diff options
| author | Roger Frank <rfrank@pglaf.org> | 2025-10-15 05:21:20 -0700 |
|---|---|---|
| committer | Roger Frank <rfrank@pglaf.org> | 2025-10-15 05:21:20 -0700 |
| commit | 3cf522a9be53085722106eeb5df083d54dc52ab9 (patch) | |
| tree | c363769b75e164103059c50ce3c60f15e52b9e2d /3439-h | |
Diffstat (limited to '3439-h')
| -rw-r--r-- | 3439-h/3439-h.htm | 20335 |
1 files changed, 20335 insertions, 0 deletions
diff --git a/3439-h/3439-h.htm b/3439-h/3439-h.htm new file mode 100644 index 0000000..59fe097 --- /dev/null +++ b/3439-h/3439-h.htm @@ -0,0 +1,20335 @@ +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" +"http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> +<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> +<head> +<meta http-equiv="Content-Type" content="text/html;charset=utf-8" /> +<meta http-equiv="Content-Style-Type" content="text/css" /> +<title>The Book of the Thousand Nights and a Night, Volume 5, by Richard F. Burton</title> + +<style type="text/css"> + +body { margin-left: 20%; + margin-right: 20%; + text-align: justify } + +h1, h2, h3, h4, h5 {text-align: center; font-style: normal; font-weight: +normal; line-height: 1.5; margin-top: .5em; margin-bottom: .5em;} + +h1 {font-size: 300%; + margin-top: 0.6em; + margin-bottom: 0.6em; + letter-spacing: 0.12em; + word-spacing: 0.2em; + text-indent: 0em;} +h2 {font-size: 175%; margin-top: 2em; margin-bottom: 2em;} +h3 {font-size: 150%; margin-top: 2em;} +h4 {font-size: 120%;} +h5 {font-size: 110%;} + +hr {width: 80%; margin-top: 2em; margin-bottom: 2em;} + +div.chapter {page-break-before: always; margin-top: 4em;} + +p {text-indent: 1em; + margin-top: 0.25em; + margin-bottom: 0.25em; } + +p.poem {text-indent: 0%; + margin-left: 10%; + font-size: 90%; + margin-top: 1em; + margin-bottom: 1em; } + +p.letter {text-indent: 0%; + margin-left: 10%; + margin-right: 10%; + margin-top: 1em; + margin-bottom: 1em; } + +p.noindent {text-indent: 0% } + +p.center {text-align: center; + text-indent: 0em; + margin-top: 1em; + margin-bottom: 1em; } + +p.right {text-align: right; + margin-right: 10%; + margin-top: 1em; + margin-bottom: 1em; } + +div.fig { display:block; + margin:0 auto; + text-align:center; } + +a:link {color:blue; text-decoration:none} +a:visited {color:blue; text-decoration:none} +a:hover {color:red} + +</style> + +</head> + +<body> + +<pre> + +The Project Gutenberg EBook of The Book of the Thousand Nights and a Night, Volume 5, by Richard F. 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: The Book of the Thousand Nights and a Night, Volume 5 + +Author: Richard F. Burton + +Release Date: July 5, 2001 [EBook #3439] +Last updated: December 11, 2022 + +Language: English + +Character set encoding: UTF-8 + +*** START OF THIS PROJECT GUTENBERG EBOOK THE BOOK OF THE THOUSAND NIGHTS *** + + + + +This etext was scanned by J.C. Byers and proofread by Doris Ringbloom. + + + + + + + +</pre> +<div style='margin-top:2em; margin-bottom:4em'>*******************************************************************<br> +THIS EBOOK WAS ONE OF PROJECT GUTENBERG'S EARLY FILES PRODUCED AT A +TIME WHEN PROOFING METHODS AND TOOLS WERE NOT WELL DEVELOPED. THERE +IS AN IMPROVED EDITION OF THIS TITLE WHICH MAY BE VIEWED AS EBOOK +(#54257) at <a href='https://www.gutenberg.org/ebooks/54257'>https://www.gutenberg.org/ebooks/54257</a><br> +*******************************************************************</div> + + +<h1>THE BOOK OF THE<br/> THOUSAND NIGHTS AND A NIGHT</h1> + +<h4>A Plain and Literal Translation<br/> +of the Arabian Nights Entertainments<br/></h4> + +<h2>Translated and Annotated by<br/> Richard F. Burton </h2> + +<h3>VOLUME FIVE</h3> + +<h5>Privately Printed By The Burton Club</h5> + +<p> +To Doctor George Bird. +</p> + +<p> +My Dear Bird, This is not a strictly medical work, although in places treating +of subjects which may modestly be called hygienic. I inscribe it to you +because your knowledge of Egypt will enable you to appreciate its finer +touches; and for another and a yet more cogent reason, namely, that you are one +of my best and oldest friends. +</p> + +<p> +Ever yours sincerely, +</p> + +<p> +Richard F. Burton +</p> + +<p> +Athenæum Club, October 20, 1885. +</p> + +<h3>Contents of the Fifth Volume</h3> + +<table summary="" style="margin-left: 0em; margin-right: auto"> + +<tr> +<td> <a href="#chap01">59. The Ebony Horse</a></td> +</tr> + +<tr> +<td> <a href="#chap02">60. Uns Al-Wujud and the Wazir's Daughter Al-Ward Fi'l-Akmam or Rose-In-Hood</a></td> +</tr> + +<tr> +<td> <a href="#chap03">61. Abu Nowas With the Three Boys and the Caliph Harun Al-Rashid</a></td> +</tr> + +<tr> +<td> <a href="#chap04">62. Abdallah Bin Ma'amar With the Man of Bassorah and His Slave Girl</a></td> +</tr> + +<tr> +<td> <a href="#chap05">63. The Lovers of the Banu Ozrah</a></td> +</tr> + +<tr> +<td> <a href="#chap06">64. The Wazir of Al-Yaman and His Younger Brother</a></td> +</tr> + +<tr> +<td> <a href="#chap07">65. The Loves of the Boy and Girl at School</a></td> +</tr> + +<tr> +<td> <a href="#chap08">66. Al-Mutalammis and His Wife Umaymah</a></td> +</tr> + +<tr> +<td> <a href="#chap09">67. The Caliph Marun Al-Rashid and Queen Zubaydah in the Bath</a></td> +</tr> + +<tr> +<td> <a href="#chap10">68. Harun Al-Rashid and the Three Poets</a></td> +</tr> + +<tr> +<td> <a href="#chap11">69. Mus'ab Bin Al-Zubayr and Ayishah His Wife</a></td> +</tr> + +<tr> +<td> <a href="#chap12">70. Abu Al-Aswad and His Slave-Girl</a></td> +</tr> + +<tr> +<td> <a href="#chap13">71. Harun Al-Rashid and the Two Slave-Girls</a></td> +</tr> + +<tr> +<td> <a href="#chap14">72. The Caliph Harun Al-Rashid and the Three Slave-Girls</a></td> +</tr> + +<tr> +<td> <a href="#chap15">73. The Miller and His Wife</a></td> +</tr> + +<tr> +<td> <a href="#chap16">74. The Simpleton and the Sharper</a></td> +</tr> + +<tr> +<td> <a href="#chap17">75. The Kazi Abu Yusuf With Harum Al-Rashid and Queen Zubaydah</a></td> +</tr> + +<tr> +<td> <a href="#chap18">76. The Caliph Al-Hakim and the Merchand</a></td> +</tr> + +<tr> +<td> <a href="#chap19">77. King Kisra Anushirwan and the Village Damsel</a></td> +</tr> + +<tr> +<td> <a href="#chap20">78. The Water-Carrier and the Goldsmith's Wife</a></td> +</tr> + +<tr> +<td> <a href="#chap21">79. Khusrau and Shirin and the Fisherman</a></td> +</tr> + +<tr> +<td> <a href="#chap22">80. Yahya Bin Khalid the Barmecide and the Poor Man</a></td> +</tr> + +<tr> +<td> <a href="#chap23">81. Mohammed Al-Amin and the Slave-Girl</a></td> +</tr> + +<tr> +<td> <a href="#chap24">82. The Sons of Yahya Bin Khalid and Sa'id Bin Salim Al-Bahili</a></td> +</tr> + +<tr> +<td> <a href="#chap25">83. The Woman's Trick Against Her Husband</a></td> +</tr> + +<tr> +<td> <a href="#chap26">84. The Devout Woman and the Two Wicked Elders</a></td> +</tr> + +<tr> +<td> <a href="#chap27">85. Ja'afar the Barmecide and the Old Badawi</a></td> +</tr> + +<tr> +<td> <a href="#chap28">86. The Caliph Omar Bin Al-Khattab and the Young Badawi</a></td> +</tr> + +<tr> +<td> <a href="#chap29">87. The Caliph Al-Maamum and the Pyramids of Egypt</a></td> +</tr> + +<tr> +<td> <a href="#chap30">88. The Thief and the Merchant</a></td> +</tr> + +<tr> +<td> <a href="#chap31">89. Masrur the Eunuch and Ibn Al-Karibi</a></td> +</tr> + +<tr> +<td> <a href="#chap32">90. The Devotee Prince</a></td> +</tr> + +<tr> +<td> <a href="#chap33">91. The Unwise Schoolmaster Who Fell in Love by Report</a></td> +</tr> + +<tr> +<td> <a href="#chap34">92. The Foolish Dominie</a></td> +</tr> + +<tr> +<td> <a href="#chap35">93. The Illiterate Who Set Up For a Schoolmaster</a></td> +</tr> + +<tr> +<td> <a href="#chap36">94. The King and the Virtuous Wife</a></td> +</tr> + +<tr> +<td> <a href="#chap37">95. Abd Al-Rahman the Maghribi's Story of the Rukh</a></td> +</tr> + +<tr> +<td> <a href="#chap38">96. Adi Bin Zayd and the Princess Hind</a></td> +</tr> + +<tr> +<td> <a href="#chap39">97. Di'ibil Al-Khuza'i With the Lady and Muslim Bin Al-Walid</a></td> +</tr> + +<tr> +<td> <a href="#chap40">98. Isaac of Mosul and the Merchant</a></td> +</tr> + +<tr> +<td> <a href="#chap41">99. The Three Unfortunate Lovers</a></td> +</tr> + +<tr> +<td> <a href="#chap42">100. How Abu Hasan Brake Wind</a></td> +</tr> + +<tr> +<td> <a href="#chap43">101. The Lovers of the Banu Tayy</a></td> +</tr> + +<tr> +<td> <a href="#chap44">102. The Mad Lover</a></td> +</tr> + +<tr> +<td> <a href="#chap45">103. The Prior Who Became A Moslem</a></td> +</tr> + +<tr> +<td> <a href="#chap46">104. The Loves of Abu Isa and Jurrat Al-Ayn</a></td> +</tr> + +<tr> +<td> <a href="#chap47">105. Al-Amin Son of Al-Rashid and His Uncle Ibrahim Bin Al-Mahdi</a></td> +</tr> + +<tr> +<td> <a href="#chap48">106. Al-Fath Bin Khakan and Al-Mutawakkil</a></td> +</tr> + +<tr> +<td> <a href="#chap49">107. The Man's Dispute With the Learned Woman Concerning the Relative Excellence of Male and Female</a></td> +</tr> + +<tr> +<td> <a href="#chap50">108. Abu Suwayd and the Pretty Old Woman</a></td> +</tr> + +<tr> +<td> <a href="#chap51">109. The Emir ali Bin Tahir and the Girl Muunis</a></td> +</tr> + +<tr> +<td> <a href="#chap52">110. The Woman Who had a Boy and the Other Who had a Man to Lover</a></td> +</tr> + +<tr> +<td> <a href="#chap53">111. Ali the Cairene and the Haunted House in Baghdad</a></td> +</tr> + +<tr> +<td> <a href="#chap54">112. The Pilgrim Man and the Old Woman</a></td> +</tr> + +<tr> +<td> <a href="#chap55">113. Abu Alhusn and His Slave-Girl Tawaddud</a></td> +</tr> + +<tr> +<td> <a href="#chap56">114. The Angel of Death With the Proud King and the Devout Man</a></td> +</tr> + +<tr> +<td> <a href="#chap57">115. The Angel of Death and the Rich King</a></td> +</tr> + +<tr> +<td> <a href="#chap58">116. The Angel of Death and the King of the Children of Israel</a></td> +</tr> + +<tr> +<td> <a href="#chap59">117. Iskandar Zu Al-Karnayn and a Certain Tribe of Poor Folk</a></td> +</tr> + +<tr> +<td> <a href="#chap60">118. The Righteousness of King Anushirwan</a></td> +</tr> + +<tr> +<td> <a href="#chap61">119. The Jewish Kazi and His Pious Wife</a></td> +</tr> + +<tr> +<td> <a href="#chap62">120. The Shipwrecked Woman and Her Child</a></td> +</tr> + +<tr> +<td> <a href="#chap63">121. The Pious Black Slave</a></td> +</tr> + +<tr> +<td> <a href="#chap64">122. The Devout Tray-Maker and His Wife</a></td> +</tr> + +<tr> +<td> <a href="#chap65">123. Al-Jajjaj and the Pious Man</a></td> +</tr> + +<tr> +<td> <a href="#chap66">124. The Blacksmith Who Could Handle Fire Without Hurt</a></td> +</tr> + +<tr> +<td> <a href="#chap67">125. The Devotee To Whom Allah Gave a Cloud for Service and the Devout King</a></td> +</tr> + +<tr> +<td> <a href="#chap68">126. The Moslem Champion and the Christian Damsel</a></td> +</tr> + +<tr> +<td> <a href="#chap69">127. The Christian King's Daughter and the Moslem</a></td> +</tr> + +<tr> +<td> <a href="#chap70">128. The Prophet and the Justice of Providence</a></td> +</tr> + +<tr> +<td> <a href="#chap71">129. The Ferryman of the Nile and the Hermit</a></td> +</tr> + +<tr> +<td> <a href="#chap72">130. The Island King and the Pious Israelite</a></td> +</tr> + +<tr> +<td> <a href="#chap73">131. Abu Al-Hasan and Abu Ja'afar the Leper</a></td> +</tr> + +<tr> +<td> <a href="#chap74">132. The Queen of Serpents</a></td> +</tr> + +<tr> +<td> <a href="#chap75">a. The Adventures of Bulukiya</a></td> +</tr> + +<tr> +<td> <a href="#chap76">b. The Story of Jansha</a></td> +</tr> + + +</table> + +<div class="chapter"> + +<h3>The Book Of The<br/> +THOUSAND NIGHTS AND A NIGHT +</h3> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap01"></a>THE EBONY HORSE.[FN#1]</h3> + +<p> +There was once in times of yore and ages long gone before, a great and puissant +King, of the Kings of the Persians, Sαbϊr by name, who was the richest of all +the Kings in store of wealth and dominion and surpassed each and every in wit +and wisdom. He was generous, open handed and beneficent, and he gave to those +who sought him and repelled not those who resorted to him; and he comforted the +broken-hearted and honourably entreated those who fled to him for refuge. +Moreover, he loved the poor and was hospitable to strangers and did the +oppressed justice upon the oppressor. He had three daughters, like full moons +of shining light or flower-gardens blooming bright; and a son as he were the +moon; and it was his wont to keep two festivals in the twelve- month, those of +the Nau-Roz, or New Year, and Mihrgαn the Autumnal Equinox,[FN#2] on which +occasions he threw open his palaces and gave largesse and made proclamation of +safety and security and promoted his chamberlains and viceroys; and the people +of his realm came in to him and saluted him and gave him joy of the holy day, +bringing him gifts and servants and eunuchs. Now he loved science and geometry, +and one festival-day as he sat on his kingly throne there came in to him three +wise men, cunning artificers and past masters in all manner of craft and +inventions, skilled in making things curious and rare, such as confound the +wit; and versed in the knowledge of occult truths and perfect in mysteries and +subtleties. And they were of three different tongues and countries, the first a +Hindi or Indian,[FN#3] the second a Roumi or Greek and the third a Farsi or +Persian. The Indian came forwards and, prostrating himself before the King, +wished him joy of the festival and laid before him a present befitting his +dignity; that is to say, a man of gold, set with precious gems and jewels of +price and hending in hand a golden trumpet. When Sabur[FN#4] saw this, he +asked, "O sage, what is the virtue of this figure?"; and the Indian answered, +"O my lord, if this figure be set at the gate of thy city, it will be a +guardian over it; for, in an enemy enter the place, it will blow this clarion +against him and he will be seized with a palsy and drop down dead." Much the +King marvelled at this and cried, "By Allah, O sage, an this thy word be true, +I will grant thee thy wish and thy desire." Then came forward the Greek and, +prostrating himself before the King, presented him with a basin of silver, in +whose midst was a peacock of gold, surrounded by four-and-twenty chicks of the +same metal. Sabur looked at them and turning to the Greek, said to him, "O +sage, what is the virtue of this peacock?" "O my lord," answered he, "as often +as an hour of the day or night passeth, it pecketh one of its young and crieth +out and flappeth its wings, till the four-and-twenty hours are accomplished; +and when the month cometh to an end, it will open its mouth and thou shalt see +the crescent therein." And the King said, "An thou speak sooth, I will bring +thee to thy wish and thy desire." Then came forward the Persian sage and, +prostrating himself before the King, presented him with a horse[FN#5] of the +blackest ebony-wood inlaid with gold and jewels, and ready harnessed with +saddle, bridle and stirrups such as befit Kings; which when Sabur saw, he +marvelled with exceeding marvel and was confounded at the beauty of its form +and the ingenuity of its fashion. So he asked, "What is the use of this horse +of wood, and what is its virtue and what the secret of its movement?"; and the +Persian answered, "O my lord, the virtue of this horse is that, if one mount +him, it will carry him whither he will and fare with its rider through the air +and cover the space of a year in a single day." The King marvelled and was +amazed at these three wonders, following thus hard upon one another on the same +day, and turning to the sage, said to him, "By Allah the Omnipotent, and our +Lord the Beneficent, who created all creatures and feedeth them with meat and +drink, an thy speech be veritable and the virtue of thy contrivance appear, I +will assuredly give thee whatsoever thou lustest for and will bring thee to thy +desire and thy wish!"[FN#6] Then he entertained the sages three days, that he +might make trial of their gifts; after which they brought the figures before +him and each took the creature he had wroughten and showed him the mystery of +its movement. The trumpeter blew the trump; the peacock pecked its chicks and +the Persian sage mounted the ebony house, whereupon it soared with him high in +air and descended again. When King Sabur saw all this, he was amazed and +perplexed and felt like to fly for joy and said to the three sages, "Now I am +certified of the truth of your words and it behoveth me to quit me of my +promise. Ask ye, therefore, what ye will, and I will give you that same." Now +the report of the King's daughters had reached the sages, so they answered, "If +the King be content with us and accept of our gifts and allow us to prefer a +request to him, we crave of him that he give us his three daughters in +marriage, that we may be his sons-in-law; for that the stability of Kings may +not be gainsaid." Quoth the King, "I grant you that which you wish and you +desire," and bade summon the Kazi forthright, that he might marry each of the +sages to one of his daughters. Now it fortuned that the Princesses were behind +a curtain, looking on; and when they heard this, the youngest considered her +husband to be and behold, he was an old man,[FN#7] an hundred years of age, +with hair frosted, forehead drooping, eyebrows mangy, ears slitten, beard and +mustachios stained and dyed; eyes red and goggle; cheeks bleached and hollow; +flabby nose like a brinjall, or egg- plant[FN#8]; face like a cobbler's apron, +teeth overlapping and lips like camel's kidneys, loose and pendulous; in brief +a terror, a horror, a monster, for he was of the folk of his time the +unsightliest and of his age the frightfullest; sundry of his grinders had been +knocked out and his eye-teeth were like the tusks of the Jinni who frighteneth +poultry in hen-houses. Now the girl was the fairest and most graceful of her +time, more elegant than the gazelle however tender, than the gentlest zephyr +blander and brighter than the moon at her full; for amorous fray right +suitable; confounding in graceful sway the waving bough and outdoing in +swimming gait the pacing roe; in fine she was fairer and sweeter by far than +all her sisters. So, when she saw her suitor, she went to her chamber and +strewed dust on her head and tore her clothes and fell to buffeting her face +and weeping and wailing. Now the Prince, her brother, Kamar al-Akmαr, or the +Moon of Moons hight, was then newly returned from a journey and, hearing her +weeping and crying came in to her (for he loved her with fond affection, more +than his other sisters) and asked her, "What aileth thee? What hath befallen +thee? Tell me and conceal naught from me." So she smote her breast and +answered, "O my brother and my dear one, I have nothing to hide. If the palace +be straitened upon thy father, I will go out; and if he be resolved upon a foul +thing, I will separate myself from him, though he consent not to make provision +for me; and my Lord will provide." Quoth he, "Tell me what meaneth this talk +and what hath straitened thy breast and troubled thy temper." "O my brother and +my dear one," answered the Princess, "Know that my father hath promised me in +marriage to a wicked magician who brought him, as a gift, a horse of black +wood, and hath bewitched him with his craft and his egromancy; but, as for me, +I will none of him, and would, because of him, I had never come into this +world!" Her brother soothed her and solaced her, then fared to his sire and +said, "What be this wizard to whom thou hast given my youngest sister in +marriage, and what is this present which he hath brought thee, so that thou +hast killed[FN#9] my sister with chagrin? It is not right that this should be." +Now the Persian was standing by and, when he heard the Prince's words, he was +mortified and filled with fury and the King said, "O my son, an thou sawest +this horse, thy wit would be confounded and thou wouldst be amated with +amazement." Then he bade the slaves bring the horse before him and they did so; +and, when the Prince saw it, it pleased him. So (being an accomplished +cavalier) he mounted it forthright and struck its sides with the shovel-shaped +stirrup-irons; but it stirred not and the King said to the Sage, "Go show him +its movement, that he also may help thee to win thy wish." Now the Persian bore +the Prince a grudge because he willed not he should have his sister; so he +showed him the pin of ascent on the right side of the horse and saying to him, +"Trill this," left him. Thereupon the Prince trilled the pin and lo! the horse +forthwith soared with him high in ether, as it were a bird, and gave not +overflying till it disappeared from men's espying, whereat the King was +troubled and perplexed about his case and said to the Persian, "O sage, look +how thou mayest make him descend." But he replied, "O my lord, I can do +nothing, and thou wilt never see him again till Resurrection-day, for he, of +his ignorance and pride, asked me not of the pin of descent and I forgot to +acquaint him therewith." When the King heard this, he was enraged with sore +rage; and bade bastinado the sorcerer and clap him in jail, whilst he himself +cast the crown from his head and beat his face and smote his breast. Moreover, +he shut the doors of his palaces and gave himself up to weeping and keening, he +and his wife and daughters and all the folk of the city; and thus their joy was +turned to annoy and their gladness changed into sore affliction and sadness. +Thus far concerning them; but as regards the Prince, the horse gave not over +soaring with him till he drew near the sun, whereat he gave himself up for lost +and saw death in the skies, and was confounded at his case, repenting him of +having mounted the horse and saying to himself, "Verily, this was a device of +the Sage to destroy me on account of my youngest sister; but there is no +Majesty and there is no Might save in Allah, the Glorious, the Great! I am lost +without recourse; but I wonder, did not he who made the ascent-pin make also a +descent-pin?" Now he was a man of wit and knowledge and intelligence; so he +fell to feeling all the parts of the horse, but saw nothing save a screw, like +a cock's head, on its right shoulder and the like on the left, when quoth he to +himself, "I see no sign save these things like buttons." Presently he turned +the right-hand pin, whereupon the horse flew heavenwards with increased speed. +So he left it and looking at the sinister shoulder and finding another pin, he +wound it up and immediately the steed's upwards motion slowed and ceased and it +began to descend, little by little, towards the face of the earth, while the +rider became yet more cautious and careful of his life.—And Shahrazad perceived +the dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Three Hundred and Fifty-eighth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when the Prince wound up +the sinister screw, the steed's upward motion slowed and ceased, and it began +to descend, little by little, towards the earth while the rider became yet more +cautious and careful of his life. And when he saw this and knew the uses of the +horse, his heart was filled with joy and gladness and he thanked Almighty Allah +for that He had deigned deliver him from destruction. Then he began to turn the +horse's head whithersoever he would, making it rise and fall at pleasure, till +he had gotten complete mastery over its every movement. He ceased not to +descend the whole of that day, for that the steed's ascending flight had borne +him afar from the earth; and, as he descended, he diverted himself with viewing +the various cities and countries over which he passed and which he knew not, +never having seen them in his life. Amongst the rest, he descried a city +ordered after the fairest fashion in the midst of a verdant and riant land, +rich in trees and streams, with gazelles pacing daintily over the plains; +whereat he fell a-musing and said to himself, "Would I knew the name of yon +town and in what land it is!" And he took to circling about it and observing it +right and left. By this time, the day began to decline and the sun drew near to +its downing; and he said in his mind, "Verily I find no goodlier place to night +in than this city; so I will lodge here and early on the morrow I will return +to my kith and kin and my kingdom; and tell my father and family what hath +passed and acquaint him with what mine eyes have seen." Then he addressed +himself to seeking a place wherein he might safely bestow himself and his horse +and where none should descry him, and presently behold, he espied a-middlemost +of the city a palace rising high in upper air surrounded by a great wall with +lofty crenelles and battlements, guarded by forty black slaves, clad in +complete mail and armed with spears and swords, bows and arrows. Quoth he, +"This is a goodly place," and turned the descent-pin, whereupon the horse sank +down with him like a weary bird, and alighted gently on the terrace-roof of the +palace. So the Prince dismounted and ejaculating "Alhamdolillah"—praise be to +Allah[FN#10]—he began to go round about the horse and examine it, saying, "By +Allah, he who fashioned thee with these perfections was a cunning craftsman, +and if the Almighty extend the term of my life and restore me to my country and +kinsfolk in safety and reunite me with my father, I will assuredly bestow upon +him all manner bounties and benefit him with the utmost beneficence." By this +time night had overtaken him and he sat on the roof till he was assured that +all in the palace slept; and indeed hunger and thirst were sore upon him, for +that he had not tasted food nor drunk water since he parted from his sire. So +he said within himself, "Surely the like of this palace will not lack of +victual;" and, leaving the horse above, went down in search of somewhat to eat. +Presently, he came to a staircase and descending it to the bottom, found +himself in a court paved with white marble and alabaster, which shone in the +light of the moon. He marvelled at the place and the goodliness of its fashion, +but sensed no sound of speaker and saw no living soul and stood in perplexed +surprise, looking right and left and knowing not whither he should wend. Then +said he to himself, "I may not do better than return to where I left my horse +and pass the night by it; and as soon as day shall dawn I will mount and ride +away."