216</a></li> - <li class='c023'>Umm al-banát wa’l-banín = mother of daughters and sons, <a href='#Page_175'>175</a></li> - <li class='c023'>Umm al-Su’úd (Pr. N.) = Mother of Prosperities, <a href='#Page_173'>173</a></li> - <li class='c023'>’Ummál (pl. of ’Ámil = governor), <a href='#Page_26'>26</a></li> - <li class='c023'>“Unbernfen”, <a href='#Page_180'>180</a></li> - <li class='c023'>’Unnábí = between dark yellow and red (jujube-colour), <a href='#Page_143'>143</a></li> - <li class='c023'>’Urb = Arabs of pure race, <a href='#Page_293'>293</a></li> - <li class='c023'>Usúl = forbears, ancestors, <a href='#Page_246'>246</a></li> - <li class='c006'>Veiling her honour = saving her from being ravished, <a href='#Page_330'>330</a></li> - <li class='c023'>“Vigilance Committees” (for abating scandals), <a href='#Page_98'>98</a></li> - <li class='c023'>Visit (confers a blessing in polite parlance), <a href='#Page_185'>185</a></li> - <li class='c023'>Visits (should not be over-frequent), <a href='#Page_273'>273</a></li> - <li class='c006'>Wa = and (introducing a parenthetic speech), <a href='#Page_282'>282</a></li> - <li class='c023'>Walhán (Al-), no Pr. N., <a href='#Page_6'>6</a></li> - <li class='c023'>Walí ’ahd = heir presumptive, <a href='#Page_87'>87</a></li> - <li class='c023'>Wartah = precipice, quagmire, etc., <a href='#Page_81'>81</a></li> - <li class='c023'>Wásit = middle (town of Irák ’Arabí), <a href='#Page_26'>26</a></li> - <li class='c023'>Weal (I see naught but), <a href='#Page_180'>180</a></li> - <li class='c023'>Weeping (over dead friends), <a href='#Page_187'>187</a></li> - <li class='c023'>Wicket (small doorway at the side of a gate), <a href='#Page_320'>320</a></li> - <li class='c023'>Wife (contrast between vicious servile and virtuous of noble birth), <a href='#Page_302'>302</a></li> - <li class='c023'>Wird (Pers.) = pupil, disciple, <a href='#Page_61'>61</a></li> - <li class='c023'>Wittol (pictured with driest Arab humour), <a href='#Page_269'>269</a></li> - <li class='c023'>Women (to be respected by the King), <a href='#Page_73'>73</a></li> - <li class='c023'>—— (“great is their malice”), <a href='#Page_119'>119</a></li> - <li class='c023'>—— (a case of hard lines for them), <a href='#Page_134'>134</a></li> - <li class='c023'>—— (their marrying a second time reckoned disgraceful), <a href='#Page_246'>246</a></li> - <li class='c023'>—— (the sin lieth with them), <a href='#Page_297'>297</a></li> - <li class='c023'>—— (fail in wit and faith), <a href='#Page_298'>298</a></li> - <li class='c023'>—— (practically only two ways of treating them), <a href='#Page_303'>303</a></li> - <li class='c023'>—— (delicacy of their skin), <a href='#Page_321'>321</a></li> - <li class='c023'><span class='pageno' id='Page_359'>359</span>Womankind (seven ages of), <a href='#Page_175'>175</a></li> - <li class='c023'>Word (the creative “Kun”), <a href='#Page_78'>78</a></li> - <li class='c006'>Yá abati = O dear father mine!, <a href='#Page_88'>88</a></li> - <li class='c023'>—— ahmak = O fool!, <a href='#Page_271'>271</a></li> - <li class='c023'>—— bunayyí = O dear my son!, <a href='#Page_79'>79</a></li> - <li class='c023'>—— fulán = O certain person!, <a href='#Page_324'>324</a></li> - <li class='c023'>—— fulánah = O certain person! (fem.), <a href='#Page_270'>270</a></li> - <li class='c023'>—— jáhil = O ignorant!, <a href='#Page_52'>52</a></li> - <li class='c023'>—— mauláya = O my lord!, <a href='#Page_228'>228</a></li> - <li class='c023'>Yastaghíbúní = they take advantage of my absence, <a href='#Page_224'>224</a></li> - <li class='c023'>Yathrib (old name of Al-Medinah), <a href='#Page_177'>177</a></li> - <li class='c023'>Yes, Yes and No, No trifles, <a href='#Page_250'>250</a></li> - <li class='c006'>Zaffú = they conducted her (in the sense of “they displayed her”), <a href='#Page_245'>245</a></li> - <li class='c023'>Zaurá (Al-) = the bow (name of Baghdád), <a href='#Page_13'>13</a></li> - <li class='c023'>Zaynab and Zayd (generic names for women and men), <a href='#Page_250'>250</a></li> - <li class='c023'>Zí’ah = village, hamlet, farm, <a href='#Page_27'>27</a></li> - <li class='c023'>Zirt = crepitus ventris, <a href='#Page_291'>291</a></li> - <li class='c023'>Ziyárah = visiting the Prophet (’s tomb), <a href='#Page_178'>178</a></li> - <li class='c023'>Zukhruf = glitter, tinsel, <a href='#Page_86'>86</a></li> - <li class='c023'>Zur ghibban tazid hubban = call rarely that friendship last fairly, <a href='#Page_273'>273</a></li> -</ul> - -<div class='pbb'> - <hr class='pb c001' /> -</div> -<div class='tnotes'> - -<div class='chapter'> - <h2 class='c011'>TRANSCRIBER’S NOTES</h2> -</div> - <ol class='ol_1 c006'> - <li>Added missing footnote anchor on p. <a href='#t143'>143</a>. - - </li> - <li>Added missing footnote number on p. <a href='#f505'>318</a>. - - </li> - <li>Silently corrected simple spelling, grammar, and typographical errors. - - </li> - <li>Retained anachronistic and non-standard spellings as printed. - - </li> - </ol> - -</div> - -<p class='c000'>A Plain and Literal Translation of the Arabian Nights Entertainments, Now Entituled the Book of the Thousand Nights and a Night</p> - - - - - - - - -<pre> - - - - - -End of the Project Gutenberg EBook of A Plain and Literal Translation of the -Arabian Nights Entertainments, Now Ent, by Sir Richard Francis Burton - -*** END OF THIS PROJECT GUTENBERG EBOOK ARABIAN NIGHTS ENTERTAINMENTS, VOL 9 *** - -***** This file should be named 55587-h.htm or 55587-h.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/5/5/5/8/55587/ - -Produced by Richard Tonsing, Richard Hulse and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive) - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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