— And Shahrazad perceived the dawn of day and ceased saying her permitted +say. +</p> + +<p> +When it was the Three Hundred and Fifty-ninth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that quoth the king's son to +himself, "I may not do better than pass the night by my horse; and as soon as +day shall dawn I will mount and ride away." However, as he tarried talking to +himself, he espied a light within the palace, and making towards it, found that +it came from a candle that stood before a door of the Harim, at the head of a +sleeping eunuch, as he were one of the Ifrits of Solomon or a tribesman of the +Jinn, longer than lumber and broader than a bench. He lay before the door, with +the pommel of his sword gleaming in the flame of the candle, and at his head +was a bag of leather[FN#11] hanging from a column of granite. When the Prince +saw this, he was affrighted and said, "I crave help from Allah the Supreme! O +mine Holy One, even as Thou hast already delivered me from destruction, so +vouchsafe me strength to quit myself of the adventure of this palace!" So +saying, he put out his hand to the budget and taking it, carried it aside and +opened it and found in it food of the best. He ate his fill and refreshed +himself and drank water, after which he hung up the provision-bag in its place +and drawing the eunuch's sword from its sheath, took it, whilst the slave slept +on, knowing not whence destiny should come to him. Then the Prince fared +forwards into the palace and ceased not till he came to a second door, with a +curtain drawn before it; so he raised the curtain and behold, on entering he +saw a couch of the whitest ivory, inlaid with pearls and jacinths and jewels, +and four slave-girls sleeping about it. He went up to the couch, to see what +was thereon, and found a young lady lying asleep, chemised with her hair[FN#12] +as she were the full moon rising[FN#13] over the Eastern horizon, with +flower-white brow and shining hair-paring and cheeks like blood-red anemones +and dainty moles thereon. He was amazed at her as she lay in her beauty and +loveliness, her symmetry and grace, and he recked no more of death. So he went +up to her, trembling in every nerve and, shuddering with pleasure, kissed her +on the right cheek; whereupon she awoke forthright and opened her eyes, and +seeing the Prince standing at her head, said to him, "Who art thou and whence +comest thou?" Quoth he, "I am thy slave and thy lover." Asked she, "And who +brought thee hither?" and he answered, "My Lord and my fortune." Then said +Shams al-Nahαr[FN#14] (for such was her name), "Haply thou art he who demanded +me yesterday of my father in marriage and he rejected thee, pretending that +thou wast foul of favour. By Allah, my sire lied in his throat when he spoke +this thing, for thou art not other than beautiful." Now the son of the King of +Hind had sought her in marriage, but her father had rejected him, for that he +was ugly and uncouth, and she thought the Prince was he. So, when she saw his +beauty and grace (for indeed he was like the radiant moon) the syntheism[FN#15] +of love gat hold of her heart as it were a flaming fire, and they fell to talk +and converse. Suddenly, her waiting-women awoke and, seeing the Prince with +their mistress, said to her, "Oh my lady, who is this with thee?" Quoth she, "I +know not; I found him sitting by me, when I woke up: haply 'tis he who seeketh +me in marriage of my sire." Quoth they, "O my lady, by Allah the All-Father, +this is not he who seeketh thee in marriage, for he is hideous and this man is +handsome and of high degree. Indeed, the other is not fit to be his +servant."[FN#16] Then the handmaidens went out to the eunuch, and finding him +slumbering awoke him, and he started up in alarm. Said they, "How happeth it +that thou art on guard at the palace and yet men come in to us, whilst we are +asleep?" When the black heard this, he sprang in haste to his sword, but found +it not; and fear took him and trembling. Then he went in, confounded, to his +mistress and seeing the Prince sitting at talk with her, said to him, "O my +lord, art thou man or Jinni?" Replied the Prince, "Woe to thee, O unluckiest of +slaves: how darest thou even the sons of the royal Chosroes[FN#17] with one of +the unbelieving Satans?" And he was as a raging lion. Then he took the sword in +his hand and said to the slave, "I am the King's son-in-law, and he hath +married me to his daughter and bidden me go in to her." And when the eunuch +heard these words he replied, "O my lord, if thou be indeed of kind a man as +thou avouchest, she is fit for none but for thee, and thou art worthier of her +than any other." Thereupon the eunuch ran to the King, shrieking loud and +rending his raiment and heaving dust upon his head; and when the King heard his +outcry, he said to him, "What hath befallen thee?: speak quickly and be brief; +for thou hast fluttered my heart." Answered the eunuch, "O King, come to thy +daughter's succour; for a devil of the Jinn, in the likeness of a King's son, +hath got possession of her; so up and at him!" When the King heard this, he +thought to kill him and said, "How camest thou to be careless of my daughter +and let this demon come at her?" Then he betook himself to the Princess's +palace, where he found her slave-women standing to await him and asked them, +"What is come to my daughter?" "O King," answered they, "slumber overcame us +and, when we awoke, we found a young man sitting upon her couch in talk with +her, as he were the full moon; never saw we aught fairer of favour than he. So +we questioned him of his case and he declared that thou hadst given him thy +daughter in marriage. More than this we know not, nor do we know if he be a man +or a Jinni; but he is modest and well bred, and doth nothing unseemly or which +leadeth to disgrace." Now when the King heard these words, his wrath cooled and +he raised the curtain little by little and looking in, saw sitting at talk with +his daughter a Prince of the goodliest with a face like the full moon for +sheen. At this sight he could not contain himself, of his jealousy for his +daughter's honour; and, putting aside the curtain, rushed in upon them drawn +sword in hand like a furious Ghul. Now when the Prince saw him he asked the +Princess, "Is this thy sire?"; and she answered, "Yes."—And Shahrazad perceived +the dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Three Hundred and Sixtieth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when the Price saw the +King rushing in upon them, drawn sword in hand, like a furious Ghul he asked +the Princess, "Is this thy sire?"; and she answered, "Yes." Whereupon he sprang +to his feet and, seizing his sword, cried out at the King with so terrible a +cry that he was confounded. Then the youth would have fallen on him with the +sword; but the King seeing that the Prince was doughtier than he, sheathed his +scymitar and stood till the young man came up to him, when he accosted him +courteously and said to him, "O youth, art thou a man or a Jinni?" Quoth the +Prince, "Did I not respect thy right as mine host and thy daughter's honour, I +would spill thy blood! How darest thou fellow me with devils, me that am a +Prince of the sons of the royal Chosroes who, had they wished to take thy +kingdom, could shake thee like an earthquake from thy glory and thy dominions +and spoil thee of all thy possessions?" Now when the King heard his words, he +was confounded with awe and bodily fear of him and rejoined, "If thou indeed be +of the sons of the Kings, as thou pretendest, how cometh it that thou enterest +my palace without my permission, and smirchest mine honour, making thy way to +my daughter and feigning that thou art her husband and claiming that I have +given her to thee to wife, I that have slain Kings and Kings' sons, who sought +her of me in marriage? And now who shall save thee from my might and majesty +when, if I cried out to my slaves and servants and bade them put thee to the +vilest of deaths they would slay thee forthright? Who shall deliver thee out of +my hand?" When the Prince heard this speech of the King he answered, "Verily, I +wonder at thee and at the shortness and denseness of thy wit! Say me, canst +covet for thy daughter a mate comelier than myself, and hast ever seen a +stouter hearted man or one better fitted for a Sultan or a more glorious in +rank and dominion than I?" Rejoined the King, "Nay, by Allah! but I would have +had thee, O youth, act after the custom of Kings and demand her from me to wife +before witnesses, that I might have married her to thee publicly; and now, even +were I to marry her to thee privily, yet hast thou dishonoured me in her +person." Rejoined the Prince, "Thou sayest sooth, O King, but if thou summon +thy slaves and thy soldiers and they fall upon me and slay me, as thou +pretendest, thou wouldst but publish thine own disgrace, and the folk would be +divided between belief in thee and disbelief in thee. Wherefore, O King, thou +wilt do well, meseemeth, to turn from this thought to that which I shall +counsel thee." Quoth the King, "Let me hear what thou hast to advise;" and +quoth the Prince, "What I have to propose to thee is this: either do thou meet +me in combat singular, I and thou; and he who slayeth his adversary shall be +held the worthier and having a better title to the kingdom; or else, let me be +this night and, whenas dawns the morn, draw out against me thy horsemen and +footmen and servants; but first tell me their number." Said the King, "They are +forty thousand horse, beside my own slaves and their followers,[FN#18] who are +the like of them in number." Thereupon said the Prince, "When the day shall +break, do thou array them against me and say to them"—And Shahrazad perceived +the dawn of day and ceased saying her permitted say. +</p> + +<p> +When it was the Three Hundred and Sixty-first Night, +</p> + +<p> +She continued, It hath reached me, O auspicious King, that quoth the Prince, +"When day shall break, do thou array them against me and say to them: 'This man +is a suitor to me for my daughter's hand, on condition that he shall do battle +single-handed against you all; for he pretendeth that he will overcome you and +put you to the rout, and indeed that ye cannot prevail against him.' After +which, leave me to do battle with them: if they slay me, then is thy secret +surer guarded and thine honour the better warded; and if I overcome them and +see their backs, then is it the like of me a King should covet to his +son-in-law." So the King approved of his opinion and accepted his proposition, +despite his awe at the boldness of his speech and amaze at the pretensions of +the Prince to meet in fight his whole host, such as he had described to him, +being at heart assured that he would perish in the fray and so he should be +quit of him and freed from the fear of dishonour. Thereupon he called the +eunuch and bade him go to his Wazir without stay and delay and command him to +assemble the whole of the army and cause them don their arms and armour and +mount their steeds. So the eunuch carried the King's order to the Minister, who +straightaway summoned the Captains of the host and the Lords of the realm and +bade them don their harness of derring-do and mount horse and sally forth in +battle array. Such was their case; but as regards the King, he sat a long while +conversing with the young Prince, being pleased with his wise speech and good +sense and fine breeding. And when it was day-break he returned to his palace +and, seating himself on his throne, commanded his merry men to mount and bade +them saddle one of the best of the royal steeds with handsome selle and +housings and trappings and bring it to the Prince. But the youth said, "O King, +I will not mount horse, till I come in view of the troops and review them." "Be +it as thou wilt," replied the King. Then the two repaired to the parade-ground, +where the troops were drawn up, and the young Prince looked upon them and noted +their great number; after which the King cried out to them, saying, "Ho, all ye +men, there is come to me a youth who seeketh my daughter in marriage; and in +very sooth never have I seen a goodlier than he; no, nor a stouter of heart nor +a doughtier of arm, for he pretendeth that he can overcome you, single-handed, +and force you to flight and that, were ye an hundred thousand in number, yet +for him would ye be but few. Now when he chargeth down on you, do ye receive +him upon point of pike and sharp of sabre; for, indeed, he hath undertaken a +mighty matter." Then quoth the King to the Prince, "Up, O my son, and do thy +devoir on them." Answered he, "O King, thou dealest not justly and fairly by +me: how shall I go forth against them, seeing that I am afoot and the men be +mounted?" The King retorted, "I bade thee mount, and thou refusedst; but choose +thou which of my horses thou wilt." Then he said, "Not one of thy horses +pleaseth me, and I will ride none but that on which I came." Asked the King, +"And where is thy horse?" "Atop of thy palace." "In what part of my palace?" +"On the roof." Now when the King heard these words, he cried, "Out on thee! +this is the first sign thou hast given of madness. How can the horse be on the +roof? But we shall at once see if thou speak the truth or lies." Then he turned +to one of his chief officers and said to him, "Go to my palace and bring me +what thou findest on the roof." So all the people marvelled at the young +Prince's words, saying one to other, "How can a horse come down the steps from +the roof? Verily this is a thing whose like we never heard." In the meantime +the King's messenger repaired to the palace and mounting to the roof, found the +horse standing there and never had he looked on a handsomer; but when he drew +near and examined it, he saw that it was made of ebony and ivory. Now the +officer was accompanied by other high officers, who also looked on and they +laughed to one another, saying, "Was it of the like of this horse that the +youth spake? We cannot deem him other than mad; however, we shall soon see the +truth of his case."—And Shahrazad perceived the dawn of day and ceased to say +her permitted say. +</p> + +<p> +When it was the Three Hundred and Sixty-second Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when the high officials +looked upon the horse, they laughed one to other and said, "Was it of the like +of his horse that the youth spake? We cannot deem him other than mad; however, +we shall soon see the truth of his case. Peradventure herein is some mighty +matter, and he is a man of high degree." Then they lifted up the horse bodily +and, carrying it to the King, set it down before him, and all the lieges +flocked round to look at it, marvelling at the beauty of its proportions and +the richness of its saddle and bridle. The King also admired it and wondered at +it with extreme wonder; and he asked the Prince, "O youth, is this thy horse?" +He answered, "Yes, O King, this is my horse, and thou shalt soon see the marvel +it showeth." Rejoined the King, "Then take and mount it," and the Prince +retorted, "I will not mount till the troops withdraw afar from it." So the King +bade them retire a bowshot from the horse; whereupon quoth its owner, "O King, +see thou; I am about to mount my horse and charge upon thy host and scatter +them right and left and split their hearts asunder." Said the King, "Do as thou +wilt; and spare not their lives, for they will not spare thine." Then the +Prince mounted, whilst the troops ranged themselves in ranks before him, and +one said to another, "When the youth cometh between the ranks, we will take him +on the points of our pikes and the sharps of our sabres." Quoth another, "By +Allah, this a mere misfortune: how shall we slay a youth so comely of face and +shapely of form?" And a third continued, "Ye will have hard work to get the +better of him; for the youth had not done this, but for what he knew of his own +prowess and pre- eminence of valour." Meanwhile, having settled himself in his +saddle, the Prince turned the pin of ascent; whilst all eyes were strained to +see what he would do, whereupon the horse began to heave and rock and sway to +and fro and make the strangest of movements steed ever made, till its belly was +filled with air and it took flight with its rider and soared high into the sky. +When the King saw this, he cried out to his men, saying, "Woe to you! catch +him, catch him, ere he 'scape you!" But his Wazirs and Viceroys said to him, "O +King, can a man overtake the flying bird? This is surely none but some mighty +magician or Marid of the Jinn or devil, and Allah save thee from him. So praise +thou the Almighty for deliverance of thee and of all thy host from his hand." +Then the King returned to his palace after seeing the feat of the Prince and, +going in to his daughter, acquainted her with what had befallen them both on +the parade-ground. He found her grievously afflicted for the Prince and +bewailing her separation from him; wherefore she fell sick with violent +sickness and took to her pillow. Now when her father saw her on this wise, he +pressed her to his breast and kissing her between the eyes, said to her, "O my +daughter, praise Allah Almighty and thank Him for that He hath delivered us +from this crafty enchanter, this villain, this low fellow, this thief who +thought only of seducing thee!" And he repeated to her the story of the Prince +and how he had disappeared in the firmament; and he abused him and cursed him +knowing not how dearly his daughter loved him. But she paid no heed to his +words and did but redouble in her tears and wails, saying to herself, "By +Allah, I will neither eat meat nor drain drink, till Allah reunite me with +him!" Her father was greatly concerned for her case and mourned much over her +plight; but, for all he could do to soother her, love-longing only increased on +her.—And Shahrazad perceived the dawn of day and ceased saying her permitted +say. +</p> + +<p> +When it was the Three Hundred and Sixty-third Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the King mourned much +over his daughter's plight but, for all he could do to soothe her, love-longing +only increased on her. Thus far concerning the King and Princess Shams +al-Nahαr; but as regards Prince Kamar al-Akmar, when he had risen high in air, +he turned his horse's head towards his native land, and being alone mused upon +the beauty of the Princess and her loveliness. Now he had enquired of the +King's people the name of the city and of its King and his daughter; and men +had told him that it was the city of Sana'α.[FN#19] So he journeyed with all +speed, till he drew near his father's capital and, making an airy circuit about +the city, alighted on the roof of the King's palace, where he left his horse, +whilst he descended into the palace and seeing its threshold strewn with ashes, +though that one of his family was dead. Then he entered, as of wont, and found +his father and mother and sisters clad in mourning raiment of black, all pale +of faces and lean of frames. When his sire descried him and was assured that it +was indeed his son, he cried out with a great cry and fell down in a fit, but +after a time coming to himself, threw himself upon him and embraced him, +clipping him to his bosom and rejoicing in him with exceeding joy and extreme +gladness. His mother and sisters heard this; so they came in and seeing the +Prince, fell upon him, kissing him and weeping, and joying with exceeding +joyance. Then they questioned him of his case; so he told them all that had +passed from first to last, and his father said to him, "Praised be Allah for +thy safety, O coolth of my eyes and core of my heart!" Then the King bade hold +high festival, and the glad tidings flew through the city. So they beat drums +and cymbals and, doffing the weed of mourning, they donned the gay garb of +gladness and decorated the streets and markets; whilst the folk vied with one +another who should be the first to give the King joy, and the King proclaimed a +general pardon and opening the prisons, released those who were therein +prisoned. Moreover, he made banquets for the people, with great abundance of +eating and drinking, for seven days and nights and all creatures were +gladsomest; and he took horse with his son and rode out with him, that the folk +might see him and rejoice. After awhile the Prince asked about the maker of the +horse, saying, "O my father, what hath fortune done with him?"; and the King +answered, "Allah never bless him nor the hour wherein I set eyes on him! For he +was the cause of thy separation from us, O my son, and he hath lain in gaol +since the day of thy disappearance." Then the King bade release him from prison +and, sending for him, invested him in a dress of satisfaction and entreated him +with the utmost favour and munificence, save that he would not give him his +daughter to wife; whereat the Sage raged with sore rage and repented of that +which he had done, knowing that the Prince had secured the secret of the steed +and the manner of its motion. Moreover, the King said to his son, "I reck thou +wilt do will not to go near the horse henceforth and more especially not to +mount it after this day; for thou knowest not its properties, and belike thou +art in error about it." Not the Prince had told his father of his adventure +with the King of Sana'a and his daughter and he said, "Had the King intended to +kill thee, he had done so; but thine hour was not yet come." When the +rejoicings were at an end, the people returned to their places and the King and +his son to the palace, where they sat down and fell to eating and drinking and +making merry. Now the King had a handsome handmaiden who was skilled in playing +the lute; so she took it and began to sweep the strings and sing thereto before +the King and his son of separation of lovers, and she chanted the following +verses:— +</p> + +<p> +"Deem not that absence breeds in me aught of forgetfulness; *<br/> + + What should remember I did you fro' my remembrance wane?<br/> + +Time dies but never dies the fondest love for you we bear; *<br/> + + And in your love I'll die and in your love I'll arise<br/> + + again."[FN#20]<br/> + +</p> + +<p> +When the Prince heard these verses, the fires of longing flamed up in his heart +and pine and passion redoubled upon him. Grief and regret were sore upon him +and his bowels yearned in him for love of the King's daughter of Sana'a; so he +rose forthright and, escaping his father's notice, went forth the palace to the +horse and mounting it, turned the pin of ascent, whereupon bird-like it flew +with him high in air and soared towards the upper regions of the sky. In early +morning his father missed him and, going up to the pinnacle of the palace, in +great concern, saw his son rising into the firmament; whereat he was sore +afflicted and repented in all penitence that he had not taken the horse and +hidden it; and he said to himself, "By Allah, if but my son return to me, I +will destroy the horse, that my heart may be at rest concerning my son." And he +fell again to weeping and bewailing himself.—And Shahrazad perceived the dawn +of day and ceased to say her permitted say. +</p> + +<p> +When it was the Three Hundred and Sixty-fourth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the King again fell to +weeping and bewailing himself for his son. Such was his case; but as regards +the Prince, he ceased not flying on through air till he came to the city of +Sana'a and alighted on the roof as before. Then he crept down stealthily and, +finding the eunuch asleep, as of wont, raised the curtain and went on little by +little, till he came to the door of the Princess's alcove-[FN#21]chamber and +stopped to listen; when lo! he heard her shedding plenteous tears and reciting +verses, whilst her women slept round her. Presently, overhearing her weeping +and wailing quoth they, "O our mistress, why wilt thou mourn for one who +mourneth not for thee?" Quoth she, "O ye little of wit, is he for whom I mourn +of those who forget or who are forgotten?" And she fell again to wailing and +weeping, till sleep overcame her. Hereat the Prince's heart melted for her and +his gall-bladder was like to burst, so he entered and, seeing her lying asleep +without covering,[FN#22] touched her with his hand; whereupon she opened her +eyes and espied him standing by her. Said he, "Why all this crying and +mourning?" And when she knew him, she threw herself upon him, and took him +around the neck and kissed him and answered, "For thy sake and because of my +separation from thee." Said he, "O my lady, I have been made desolate by thee +all this long time!" But she replied, "'Tis thou who hast desolated me; and +hadst thou tarried longer, I had surely died!" Rejoined he, "O my lady, what +thinkest thou of my case with thy father and how he dealt with me? Were it not +for my love of thee, O temptation and seduction of the Three Worlds, I had +certainly slain him and made him a warning to all beholders; but, even as I +love thee, so I love him for thy sake." Quoth she, "How couldst thou leave me: +can my life be sweet to me after thee?" Quoth he, "Let what hath happened +suffice: I am now hungry, and thirsty." So she bade her maidens make ready meat +and drink, and they sat eating and drinking and conversing till night was well +nigh ended; and when day broke he rose to take leave of her and depart, ere the +eunuch should awake. Shams al-Nahar asked him, "Whither goest thou?"; and he +answered, "To my father's house, and I plight thee my troth that I will come to +thee once in every week." But she wept and said, "I conjure thee, by Allah the +Almighty, take me with thee whereso thou wendest and make me not taste anew the +bittergourd[FN#23] of separation from thee." Quoth he, "Wilt thou indeed go +with me?" and quoth she, "Yes." "Then," said he, "arise that we depart." So she +rose forthright and going to a chest, arrayed herself in what was richest and +dearest to her of her trinkets of gold and jewels of price, and she fared +forth, her handmaids recking naught. So he carried her up to the roof of the +palace and, mounting the ebony horse, took her up behind him and made her fast +to himself, binding her with strong bonds; after which he turned the +shoulder-pin of ascent, and the horse rose with him high in air. When her +slave-women saw this, they shrieked aloud and told her father and mother, who +in hot haste ran to the palace-roof and looking up, saw the magical horse +flying away with the Prince and Princess. At this the King was troubled with +ever-increasing trouble and cried out, saying, "O King's son, I conjure thee, +by Allah, have ruth on me and my wife and bereave us not of our daughter!" The +Prince made him no reply; but, thinking in himself that the maiden repented of +leaving father and mother, asked her, "O ravishment of the age, say me, wilt +thou that I restore thee to thy mother and father?": whereupon she answered, +"By Allah, O my lord, that is not my desire: my only wish is to be with thee, +wherever thou art; for I am distracted by the love of thee from all else, even +from my father and mother." Hearing these words the Prince joyed with great +joy, and made the horse fly and fare softly with them, so as not to disquiet +her; nor did they stay their flight till they came in sight of a green meadow, +wherein was a spring of running water. Here they alighted and ate and drank; +after which the Prince took horse again and set her behind him, binding her in +his fear for her safety; after which they fared on till they came in sight of +his father's capital. At this, the Prince was filled with joy and bethought +himself to show his beloved the seat of his dominion and his father's power and +dignity and give her to know that it was greater than that of her sire. So he +set her down in one of his father's gardens without the city where his parent +was wont to take his pleasure; and, carrying her into a domed summer-house +prepared there for the King, left the ebony horse at the door and charged the +damsel keep watch over it, saying, "Sit here, till my messenger come to thee; +for I go now to my father, to make ready a palace for thee and show thee my +royal estate." She was delighted when she heard these words and said to him, +"Do as thou wilt;"—And Shahrazad perceived the dawn of day and ceased saying +her permitted say. +</p> + +<p> +When it was the Three Hundred and Sixty-fifth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the maiden was delighted +when she heard these words and said to him, "Do as thou wilt;" for she thereby +understood that she should not enter the city but with due honour and worship, +as became her rank. Then the Prince left her and betook himself to the palace +of the King his father, who rejoiced in his return and met him and welcomed +him; and the Prince said to him, "Know that I have brought with me the King's +daughter of whom I told thee; and have left her without the city in such a +garden and come to tell thee, that thou mayst make ready the procession of +estate and go forth to meet her and show her thy royal dignity and troops and +guards." Answered the King, "With joy and gladness"; and straightaway bade +decorate the town with the goodliest adornment. Then he took horse and rode out +in all magnificence and majesty, he and his host, high officers and household, +with drums and kettle-drums, fifes and clarions and all manner instruments; +whilst the Prince drew forth of his treasuries jewellery and apparel and what +else of the things which Kings hoards and made a rare display of wealth and +splendour: moreover he got ready for the Princess a canopied litter of +brocades, green, red and yellow, wherein he set Indian and Greek and Abyssinian +slave- girls. Then he left the litter and those who were therein and preceded +them to the pavilion where he had set her down; and searched but found naught, +neither Princess nor horse. When he saw this, he beat his face, and rent his +raiment and began to wander round about the garden, as he had lost his wits; +after which he came to his senses and said to himself, "How could she have come +at the secret of this horse, seeing I told her nothing of it? Maybe the Persian +sage who made the horse hath chanced upon her and stolen her away, in revenge +for my father's treatment of him." Then he sought the guardians of the garden +and asked them if they had seen any pass the precincts; and said, "Hath any one +come in here? Tell me the truth and the whole truth or I will at once strike +off your heads." They were terrified by his threats; but they answered with one +voice, "We have seen no man enter save the Persian sage, who came to gather +healing herbs." So the Prince was certified that it was indeed he that had +taken away the maiden,—And Shahrazad perceived the dawn of day and ceased to +say her permitted say. +</p> + +<p> +When it was the Three Hundred and Sixty-sixth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when the Prince heard +their answer, he was certified that the Sage had taken away the maiden and +abode confounded and perplexed concerning his case. And he was abashed before +the folk and, turning to his sire, told him what had happened and said to him, +"Take the troops and march them back to the city. As for me, I will never +return till I have cleared up this affair." When the King heard this, he wept +and beat his breast and said to him, "O my son, calm thy choler and master thy +chagrin and come home with us and look what King's daughter thou wouldst fain +have, that I may marry thee to her." But the Prince paid no heed to his words +and farewelling him departed, whilst the King returned to the city and their +joy was changed into sore annoy. Now, as Destiny issued her decree, when the +Prince left the Princess in the garden-house and betook himself to his father's +palace, for the ordering of his affair, the Persian entered the garden to pluck +certain simples and, scenting the sweet savour of musk and perfumes that +exhaled from the Princess and impregnated the whole place, followed it till he +came to the pavilion and saw standing at the door the horse which he had made +with his own hands. His heart was filled with joy and gladness, for he had +bemourned its loss much since it had gone out of his hand: so he went up to it +and, examining its every part, found it whole and sound; whereupon he was about +to mount and ride away, when he bethought himself and said, "Needs must I first +look what the Prince hath brought and left here with the horse." So he entered +the pavilion and, seeing the Princess sitting there, as she were the sun +shining sheen in the sky serene, knew her at the first glance to be some +high-born lady and doubted not but the Prince had brought her thither on the +horse and left her in the pavilion, whilst he went to the city, to make ready +for her entry in state procession with all splendor. Then he went up to her and +kissed the earth between her hands, whereupon she raised her eyes to him and, +finding him exceedingly foul of face and favour, asked, "Who art thou?"; and he +answered, "O my lady, I am a messenger sent by the Prince who hath bidden me +bring thee to another pleasance nearer the city; for that my lady the Queen +cannot walk so far and is unwilling, of her joy in thee, that another should +forestall her with thee." Quoth she, "Where is the Prince?"; and quoth the +Persian, "He is in the city, with his sire and forthwith he shall come for thee +in great state." Said she, "O thou! say me, could he find none handsomer to +send to me?"; whereat loud laughed the Sage and said, "Yea verily, he hath not +a Mameluke as ugly as I am; but, O my lady, let not the ill-favour of my face +and the foulness of my form deceive thee. Hadst thou profited of me as hath the +Prince, verily thou wouldst praise my affair. Indeed, he chose me as his +messenger to thee, because of my uncomeliness and loathsomeness in his jealous +love of thee; else hath he Mamelukes and negro slaves, pages, eunuchs and +attendants out of number, each goodlier than other." Whenas she heard this, it +commended itself to her reason and she believed him; so she rose +forthright;—And Shahrazad perceived the dawn of day and ceased saying her +permitted say. +</p> + +<p> +When it was the Three Hundred and Sixty-seventh Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when the Persian sage +acquainted the Princess with the case of the King's son, she believed him; so +she rose forthright; and, putting her hand in his, said, "O my father, what +hast thou brought me to ride?" He replied, "O my lady, thou shalt ride the +horse thou camest on;" and she, "I cannot ride it by myself." Whereupon he +smiled and knew that he was her master and said, "I will ride with thee +myself." So he mounted and, taking her up behind him bound her to himself with +firm bonds, while she knew not what he would with her. Then he turned the +ascent-pin, whereupon the belly of the horse became full of wind and it swayed +to and fro like a wave of the sea, and rose with them high in air nor slackened +in its flight, till it was out of sight of the city. Now when Shams al-Nahir +saw this, she asked him, "Ho thou! what is become of that thou toldest me of my +Prince, making me believe that he sent thee to me?" Answered the Persian, +"Allah damn the Prince! he is a mean and skin-flint knave." She cried, "Woe to +thee! How darest thou disobey thy lord's commandment?" Whereto the Persian +replied, "He is no lord of mine: knowest thou who I am?" Rejoined the Princess, +"I know nothing of thee save what thou toldest me;" and retorted he, "What I +told thee was a trick of mine against thee and the King's son: I have long +lamented the loss of this horse which is under us; for I constructed it and +made myself master of it. But now I have gotten firm hold of it and of thee +too, and I will burn his heart even as he hath burnt mine; nor shall he ever +have the horse again; no, never! So be of good cheer and keep thine eyes cool +and clear; for I can be of more use to thee than he; and I am generous as I am +wealthy; my servants and slaves shall obey thee as their mistress; I will robe +thee in finest raiment and thine every wish shall be at thy will." When she +heard this, she buffeted her face and cried out, saying, "Ah, well-away! I have +not won my beloved and I have lost my father and mother!" And she wept bitter +tears over what had befallen her, whilst the Sage fared on with her, without +ceasing, till he came to the land of the Greeks[FN#24] and alighted in a +verdant mead, abounding in streams and trees. Now this meadow lay near a city +wherein was a King of high puissance, and it chanced that he went forth that +day to hunt and divert himself. As he passed by the meadow, he saw the Persian +standing there, with the damsel and the horse by his side; and, before the Sage +was ware, the King's slaves fell upon him and carried him and the lady and the +horse to their master who, noting the foulness of the man's favour and his +loathsomeness and the beauty of the girl and her loveliness, said, "O my lady, +what kin is this oldster to thee?" The Persian made haste to reply, saying, +"She is my wife and the daughter of my father's brother." But the lady at once +gave him the lie and said, "O King, by Allah, I know him not, nor is he my +husband; nay, he is a wicked magician who hath stolen me away by force and +fraud." Thereupon the King bade bastinado the Persian and they beat him till he +was well-nigh dead; after which the King commanded to carry him to the city and +cast him into jail; and, taking from him the damsel and the ebony horse (though +he knew not its properties nor the secret of its motion), set the girl in his +serraglio and the horse amongst his hoards. Such was the case with the Sage and +the lady; but as regards Prince Kamar al-Akmar, he garbed himself in travelling +gear and taking what he needed of money, set out tracking their trail in very +sorry plight; and journeyed from country to country and city to city seeking +the Princess and enquiring after the ebony horse, whilst all who heard him +marvelled at him and deemed his talk extravagant. Thus he continued doing a +long while; but, for all his enquiry and quest, he could hit on no new news of +her. At last he came to her father's city of Sana'a and there asked for her, +but could get no tidings of her and found her father mourning her loss. So he +turned back and made for the land of the Greeks, continuing to enquire +concerning the twain as he went,— And Shahrazad perceived the dawn of day and +ceased to say her permitted say. +</p> + +<p> +When it was the Three Hundred and Sixty-eighth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the King's son made for +the land of the Greeks, continuing to enquire concerning the two as he went +along, till, as chance would have it, he alighted at a certain Khan and saw a +company of merchants sitting at talk. So he sat down near them and heard one +say, "O my friends, I lately witnessed a wonder of wonders." They asked, "What +was that?" and he answered, "I was visiting such a district in such a city +(naming the city wherein was the Princess), and I heard its people chatting of +a strange thing which had lately befallen. It was that their King went out one +day hunting and coursing with a company of his courtiers and the lords of his +realm; and, issuing from the city, they came to a green meadow where they +espied an old man standing, with a woman sitting hard by a horse of ebony. The +man was foulest-foul of face and loathly of form, but the woman was a marvel of +beauty and loveliness and elegance and perfect grace; and as for the wooden +horse, it was a miracle, never saw eyes aught goodlier than it nor more +gracious than its make." Asked the others, "And what did the King with them?"; +and the merchant answered, "As for the man the King seized him and questioned +him of the damsel and he pretended that she was his wife and the daughter of +his paternal uncle; but she gave him the lie forthright and declared that he +was a sorcerer and a villain. So the King took her from the old man and bade +beat him and cast him into the trunk-house. As for the ebony horse, I know not +what became of it." When the Prince heard these words, he drew near to the +merchant and began questioning him discreetly and courteously touching the name +of the city and of its King; which when he knew, he passed the night full of +joy. And as soon as dawned the day he set out and travelled sans surcease till +he reached that city; but, when he would have entered, the gate-keepers laid +hands on him, that they might bring him before the King to question him of his +condition and the craft in which he was skilled and the cause of his coming +thither-such being the usage and custom of their ruler. Now it was supper-time +when he entered the city, and it was then impossible to go in to the King or +take counsel with him respecting the stranger. So the guards carried him to the +jail, thinking to lay him by the heels there for the night; but, when the +warders saw his beauty and loveliness, they could not find it in their hearts +to imprison him: they made him sit with them without the walls; and, when food +came to them, he ate with them what sufficed him. As soon as they had made an +end of eating, they turned to the Prince and said, "What countryman art thou?" +"I come from Fars," answered he, "the land of the Chosroλs." When they heard +this they laughed and one of them said, "O Chosroan,[FN#25] I have heard the +talk of men and their histories and I have looked into their conditions; but +never saw I or heard I a bigger liar than the Chosroan which is with us in the +jail." Quoth another, "And never did I see aught fouler than his favour or more +hideous than his visnomy." Asked the Prince. "What have ye seen of his lying?"; +and they answered, "He pretendeth that he is one of the wise! Now the King came +upon him, as he went a- hunting, and found with him a most beautiful woman and +a horse of the blackest ebony, never saw I a handsomer. As for the damsel, she +is with the King, who is enamoured of her and would fain marry her; but she is +mad, and were this man a leach as he claimeth to be, he would have healed her, +for the King doth his utmost to discover a cure for her case and a remedy for +her disease, and this whole year past hath he spent treasure upon physicians +and astrologers, on her account; but none can avail to cure her. As for the +horse, it is in the royal hoard-house, and the ugly man is here with us in +prison; and as soon as night falleth, he weepeth and bemoaneth himself and will +not let us sleep."—And Shahrazad perceived the dawn of day and ceased to say +her permitted say. +</p> + +<p> +When it was the Three Hundred and Sixty-ninth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when the warders had +recounted the case of the Persian egromancer they held in prison and his +weeping and wailing, the Prince at once devised a device whereby he might +compass his desire; and presently the guards of the gate, being minded to +sleep, led him into the jail and locked the door. So he overheard the Persian +weeping and bemoaning himself, in his own tongue, and saying, "Alack, and alas +for my sin, that I sinned against myself and against the King's son, in that +which I did with the damsel; for I neither left her nor won my will of her! All +this cometh of my lack of sense, in that I sought for myself that which I +deserved not and which befitted not the like of me; for whoso seeketh what +suiteth him not at all, falleth with the like of my fall." Now when the King's +son heard this, he accosted him in Persian, saying, "How long will this weeping +and wailing last? Say me, thinkest thou that hath befallen thee that which +never befel other than thou?" Now when the Persian heard this, he made friends +with him and began to complain to him of his case and misfortunes. And as soon +as the morning morrowed, the warders took the Prince and carried him before +their King, informing him that he had entered the city on the previous night, +at a time when audience was impossible. Quoth the King to the Prince, "Whence +comest thou and what is thy name and trade and why hast thou travelled hither?" +He replied, "As to my name I am called in Persian Harjah;[FN#26] as to my +country I come from the land of Fars; and I am of the men of art and especially +of the art of medicine and healing the sick and those whom the Jinns drive mad. +For this I go round about all countries and cities, to profit by adding +knowledge to my knowledge, and whenever I see a patient I heal him and this is +my craft."[FN#27] Now when the King heard this, he rejoiced with exceeding joy +and said, "O excellent Sage, thou hast indeed come to us at a time when we need +thee." Then he acquainted him with the case of the Princess, adding, "If thou +cure her and recover her from her madness, thou shalt have of me everything +thou seekest." Replied the Prince, "Allah save and favour the King: describe to +me all thou hast seen of her insanity and tell me how long it is since the +access attacked her; also how thou camest by her and the horse and the Sage." +So the King told him the whole story, from first to last, adding, "The Sage is +in goal." Quoth the Prince, "O auspicious King, and what hast thou done with +the horse?" Quoth the King, "O youth, it is with me yet, laid up in one of my +treasure-chambers," whereupon said the Prince within himself, "The best thing I +can do is first to see the horse and assure myself of its condition. If it be +whole and sound, all will be well and end well; but, if its motor-works be +destroyed, I must find some other way of delivering my beloved." Thereupon he +turned to the King and said to him, "O King, I must see the horse in question: +haply I may find in it somewhat that will serve me for the recovery of the +damsel." "With all my heart," replied the King, and taking him by the hand, +showed him into the place where the horse was. The Prince went round about it, +examining its condition, and found it whole and sound, whereat he rejoiced +greatly and said to the King, "Allah save and exalt the King! I would fain go +in to the damsel, that I may see how it is with her; for I hope in Allah to +heal her by my healing hand through means of the horse." Then he bade them take +care of the horse and the King carried him to the Princess's apartment where +her lover found her wringing her hands and writhing and beating herself against +the ground, and tearing her garments to tatters as was her wont; but there was +no madness of Jinn in her, and she did this but that none might approach her. +When the Prince saw her thus, he said to her, "No harm shall betide thee, O +ravishment of the three worlds;" and went on to soothe her and speak her fair, +till he managed to whisper, "I am Kamar al-Akmar;" whereupon she cried out with +a loud cry and fell down fainting for excess of joy; but the King thought this +was epilepsy[FN#28] brought on by her fear of him, and by her suddenly being +startled. Then the Prince put his mouth to her ear and said to her, "O Shams +al-Nahar, O seduction of the universe, have a care for thy life and mine and be +patient and constant; for this our position needeth sufferance and skilful +contrivance to make shift for our delivery from the tyrannical King. My first +move will be now to go out to him and tell him that thou art possessed of a +Jinn and hence thy madness; but that I will engage to heal thee and drive away +the evil spirit, if he will at once unbind thy bonds. So when he cometh in to +thee, do thou speak him smooth words, that he may think I have cured thee, and +all will be done for us as we desire." Quoth she, "Hearkening and obedience;" +and he went out to the King in joy and gladness, and said to him, "O august +King, I have, by thy good fortune, discovered her disease and its remedy, and +have cured her for thee. So now do thou go in to her and speak her softly and +treat her kindly, and promise her what may please her; so shall all thou +desirest of her be accomplished to thee."—And Shahrazad perceived the dawn of +day and ceased to say her permitted say. +</p> + +<p> +When it was the Three Hundred and Seventieth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when the Prince feigned +himself a leach and went in to the damsel and made himself known to her and +told her how he purposed to deliver her, she cried "Hearkening and obedience!" +He then fared forth from her and sought the King and said, "Go thou in to her +and speak her softly and promise her what may please her; so shall all thou +desirest of her be accomplished to thee." Thereupon the King went in to her and +when she saw him, she rose and kissing the ground before him, bade him welcome +and said, "I admire how thou hast come to visit thy handmaid this day;" whereat +he was ready to fly for joy and bade the waiting-women and the eunuchs attend +her and carry her to the Hammam and make ready for her dresses and adornment. +So they went in to her and saluted her, and she returned their salams with the +goodliest language and after the pleasantest fashion; whereupon they clad her +in royal apparel and, clasping a collar of jewels about her neck, carried her +to the bath and served her there. Then they brought her forth, as she were the +full moon; and, when she came into the King's presence, she saluted him and +kissed ground before him; whereupon he joyed in her with joy exceeding and said +to the Prince, "O Sage, O philosopher, all this is of thy blessing. Allah +increase to us the benefit of thy healing breath!"[FN#29] The Prince replied, +"O King, for the completion of her cure it behoveth that thou go forth, thou +and all thy troops and guards, to the place where thou foundest her, not +forgetting the beast of black wood which was with her; for therein is a devil; +and, unless I exorcise him, he will return to her and afflict her at the head +of every month." "With love and gladness," cried the King, "O thou Prince of +all philosophers and most learned of all who see the light of day." Then he +brought out the ebony horse to the meadow in question and rode thither with all +his troops and the Princess, little weeting the purpose of the Prince. Now when +they came to the appointed place, the Prince, still habited as a leach, bade +them set the Princess and the steed as far as eye could reach from the King and +his troops, and said to him, "With thy leave, and at thy word, I will now +proceed to the fumigations and conjurations, and here imprison the adversary of +mankind, that he may never more return to her. After this, I shall mount this +wooden horse which seemeth to be made of ebony, and take the damsel up behind +me; whereupon it will shake and sway to and fro and fare forwards, till it come +to thee, when the affair will be at an end; and after this thou mayst do with +her as thou wilt." When the King heard his words, he rejoiced with extreme joy; +so the Prince mounted the horse and, taking the damsel up behind him, whilst +the King and his troops watched him, bound her fast to him. Then he turned the +ascending-pin and the horse took flight and soared with them high in air, till +they disappeared from every eye. After this the King abode half the day, +expecting their return; but they returned not. So when he despaired of them, +repenting him greatly of that which he had done and grieving sore for the loss +of the damsel, he went back to the city with his troops. He then sent for the +Persian who was in prison and said to him, "O thou traitor, O thou villian, why +didst thou hide from me the mystery of the ebony horse? And now a sharper hath +come to me and hath carried it off, together with a slave-girl whose ornaments +are worth a mint of money, and I shall never see anyone or anything of them +again!" So the Persian related to him all his past, first and last, and the +King was seized with a fit of fury which well-nigh ended his life. He shut +himself up in his palace for a while, mourning and afflicted; but at last his +Wazirs came in to him and applied themselves to comfort him, saying, "Verily, +he who took the damsel is an enchanter, and praised be Allah who hath delivered +thee from his craft and sorcery!" And they ceased not from him, till he was +comforted for her loss. Thus far concerning the King; but as for the Prince, he +continued his career towards his father's capital in joy and cheer, and stayed +not till he alighted on his own palace, where he set the lady in safety; after +which he went in to his father and mother and saluted them and acquainted them +with her coming, whereat they were filled with solace and gladness. Then he +spread great banquets for the towns-folk,—And Shahrazad perceived the dawn of +day and ceased saying her permitted say. +</p> + +<p> +When it was the Three Hundred and Seventy-first Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the King's son spread +great banquets for the towns-folk and they held high festival a whole month, at +the end of which time he went in to the Princess and they took their joy of +each other with exceeding joy. But his father brake the ebony horse in pieces +and destroyed its mechanism for flight; moreover the Prince wrote a letter to +the Princess's father, advising him of all that had befallen her and informing +him how she was now married to him and in all health and happiness, and sent it +by a messenger, together with costly presents and curious rarities. And when +the messenger arrived at the city which was Sana'a and delivered the letter and +the presents to the King, he read the missive and rejoiced greatly thereat and +accepted the presents, honouring and rewarding the bearer handsomely. Moreover, +he forwarded rich gifts to his son-in-law by the same messenger, who returned +to his master and acquainted him with what had passed; whereat he was much +cheered. And after this the Prince wrote a letter every year to his +father-in-law and sent him presents till, in course of time, his sire King +Sabur deceased and he reigned in his stead, ruling justly over his lieges and +conducting himself well and righteously towards them, so that the land +submitted to him and his subjects did him loyal service; and Kamar al-Akmar and +his wife Shams al-Nahar abode in the enjoyment of all satisfaction and solace +of life, till there came to them the Destroyer of deligights and Sunderer of +societies; the Plunderer of palaces, the Caterer for cemeteries and the +Garnerer of graves. And now glory be to the Living One who dieth not and in +whose hand is the dominion of the worlds visible and invisible! Moreover I have +heard tell the tale of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap02"></a>UNS AL-WUJUD AND THE WAZIR'S DAUGHTER AL-WARD +FI'L-AKMAM OR ROSE-IN-HOOD.[FN#30]</h3> + +<p> +There was once, in days of yore and in ages and times long gone before, a King +of great power and lord of glory and dominion galore; who had a Wazir Ibrahim +hight, and this Wazir's daughter was a damsel of extraordinary beauty and +loveliness, gifted with passing brilliancy and the perfection of grace, +possessed of abundant wit, and in all good breeding complete. But she loved +wassail and wine and the human face divine and choice verses and rare stories; +and the delicacy of her inner gifts invited all hearts to love, even as saith +the poet, describing her, +</p> + +<p> + "Like moon she shines amid the starry sky, *<br/> + + Robing in tresses blackest ink outvie.<br/> + + The morning-breezes give her boughs fair drink, *<br/> + + And like a branch she sways with supple ply:<br/> + + She smiles in passing us. O thou that art *<br/> + + Fairest in yellow robed, or cramoisie,<br/> + + Thou playest with my wit in love, as though *<br/> + + Sparrow in hand of playful boy were I."[FN#31]<br/> + +</p> + +<p> +Her name was Rose-in-Hood and she was so named for her young and tender beauty +and the freshness of her brilliancy; and the King loved her in his cups because +of her accomplishments and fine manners. Now it was the King's custom yearly to +gather together all the nobles of his realm and play with the ball.[FN#32] So +when the day came round whereon the folk assembled for ballplay, the Minister's +daughter seated herself at her lattice, to divert herself by looking on at the +game; and, as they were at play, her glance fell upon a youth among the guards +than whom never was seen a comelier face nor a goodlier form; for he was bright +of favour showing white teeth when he smiled, tall-statured and +broad-shouldered. She looked at him again and again and could not take her fill +of gazing; and presently said to her nurse, "What is the name of yonder +handsome young man among the troops?" Replied the nurse, "O my daughter, the +dear fellows are all handsome. Which of them dost thou mean?" Said +Rose-in-Hood, "Wait till he come past and I will point him out to thee." So she +took an apple and as he rode by dropped it on him, whereupon he raised his +head, to see who did this, and espied the Wazir's daughter at the window, as +she were the moon of fullest light in the darkness of the night; nor did he +withdraw his eyes, till his heart was utterly lost to her, and he recited these +lines, +</p> + +<p> + "Was't archer shot me, or was't thine eyes *<br/> + + Ruined lover's heart that thy charms espies?<br/> + + Was the notched shaft[FN#33] from a host outshot, *<br/> + + Or from latticed window in sudden guise?"<br/> + +</p> + +<p> +When the game was at an end, and all had left the ground, she asked her nurse, +"What is the name of that youth I showed thee?"; and the good woman answered, +"His name is Uns al-Wujud;" whereat Rose-in-Hood shook her head and lay down on +her couch, with thoughts a-fire for love. Then, sighing deeply, she improvised +these couplets, +</p> + +<p> + "He missed not who dubbed thee, 'World's delight,' *<br/> + + A world's love conjoining to bounty's light:[FN#34]<br/> + + O thou, whose favour the full moon favours, *<br/> + + Whose charms make life and the living bright!<br/> + + Thou hast none equal among mankind; *<br/> + + Sultan of Beauty, and proof I'll cite:<br/> + + Thine eye-brows are likest a well-formed Nϊn,[FN#35] *<br/> + + And thine eyes a Sαd,[FN#36] by His hand indite;<br/> + + Thy shape is the soft, green bough that gives *<br/> + + When asked to all with all-gracious sprite:<br/> + + Thou excellest knights of the world in stowre, *<br/> + + With delight and beauty and bounty dight."<br/> + +</p> + +<p> +When she had finished her verses, she wrote them on a sheet of paper, which she +folded in a piece of golf-embroidered silk and placed under her pillow. Now one +of her nurses had seen her; so she came up to her and held her in talk till she +slept, when she stole the scroll from under her pillow; and, after reading it, +knew that she had fallen in love with Uns al-Wujud. Then she returned the +scroll to its place and when her mistress awoke, she said to her, "O my lady, +indeed I am to thee a true counsellor and am tenderly anxious on thy account. +Know that love is a tyrant and the hiding it melteth iron and entaileth +sickness and unease; nor for whoso confesseth it is there aught of reproach." +Rejoined Rose-in-Hood, "And what is the medicine of passion, O nurse mine?" +Answered the nurse, "The medicine of passion is enjoyment" Quoth she, "And how +may one come by enjoyment?" Quoth the other, "By letters and messages, my lady; +by whispered words of compliment and by greetings before the world;[FN#37] all +this bringeth lovers together and makes hard matters easy. So if thou have +aught at heart, mistress mine, I am the fittest to keep thy secret and do thy +desires and carry thy letters." Now when the damsel heard this, her reason flew +and fled for joy; but she restrained herself from speech till she should see +the issue of the matter, saying within herself, "None knoweth this thing of me, +nor will I trust this one with my secret, till I have tried her." Then said the +woman, "O my lady, I saw in my sleep as though a man came to me and said: 'Thy +mistress and Uns al-Wujud love each other; so do thou serve their case by +carrying their messages and doing their desires and keeping their secrets; and +much good shall befal thee.' So now I have told thee my vision and it is thine +to decide." Quoth Rose-in-Hood, after she heard of the dream,—And Shahrazad +perceived the dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Three Hundred and Seventy-second Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that Rose-in- Hood asked her +nurse after hearing of the dream, "Tell me, canst thou keep a secret, O my +nurse?"; whereto she answered, "And how should I not keep secrecy, I that am of +the flower of the free?"[FN#38] Then the maiden pulled out the scroll, whereon +she had written the verses and said, "Carry me this my letter to Uns al-Wujud +and bring me his reply." The nurse took the letter and, repairing to Uns +al-Wujud, kissed his hands and greeted him right courteously, then gave him the +paper; and he read it and, comprehending the contents, wrote on the back these +couplets, +</p> + +<p> + "I soothe my heart and my love repel; *<br/> + + But my state interprets my love too well:<br/> + + When tears flow I tell them mine eyes are ill, *<br/> + + Lest the censor see and my case fortell,<br/> + + I was fancy-free and unknew I Love; *<br/> + + But I fell in love and in madness fell.<br/> + + I show you my case and complain of pain, *<br/> + + Pine and ecstasy that your ruth compel:<br/> + + I write you with tears of eyes, so belike *<br/> + + They explain the love come my heart to quell;<br/> + + Allah guard a face that is veiled with charms, *<br/> + + Whose thrall is Moon and the Stars as well:<br/> + + In her beauty I never beheld the like; *<br/> + + From her sway the branches learn sway and swell:<br/> + + I beg you, an 'tis not too much of pains, *<br/> + + To call;[FN#39] 'twere boon without parallel.<br/> + + I give you a soul you will haply take. *<br/> + + To which Union is Heaven, Disunion Hell."<br/> + +</p> + +<p> +Then he folded the letter and kissing it, gave it to the go- between and said +to her, "O nurse, incline the lady's heart to me." "To hear is to obey," +answered she and carried the script to her mistress, who kissed it and laid it +on her head, then she opened it and read it and understood it and wrote at the +foot of it these couplets, +</p> + +<p> + "O whose heart by our beauty is captive ta'en, *<br/> + + Have patience and all thou shalt haply gain!<br/> + + When we knew that thy love was a true affect, *<br/> + + And what pained our heart to thy heart gave pain,<br/> + + We had granted thee wished-for call and more; *<br/> + + But hindered so doing the chamberlain.<br/> + + When the night grows dark, through our love's excess *<br/> + + Fire burns our vitals with might and main:<br/> + + And sleep from our beds is driven afar, *<br/> + + And our bodies are tortured by passion-bane.<br/> + + 'Hide Love!' in Love's code is the first command; *<br/> + + And from raising his veil thy hand restrain:<br/> + + I fell love-fulfilled by yon gazelle: *<br/> + + Would he never wander from where I dwell!"<br/> + +</p> + +<p> +Then she folded the letter and gave it to the nurse, who took it and went out +from her mistress to seek the young man; but, as she would fare forth, the +chamberlain met her and said to her, "Whither away?" "To the bath," answered +she; but in her fear and confusion, she dropped the letter, without knowing it, +and went off unrecking what she had done; when one of the eunuchs, seeing it +lying in the way, picked it up. When the nurse came without the door, she +sought for it, but found it not, so turned back to her mistress and told her of +this and what had befallen her. Meanwhile, the Wazir came out of the Harim and +seated himself on his couch; whereupon behold, the eunuch, who had picked up +the letter, came in to him, hending it in hand and said, "O my lord, I found +this paper lying upon the floor and picked it up." So the Minister took it from +his hand, folded as it was, and opening it, read the verses as above set down. +Then, after mastering the meaning, he examined the writing and knew it for his +daughter's hand; whereupon he went to her mother, weeping so abundant tears +that his beard was wetted. His wife asked him, "What maketh thee weep, O my +lord?"; and he answered, "Take this letter and see what is therein." So she +took it and found it to be a love-letter from her daughter Rose-in-Hood to Uns +al-Wujud: whereupon the ready drops sprang to her eyes; but she composed her +mind, and, gulping down her tears, said to her husband, "O my lord, there is no +profit in weeping: the right course is to cast about for a means of keeping +thine honour and concealing the affair of thy daughter." And she went on to +comfort him and lighten his trouble; but he said, "I am fearful for my daughter +by reason of this new passion. Knowest thou not that the Sultan loveth Uns al- +Wujud with exceeding love? And my fear hath two causes. The first concerneth +myself; it is, that she is my daughter: the second is on account of the King; +for that Uns al-Wujud is a favourite with the Sultan and peradventure great +troubles shall come out of this affair. What deemest thou should be done?"—And +Shahrazad perceived the dawn of day and ceased saying her permitted say. +</p> + +<p> +When it was the Three Hundred and Seventy-third Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the Wazir, after +recounting the affair of his daughter, asked his wife, "What deemest thou +should be done?" And she answered, "Have patience whilst I pray the prayer for +right direction." So she prayed a two-bow prayer according to the +prophetic[FN#40] ordinance for seeking divine guidance; after which she said to +her husband, "In the midst of the Sea of Treasures[FN#41] standeth a mountain +named the Mount of the Bereaved Mother (the cause of which being so called +shall presently follow in its place, Inshallah!); and thither can none have +access, save with pains and difficulty and distress: do thou make that same her +abiding-place." Accordingly the Minister and his wife agreed to build on that +mountain a virgin castle and lodge their daughter therein with the necessary +provision to be renewed year by year and attendants to cheer and to serve her. +Accordingly he collected carpenters, builders and architects and despatched +them to the mountain, where they builded her an impregnable castle, never saw +eyes the like thereof. Then he made ready vivers and carriage for the journey +and, going in to his daughter by night, bade her prepare to set out on a +pleasure-excursion. Thereupon her heart presaged the sorrows of separation and, +when she went forth and saw the preparations for the journey, she wept with +sore weeping and wrote that upon the door which might acquaint her lover with +what had passed and with the transports of passion and grief that were upon +her, transports such as would make the flesh to shiver and hair to stare, and +melt the hardest stone with care, and tear from every eye a tear. And what she +wrote were these couplets, +</p> + +<p> + "By Allah, O thou house, if my beloved a morn go by, *<br/> + + And greet with signs and signals lover e'er is wont to fly,<br/> + + I pray thee give him our salams in pure and fragrant guise, *<br/> + + For he indeed may never know where we this eve shall lie.<br/> + + I wot not whither they have fared, thus bearing us afar *<br/> + + At speed, and lightly-quipt, the lighter from one love to<br/> + + fly:<br/> + + When starkens night, the birds in brake or branches snugly<br/> + + perched * Wail for our sorrow and announce our hapless<br/> + + destiny:<br/> + + The tongue of their condition saith, 'Alas, alas for woe, *<br/> + + And heavy brunt of parting-blow two lovers must aby':<br/> + + When viewed I separation-cups were filled to the brim *<br/> + + And us with merest sorrow-wine Fate came so fast to ply,<br/> + + I mixed them with becoming share of patience self to excuse, *<br/> + + But Patience for the loss of you her solace doth refuse."<br/> + +</p> + +<p> +Now when she ended her lines, she mounted and they set forward with her, +crossing and cutting over wold and wild and riant dale and rugged hill, till +they came to the shore of the Sea of Treasures; here they pitched their tents +and built her a great ship, wherein they went down with her and her suite and +carried them over to the mountain. The Minister had ordered them, on reaching +the journey's end, to set her in the castle and to make their way back to the +shore, where they were to break up the vessel. So they did his bidding and +returned home, weeping over what had befallen. Such was their case; but as +regards Uns al- Wujud, he arose from sleep and prayed the dawn-prayer, after +which he took horse and rode forth to attend upon the Sultan. On his way, he +passed by the Wazir's house, thinking perchance to see some of his followers as +of wont; but he saw no one and, looking upon the door, he read written thereon +the verses aforesaid. At this sight, his senses failed him; fire was kindled in +his vitals and he returned to his lodging, where he passed the day in trouble +and transports of grief, without finding ease or patience, till night darkened +upon him, when his yearning and love-longing redoubled. Thereupon, by way of +concealment, he disguised himself in the ragged garb of a Fakir,[FN#42] and set +out wandering at random through the glooms of night, distracted and knowing not +whither he went. So he wandered on all that night and next day, till the heat +of the sun waxed fierce and the mountains flamed like fire and thirst was +grievous upon him. Presently, he espied a tree, by whose side was a thin thread +of running water; so he made towards it and sitting down in the shade, on the +bank of the rivulet, essayed to drink, but found that the water had no taste in +his mouth;[FN#43] and, indeed his colour had changed and his face had yellowed, +and his feet were swollen with travel and travail. So he shed copious tears and +repeated these couplets, +</p> + +<p> + "The lover is drunken with love of friend; *<br/> + + On a longing that groweth his joys depend:<br/> + + Love-distracted, ardent, bewildered, lost *<br/> + + From home, nor may food aught of pleasure lend:<br/> + + How can life be delightsome to one in love, *<br/> + + And from lover parted, 'twere strange, unkenned!<br/> + + I melt with the fire of my pine for them, *<br/> + + And the tears down my cheek in a stream descend.<br/> + + Shall I see them, say me, or one that comes *<br/> + + From the camp, who th' afflicted heart shall tend?"<br/> + +</p> + +<p> +And after thus reciting he wept till he wetted the hard dry ground; but anon +without loss of time he rose and fared on again over waste and wold, till there +came out upon him a lion, with a neck buried in tangled mane, a head the +bigness of a dome, a mouth wider than the door thereof and teeth like +elephants' tusks. Now when Uns al-Wujud saw him, he gave himself up for lost, +and turning[FN#44] towards the Temple of Meccah, pronounced the professions of +the faith and prepared for death. He had read in books that whoso will flatter +the lion, beguileth him,[FN#45] for that he is readily duped by smooth speech +and gentled by being glorified; so he began and said, "O Lion of the forest! O +Lord of the waste! O terrible Leo! O father of fighters! O Sultan of wild +beasts! Behold, I am a lover in longing, whom passion and severance have been +wronging; since I parted from my dear, I have lost my reasoning gear; +wherefore, to my speech do thou give ear and have ruth on my passion and hope +and fear." When the lion heard this, he drew back from him and sitting down on +his hindquarters, raised his head to him and began to frisk tail and paws; +which when Uns al-Wujud saw, he recited these couplets, +</p> + +<p> + "Lion of the wold wilt thou murther me, *<br/> + + Ere I meet her who doomed me to slavery?<br/> + + I am not game and I bear no fat; *<br/> + + For the loss of my love makes me sickness dree;<br/> + + And estrangement from her hath so worn me down *<br/> + + I am like a shape in a shroud we see.<br/> + + O thou sire of spoils,[FN#46] O thou lion of war, *<br/> + + Give not my pains to the blamer's gree.<br/> + + I burn with love, I am drowned in tears *<br/> + + For a parting from lover, sore misery!<br/> + + And my thoughts of her in the murk of night *<br/> + + For love hath make my being unbe."<br/> + +</p> + +<p> +As he had finished his lines the lion rose,—And Shahrazad perceived the dawn of +day and ceased to say her permitted say. +</p> + +<p> +When it was the Three Hundred and Seventy-fourth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that as Uns al- Wujud ended +his lines, the lion arose and stalked slowly up to him, with eyes tear-railing +and licked him with his tongue, then walked on before him, signing to him as +though saying, "Follow me." So he followed him, and the beast ceased not +leading him on for a while till he brought him up a mountain, and guided him to +the farther side, where he came upon the track of a caravan over the desert, +and knew it to be that of Rose-in-Hood and her company. Then he took the trail +and, when the lion saw that he knew the track for that of the party which +escorted her, he turned back and went his way; whilst Uns al-Wujud walked along +the foot-marks day and night, till they brought him to a dashing sea, swollen +with clashing surge. The trail led down to the sandy shore and there broke off; +whereby he knew that they had taken ship and had continued their journey by +water. So he lost hope of finding his lover and with hot tears he repeated +these couplets, +</p> + +<p> + "Far is the fane and patience faileth me; *<br/> + + How can I seek them[FN#47] o'er the abyssmal sea;<br/> + + Or how be patient, when my vitals burn *<br/> + + For love of them, and sleep waxed insomny?<br/> + + Since the sad day they left the home and fled, *<br/> + + My heart's consumed by love's ardency:<br/> + + Sayhun, Jayhun,[FN#48] Euphrates-like my tears, *<br/> + + Make flood no deluged rain its like can see:<br/> + + Mine eyelids chafed with running tears remain, *<br/> + + My heart from fiery sparks is never free;<br/> + + The hosts of love and longing pressed me *<br/> + + And made the hosts of patience break and flee.<br/> + + I've risked my life too freely for their love; *<br/> + + And risk of life the least of ills shall be.<br/> + + Allah ne'er punish eye that saw those charms *<br/> + + Enshrined, and passing full moon's brilliancy!<br/> + + I found me felled by fair wide-opened eyes, *<br/> + + Which pierced my heart with stringless archery:<br/> + + And soft, lithe, swaying shape enraptured me *<br/> + + As sway the branches of the willow-tree:<br/> + + Wi' them I covet union that I win, *<br/> + + O'er love-pains cark and care, a mastery.<br/> + + For love of them aye, morn and eve I pine, *<br/> + + And doubt all came to me from evil eyne."<br/> + +</p> + +<p> +And when his lines were ended he wept, till he swooned away, and abode in his +swoon a long while; but as soon as he came to himself, he looked right and left +and seeing no one in the desert, he became fearful of the wild beasts; so he +clomb to the top of a high mountain, where he heard the voice of a son of Adam +speaking within a cave. He listened and lo! they were the accents of a devotee, +who had forsworn the world and given himself up to pious works and worship. He +knocked thrice at the cavern-door, but the hermit made him no answer, neither +came forth to him; wherefore he groaned aloud and recited these couplets. +</p> + +<p> + "What pathway find I my desire t'obtain, *<br/> + + How 'scape from care and cark and pain and bane?<br/> + + All terrors join to make me old and hoar *<br/> + + Of head and heart, ere youth from me is ta'en:<br/> + + Nor find I any aid my passion, nor *<br/> + + A friend to lighten load of bane and pain.<br/> + + How great and many troubles I've endured! *<br/> + + Fortune hath turned her back I see unfain.<br/> + + Ah mercy, mercy on the lover's heart, *<br/> + + Doomed cup of parting and desertion drain!<br/> + + A fire is in his heart, his vitals waste, *<br/> + + And severance made his reason vainest vain.<br/> + + How dread the day I came to her abode *<br/> + + And saw the writ they wrote on doorway lain!<br/> + + I wept, till gave I earth to drink my grief; *<br/> + + But still to near and far[FN#49] I did but feign:<br/> + + Then strayed I till in waste a lion sprang *<br/> + + On me, and but for flattering words had slain:<br/> + + I soothed him: so he spared me and lent me aid, *<br/> + + He too might haply of love's taste complain.<br/> + + O devotee, that idlest in thy cave, *<br/> + + Meseems eke thou hast learned Love's might and main;<br/> + + But if, at end of woes, with them I league, *<br/> + + Straight I'll forget all suffering and fatigue."<br/> + +</p> + +<p> +Hardly had he made an end of these verses when, behold! the door of the cavern +opened and he heard one say, "Alas, the pity of it!"[FN#50] So he entered and +saluted the devotee, who returned his salam and asked him, "What is thy name?" +Answered the young man, "Uns al-Wujud." "And what caused thee to come hither?" +quoth the hermit. So he told him his story in its entirety, omitting naught of +his misfortunes; whereat he wept and said, "O Uns al- Wujud, these twenty years +have I passed in this place, but never beheld I any man here, until yesterday, +when I heard a noise of weeping and lamentation and, looking forth in the +direction of the sound, saw many people and tents pitched on the sea-shore; and +the party at once proceeded to build a ship, in which certain of them embarked +and sailed over the waters. Then some of the crew returned with the ship and +breaking it up, went their way; and I suspect that those who embarked in the +ship and returned not, are they whom thou seekest. In that case, O Uns +al-Wujud, thy grief must needs be great and sore and thou art excusable, though +never yet was lover but suffered love-longing." Then he recited these couplets, +</p> + +<p> + "Uns al-Wujud, dost deem me fancy-free, *<br/> + + When pine and longing slay and quicken me?<br/> + + I have known love and yearning from the years *<br/> + + Since mother-milk I drank, nor e'er was free.<br/> + + Long struggled I with Love, till learnt his might; *<br/> + + Ask thou of him, he'll tell with willing gree.<br/> + + Love-sick and pining drank I passion-cup, *<br/> + + And well-nigh perished in mine agony.<br/> + + Strong was I, but my strength to weakness turned, *<br/> + + And eye-sword brake through Patience armoury:<br/> + + Hope not to win love-joys, without annoy; *<br/> + + Contrary ever links with contrary.<br/> + + But fear not change from lover true; be true *<br/> + + Unto thy wish, some day thine own 'twill be.<br/> + + Love hath forbidden to his votaries *<br/> + + Relinquishment as deadliest heresy."<br/> + +</p> + +<p> +The eremite, having ended his verse, rose and, coming up to Uns al-Wujud, +embraced him,—And Shahrazad perceived the dawn of day and ceased saying her +permitted say. +</p> + +<p> +When it was the Three Hundred and Seventy-fifth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the eremite having ended +his verse, rose and coming up to Uns al-Wujud embraced him, and they wept +together, till the hills rang with their cries and they fell down fainting. +When they revived, they swore brotherhood[FN#51] in Allah Almighty; after which +said Uns al-Wujud, "This very night will I pray to God and seek of Him +direction[FN#52] anent what thou shouldst do to attain thy desire." Thus it was +with them; but as regards Rose-in-Hood, when they brought her to the mountain +and set her in the castle and she beheld its ordering, she wept and exclaimed, +"By Allah, thou art a goodly place, save that thou lackest in thee the presence +of the beloved!"[FN#53] Then seeing birds in the island, she bade her people +set snares for them and put all they caught in cages within the castle; and +they did so. But she sat at a lattice and bethought her of what had passed, and +desire and passion and distraction redoubled upon her, till she burst into +tears and repeated these couplets, +</p> + +<p> + "O to whom now, of my desire complaining sore, shall I *<br/> + + Bewail my parting from my fere compellθd thus to fly?<br/> + + Flames rage within what underlies my ribs, yet hide them I *<br/> + + In deepest secret dreading aye the jealous hostile spy:<br/> + + I am grown as lean, attenuate as any pick of tooth,[FN#54] *<br/> + + By sore estrangement, absence, ardour, ceaseless sob and<br/> + + sigh.<br/> + + Where is the eye of my beloved to see how I'm become *<br/> + + Like tree stripped bare of leafage left to linger and to<br/> + + die.<br/> + + They tyrannised over me whom they confined in place *<br/> + + Whereto the lover of my heart may never draw him nigh:<br/> + + I beg the Sun for me to give greetings a thousandfold, *<br/> + + At time of rising and again when setting from the sky,<br/> + + To the beloved one who shames a full moon's loveliness, *<br/> + + When shows that slender form that doth the willow-branch<br/> + + outvie.<br/> + + If Rose herself would even with his cheek, I say of her *<br/> + + 'Thou art not like it if to me my portion thou<br/> + + deny:'[FN#55]<br/> + + His honey-dew of lips is like the grateful water draught *<br/> + + Would cool me when a fire in heart upflameth fierce and<br/> + + high:<br/> + + How shall I give him up who is my heart and soul of me, *<br/> + + My malady my wasting cause, my love, sole leach of me?"<br/> + +</p> + +<p> +Then, as the glooms of night closed around her, her yearning increased and she +called to mind the past and recited also these couplets, +</p> + +<p> + "'Tis dark: my transport and unease now gather might and main,<br/> + + * And love-desire provoketh me to wake my wonted pain:<br/> + + The pang of parting takes for ever place within my breast, *<br/> + + And pining makes me desolate in destitution lain.<br/> + + Ecstasy sore maltreats my soul and yearning burns my sprite, *<br/> + + And tears betray love's secresy which I would lief contain:<br/> + + I weet no way, I know no case that can make light my load, *<br/> + + Or heal my wasting body or cast out from me this bane.<br/> + + A hell of fire is in my heart upflames with lambent tongue *<br/> + + And Laza's furnace-fires within my liver place have ta'en.<br/> + + O thou, exaggerating blame for what befel, enough *<br/> + + I bear with patience whatsoe'er hath writ for me the Pen!<br/> + + I swear, by Allah, ne'er to find aught comfort for their loss;<br/> + + * "Tis oath of passion's children and their oaths are ne'er<br/> + + in vain.<br/> + + O Night! Salams of me to friends and let to them be known *<br/> + + Of thee true knowledge how I wake and waking ever wone."<br/> + +</p> + +<p> +Meanwhile, the hermit said to Uns al-Wujud, "Go down to the palm- grove in the +valley and fetch some fibre."[FN#56] So he went and returned with the +palm-fibre, which the hermit took and, twisting into ropes, make therewith a +net,[FN#57] such as is used for carrying straw; after which he said, "O Uns +al-Wujud, in the heart of the valley groweth a gourd, which springeth up and +drieth upon its roots. Go down there and fill this sack therewith; then tie it +together and, casting it into the water, embark thereon and make for the midst +of the sea, so haply thou shalt win thy wish; for whoso never ventureth shall +not have what he seeketh." "I hear and obey," answered Uns al-Wujud. Then he +bade the hermit farewell after the holy man had prayed for him; and, betaking +himself to the sole of the valley, did as his adviser had counselled him; made +the sack, launched it upon the water, and pushed from shore. Then there arose a +wind, which drave him out to sea, till he was lost to the eremite's view; and +he ceased not to float over the abysses of the ocean, one billow tossing him up +and another bearing him down (and he beholding the while the dangers and +marvels of the deep), for the space of three days. At the end of that time Fate +cast him upon the Mount of the Bereft Mother, where he landed, giddy and +tottering like a chick unfledged, and at the last of his strength for hunger +and thirst; but, finding there streams flowing and birds on the branches cooing +and fruit-laden trees in clusters and singly growing, he ate of the fruits and +drank of the rills. Then he walked on till he saw some white thing afar off, +and making for it, found that it was a strongly fortified castle. So he went up +to the gate and seeing it locked, sat down by it; and there he sat for three +days when behold, the gate opened and an eunuch came out, who finding Uns +al-Wujud there seated, said to him, "Whence camest thou and who brought thee +hither?" Quoth he, "From Ispahan and I was voyaging with merchandise when my +ship was wrecked and the waves cast me upon the farther side of this island." +Whereupon the eunuch wept and embraced him, saying, "Allah preserve thee, O +thou friendly face! Ispahan is mine own country and I have there a cousin, the +daughter of my father's brother, whom I loved from my childhood and cherished +with fond affection; but a people stronger than we fell upon us in foray and +taking me among other booty, cut off my yard[FN#58] and sold me for a castrato, +whilst I was yet a lad; and this is how I came to be in such case."—And +Shahrazad perceived the dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Three Hundred and Seventy-sixth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the eunuch who came forth +from the castle, where Rose-in-Hood was confined, told Uns al-Wujud all his +tale and said:—"The raiders who captured me cut off my yard and sold me for a +castrato; and this is how I came to be in such case."[FN#59] And after saluting +him and wishing him long life, the eunuch carried him into the courtyard of the +castle, where he saw a great tank of water, surrounded by trees, on whose +branches hung cages of silver, with doors of gold, and therein birds were +warbling and singing the praises of the Requiting King. And when he came to the +first cage he looked in and lo! a turtle dove, on seeing him, raised her voice +and cried out, saying, "O Thou Bounty-fraught!" Whereat he fell down fainting +and after coming to himself, he sighed heavily and recited these couplets, +</p> + +<p> + "O turtle dove, like me art thou distraught? *<br/> + + Then pray the Lord and sing 'O Bounty-fraught!'<br/> + + Would I knew an thy moan were sign of joy, *<br/> + + Or cry of love-desire in heart inwrought,—<br/> + + An moan thou pining for a lover gone *<br/> + + Who left thee woe begone to pine in thought,—<br/> + + Or if like me hast lost thy fondest friend, *<br/> + + And severance long desire to memory brought?<br/> + + O Allah, guard a faithful lover's lot *<br/> + + I will not leave her though my bones go rot!"<br/> + +</p> + +<p> +Then, after ending his verses, he fainted again; and, presently reviving he +went on to the second cage, wherein he found a ringdove. When it saw him, it +sang out, "O Eternal, I thank thee!" and he groaned and recited these couplets, +</p> + +<p> + "I heard a ringdove chanting plaintively, *<br/> + + 'I thank Thee, O Eternal for this misery!'<br/> + + Haply, perchance, may Allah, of His grace, *<br/> + + Send me by this long round my love to see.<br/> + + Full oft[FN#60] she comes with honeyed lips dark red, *<br/> + + And heaps up lowe upon love's ardency.<br/> + + Quoth I (while longing fires flame high and fierce *<br/> + + In heart, and wasting life's vitality,<br/> + + And tears like gouts of blood go railing down *<br/> + + In torrents over cheeks now pale of blee),<br/> + + 'None e'er trod earth that was not born to woe, *<br/> + + But I will patient dree mine agony,<br/> + + So help me Allah! till that happy day *<br/> + + When with my mistress I unite shall be:<br/> + + Then will I spend my good on lover-wights, *<br/> + + Who're of my tribe and of the faith of me;<br/> + + And loose the very birds from jail set free, *<br/> + + And change my grief for gladdest gree and glee!'"<br/> + +</p> + +<p> +Then he went on to the third cage, wherein he found a mockingbird[FN#61] which, +when it saw him, set up a song, and he recited the following couplets, +</p> + +<p> + "Pleaseth me yon Hazar of mocking strain *<br/> + + Like voice of lover pained by love in vain.<br/> + + Woe's me for lovers! Ah how many men *<br/> + + By nights and pine and passion low are lain!<br/> + + As though by stress of love they had been made *<br/> + + Morn-less and sleep-less by their pain and bane.<br/> + + When I went daft for him who conquered me *<br/> + + And pined for him who proved of proudest strain,<br/> + + My tears in streams down trickled and I cried *<br/> + + 'These long-linkt tears bind like an adamant-chain:'<br/> + + Grew concupiscence, severance long, and I *<br/> + + Lost Patience' hoards and grief waxed sovereign:<br/> + + If Justice bide in world and me unite *<br/> + + With him I love and Allah veil us deign,<br/> + + I'll strip my clothes that he my form shall sight *<br/> + + With parting, distance, grief, how poor of plight!"<br/> + +</p> + +<p> +Then he went to the fourth cage, where he found a Bulbul[FN#62] which, at sight +of him, began to sway to and fro and sing its plaintive descant; and when he +heard its complaint, he burst into tears and repeated these couplets. +</p> + +<p> + "The Bulbul's note, whenas dawn is nigh, *<br/> + + Tells the lover from strains of strings to fly:<br/> + + Complaineth for passion Uns al-Wujud, *<br/> + + For pine that would being to him deny.<br/> + + How many a strain do we hear, whose sound *<br/> + + Softens stones and the rock can mollify:<br/> + + And the breeze of morning that sweetly speaks *<br/> + + Of meadows in flowered greenery.<br/> + + And scents and sounds in the morning-tide *<br/> + + Of birds and zephyrs in fragrance vie;<br/> + + But I think of one, of an absent friend, *<br/> + + And tears rail like rain from a showery sky;<br/> + + And the flamy tongues in my breast uprise *<br/> + + As sparks from gleed that in dark air fly.<br/> + + Allah deign vouchsafe to a lover distraught *<br/> + + Someday the face of his dear to descry!<br/> + + For lovers, indeed, no excuse is clear, *<br/> + + Save excuse of sight and excuse of eye."<br/> + +</p> + +<p> +Then he walked on a little and came to a goodly cage, than which was no +goodlier there, and in it a culver of the forest, that is to say, a +wood-pigeon,[FN#63] the bird renowned among birds as the minstrel of +love-longing, with a collar of jewels about its neck marvellous fine and fair. +He considered it awhile and, seeing it absently brooding in its cage, he shed +tears and repeated these couplets, +</p> + +<p> + "O culver of copse,[FN#64] with salams I greet; *<br/> + + O brother of lovers who woe must weet!<br/> + + I love a gazelle who is slender-slim, *<br/> + + Whose glances for keenness the scymitar beat:<br/> + + For her love are my heart and my vitals a-fire, *<br/> + + And my frame consumes in love's fever-heat.<br/> + + The sweet taste of food is unlawful for me, *<br/> + + And forbidden is slumber, unlawfullest sweet.<br/> + + Endurance and solace have travelled from me, *<br/> + + And love homes in my heart and grief takes firm seat:<br/> + + How shall life deal joy when they flee my sight *<br/> + + Who are joy and gladness and life and sprite?"<br/> + +</p> + +<p> +As soon as Uns al-Wujud had ended his verse,—And Shahrazad perceived the dawn +of day and ceased saying her permitted say. +</p> + +<p> +When it was the Three Hundred and Seventy-seventh Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that as soon as Uns al-Wujud +had ended his verse, the wood-culver awoke from its brooding and cooed a reply +to his lines and shrilled and trilled with its thrilling notes till it all but +spake with human speech;[FN#65] and the tongue of the case talked for it and +recited these couplets, +</p> + +<p> + "O lover, thou bringest to thought a tide *<br/> + + When the strength of my youth first faded and died;<br/> + + And a friend of whose form I was 'namoured, *<br/> + + Seductive and dight with beauty's pride;<br/> + + Whose voice, as he sat on the sandhill-tree, *<br/> + + From the Nay's[FN#66] sweet sound turned my heart aside;<br/> + + A fowler snared him in net, the while *<br/> + + 'O that man would leave me at large!' he cried;<br/> + + I had hoped he might somewhat of mercy show *<br/> + + When a hapless lover he so espied;<br/> + + But Allah smite him who tore me away, *<br/> + + In his hardness of heart, from my lover's side;<br/> + + But aye my desire for him groweth more, *<br/> + + And my heart with the fires of disjunction is fried:<br/> + + Allah guard a true lover, who strives with love, *<br/> + + And hath borne the torments I still abide!<br/> + + And, seeing me bound in this cage, with mind *<br/> + + Of ruth, release me my love to find."<br/> + +</p> + +<p> +Then Uns al-Wujud turned to his companion, the Ispahahi, and said, "What palace +is this? Who built it and who abideth in it?" Quoth the eunuch, "The Wazir of a +certain King built it to guard his daughter, fearing for her the accidents of +Time and the incidents of Fortune, and lodged her herein, her and her +attendants; nor do we open it save once in every year, when their provision +cometh to them." And Uns al-Wujud said to himself, "I have gained my end, +though I may have long to wait." Such was his case; but as regards +Rose-in-Hood, of a truth she took no pleasure in eating or drinking, sitting or +sleeping; but her desire and passion and distraction redoubled on her, and she +went wandering about the castle-corners, but could find no issue; wherefore she +shed tears and recited these couplets, +</p> + +<p> + "They have cruelly ta'en me from him, my beloved, *<br/> + + And made me taste anguish in prison ta'en:<br/> + + They have fired my heart with the flames of love, *<br/> + + Barred all sight of him whom to see I'm fain:<br/> + + In a lofty palace they prisoned me *<br/> + + On a mountain placed in the middle main.<br/> + + If they'd have me forget him, right vain's their wish, *<br/> + + For my love is grown of a stronger strain.<br/> + + How can I forget him whose face was cause *<br/> + + Of all I suffer, of all I 'plain?<br/> + + The whole of my days in sorrow's spent, *<br/> + + And in thought of him through the night I'm lain.<br/> + + Remembrance of him cheers my solitude, *<br/> + + While I lorn of his presence and lone remain.<br/> + + Would I knew if, after this all, my fate *<br/> + + To oblige the desire of my hear will deign."<br/> + +</p> + +<p> +When her verses were ended, she ascended to the terrace-roof of the castle +after donning her richest clothes and trinkets and throwing a necklace of +jewels around her neck. Then binding together some dresses of Ba'albak[FN#67] +stuff by way of rope, she tied them to the crenelles and let herself down +thereby to the ground. And she fared on over wastes and waterless wilds, till +she came to the shore, where she saw a fisherman plying here and there over the +sea, for the wind had driven him on to the island. When he saw her, he was +affrighted[FN#68] and pushed off again, flying from her; but she cried out and +made pressing signs to him to return, versifying with these couplets, +</p> + +<p> + "O fisherman no care hast thou to fear, *<br/> + + I'm but an earth-born maid in mortal sphere;<br/> + + I pray thee linger and my prayer grant *<br/> + + And to my true unhappy tale give ear:<br/> + + Pity (so Allah spare thee!) warmest love; *<br/> + + Say, hast thou seen him-my beloved fere?<br/> + + I love a lovely youth whose face excels *<br/> + + Sunlight, and passes moon when clearest clear:<br/> + + The fawn, that sees his glance, is fain to cry *<br/> + + 'I am his thrall' and own himself no peer:<br/> + + Beauty hath written, on his winsome cheek, *<br/> + + Rare lines of pregnant sense for every seer;<br/> + + Who sights the light of love his soul is saved; *<br/> + + Who strays is Infidel to Hell anear:<br/> + + An thou in mercy show his sight, O rare![FN#69] *<br/> + + Thou shalt have every wish, the dearest dear,<br/> + + Of rubies and what likest are to them *<br/> + + Fresh pearls and unions new, the seashell's tear:<br/> + + My friend, thou wilt forsure grant my desire *<br/> + + Whose heart is melted in love's hottest fire.<br/> + +</p> + +<p> +When the fisherman heard her words, he wept and made moan and lamented; then, +recalling what had betided himself in the days of his youth, when love had the +mastery over him and longing and desire and distraction were sore upon him and +the fires of passion consumed him, replied with these couplets, +</p> + +<p> + "What fair excuse is this my pining plight, *<br/> + + With wasted limbs and tears' unceasing blight;<br/> + + And eyelids open in the nightly murk, *<br/> + + And heart like fire-stick[FN#70] ready fire to smite;<br/> + + Indeed love burdened us in early youth, *<br/> + + And true from false coin soon we learned aright:<br/> + + Then did we sell our soul on way of love, *<br/> + + And drunk of many a well[FN#71] to win her sight;<br/> + + Venturing very life to gain her grace, *<br/> + + And make high profit perilling a mite.<br/> + + 'Tis Love's religion whoso buys with life *<br/> + + His lover's grace, with highest gain is dight."<br/> + +</p> + +<p> +And when he ended his verse, he moored his boat to the beach and said to her, +"Embark, so may I carry thee whither thou wilt." Thereupon she embarked and he +put off with her; but they had not gone far from land, before there came out a +stern-wind upon the boat and drove it swiftly out of sight of shore. Now the +fisherman knew not whither he went, and the strong wind blew without ceasing +three days, when it fell by leave of Allah Almighty, and they sailed on and +ceased not sailing till they came in sight of a city sitting upon the +sea-shore,—And Shahrazad perceived the dawn of day and ceased to say her +permitted say. +</p> + +<p> +When it was the Three Hundred and Seventy-eighth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when the fisherman's +craft, carrying Rose-in-Hood, made the city sitting upon the sea-shore, the man +set about making fast to the land. Now the King of the city was a Prince of +pith and puissance named Dirbas, the Lion; and he chanced at that moment to be +seated, with his son, at a window in the royal palace giving upon the sea; and +happening to look out seawards, they saw the fishing- boat make the land. They +observed it narrowly and espied therein a young lady, as she were the full moon +overhanging the horizon- edge, with pendants in her ears of costly +balass-rubies and a collar of precious stones about her throat. Hereby the King +knew that this must indeed be the daughter of some King or great noble and, +going forth of the sea-gate of the palace, went down to the boat, where he +found the lady asleep and the fisherman busied in making fast to shore. So he +went up to her and aroused her, whereupon she awoke, weeping; and he asked her, +"Whence comest thou and whose daughter art thou and what be the cause of thy +coming hither?"; and she answered, "I am the daughter of Ibrahim, Wazir to King +Shamikh; and the manner of my coming hither is wondrous and the cause thereof +marvellous." And she told him her whole story first and last, hiding naught +from him; then she groaned aloud and recited these couplets, +</p> + +<p> +"Tear-drops have chafed mine eyelids and rail down in wondrous<br/> + + wise, * For parting pain that fills my sprite and turns to<br/> + + springs mine eyes,<br/> + +For sake of friend who ever dwells within my vitals homed, * And<br/> + + I may never win my wish of him in any guise.<br/> + +He hath a favour fair and bright, and brilliant is his face, *<br/> + + Which every Turk and Arab wight in loveliness outvies:<br/> + +The Sun and fullest Moon lout low whenas his charms they sight, *<br/> + + And lover-like they bend to him whene'er he deigneth rise.<br/> + +A wondrous spell of gramarye like Kohl bedecks his eyne, * And<br/> + + shows thee bow with shaft on string make ready ere it flies:<br/> + +O thou, to whom I told my case expecting all excuse, * Pity a<br/> + + lover-wight for whom Love-shafts such fate devise!<br/> + +Verily, Love hath cast me on your coast despite of me * Of will<br/> + + now weak, and fain I trust mine honour thou wilt prize:<br/> + +For noble men, whenas perchance alight upon their bounds, *<br/> + + Grace-worthy guests, confess their worth and raise to<br/> + + dignities. Then,<br/> + +O thou hope of me, to lovers' folly veil afford * And be to them<br/> + + reunion cause, thou only liefest lord!"<br/> + +</p> + +<p> +And when she had ended her verses, she again told the King her sad tale and +shed plenteous tears and recited these couplets bearing on her case, +</p> + +<p> +"We lived till saw we all the marvels Love can bear; * Each month<br/> + + to thee we hope shall fare as Rajab[FN#72] fare:<br/> + +Is it not wondrous, when I saw them march amorn * That I with<br/> + + water o' eyes in heart lit flames that flare?<br/> + +That these mine eyelids rain fast dropping gouts of blood? * That<br/> + + now my cheek grows gold where rose and lily were?<br/> + +As though the safflower hue, that overspread my cheeks, * Were<br/> + + Joseph's coat made stain of lying blood to wear."<br/> + +</p> + +<p> +Now when the King heard her words he was certified of her love and longing and +was moved to ruth for her; so he said to her, "Fear nothing and be not +troubled; thou hast come to the term of thy wishes; for there is no help but +that I win for thee thy will and bring thee to thy desire." And he improvised +these couplets, +</p> + +<p> + "Daughter of nobles, who thine aim shalt gain; *<br/> + + Hear gladdest news nor fear aught hurt of bane!<br/> + + This day I'll pack up wealth, and send it on *<br/> + + To Shαmikh, guarded by a champion-train;<br/> + + Fresh pods of musk I'll send him and brocades, *<br/> + + And silver white and gold of yellow vein:<br/> + + Yes, and a letter shall inform him eke *<br/> + + That I of kinship with that King am fain:<br/> + + And I this day will lend thee bestest aid, *<br/> + + That all thou covetest thy soul assain.<br/> + + I, too, have tasted love and know its taste *<br/> + + And can excuse whoso the same cup drain."[FN#73]<br/> + +</p> + +<p> +Then, ending his verse, he went forth to his troops and summoned his Wazir; +and, causing him to pack up countless treasure, commanded him carry it to King +Shamikh and say to him, "Needs must thou send me a person named Uns al-Wujud;" +and say moreover "The King is minded to ally himself with thee by marrying his +daughter to Uns al-Wujud, thine officer. So there is no help but thou despatch +him to me, that the marriage may be solemnized in her father's kingdom." And he +wrote a letter to King Shamikh to this effect, and gave it to the Minister, +charging him strictly to bring back Uns al-Wujud and warning him, "An thou fail +thou shalt be deposed and degraded." Answered the Wazir, "I hear and obey;" +and, setting out forthright with the treasures, in due course arrived at the +court of King Shamikh whom he saluted in the name of King Dirbas and delivered +the letter and the presents. Now when King Shamikh read the letter and saw the +name of Uns al-Wujud, he burst into tears and said to the Wazir "And where, or +where, is Uns al-Wujud?; he went from us and we know not his place of abiding; +only bring him to me, and I will give thee double the presents thou hast +brought me." And he wept and groaned and lamented, saying these couplets, +</p> + +<p> + "To me restore my dear; * I want not wealth untold:<br/> + + Nor crave I gifts of pearls * Or gems or store of gold:<br/> + + He was to us a moon * In beauty's heavenly fold.<br/> + + Passing in form and soul; * With roe compare withhold!<br/> + + His form a willow-wand, * His fruit, lures manifold;<br/> + + But willow lacketh power * Men's hearts to have and hold.<br/> + + I reared him from a babe * On cot of coaxing roll'd;<br/> + + And now I mourn for him * With woe in soul ensoul'd."<br/> + +</p> + +<p> +Then, turning to the Wazir who had brought the presents and the missive, he +said, "Go back to thy liege and acquaint him that Uns al-Wujud hath been +missing this year past, and his lord knoweth not whither he is gone nor hath +any tidings of him." Answered the Minister of King Dirbas, "O my lord, my +master said to me, 'An thou fail to bring him back, thou shalt be degraded from +the Wazirate and shall not enter my city. How then can I return without him?'" +So King Shamikh said to his Wazir Ibrahim, "Take a company and go with him and +make ye search for Uns al-Wujud everywhere." He replied, "Hearkening and +obedience;" and, taking a body of his own retainers, set out accompanied by the +Wazir of King Dirbas seeking Uns al-Wujud.—And Shahrazad perceived the dawn of +day and ceased saying her permitted say. +</p> + +<p> +When it was the Three Hundred and Seventy-ninth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that Ibrahim, Wazir to King +Shamikh, took him a body of his retainers and, accompanied by the Minister of +King Dirbas, set out seeking Uns al-Wujud. And as often as they fell in with +wild Arabs or others they asked of the youth, saying, "Tell us have ye seen a +man whose name is so and so and his semblance thus and thus?" But they all +answered, "We know him not." Still they continued their quest, enquiring in +city and hamlet and seeking in fertile plain and stony hall and in the wild and +in the wold, till they made the Mountain of the Bereaved Mother; and the Wazir +of King Dirbas said to Ibrahim, "Why is this mountain thus called?" He +answered, "Once of old time, here sojourned a Jinniyah, of the Jinn of China, +who loved a mortal with passionate love; and, being in fear of her life from +her own people, searched all the earth over for a place, where she might hide +him from them, till she happened on this mountain and, finding it cut off from +both men and Jinn, there being no access to it, carried off her beloved and +lodged him therein. There, when she could escape notice of her kith and kin, +she used privily to visit him, and continued so doing till she had borne him a +number of children; and the merchants, sailing by the mountain, in their +voyages over the main, heard the weeping of the children, as it were the +wailing of a woman bereft of her babes, and said, 'Is there here a mother +bereaved of her children?' For which reason the place was named the Mountain of +the Bereaved Mother." And the Wazir of King Dirbas marvelled at his words. Then +they landed and, making for the castle, knocked at the gate which was opened to +them by an eunuch, who knew the Wazir Ibrahim and kissed his hands. The +Minister entered and found in the courtyard, among the serving- men, a Fakir, +which was Uns al-Wujud, but he knew him not and said, "Whence cometh yonder +wight?" Quoth they, "He is a merchant, who hath lost his goods, but saved +himself; and he is an ecstatic."[FN#74] So the Wazir left him and went on into +the castle, where he found no trace of his daughter and questioned her women, +who answered, "We wot not how or whither she went; this place misliked her and +she tarried in it but a short time." Whereupon he wept sore and repeated these +couplets, +</p> + +<p> + "Ho thou, the house, whose birds were singing gay, *<br/> + + Whose sills their wealth and pride were wont display!<br/> + + Till came the lover wailing for his love, *<br/> + + And found thy doors wide open to the way;<br/> + + Would Heaven I knew where is my soul that erst *<br/> + + Was homed in house, whose owners fared away!<br/> + + 'Twas stored with all things bright and beautiful, *<br/> + + And showed its porters ranged in fair array:<br/> + + They clothed it with brocades a bride become;[FN#75] *<br/> + + Would I knew whither went its lords, ah, say!"<br/> + +</p> + +<p> +After ending his verses he again shed tears, and groaned and bemoaned himself, +exclaiming, "There is no deliverance from the destiny decreed by Allah; nor is +there any escape from that which He hath predestined!" Then he went up to the +roof and found the strips of Ba'albak stuff tied to the crenelles and hanging +down to the ground, and thus it was he knew that she had descended thence and +had fled forth, as one distracted and demented with desire and passion. +Presently, he turned and seeing there two birds, a gor-crow and an owl he +justly deemed this an omen of ill; so he groaned and recited these couplets, +</p> + +<p> + "I came to my dear friends' door, of my hopes the goal, *<br/> + + Whose sight mote assuage my sorrow and woes of soul:<br/> + + No friends found I there, nor was there another thing *<br/> + + To find, save a corby-crow and an ill-omened owl.<br/> + + And the tongue o' the case to me seemed to say, *<br/> + + 'Indeed This parting two lovers fond was cruel and<br/> + + foul!<br/> + + So taste thou the sorrow thou madest them taste and live *<br/> + + In grief: wend thy ways and now in thy sorrow prowl!'"<br/> + +</p> + +<p> +Then he descended from the castle-roof, weeping, and bade the servants fare +forth and search the mount for their mistress; so they sought for her, but +found her not. Such was their case; but as regards Uns al-Wujud, when he was +certified that Rose-in-Hood was indeed gone, he cried with a great cry and fell +down in a fainting-fit, nor came to himself for a long time, whilst the folk +deemed that his spirit had been withdrawn by the Compassionating One; and that +he was absorbed in contemplation of the splendour, majesty and beauty of the +Requiting One. Then, despairing of finding Uns al-Wujud, and seeing that the +Wazir Ibrahim was distracted for the loss of his daughter, the Minister of King +Dirbas addressed himself to return to his own country, albeit he had not +attained the object of his journey, and while bidding his companion adieu, said +to him, "I have a mind to take the Fakir with me; it may be Allah Almighty will +incline the King's heart to me by his blessing, for that he is a holy man; and +thereafter, I will send him to Ispahan, which is near our country." "Do as thou +wilt," answered Ibrahim. So they took leave of each other and departed, each +for his own mother land, the Wazir of King Dirbas carrying with him Uns +al-Wujud,—And Shahrazad perceived the dawn of day and ceased to say her +permitted say. +</p> + +<p> +When it was the Three Hundred and Eightieth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the Wazir of King Dirbas +carried with him Uns al-Wujud who was still insensible. They bore him with them +on mule-back (he unknowing if he were carried or not) for three days, when he +came to himself and said, "Where am I?" "Thou art in company with the Minister +of King Dirbas," replied they and went and gave news of his recovering to the +Wazir, who sent him rose-water and sherbet of sugar, of which they gave him to +drink and restored him. Then they ceased not faring on till they drew near King +Dirbas's capital and the King, being advised of his Wazir's coming, wrote to +him, saying, "If Uns al-Wujud be not with thee, come not to me ever." Now when +the Wazir read the royal mandate, it was grievous to him, for he knew not that +Rose-in-Hood was with the King, nor why he had been sent in quest of Uns +al-Wujud, nor the King's reason for desiring the alliance; whilst Uns al-Wujud +also knew not whither they were bearing him or that the Wazir had been sent in +quest of him; nor did the Wazir know that the Fakir he had with him was Uns +al-Wujud himself. And when the Minister saw that the sick man was whole, he +said to him, "I was despatched by the King on an errand, which I have not been +able to accomplish. So, when he heard of my return, he wrote to me, saying, +'Except thou have fulfilled my need enter not my city.'" "And what is the +King's need?" asked Uns al-Wujud. So the Wazir told him the whole tale, and he +said, "Fear nothing, but go boldly to the King and take me with thee; and I +will be surety to thee for the coming of Uns al-Wujud." At this the Wazir +rejoiced and cried, "Is this true which thou sayest?" "Yes," replied he; +whereupon the Wazir mounted and carried him to King Dirbas who, after receiving +their salutations said to him, "Where is Uns al-Wujud?" Answered the young man, +"O King, I know where he is." So the King called him to him and said, "Where?" +Returned Uns al-Wujud, "He is near-hand and very near; but tell me what thou +wouldst with him, and I will fetch him into thy presence." The King replied, +"With joy and good gree, but the case calleth for privacy." So he ordered the +folk to withdraw and, carrying Uns al-Wujud into his cabinet, told him the +whole story; whereupon quoth the youth, "Robe me in rich raiment, and I will +forthright bring Uns al-Wujud to thee." So they brought him a sumptuous dress, +and he donned it and said, "I am Uns al-Wujud, the World's Delight, and to the +envious a despite"; and presently he smote with his glances every sprite, and +began these couplets to recite, +</p> + +<p> +"My loved one's name in cheerless solitude aye cheereth me * And<br/> + + driveth off my desperance and despondency:<br/> + +I have no helper[FN#76] but my tears that ever flow in fount, *<br/> + + And as they flow, they lighten woe and force my grief to<br/> + + flee.<br/> + +My longing is so violent naught like it ere was seen; * My love-<br/> + + tale is a marvel and my love a sight to see:<br/> + +I spend the night with lids of eye that never close in sleep, *<br/> + + And pass in passion twixt the Hells and Edens heavenly.<br/> + +I had of patience fairish store, but now no more have I; * And<br/> + + love's sole gift to me hath been aye-growing misery:<br/> + +My frame is wasted by the pain of parting from my own, * And<br/> + + longing changed my shape and form and made me other be.<br/> + +Mine eyelids by my torrent tears are chafed, and ulcerate, * The<br/> + + tears, whose flow to stay is mere impossibility.<br/> + +My manly strength is sore impaired for I have lost my heart; *<br/> + + How many griefs upon my griefs have I been doomed to dree!<br/> + +My heart and head are like in age with similar hoariness * By<br/> + + loss of Beauty's lord,[FN#77] of lords the galaxy:<br/> + +Despite our wills they parted us and doomed us parted wone, *<br/> + + While they (our lords) desire no more than love in unity.<br/> + +Then ah, would Heaven that I wot if stress of parting done, *<br/> + + The world will grant me sight of them in union fain and<br/> + + free—<br/> + +Roll up the scroll of severance which others would unroll— *<br/> + + Efface my trouble by the grace of meeting's jubilee!<br/> + +And shall I see them homed with me in cup-company, * And change<br/> + + my melancholic mood for joy and jollity?"<br/> + +</p> + +<p> +And when he had ended his verses the King cried aloud, "By Allah, ye are indeed +a pair of lovers true and fain and in Beauty's heaven of shining stars a twain: +your story is wondrous and your case marvellous." Then he told him all that had +befalled Rose-in- Hood; and Uns al-Wujud said, "Where is she, O King of the +age?" "She is with me now," answered Dirbas and, sending for the Kazi and the +witnesses, drew up the contract of marriage between her and him. Then he +honoured Uns al-Wujud with favours and bounties and sent to King Shamikh +acquainting him with what had befallen, whereat this King joyed with exceeding +joy and wrote back the following purport. "Since the ceremony of contract hath +been performed at thy court, it behoveth that the marriage and its consummation +be at mine." Then he made ready camels, horses and men and sent them in quest +of the pair; and when the embassy reached King Dirbas, he gave the lovers much +treasure and despatched them to King Shamikh's court with a company of his own +troops. The day of their arrival was a notable day, never was seen a grander; +for the King gathered together all the singing- women and players on +instruments of music and made wedding banquets and held high festival seven +days; and on each day he gave largesse to the folk and bestowed on them +sumptuous robes of honour. Then Uns al-Wujud went in to Rose-in-Hood and they +embraced and sat weeping for excess of joy and gladness, whilst she recited +these couplets, +</p> + +<p> + "Joyance is come, dispelling cark and care; *<br/> + + We are united, enviers may despair.<br/> + + The breeze of union blows, enquickening *<br/> + + Forms, hearts and vitals, fresh with fragrant air:<br/> + + The splendour of delight with scents appears, *<br/> + + And round us[FN#78] flags and drums show gladness rare.<br/> + + Deem not we're weeping for our stress of grief;*<br/> + + It is for joy our tears as torrents fare:<br/> + + How many fears we've seen that now are past! *<br/> + + And bore we patient what was sore to bear:<br/> + + One hour of joyance made us both forget *<br/> + + What from excess of terror grey'd our hair."<br/> + +</p> + +<p> +And when the verses were ended, they again embraced and ceased not from their +embrace, till they fell down in a swoon,—And Shahrazad perceived the dawn of +day and ceased saying her permitted say. +</p> + +<p> +When it was the Three Hundred and Eighty-first Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that Uns al- Wujud and +Rose-in-Hood embraced when they foregathered and ceased not from their embrace, +till they fell down in a swoon for the delight of reunion; and when they came +to themselves, Uns al- Wujud recited these couplets, +</p> + +<p> + "How joyously sweet are the nights that unite, *<br/> + + When my dearling deigns keep me the troth she did<br/> + + plight;<br/> + + When union conjoins us in all that we have, *<br/> + + And parting is severed and sundered from sight,<br/> + + To us comes the world with her favour so fair, *<br/> + + After frown and aversion and might despight!<br/> + + Hath planted her banner Good Fortune for us, *<br/> + + And we drink of her cup in the purest delight.<br/> + + We have met and complained of the pitiful Past, *<br/> + + And of nights a full many that doomed us to blight.<br/> + + But now, O my lady, the Past is forgot; *<br/> + + The Compassionate pardon the Past for unright!<br/> + + How sweet is existence, how glad is to be! *<br/> + + This union my passion doth only incite."<br/> + +</p> + +<p> +And when he ended his verses they once more embraced, drowned in the sea of +passion; and lay down together in the private apartment carousing and +conversing and quoting verses and telling pleasant tales and anecdotes. On this +wise seven days passed over them whilst they knew not night from day and it was +to them, for very stress of gaiety and gladness, pleasure and possession, as if +the seven days were but one day with ne'er a morrow. Not did they know the +seventh day,[FN#79] but by the coming of the singers and players on instruments +of music; whereat Rose-in-Hood beyond measure wondered and improvised these +couplets, +</p> + +<p> + "In spite of enviers' jealousy, at end *<br/> + + We have won all we hoped of the friend:<br/> + + We've crowned our meeting with a close embrace *<br/> + + On quilts where new brocades with sendal blend;<br/> + + On bed of perfumed leather, which the spoils *<br/> + + Of downy birds luxuriously distend.<br/> + + But I abstain me from unneeded wine, *<br/> + + When honey-dews of lips sweet musk can lend:<br/> + + Now from the sweets of union we unknow *<br/> + + Time near and far, if slow or fast it wend,<br/> + + The seventh night hath come and gone, O strange! *<br/> + + How went the nights we never reckt or kenned;<br/> + + Till, on the seventh wishing joy they said, *<br/> + + 'Allah prolong the meet of friend with friend!'"<br/> + +</p> + +<p> +When she had finished her song, Uns al-Wujud kissed her, more than an hundred +times, and recited these couplets, +</p> + +<p> + "O day of joys to either lover fain! *<br/> + + The loved one came and freed from lonely pain:<br/> + + She blest me with all inner charms she hath; *<br/> + + And companied with inner grace deep lain:<br/> + + She made me drain the wine of love till I, *<br/> + + Was faint with joys her love had made me drain:<br/> + + We toyed and joyed and on each other lay; *<br/> + + Then fell to wine and soft melodious strain:<br/> + + And for excess of joyance never knew, *<br/> + + How went the day and how it came again.<br/> + + Fair fall each lover, may he union win *<br/> + + And gain of joy like me the amplest gain;<br/> + + Nor weet the taste of severance' bitter fruit *<br/> + + And joys assain them as they us assain!"<br/> + +</p> + +<p> +Then they went forth and distributed to the folk alms and presents of money and +raiment and rare gifts and other tokens of generosity; after which Rose-in-Hood +bade clear the bath for her[FN#80] and, turning to Uns al-Wujud said to him, "O +coolth of my eyes, I have a mind to see thee in the Hammam, and therein we will +be alone together." He joyfully consented to this, and she let scent the Hammam +with all sorts of perfumed woods and essences, and light the wax-candles. Then +of the excess of her contentment she recited these couplets, +</p> + +<p> + "O who didst win my love in other date *<br/> + + (And Present e'er must speak of past estate);<br/> + + And, oh! who art my sole sufficiency, *<br/> + + Nor want I other friends with me to mate:<br/> + + Come to the Hammam, O my light of eyes, *<br/> + + And enter Eden through Gehenna-gate!<br/> + + We'll scent with ambergris and aloes-wood *<br/> + + Till float the heavy clouds with fragrant freight;<br/> + + And to the World we'll pardon all her sins *<br/> + + And sue for mercy the Compassionate;<br/> + + And I will cry, when I descry thee there, *<br/> + + 'Good cheer, sweet love, all blessings on thee<br/> + + wait!'"[FN#81]<br/> + +</p> + +<p> +Whereupon they arose and fared to the bath and took their pleasure therein; +after which they returned to their palace and there abode in the fulness of +enjoyment, till there came to them the Destroyer of Delights and the Sunderer +of societies; and glory be to Him who changeth not neither ceaseth, and to whom +everything returneth! And they also tell a tale of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap03"></a>ABU NOWAS WITH THE THREE BOYS AND THE CALIPH HARUN +AL-RASHID[FN#82]</h3> + +<p> +Abu Nowas one day shut himself up and, making ready a richly-furnished feast, +collected for it meats of all kinds and of every colour that lips and tongue +can desire. Then he went forth, to seek a minion worthy of such entertainment, +saying, "Allah, my Lord and my Master, I beseech Thee to send me one who +befitteth this banquet and who is fit to carouse with me this day!" Hardly had +he made an end of speaking when he espied three youths handsome and beardless, +as they were of the boys of Paradise,[FN#83] differing in complexion but +fellows in incomparable beauty; and all hearts yearned with desire to the +swaying of their bending shapes, even to what saith the poet, +</p> + +<p> + "I passed a beardless pair without compare *<br/> + + And cried, 'I love you, both you ferly fir!'<br/> + + 'Money'd?' quoth one: quoth I, 'And lavish too;' *<br/> + + Then said the fair pair, 'Pere, c'est notre affaire.'"<br/> + +</p> + +<p> +Now Abu Nowas was given to these joys and loved to sport and make merry with +fair boys and cull the rose from every brightly blooming check, even as saith +the bard, +</p> + +<p> + Full many a reverend Shaykh feels sting of flesh, *<br/> + + Loves pretty faces, shows at Pleasure's depot:<br/> + + Awakes in Mosul,[FN#84] land of purity; *<br/> + + And all the day dreams only of Aleppo.[FN#85]<br/> + +</p> + +<p> +So he accosted them with the salutation, and they returned his greeting with +civility and all honour and would have gone their several ways, but he stayed +them, repeating these couplets, +</p> + +<p> + "Steer ye your steps to none but me *<br/> + + Who hath a mine of luxury:-<br/> + + Old wine that shines with brightest blee *<br/> + + Made by the monk in monastery;<br/> + + And mutton-meat the toothsomest *<br/> + + And birds of all variety.<br/> + + Then eat of these and drink of those *<br/> + + Old wines that bring you jollity:<br/> + + And have each other, turn by turn, *<br/> + + Shampooing this my tool you see."[FN#86]<br/> + +</p> + +<p> +Thereupon the youths were beguiled by his verses and consented to his +wishes,—And Shahrazad perceived the dawn of day and ceased to say her permitted +say. +</p> + +<p> +When it was the Three hundred and Eighty-second Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when Abu Nowas beguiled +the youths with his wishes, saying, "We hear and obey;" and accompanied him to +his lodging, where they found all ready that he had set forth in his couplets. +They sat down and ate and drank and made merry awhile, after which they +appealed to Abu Nowas to decide which of them was handsometh of face and +shapliest of form. So he pointed to one of them and, having kissed him twice +over, recited the following verses, +</p> + +<p> + "I'll ransom that beauty-spot with my soup; *<br/> + + Where's it and where is a money-dole?[FN#87]<br/> + + Praise Him who hairless hath made that cheek *<br/> + + And bid Beauty bide in that mole, that mole!"<br/> + +</p> + +<p> +Then he pointed to another and, kissing his lips, repeated these couplets, +</p> + +<p> + "And loveling weareth on his cheek a mole *<br/> + + Like musk, which virgin camphor ne'er lets off it:<br/> + + My peepers marvel such a contrast seeing; *<br/> + + And cried the Mole to me, 'Now bless the<br/> + + Prophet.'"[FN#88]<br/> + +</p> + +<p> +Then he pointed to the third and, after kissing him half a score times repeated +these couplets, +</p> + +<p> + "Melted pure gold in silvern bowl to drain *<br/> + + The youth, whose fingers wore a winey stain:<br/> + + He with the drawers[FN#89] served one cup of wine, *<br/> + + And served his wandering eyes the other twain.<br/> + + A loveling, of the sons of Turks,[FN#90] a fawn *<br/> + + Whose waist conjoins the double Mounts Honayn.[FN#91]<br/> + + Could Eve's corrupting daughers[FN#92] tempt my heart *<br/> + + Content with two-fold lure 'twould bear the bane.<br/> + + Unto Diyar-I-Bakr ('maid-land '[FN#93] this one lures; *<br/> + + That lures to two-mosqued cities of the plain."[FN#94]<br/> + +</p> + +<p> +Now each of the youths had drunk two cups, and when it came to the turn of Abu +Nowas, he took the goblet and repeated these couplets, +</p> + +<p> +"Drink not strong wine save at the slender dearling's hand; *<br/> + + Each like to other in all gifts the spirt grace:<br/> + +For wine can never gladden toper's heart and soul, *<br/> + + Unless the cup-boy show a bright and sparkling face."<br/> + +</p> + +<p> +Then he drank off his cup and the bowl went round, and when it came to Abu +Nowas again, joyance got the mastery of him and he repeated these couplets, +</p> + +<p> + "For cup-friends cup succeeding cup assign, *<br/> + + Brimming with grape-juice, brought in endliess line,<br/> + + By hand of brown-lipped[FN#95] Beauty who is sweet *<br/> + + At wake as apple or musk finest fine.[FN#96]<br/> + + Drink not the wine except from hand of fawn *<br/> + + Whose cheek to kiss is sweeter than the wine."<br/> + +</p> + +<p> +Presently the drink got into his noddle, drunkenness mastered him and he knew +not hand from head, so that he lolled from side to side in joy and inclined to +the youths one and all, anon kissing them and anon embracing them leg overlying +leg. And he showed no sense of sin or shame, but recited these couplets, +</p> + +<p> + "None wotteth best joyance but generous youth *<br/> + + When the pretty ones deign with him company keep:<br/> + + This sings to him, sings to him that, when he wants *<br/> + + A pick-me-up[FN#97] lying there all of a heap:<br/> + + And when of a loveling he needeth a kiss, *<br/> + + He takes from his lips or a draught or a nip;<br/> + + Heaven bless them! How sweetly my day with them sped; *<br/> + + A wonderful harvest of pleasure I reap:<br/> + + Let us drink our good liquor both watered and pure, *<br/> + + And agree to swive all who dare slumber and sleep."<br/> + +</p> + +<p> +While they were in this deboshed state behold, there came a knocking at the +door; so they bade him who knocked enter, and behold, it was the Commander of +the Faithful, Harun al-Rashid. When they saw him, they all rose and kissed +ground before him; and Abu Nowas threw off the fumes of the wine for awe of the +Caliph, who said to him, "Holla, Abu Nowas!" He replied, "Adsum, at thy +service, O Commander of the Faithful, whom Allah preserve!" The Caliph asked, +"What state is this?" and the poet answered, "O Prince of True Believers, my +state indubitably dispenseth with questions." Quoth the Caliph, "O Abu Nowas, +I have sought direction of Allah Almighty and have appointed thee Kazi of pimps +and panders." Asked he, "Dost thou indeed invest me with that high office, O +Commander of the Faithful?"; and the Caliph answered "I do;" whereupon Abu +Nowas rejoined, "O Commander of the Faithful, hast thou any suit to prefer to +me?" Hereat the Caliph was wroth and presently turned away and left them, full +of rage, and passed the night sore an-angered against Abu Nowas, who amid the +party he had invited spent the merriest of nights and the jolliest and +joyousest. And when day-break dawned and the star of morn appeared in sheen +and shone, he broke up the sitting and, dismissing the youths, donned his +court-dress and leaving his house set out for the palace of the Caliph. Now it +was the custom of the Commander of the Faithful, when the Divan broke up, to +withdraw to his sitting-saloon and summon thither his poets and cup-companions +and musicians, each having his own place, which he might not overpass. So it +happened that day, he retired to his saloom, and the friends and familiars came +and seated themselves, each in his rank and degree. Presently, in walked Abu +Nowas and was about to take his usual seat, when the Caliph cried to Masrur, +the sworder, and bade him strip the poet of his clothes and bind an ass's +packsaddle on his back and a halter about his head and a crupper under his rump +and lead him round to all the lodgings of the slave-girls, —And Shahrazad +perceived the dawn of day and ceased saying her permitted say. +</p> + +<p> +When it was the Three hundred and Eighty-third Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the Caliph commanded +Masrur, the sworder, to strip Abu Nowas of his court-suit and bind an ass's +packsaddle on his back and a halter about his head, and a crupper under his +rump and lead him round to all the lodgings of the slave-girls, and the +chambers of the Harim, that the women might make mock of him; then cut off his +head and bring it to him. "Hearkening and obedience," replied Masrur and, +doing with Abu Nowas as the Caliph had bidden him, led him round all the +chambers whose number equalled the days of the year; but Abu Nowas was a funny +fellow, so he made all the girls laugh with his buffooneries and each gave him +something whereby he returned not save with a pocketful of money. And while +this was going on behold, Ja'afar the Barmecide, who had been absent on an +important business for the Commander of the Faithful, entered and recognising +the poet, albeit in this plight, said to him, "Holla, Abu Nowas!" He said, +"Here at thy service, O our lord." Ja'afar asked, "What offence hast thou +committed to bring this punishment on thee?" Thereupon he answered, "None +whatsoever, except that I made our lord the Caliph a present of the best of my +poetry and he presented me, in return, with the best of his raiment." When the +Prince of True Believers head this, he laughed, from a heart full of +wrath,[FN#98] and pardoned Abu Nowas, and also gave him a myriad of money. And +they also recount the tale of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap04"></a>ABDALLAH BIN MA'AMAR WITH THE MAN OF BASSORAH AND HIS +SLAVE-GIRL.</h3> + +<p> +A certain man of Bassorah once bought a slave-girl and reared and educated her +right well. Moreover, he loved her very dearly and spent all his substance in +pleasuring and merry-making with her, til he had naught left and extreme +poverty was sore upon him. So she said to him, "O my master, sell me; for thou +needest my price and it maketh my heart ache to see thy sorry and want-full +plight. If thou vend me and make use of my value, 'twill be better for thee +than keeping me by thee, and haply Almighty Allah will ample thee and amend thy +fortune." He agreed to this for the straitness of his case, and carried her to +the bazar, where the broker offered her for sale to the Governor of Bassorah, +by name Abdallah bin Ma'amar al-Taymi, and she pleased him. So he bought her, +for five hundred dinars and paid the sum to her master; but when he book the +money and was about to go away, the girl burst into tears and repeated these +two couplets, +</p> + +<p> + "May coins though gainest joy in heart instil; *<br/> + + For me remaineth naught save saddest ill:<br/> + + I say unto my soul which sorely grieves, *<br/> + + 'Thy friend departeth an thou will nor nill.'"<br/> + +</p> + +<p> +And when her master heard this, he groaned and replied in these couplets, +</p> + +<p> + "Albeit this thy case lack all resource, *<br/> + + Nor findeth aught but death's doom, pardon still;<br/> + + Evening and morning, thoughts of thee will dole *<br/> + + Comfort to heart all woes and griefs full fill:<br/> + + Peace be upon thee! Meet we now no more *<br/> + + Nor pair except at Ibn Ma'amar's will."<br/> + +</p> + +<p> +Now when Abdullah bin Ma'amar heard these verses and saw their affection, he +exclaimed, "By Allah, I will not assist fate in separating you; for it is +evident to me that ye two indeed love each other. So take the money and the +damsel, O man, and Allah bless thee in both; for verily parting be grievous to +lovers." So they kissed his hand and going away, ceased not to dwell together, +till death did them part; and glory be to Him whom death over-taketh not! And +amonst stories is that of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap05"></a>THE LOVERS OF THE BANU[FN#99] OZRAH</h3> + +<p> +There was once, among the Banu Ozrah, a handsome and accomplished man, who was +never a single day out of love, and it chanced that he became enamoured of a +beauty of his own tribe and sent her many messages; but she ceased not to +entreat him with cruelty and disdain; till, for stress of love and longing and +desire and distraction, he fell sick of a sore sickness and took to his pillow +and murdered sleep. His malady redoubled on him and his torments increased and +he was well nigh dead when his case became known among the folk and his passion +notorious;—And Shahrazad perceived the dawn of day and ceased to say her +permitted say. +</p> + +<p> +When it was the Three Hundred and Eighty-fourth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the man took to his +pillow and murdered sleep. So his case became known and his passion notorious; +and his infirmity grew upon him and his pains redoubled until he was well nigh +dead. His family and hers were urgent with her to visit him, but she refused, +till he was at the point of death when, being told of this, she relented +towards him and vouchsafed him a visit. As soon as he saw her, his eyes ran +over with tears and he repeated from a broken heart, +</p> + +<p> + "An, by thy life, pass thee my funeral train, *<br/> + + A bier upborne upon the necks of four,<br/> + + Wilt thou not follow it, and greet the grave *<br/> + + Where shall my corpse be graved for evermore?"<br/> + +</p> + +<p> +Hearing this, she wept with sore weeping and said to him, "By Allah, I +suspected not that passion had come to such a pass with thee, as to cast thee +into the arms of death! Had I wist of this, I had been favourable to thy wish, +and thou shouldst have had thy will." At this his tears streamed down even as +the clouds rail rain, and he repeated this verse, +</p> + +<p> + "She drew near whenas death was departing us, *<br/> + + And deigned union grant when twas useless all."<br/> + +</p> + +<p> +Then he groaned one groan and died. So she fell on him, kissing him and +weeping and ceased not weeping until she swooned away; and when she came to +herself, she charged her people to bury her in his grave and with streaming +eyes recited these two couplets, +</p> + +<p> + "We lived on earth a life of fair content; *<br/> + + And tribe and house and home of us were proud;<br/> + + But Time in whirling flight departed us, *<br/> + + To join us now in womb of earth and shroud.[FN#100]"<br/> + +</p> + +<p> +Then she fell again to weeping, nor gave over shedding tears and lamenting till +she fainted away; and she lay three days, senseless. Then she died and was +buried in his grave. This is one of the strange chances of love.[FN#101] And +I have heard related a tale of the +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap06"></a>WAZIR OF AL-YAMAN AND HIS YOUNG BROTHER</h3> + +<p> +It is said that Badr al-Din, Wazir of Al-Yaman, had a young brother of singular +beauty and kept strait watch over him; so he applied himself to seek a tutor +for him and, coming upon a Shaykh of dignified and reverend aspect, chaste and +religious, lodged him in a house next his own. This lasted a long time, and he +used to come daily from his dwelling to that of Sαhib[FN#102] Badr al-Din and +teach the young brother. After a while, the old man's heart was taken with +love for the youth, and longing grew upon him and his vitals were troubled, +till one day, he bemoaned his case to the boy, who said, "What can I do, seeing +that I may not leave my brother night or day? and thou thyself seest how +careful he is over me." Quoth the Shaykh, "My lodging adjoineth thine; so +there will be no difficulty, when thy brother sleepeth, to rise and, entering +the privy, feign thyself asleep. Then come to the parapet[FN#103] of the +terrace-roof and I will receive thee on the other side of the wall; so shalt +thou sit with me an eye-twinkling and return without thy brother's knowledge." +"I hear and obey," answered the lad; and the tutor began to prepare gifts +suitable to his degree. Now when a while of the night was past, he entered the +water-closet and waited until his brother lay down on his bed and took patience +till he was drowned in sleep, when he rose and going to the parapet of the +terrace-roof, found standing there to await him the old man, who gave him his +hand and carried him to the sitting-chamber, where he had made ready various +dainties for his entertainment, and they sat down to carouse. Now it was the +night of the full moon and, as they sat with the wine-cup going round, her rays +shone upon them, and the governor fell to singing. But, whilst they were thus +in joy and jollity and mirth and merriment, such as confoundeth the wit and the +sight and defieth description, lo! the Wazir awoke and, missing his brother, +arose in affright and found the door open. So he went up to the roof and +hearing a noise of talk, climbed over the parapet to the adjoining terrace and +saw a light shining from the lodging. He looked in from behind the wall, and +espied his brother and his tutor sitting at carouse; but the Shaykh became +aware of him and sang cup in hand, to a lively measure these couplets, +</p> + +<p> + "He made me drain his wine of honeyed lips, *<br/> + + Toasting with cheeks which rose and myrtle smother:<br/> + + Then nighted in embrace, cheek to my cheek, *<br/> + + A loveling midst mankind without another.<br/> + + When the full moon arose on us and shone *<br/> + + Pray she traduce us not to the big brother."<br/> + +</p> + +<p> +And it proved the perfect politeness of the Wazir Badr al-Din that, when he +heard this, he said, "By Allah, I will not betray you!" And he went away and +left them to their diversions. They also tell a tale concerning +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap07"></a>THE LOVES OF THE BOY AND GIRL AT SCHOOL</h3> + +<p> +A free boy and a slave-girl once learnt together in school, and the boy fell +passionately in love with the girl.—And Shahrazad perceived the dawn of day and +ceased saying her permitted say. +</p> + +<p> +When it was the Three Hundred and Eighty-Fifth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the lad fell passionately +in love with the slave-lass: so one day, when the other boys were heedless, he +took her tablet[FN#104] and wrote on it these two couplets, +</p> + +<p> + "What sayest thou of him by sickness waste, *<br/> + + Until he's clean distraught for love of thee?<br/> + + Who in the transport of his pain complains, *<br/> + + Nor can bear load of heart in secrecy?"<br/> + +</p> + +<p> +Now when the girl took her tablet, she read the verses written thereon and +understanding them, wept for ruth of him; then she wrote thereunder these two +couplets, +</p> + +<p> + "An if we behold a lover love-fordone *<br/> + + Desiring us, our favours he shall see:<br/> + + Yea, what he wills of us he shall obtain, *<br/> + + And so befal us what befalling be."<br/> + +</p> + +<p> +Now it chanced that the teacher came in on them and taking the tablet, +unnoticed, read what was written thereon. So he was moved to pity of their +case and wrote on the tablet beneath those already written these two couplets +addressed to the girl, +</p> + +<p> + "Console thy lover, fear no consequence; *<br/> + + He is daft with loving lowe's insanity;<br/> + + But for the teacher fear not aught from him; *<br/> + + Love-pain he learned long before learnt ye."<br/> + +</p> + +<p> +Presently it so happened that the girl's owner entered the school about the +same time and, finding the tablet, read the above verses indited by the boy, +the girl and the schoolmaster; and wrote under them these two couplets, +</p> + +<p> + "May Allah never make you parting dree *<br/> + + And be your censurer shamed wearily!<br/> + + But for the teacher ne'er, by Allah, eye *<br/> + + Of mine beheld a bigger pimp than he!"<br/> + +</p> + +<p> +Then he sent for the Kazi and witnesses and married them on the spot. +Moreover, he made them a wedding-feast and treated them with exceeding +munificence; and they ceased not abiding together in joy and happiness, till +there came to them the Destroyer of delights and the Severer of societies. And +equally pleasant is the story of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap08"></a>AL-MUTALAMMIS AND HIS WIFE UMAYMAH</h3> + +<p> +It is related Al-Mutalammis[FN#105] once fled from Al-Nu'uman bin +Munzir[FN#106] and was absent so long that folk deemed him dead. Now he had a +beautiful wife, Umaymah by name, and her family urged her to marry again; but +she refused, for that she loved her husband Al-Mutalammis very dearly. +However, they were urgent with her, because of the multitude of her suitors, +and importuned with her till at last she consented, albe reluctantly; and they +espoused her to a man of her own tribe. Now on the night of the wedding, +Al-Mutalammis came back and, hearing in the camp a noise of pipes and tabrets +and seeing signs of a wedding festival, asked some of the children what was the +merry-making, to which they replied, "They have married Umaymah wife of +Al-Mutalammis, to such an one, and he goes in to her this night." When he +heard this, he planned to enter the house amongst the mob of women and saw the +twain seated on the bridal couch.[FN#107] By and by, the bridegroom came up to +her, whereupon she sighed heavily and weeping, recited this couplet, +</p> + +<p> +"Would Heaven I knew (but many are the shifts of joy and woe) *<br/> + + In what far distant land thou art, my Mutalammis, oh!"<br/> + +</p> + +<p> +Now Al-Mutalammis was a renowned poet; so he answered her saying; +</p> + +<p> +"Right near at hand, Umaymah mine! when'er the caravan *<br/> + + Halted, I never ceased for thee to pine, I would thou know."<br/> + +</p> + +<p> +When the bridegroom heard this, he guess how the case stood and went forth from +them in hast improvising, +</p> + +<p> +"I was in bestest luck, but now my luck goes contrary: *<br/> + + A hospitable house and room contain your loves, you two!"<br/> + +</p> + +<p> +And he returned not but left the twain to their privacy. So Al- Mutalammis and +his wife abode together in all comfort and solace of life and in all its joys +and jollities till death parted them. And glory be to Him at whose command the +earth and the heavens shall arise! And among other tales is that of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap09"></a>THE CALIPH HARUM AL-RASHID AND QUEEN ZUBAYDAH IN THE BATH</h3> + +<p> +The Caliph Harun al-Rashid loved the Lady Zubaydah with exceeding love and laid +out for her a pleasaunce, wherein he made a great tank and set thereabouts a +screen of trees and led thither water from all sides; hence the trees grew and +interlaced over the basin so densely, that one could go in and wash, without +being seen of any, for the thickness of the leafage. It chanced, one day, that +Queen Zubaydah entered the garden and, coming to the swimming-bath,—And +Shahrazad perceived the dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Three Hundred and Eighty-sixth Night +</p> + +<p> +She said, It hath reached me, "O auspicious King, that Queen Zubaydah entered +the garden one day and, coming to the swimming- bath, gazed upon its +goodliness; and the sheen of the water and the overshading of the trees pleased +her. Now it was a day of exceeding heat; so she doffed her clothes and, +entering the tank, which was not deep enough to cover the whole person, fell to +pouring the water over herself from an ewer of silver. It also happened that +the Caliph heard she was in the pool; so he left his palace and came down to +spy upon her through the screen of the foliage. He stood behind the trees and +espied her mother- nude, showing everything that is kept hidden. Presently, +she became aware of him and turning, saw him behind the trees and was ashamed +that he should see her naked. So she laid her hands on her parts, but the +Mount of Venus escaped from between them, by reason of its greatness and +plumpness; and the Caliph at once turned and went away, wondering and reciting +this couplet, +</p> + +<p> + "I looked on her with loving eyne *<br/> + + And grew anew my old repine:"<br/> + +</p> + +<p> +But he knew not what to say next; so he sent for Abu Nowas and said to him, +"Make me a piece of verse commencing with this line." "I hear and obey," +replied the poet and in an eye- twinkling extemporised these couplets, +</p> + +<p> + "I looked on her with longing eyne *<br/> + + And grew anew my old repine<br/> + + For the gazelle, who captured me *<br/> + + Where the two lotus-trees incline:<br/> + + There was the water poured on it *<br/> + + From ewer of the silvern mine;<br/> + + And seen me she had hidden it *<br/> + + But twas too plump for fingers fine.<br/> + + Would Heaven that I were on it, *<br/> + + An hour, or better two hours, li'en."[FN#108]<br/> + +</p> + +<p> +Thereupon the Commander of the Faithful smiled and made him a handsome present +and he went away rejoicing. And I have heard another story of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap10"></a>HARUN AL-RASHID AND THE THREE POETS</h3> + +<p> +The Prince of True Believers, Caliph Harun al-Rashid, was exceeding restless +one night; so he rose and walked about his palace, till he happened upon a +handmaid overcome with wine. Now he was prodigiously enamoured of this damsel; +so he played with her and pulled her to him, whereupon her zone fell down and +her petticoat-trousers were loosed and he besought her of amorous favour. But +she said to him, "O Commander of the Faithful wait till to-morrow night, for I +am unprepared for thee, knowing not of thy coming." So he left her and went +away. But, when the morrow showed its light and the sun shone bright, he sent +a page to her saying, "The Commander of the Faithful is about to visit thine +apartment;" but she replied, "Day doth away with the promise of night." So he +said to his courtiers, "Make me somewhat of verse, introducing these words, The +Promise of Night is effaced by Day.'" Answered they, "We hear and obey," and +Al- Rakαshi[FN#109] came forward and recited the following couplets, +</p> + +<p> + "By Allah, couldst thou but feel my pain, *<br/> + + Thy rest had turned and had fled away.<br/> + + Hath left me in sorrow and love distraught, *<br/> + + Unseen and unseeing, that fairest may:<br/> + + She promised me grace, then jilted and said, *<br/> + + The promise of night is effaced by day!'"<br/> + +</p> + +<p> +Then Abu Mus'ab came forward and recited these couplets, +</p> + +<p> + "When wilt thou be wise and love-heat allay *<br/> + + That from food and sleeping so leads astray?<br/> + + Suffices thee not ever weeping eye, *<br/> + + And vitals on fire when thy name they say?<br/> + + He must smile and laugh and in pride must cry *<br/> + + The promise of Night is effaced by Day.'"<br/> + +</p> + +<p> +Last came Abu Nowas and recited the following couplets, +</p> + +<p> + "As love waxt longer less met we tway *<br/> + + And fell out, but ended the useless fray;<br/> + + One night in the palace I found her fou'; *<br/> + + Yet of modesty still there was some display:<br/> + + The veil from her shoulders had slipt; and showed *<br/> + + Her loosened trousers Love's seat and stay:<br/> + + And rattled the breezes her huge hind cheeks *<br/> + + And the branch where two little pomegranates lay:<br/> + + Quoth I, Give me tryst;' whereto quoth she *<br/> + + To-morrow the fane shall wear best array:'<br/> + + Next day I asked her, Thy word?' Said she *<br/> + + The promise of Night is effaced by Day.'"<br/> + +</p> + +<p> +The Caliph bade give a myriad of money each to Al-Rakashi and Abu Mus'ab, but +bade strike off the head of Abu Nowas, saying, "Thou wast with us yesternight +in the palace." Said he, "By Allah, I slept not but in my own house! I was +directed to what I said by thine own words as to the subject of the verse; and +indeed quoth Almighty Allah (and He is the truest of all speakers): As for +poets (devils pursue them!) dost thou not see that they rove as bereft of their +senses through every valley and that they say that which they do not?'"[FN#110] +So the Caliph forgave him and gave him two myriads of money. And another tale +is that of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap11"></a>MUS'AB BIN AL-ZUBAYR AND AYISHAH HIS WIFE</h3> + +<p> +It is told of Mus'ab bin al-Zubayr[FN#111] that he met in Al- Medinah Izzah, +who was one of the shrewdest of women, and said to her, "I have a mind to marry +Ayishah[FN#112] daughter of Talhah, and I should like thee to go herwards and +spy out for me how she is made." So she went away and returning to Mus'ab, +said, "I have seen her, and her face is fairer than health; she hath large and +well-opened eyes and under them a nose straight and smooth as a cane; oval +cheeks and a mouth like a cleft pomegranate, a neck as a silver ewer and below +it a bosom with two breasts like twin- pomegranates and further down a slim +waist and a slender stomach with a navel therein as it were a casket of ivory, +and back parts like a hummock of sand; and plumply rounded thighs and calves +like columns of alabaster; but I saw her feet to be large, and thou wilt fall +short with her in time of need." Upon this report he married her,—And +Shahrazad perceived the dawn of day and ceased saying her permitted say. +</p> + +<p> +When it was the Three Hundred and Eighty-seventh Day +</p> + +<p> +She said, It hath reached me, O auspicious King, that when Izzah this wise +reported of Ayishah bint Talhah, Mus'ab married her and went in to her. And +presently Izzah invited Ayishah and the women of the tribe Kuraysh to her +house, when Ayishah sang these two couplets with Mus'ab standing by, +</p> + +<p> + "And the lips of girls, that are perfume sweet; *<br/> + + So nice to kiss when with smiles they greet:<br/> + + Yet ne'er tasted I them, but in thought of him; *<br/> + + And by thought the Ruler rules worldly seat."<br/> + +</p> + +<p> +The night of Mus'ab's going in unto her, he departed not from her, till after +seven bouts; and on the morrow, a freewoman of his met him and said to him, +"May I be thy sacrifice! Thou art perfect, even in this." And a certain woman +said, "I was with Ayishah, when her husband came in to her, and she lusted for +him; so he fell upon her and she snarked and snorted and made use of all wonder +of movements and marvellous new inventions, and I the while within hearing. +So, when he came out from her, I said to her, How canst thou do thus with thy +rank and nobility and condition, and I in thy house?' Quoth she, Verily a +woman should bring her husband all of which she is mistress, by way of +excitement and rare buckings and wrigglings and motitations.[FN#113] What +dislikest thou of this?' And I answered I would have this by nights.' +Rejoined she, Thus is it by day and by night I do more than this; for when he +seeth me, desire stirreth him up and he falleth in heat; so he putteth it out +to me and I obey him, and it is as thou seest.'" And there also hath reached +me an account of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap12"></a>ABU AL-ASWAD AND HIS SLAVE-GIRL</h3> + +<p> +Abu al-Aswad bought a native-born slave-girl, who was blind of an eye, and she +pleased him; but his people decried her to him; whereat he wondered and, +turning the palms of his hands upwards,[FN#114] recited these two couplets, +</p> + +<p> + "They find me fault with her where I default ne'er find, *<br/> + + Save haply that a speck in either eye may show:<br/> + + But if her eyes have fault, of fault her form hath none, *<br/> + + Slim-built above the waist and heavily made below."<br/> + +</p> + +<p> +And this is also told of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap13"></a>HARUN AL-RASHID AND THE TWO SLAVE-GIRLS</h3> + +<p> +The Caliph Harun al-Rashid lay one night between two slave-girls, one from +Al-Medinah and the other from Cufa and the Cufite rubbed his hands, whilst the +Medinite rubbed his feet and made his concern[FN#115] stand up. Quoth the +Cufite, "I see thou wouldst keep the whole of the stock-in-trade to thyself; +give me my share of it." And the other answered, "I have been told by Mαlik, +on the authority of Hishαm ibn Orwah,[FN#116] who had it of his (grand) father, +that the Prophet said, Whoso quickeneth the dead, the dead belongeth to him and +is his.' But the Cufite took her unawares and, pushing her away, seized it all +in her own hand and said, "Al-A'amash telleth us, on the authority of +Khaysamah, who had it of Abdallah bin Mas'ud, that the Prophet declared, Game +belongeth to him who taketh it, not to him who raiseth it.'" And this is also +related of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap14"></a>THE CALIPH HARUN AL-RASHID AND THE THREE SLAVE-GIRLS</h3> + +<p> +The Caliph Harun al-Rashid once slept with three slave-girls, a Meccan, a +Medinite and an Irakite. The Medinah girl put her hand to his yard and handled +it, whereupon it rose and the Meccan sprang up and drew it to herself. Quoth +the other, "What is this unjust aggression? A tradition was related to me by +Mαlik[FN#117] after Al-Zuhri, after Abdallah ibn Sαlim, after Sa'νd bin Zayd, +that the Apostle of Allah (whom Allah bless and keep!) said: Whoso +enquickeneth a dead land, it is his.' And the Meccan answered, "It is related +to us by Sufyαn, from Abu Zanαd, from Al-A'araj, from Abu Horayrah, that the +Apostle of Allah said: The quarry is his who catcheth it, not his who starteth +it.'" But the Irak girl pushed them both away and taking it to herself, said, +"This is mine, till your contention be decided." And they tell a tale of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap15"></a>THE MILLER AND HIS WIFE</h3> + +<p> +There was a miller, who had an ass to turn his mill; and he was married to a +wicked wife, whom he loved, while she hated him because she was sweet upon a +neighbour, who misliked her and held aloof from her. One night, the miller +saw, in his sleep, one who said to him, "Dig in such a spot of the ass's round +in the mill, and thou shalt find a hoard." When he awoke, he told his wife the +vision and bade her keep the secret; but she told her neighbour,—And Shahrazad +perceived the dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Three hundred and Eighty-eighth Night +</p> + +<p> +She said, It hath reached me, O auspicious King, that the miller's wife told +the secret to the neighbour whom she loved, thinking to win his favour; and he +agreed with her to come to her by night. So he came and they dug in the mill +and found the treasure and took it forth. Then he asked her, "How shall we do +with this?" and she answered; "We will divide it into two halves and will share +it equally between us, and do thou leave thy wife and I will cast about to rid +me of my husband. Then shalt thou marry me and, when we are conjoined, we will +join the two halves of the treasure one to other, and all will be in our +hands." Quoth he, "I fear lest Satan seduce thee and thou take some other man +other than myself; for gold in the house is like the sun in the world. I reck, +therefore, it were right that the money be all in my hands, so thou give thy +whole mind to getting free of thy husband and coming to me." Quoth she, "I +fear even as thou fearest, nor will I yield up my part to thee; for it was I +directed thee to it." When he heard this, greed of gain prompted him to kill +her; so he slew her and threw her body into the empty hoard-hole; but day +overtook him and hindered him from covering it up; he therefore took the money +and went his way. Now after a while the miller awoke and, missing his wife, +went into the mill, where he fastened the ass to the beam and shouted to it. +It went on a little, then stopped; whereupon he beat it grievously; but the +more he bashed it, the more it drew back; for it was affrighted at the dead +woman and could not go forward. Thereupon the Miller, unknowing what hindered +the donkey, took out a knife and goaded it again and again, but still it would +not budge. Then he was wroth with it, knowing not the cause of its obstinacy, +and drove the knife into its flanks, and it fell down dead. But when the sun +rose, he saw his donkey lying dead and likewise his wife in the place of the +treasure, and great was his rage and sore his wrath for the loss of his hoard +and the death of his wife and his ass. All this came of his letting his wife +into his secret and not keeping it to himself.[FN#118] And I have heard this +tale of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap16"></a>THE SIMPLETON AND THE SHARPER</h3> + +<p> +A certain simpleton was once walking along, haling his ass after him by the +halter, when a pair of sharpers saw him and one said to his fellow, "I will +take that ass from yonder wight." Asked the other, "How wilt thou do that?" +"Follow me and I will show thee how," answered the first. So the cony-catcher +went up to the ass and, loosing it from the halter, gave the beast to his +fellow; then he haltered his own head and followed Tom Fool till he knew the +other had got clean off with the ass, when he stood still. The oaf haled at +the halter, but the rascal stirred not; so he turned and seeing the halter on a +man's neck, said to him, "What art thou?" Quoth the sharper, "I am thine ass +and my story is a wonderous one and tis this. Know that I have a pious old +mother and come in to her one day, drunk; and she said to me: O my son, repent +to the Almighty of these thy transgressions.' But I took my staff and beat +her, whereupon she cursed me and Allah changed me into an ass and caused me +fall into thy hands, where I have remained till this moment. However, to-day, +my mother called me to mind and her heart yearned towards me; so she prayed for +me and the Lord restored me to my former shape amongst the sons of Adam." +Cried the silly one, "There is no Majesty and there is no Might save in Allah, +the Glorious, the Great! Allah upon thee, O my brother, acquit me of what I +have done with thee in the way of riding and so forth." Then he let the +cony-catcher go and returned home, drunken with chagrin and concern as with +wine. His wife asked him, "What aileth thee and where is the donkey?"; and he +answered, "Thou knowest not what was this ass; but I will tell thee." So he +told her the story, and she exclaimed, "Alack and alas for the punishment we +shall receive from Almighty Allah! How could we have used a man as a beast of +burden, all this while? And she gave alms by way of atonement and prayed +pardon of Heaven.[FN#119] Then the man abode awhile at home, idle and +feckless, till she said to him, "How long wilt thou sit at home doing naught? +Go to the market and buy us an ass and ply thy work with it." Accordingly, he +went to the market and stopped by the ass-stand, where behold, he saw his own +ass for sale. So he went up to it and clapping his mouth to its ear, said to +it, "Woe to thee, thou ne'er-do-well! Doubtless thou hast been getting drunk +again and beating thy mother! But, by Allah, I will never buy thee +more."[FN#120] and he left it and went away. And they tell a tale concerning +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap17"></a>THE KAZI ABU YUSUF WITH HARUN AL-RASHID AND QUEEN ZUBAYDAH</h3> + +<p> +The Caliph Harun al-Rashid went up one noon-tide to his couch, to lie down; and +mounting, found upon the bed-clothes semen freshly emitted; whereat he was +startled and troubled with sore trouble. So he called the Lady Zubaydah and +said to her, "What is that spilt on the bed?" She looked at it and replied, "O +Commander of the Faithful, it is semen." Quoth he, "Tell me truly what this +meaneth or I will lay violent hands on thee forthright." Quoth she, "By Allah, +O Commander of the Faithful, indeed I know not how it came there and I am +guiltless of that whereof you suspectest me." So he sent for the Kazi Abϊ +Yϊsuf and acquainted him of the case. The Judge raised his eyes to the ceiling +and, seeing a crack therein, said to the Caliph, "O Commander of the Faithful, +in very sooth the bat hath seed like that of a man,[FN#121] and this is bat's +semen." Then he called for a spear and thrust it into the crevice, whereupon +down fell the bat. In this manner the Caliph's suspicions were dispelled,—And +Shahrazad perceived the dawn of day and ceased saying her permitted say. +</p> + +<p> +When it was the Three hundred and Eighty-ninth Night +</p> + +<p> +She said, It hath reached me, O auspicious King, that when the Kazi Abu Yusuf +took the spear and thrust it into the crevice, down fell the bat, and thus the +Caliph's suspicions were dispelled and the innocence of Zubaydah was made +manifest; whereat she gave loud and liberal vent to her joy and promised Abu +Yusuf a magnificent reward. Now there were with her certain delicious fruits, +out of their season, and she knew of others in the garden; so she asked Abu +Yusuf, "O Imam of the Faith, which wouldst thou rather have of the two kinds of +fruits, those that are here or those that are not here?" And he answered, "Our +code forbiddeth us to pronounce judgement on the absent; whenas they are +present, we will give our decision." So she let bring the two kinds of fruits +before him; and he ate of both. Quoth she, "What is the difference between +them?" and quoth he, "As often as I think to praise one kind, the adversary +putteth in its claim." The Caliph laughed at his answer[FN#122] and made him a +rich present; and Zubaydah also gave him what she had promised him, and he went +away, rejoicing. See, then the virtues of this Imαm and how his hands were +manifest the truth and the innocence of the Lady Zubaydah. And amongst other +stories is that of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap18"></a>THE CALIPH AL-HAKIM[FN#123] AND THE MERCHANT</h3> + +<p> +The Caliph Al-Hαkim bi-Amri'llah was riding out in state procession one day, +when he passed along a garden, wherein he saw a man, surrounded by negro-slaves +and eunuchs. He asked him for a draught of water, and the man gave him to +drink, saying, "Belike, the Commander of the Faithful will honour me by +alighting in this my garden." So the Caliph dismounted and with his suite +entered the garden; whereupon the said man brought out to them an hundred rugs +and an hundred leather mats and an hundred cushions; and set before them an +hundred dishes of fruits, an hundred bowls of sweetmeats and an hundred jars of +sugared sherbets; at which the Caliph marvelled with much amaze and said to his +host, "O man, verily this thy case is wondrous: didst thou know of our coming +and make this preparation for us?" He replied, "No by Allah, O Commander of the +Faithful, I knew not of thy coming and I am a merchant of the rest of thy +subjects; but I have an hundred concubines; so, when the Commander of the +Faithful honoured me by alighting with me, I sent to each of them, bidding her +send me her morning-meal in the garden. So they sent me each of her furniture +and the surplus of her meat and drink: and every day each sendeth me a dish of +meat and another of cooling marinades, also a platter of fruits and a bowl of +sweetmeats and a jar of sherbet. This is my noon-day dinner, nor have I added +aught thereto for thee." Then the Commander of the Faithful, Al-Hakim +bi-Amri'llah prostrated himself in thanksgiving to the Almighty (extolled and +exalted be His name!) and said, "Praise be Allah, who hath been so bountiful to +one of our lieges, that he entertaineth the Caliph and his host, without making +ready for them; nay, he feedeth them with the surplusage of his day's +provision!" Then he sent for all the dirhams in the treasury, that had been +struck that year (and they were in number three thousand and seven hundred +thousand); nor did he mount until the money came, when he gave it to the +merchant, saying, "Use this as thy state may require; and thy generosity +deserveth more than this." Then he took horse and rode away. And I have heard +a story concerning +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap19"></a>KING KISRA ANUSHIRWAN[FN#124] AND THE VILLAGE DAMSEL</h3> + +<p> +The Just King, Kisrα Anϊshirwαn, one day rode forth to the chase and, in +pursuit of a deer, became separated from his suite. Presently, he caught sight +of a hamlet near hand and being sore athirst, he made for it and presenting +himself at the door of a house that lay by the wayside, asked for a draught of +water. So a damsel came out and looked at him; then, going back into the +house, pressed the juice from a single sugar-cane into a bowl and mixed it with +water; after which she strewed on the top some scented stuff, as it were dust, +and carried it tot he King. Thereupon he seeing in it what resembled dust, +drank it, little by little, till he came to the end; when said he to her, "O +damsel, the drink is good, and how sweet it had been but for this dust in it +that troubleth it." Answered she, "O guest, I put in that powder for a +purpose;" and he asked, "And why didst thou thus?"; so she replied, "I saw thee +exceedingly thirsty and feared that thou wouldst drain the whole at one draught +and that this would thee mischief; and but for this dust that troubled the +drink so hadst thou done." The Just King wondered at her words, knowing that +they came of her wit and good sense, and said to her, "From how many sugar +canes didst thou express this draught?" "One," answered she; whereat Anushirwan +marvelled and, calling for the register of the village taxes, saw that its +assessment was but little and bethought him to increase it, on his return to +his palace, saying in himself, "A village where they get this much juice out of +one sugar-cane, why is it so lightly taxed?" He then left the village and +pursued his chase; and, as he came back at the end of the day, he passed alone +by the same door and called again for drink; whereupon the same damsel came out +and, knowing him at a look, went in to fetch him water. It was some time +before she returned and Anushirwan wondered thereat and said to her, "Why hast +thou tarried?"—And Shahrazad perceived the dawn of day and ceased to say her +permitted say. +</p> + +<p> +When it was the Three hundred and Ninetieth Night +</p> + +<p> +She said, It hath reached me, O auspicious King, that when Anushirwan hurried +the damsel and asked her, "Why hast thou tarried?" she answered, "Because a +single sugar-cane gave not enough for thy need; so I pressed three; but they +yielded not to much as one did before." Rejoined he, "What is the cause of +that?"; and she replied, "The cause of it is that when the Sultan's[FN#125] +mind is changed against a folk, their prosperity ceaseth and their good waxeth +less." So Anushirwan laughed and dismissed from his mind that which he had +purposed against the villagers. Moreover, he took the damsel to wife then and +there, being pleased with her much wit and acuteness and the excellence of her +speech. And they tell another tale of the +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap20"></a>WATER-CARRIER[FN#126] AND THE GOLDSMITH'S WIFE</h3> + +<p> +There was once, in the city of Bokhara, a water-carrier, who used to carry +water to the house of a goldsmith and had done this thirty years. Now that +goldsmith had a wife of exceeding beauty and loveliness, brilliancy and perfect +grace; and she was withal renowned for piety, chastity and modesty. One day +the water- carrier came, as of custom, and poured the water into the cisterns. +Now the woman was standing in the midst of the court; so he went close up to +her and taking her hand, stroked it and pressed it, then went away and left +her. When her husband came home from the bazar, she said to him, "I would have +thee tell me what thing thou hast done in the market this day, to anger +Almighty Allah." Quoth he, "I have done nothing to offend the Lord." "Nay," +rejoined she, "but, by Allah, thou hast indeed done something to anger Him; and +unless thou tell me the whole truth, I will not abide in thy house, and thou +shalt not see me, nor will I see thee." So he confessed, "I will tell thee the +truth of what I did this day. It so chanced that, as I was sitting in my shop, +as of wont, a woman came up to me and bade me make her a bracelet of gold. +Then she went away and I wrought her a bracelet and laid it aside. But when +she returned and I brought her out the bracelet, she put forth her hand and I +clasped the bracelet on her wrist; and I wondered at the whiteness of her hand +and the beauty of her wrist, which would captivate any beholder; and I recalled +what the poet saith, +</p> + +<p> + Her fore-arms, dight with their bangles, show *<br/> + + Like fire ablaze on the waves a-flow;<br/> + + As by purest gold were the water girt, *<br/> + + And belted around by a living lowe.'<br/> + +</p> + +<p> +So I took her hand and pressed it and squeezed it." Said the woman, "Great +God! Why didst thou this ill thing? Know that the water-carrier, who hath +come to our house these thirty years, nor sawst thou ever any treason in him +took my hand this day and pressed and squeezed it." Said her husband, "O +woman, let us crave pardon of Allah! Verily, I repent of what I did, and do +thou ask forgiveness of the Lord for me." She cried, "Allah pardon me and +thee, and receive us into his holy keeping."—And Shahrazad perceived the dawn +of day and ceased saying her permitted say. +</p> + +<p> +When it was the Three hundred and Ninety-first Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the goldsmith's wife +cried out, "Allah pardon me and thee, and receive us into his holy keeping!" +And on the next day, the water-carrier came in to the jeweller's wife and, +throwing himself at her feet, grovelled in the dust and besought pardon of her, +saying, "O my lady, acquit me of that which Satan deluded me to do; for it was +he that seduced me and led me astray." She answered, "Go thy ways, the sin was +not in thee, but in my husband, for that he did what he did in his shop, and +Allah hath retaliated upon him in this world." And it related that the +goldsmith, when his wife told him how the water-carrier had used her, said, +"Tit for tat, and blow for blow!; had I done more the water-carrier had done +more";—which became a current byword among the folk. Therefore it behoveth a +wife to be both outward and inward with her husband; contenting herself with +little from him, if he cannot give her much, and taking pattern by Ayishah the +Truthful and Fatimah the virgin mother (Allah Almighty accept of them the +twain!), that she may be of the company of the righteous ancestry.[FN#127] And +I have heard the following tale of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap21"></a>KHUSRAU AND SHIRIN AND THE FISHERMAN</h3> + +<p> +King Khusrau[FN#128] Shahinshah of Persia loved fish; and one day, as he sat in +his saloon, he and Shirin his wife, there came a fisherman, with a great fish, +and he laid it before the King, who was pleased and ordered the man four +thousand dirhams.[FN#129] Thereupon Shirin said to the King, "Thou hast done +ill." Asked he, "And why?", and she answered, "Because if, after this, though +give one of thy courtiers a like sum, he will disdain it and say, He hath but +given me the like of what he gave the fisherman.' And if thou give him less, +the same will say, He despiseth me and giveth me less than he gave the +fisherman.'" Rejoined Khusrau, "Thou art right, but it would dishonour a king +to go back on his gift; and the thing is done." Quoth Shirin, "If thou wilt, I +will contrive thee a means to get it back from him." Quoth he, "How so?"; and +she said, "Call back, if thou so please, the fisherman and ask him if the fish +be male or female. If he say, Male,' say thou, We want a female,' and if he +say, Female,' say, We want a male.'" So the King sent for the fisherman, who +was a man of wit and astuteness, and said to him, "Is this fish male or +female?" whereupon the fisherman kissed the ground and answered, "This fish is +an hermaphrodite,[FN#130] neither male nor female." Khusrau laughed at his +clever reply and ordered him other four thousand dirhams. So the fisherman went +to the treasurer and, taking his eight thousand dirhams, put them in a sack he +had with him. Then, throwing it over his shoulder, he was going away, when he +dropped a dirham; so he laid the bag off his back and stooped down to pick it +up. Now the King and Shirin were looking on, and the Queen said, "O King, +didst thou note the meanness of the man, in that he must needs stoop down to +pick up the one dirham, and could not bring himself to leave it for any of the +King's servants?" When the King heard these words, he was exceeding wroth with +the fisherman and said, "Thou art right, O Shirin!" So he called the man back +and said to him, "Thou low-minded carle! Thou art no man! How couldst thou +put the bag with all this money off thy back and bend thee groundwards to pick +up the one dirham and grudge to leave it where it fell?" Thereupon the +fisherman kissed the earth before him and answered, "May Allah prolong the +King's life! Indeed, I did not pick up the dirham off the ground because of +its value in my eyes; but I raised it off the earth because on one of its faces +is the likeness of the King and on the other his name; and I feared lest any +should unwittingly set foot upon it, thus dishonouring the name and presentment +of the King, and I be blamed for this offence." The King wondered at his words +and approved of his wit and shrewdness, and ordered him yet another four +thousand dirhams. Moreover, he bade cry abroad in his kingdom, saying, "It +behoveth none to be guided by women's counsel; for whoso followeth their +advice, loseth, with his one dirham, other twain."[FN#131] And here is the +tale they tell of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap22"></a>YAHYA BIN KHALID THE BARMECIDE AND THE POOR MAN</h3> + +<p> +Yahya bin Khαlid the Barmecide was returning home, one day, from the Caliph's +palace, when he saw, at the gate of his mansion, a man who rose as he drew near +and saluted him, saying, "O Yahya, I am in sore need of that which is in they +hand, and I make Allah my intermediary with thee." So Yahya caused a place to +be set aside for him in his house and bade his treasurer carry him a thousand +dirhams every day and ordered that his diet be of the choicest of his own meat. +The man abode in this case a whole month, at the end of which time, having +received in all thirty thousand dirhams and fearing lest Yahya should take the +money from him, because of the greatness of the sum, he departed by +stealth.—And Shahrazad perceived the dawn of day and ceased to say her +permitted say. +</p> + +<p> +When it was the Three Hundred and Ninety-second Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the man, taking with him +the money, departed by stealth. But when they told Yahya of this, he said, "By +Allah, though he had tarried with me to the end of his days, yet had I not +stinted him of my largesse nor cut off from him the bounties of my +hospitality!" For, indeed, the excellences of the Barmecides were past count +nor can their virtues be committed to description, especially those of Yahya +bin Khalid, for he was an ocean[FN#132] of noble qualities, even as saith the +poet of him, +</p> + +<p> + "I asked of Bounty, Art thou free?' Quoth she, *<br/> + + No, I am slave to Yahyα Khαlid-son!'<br/> + + Boughten?' asked I. Allah forfend,' quoth she, *<br/> + + By heirship, sire to sire's transmission!'"<br/> + +</p> + +<p> +And the following is related of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap23"></a>MOHAMMED AL-AMIN AND THE SLAVE-GIRL</h3> + +<p> +Ja'afar bin Musα al-Hαdi[FN#133] once had a slave-girl, a lutist, called +Al-Badr al-Kabνr, than whom there was not in her time a fairer of face nor +shapelier of shape nor a more elegant of manners nor a more accomplished in the +art of singing and striking the strings; she was indeed perfect in beauty and +extreme in every charm. Now Mohammed al-Amνn,[FN#134] son of Zubaydah, heard +of her and was urgent with Ja'afar to sell her to him; but he replied, "Thou +knowest it beseemeth not one of my rank to sell slave-girls nor set prices on +concubines; but were she not a rearling I would send her to thee, as a gift, +not grudge her to thee." And Mohammed al-Amin, some days after this went to +Ja'afar's house, to make merry; and the host set before him that which it +behoveth to set before true friends and bade the damsel Al-Badr al-Kabir sing +to him and gladden him. So she tuned the lute and sang with a ravishing +melody; whilst Mohammed al-Amin fell to drinking and jollity and bade the +cupbearers ply Ja'afar with much wine, till they made him drunken, when he took +the damsel and carried her to his own house, but laid not a finger on her. And +when the morrow dawned he bade invite Ja'afar; and when he came, he set wine +before him and made the girl sing to him, from behind the curtain. Ja'afar +knew her voice and was angered at this, but, of the nobleness of his nature and +the magnanimity of his mind he showed no change. Now when the carousal was at +an end, Al-Amin commanded one of his servants to fill the boat, wherein Ja'afar +had come, with dirhams and dinars and all manner of jewels and jacinths and +rich raiment and goods galore. So he laid therein a thousand myriads of money +and a thousand fine pearls, each worth twenty thousand dirhams; nor did he give +over loading the barge with all manner of things precious and rare, till the +boatmen cried out for help, saying, "The boat can't hold any more;" whereupon +he bade them carry all this to Ja'afar's palace. Such are the exploits of the +magnanimous, Allah have mercy on them! And a tale is related of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap24"></a>THE SONS OF YAHYA BIN KHALID AND SA'ID BIN SALIM AL-BAHILI</h3> + +<p> +Quoth Sa'νd bin Sαlim al'Bαhilν,[FN#135] I was once in very narrow case, during +the days of Harun al-Rashid, and debts accumulated upon me, burdening my back, +and these I had no means of discharging. I was at my wits' end what to do, for +my doors were blocking up with creditors and I was without cease importuned for +payment by claimants, who dunned me in crowds till at last I was sore perplexed +and troubled. So I betook myself to Abdallah bin Mαlik al-Khuza'ν[FN#136] and +besought him to extend the hand of aid with his judgement and direct me of his +good counsel to the door of relief; and he said, None can save thee from this +thy strait and sorrowful state save the Barmecides.' Quoth I, Who can brook +their pride and put up patiently with their arrogant pretensions?' and quoth +he, Thou wilt put up with all this for the bettering of thy case.'"—And +Shahrazad perceived the dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Three Hundred and Ninety-third Night +</p> + +<p> +She said, It hath reached me, O auspicious King, that Abdallah ibn Malik +al-Khuza'i said to Sa'id bin Salim, "Thou wilt put up with all this for the +bettering of thy case." "So I left him suddenly (continued Sa'id) and went +straight to Al-Fazl and Ja'afar, sons of Yahyα bin Khαlid, to whom I related my +circumstances; whereto they replied, Allah give thee His aid, and render thee +by His bounties independent of His creatures and vouchsafe thee abundant weal +and bestow on thee what shall suffice thee, without the need of any but +Himself; for whatso He willeth that He can, and He is gracious with His +servants and knoweth their wants.' So I went out from the twain and returned +to Abdallah, with straitened breast and mind perplexed and heavy of heart, and +repeated to him what they had said. Quoth he, Thou wouldst do well to abide +with us this day, that we may see what Allah Almighty will decree.' So I sat +with him awhile, when lo! up came my servant, who said to me, O my lord, there +are at our door many laden mules and with them a man, who says he is the agent +of Al-Fazl and Ja'afar bin Yahya.' Quoth Abdallah, I trust that relief is come +to thee: rise up and go see what is the matter.' So I left him and, hastening +to my house, found at the door a man who gave me a note wherein was written the +following: After thou hadst been with us and we heard thy case, we betook +ourselves to the Caliph and informed him that ill condition had reduced thee to +the humiliation of begging; where upon he ordered us to supply thee with a +thousand thousand dirhams from the Treasury. We represented to him: The debtor +will spend this money in paying off creditors and wiping off debt; whence then +shall he provide for his subsistence? So he ordered thee other three hundred +thousand, and each of us hath also sent thee, of his proper wealth, a thousand +thousand dirhams: so that thou hast now three thousand thousand and three +hundred thousand dirhams wherewithal to order and amend thine estate.'" See, +then, the munificence of these magnificos: Almighty Allah have mercy on them! +And a tale is told of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap25"></a>THE WOMAN'S TRICK AGAINST HER HUSBAND</h3> + +<p> +A man brought his wife a fish one Friday and, bidding her to cook it against +the end of the congregational prayers, went out to his craft and business. +Meanwhile in came her friend who bade her to a wedding at his house; so she +agreed and, laying the fish in a jar of water, went off with him and was absent +a whole week till the Friday following;[FN#137] whilst her husband sought her +from house to house and enquired after her; but none could give him any tidings +of her. Now on the next Friday she came home and he fell foul of her; but she +brought out to him the fish alive from the jar and assembled the folk against +him and told them her tale.—And Shahrazad perceived the dawn of day and ceased +to say her permitted say. +</p> + +<p> +When it was the Three Hundred and Ninety-fourth Night +</p> + +<p> +She said, It hath reached me, O auspicious King, that the woman brought out the +fish alive from the water-jar and assembled the folk against her husband, and +told them her tale. He also told his; but they credited him not and said, "It +cannot be that the fish should have remained alive all this while." So they +proved him mad and imprisoned him and mocked at him, where upon he shed tears +in floods and recited these two couplets, +</p> + +<p> + "Old hag, of high degree in filthy life, *<br/> + + Whose face her monstrous lewdness witnesses.<br/> + + When menstuous she bawds; when clean she whores; *<br/> + + And all her time bawd or adulteress is."<br/> + +</p> + +<p> +And a tale is related of the +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap26"></a>THE DEVOUT WOMAN AND THE TWO WICKED ELDERS[FN#138]</h3> + +<p> +There was in times of yore and in ages long gone before, a virtuous woman among +the children of Israel, who was pious and devout and used every day to go out +to the place of prayer, first entering a garden, which adjoined thereto, and +there making the minor ablution. Now there were in this garden two old men, +its keepers, and both Shaykhs fell in love with her and sought her favours; but +she refused, whereupon said they, "Unless thou yield thy body to us, we will +bear witness against thee of fornication." Quoth she, "Allah will preserve me +from your frowardness!" Then they opened the garden-gate and cried out, and +the folk came to them from all places, saying "What aileth you?" Quoth they, +"We found this damsel in company with a youth who was doing lewdness with her; +but he escaped from our hands." Now it was the wont of the people in those days +to expose adulterer and adulteress to public reproach for three days, and after +stone them. So they cried her name in the public streets for three days, while +the two elders came up to her daily and, laying their hands on her head, said, +"Praised be Allah who hath sent down on thee His righteous indignation!" Now +on the fourth day, when they bore her away to stone her, they were followed by +a lad named Daniel, who was then only twelve years old, and this was to be the +first of his miracles (upon our Prophet and upon him the blessing and peace!). +And he ceased not following them to the place of execution, till he came up +with them and said to them, "Hasten not to stone her, till I judge between +them." So they set him a chair and he sat down and summoned the old men +separately. (Now he was the first ever separated witnesses.) Then said he to +the first, "What sawest thou?"[FN#139] So he repeated to him his story, and +Daniel asked, "In what part of the garden did this befal?" and he answered, "On +the eastern side, under a pear-tree." Then he called the other old man and +asked him the same question, and he replied, "On the western side of the +garden, under an apple-tree." Meanwhile the damsel stood by, with her hands +and eyes raised heavenwards, imploring the Lord for deliverance. Then Allah +Almighty sent down His blasting leven-fire upon the elders and consumed them, +and on this wise the Lord made manifest the innocence of the damsel. Such was +the first of the miracles of the Prophet Daniel, on whom be blessing and peace! +And they relate a tale of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap27"></a>JA'AFAR THE BARMECIDE AND THE OLD BADAWL</h3> + +<p> +The Commander of the Faithful, Harun al-Rashid, went out one day, with Abu +Ya'Kϊb the cup-companion[FN#140] and Ja'afar the Barmecide and Abu Nowas, into +the desert, where they fell in with an old man, propt against his ass. The +Caliph bade Ja'afar learn of him whence he came; so he asked him, "Whence +comest thou?" and he answered, "From Bassorah."—And Shahrazad perceived the +dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Three Hundred and Ninety-fifth Night, +</p> + +<p> +She said, it hath reached me, O auspicious King, that when Ja'afar asked the +man, "Whence comest thou?"; he answered "From Bassorah." Quoth Ja'afar, "And +whither goest thou?" Quoth the other, "To Baghdad." Then Ja'afar enquired +"And what wilt thou do there?" and the old man replied, "I go to seek medicine +for my eye." Said the Caliph, "O Ja'afar, make thou sport with him," and +answered Ja'afar, "I shall hear what I shall exceedingly mislike."[FN#141] But +Al-Rashid rejoined, "I charge thee on my authority, jest with him." Thereupon +Ja'afar said to the Badawi, "If I prescribe thee a medicine that shall profit +thee, what wilt thou give me in return?" Quoth the other, "Allah Almighty will +requite the kindness with what is better for thee than any requital of mine." +Continued Ja'afar, "Now lend me an ear and I will give thee a prescription, +which I have given to none but thee." "What is that?" asked the Badawi; and +Ja'afar answered, "Take three ounces of wind-breaths and the like of sunbeams +and the same of moonshine and as much of lamp-light; mix them well together and +let them lie in the wind three months. Then place them three months in a +mortar without a bottom and pound them to a fine powder and after trituration +set them in a cleft platter, and let it stand in the wind other three months; +after which use of this medicine three drachms every night in thy sleep, and, +Inshallah! thou shalt be healed and whole." Now when the Badawi heard this, he +stretched himself out to full length on the donkey's back and let fly a +terrible loud fart[FN#142] and said to Ja'afar, "Take this fart in payment of +thy prescription. When I have followed it, if Allah grant me recovery, I will +give thee a slave-girl, who shall serve thee in they lifetime a service, +wherewith Allah shall cut short thy term; and when thou diest and the Lord +hurrieth thy soul to hell-fire, she shall blacken thy face with her skite, of +her mourning for thee, and shall keen and beat her face, saying O frosty-beard, +what a fool thou wast?'"[FN#143] thereupon Harun al-Rashid laughed till he +fell backward, and ordered the Badawi three thousand silver pieces. And a tale +is told of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap28"></a>THE CALIPH OMAR BIN AL-KHATTAB AND THE YOUNG BADAWI</h3> + +<p> +The Sharif Husayn bin Rayyαn relateth that the Caliph Omar bin Al-Khattαb was +sitting one day judging the folk and doing justice between his subjects, +attended by the best and wisest of his counsellors, when there came up to him a +youth comely and cleanly attired, upon whom two very handsome youths had laid +hold and were haling by the collar till they set him in the presence. Whereupon +the Commander of the Faithful, Omar, looked at him and them and bade them loose +him; then, calling him near to himself, asked the twain, "What is your case +with him?" They answered, "O Prince of True Believers, we are two brothers by +one mother and as followers of verity known are we. We had a father, a very +old man of good counsel, honoured by the tribes, sound of baseness renowned for +goodliness, who reared us tenderly in childhood, and loaded us with favours in +manhood;"—And Shahrazad perceived the dawn of day and ceased to say her +permitted say. +</p> + +<p> +When it was the Three Hundred and Ninety-sixth Night +</p> + +<p> +She said, It hath reached me, O auspicious King, that the two youths said to +the Commander of the Faithful, Omar son of Al- Khattab, "Our father was a man +honoured by the tribes, sound of baseness and renowned for goodliness, who +reared us delicately in childhood and loaded us with favours in manhood; in +fine, a sea of noble and illustrious qualities, worthy of the poet's praise, +</p> + +<p> + Is Aub's-Sakr of Shaybαn[FN#144]?' they asked; *<br/> + + Quoth I, Nay, by my life, of him's Shaybαn:<br/> + + How many a sire rose high by a noble son, *<br/> + + As Allah's prophet glorified Adnan!'[FN#145]<br/> + +</p> + +<p> +Now he went forth this day to his garden, to refresh himself amongst its trees +and pluck the ripe fruits, when this young man slew him wrongously and swerved +from the road of righteousness; wherefore we demand of thee the retribution of +his crime and call upon thee to pass judgement upon him, according to the +commandment of Allah." Then Omar cast a terrible look at the accused youth and +said to him, "Verily thou hearest the complaint these two young men prefer; +what hast thou in reply to aver?" But he was brave of heart and bold of speech, +having doffed the robe of pusillanimity and put off the garb of cowardry; so he +smiled and spake in the most eloquent and elegant words; and, after paying the +usual ceremonial compliments to the Caliph, said, ""By Allah, O Commander of +the Faithful, I have indeed given ear to their complaint, and they have told +the truth in that which they tell, so far as they have set out what befel; and +the commandment of Allah is a decreed decree.[FN#146] but I will forthright +state my case between they hands, and it is for thee to give commands. Know +then, O Prince of the Faithful, that I am a very Arab of the Arabies,[FN#147] +the noblest of those that are beneath the skies. I grew up in the dwellings of +the wold and fell, till evil times my tribe befel, when I came to the outskirts +of this town, with my family and whatso goods I own: and, as I went along one +of the paths leading to its gardens, orchards and garths, with my she-camels +highly esteemed and by me most precious deemed, and midst them a stallion of +noble blood and shape right good, a plenteous getter of brood, by whom the +females abundantly bore and who walked among them as though a kingly crown he +wore, one of the she-camels broke away; and, running to the garden of these +young men's father, where the trees showed above the wall, put forth her lips +and began to feed as in stall. I ran to her, to drive her away, when behold, +there appeared, at a breach of the wall, an old man and grey, whose eyes +sparkled with angry ray, holding in his right a stone to throw and swaying to +and fro, with a swing like a lion ready for a spring. He cast the stone at my +stallion, and it killed him for it struck a vital part. When I saw the +stallion drop dead beside me, I felt live coals of anger kindled in my heart; +so I took up the very same stone and throwing it at the old man, it was the +cause of his bane and ban: thus his own wrongful act returned to him anew, and +the man was slain of that wherewith he slew. When the stone struck him, he +cried out with a great cry and shrieked out a terrible shriek, whereupon I +hastened from the spot; but these two young men hurried after me and laid hands +on me and before thee carried me." Quoth Omar (Almighty Allah accept of him!), +"Thou hast confessed what thou committedest, and of acquittal there is no +possible occasion; for urgent is the law of retaliation and they cried for +mercy but it was not a time to escape."[FN#148] the youth answered, "I hear +and obey the judgement of the Imam, and I consent to all required by the law of +Al-Islam; but I have a young brother, whose old father, before his decease, +appointed to him wealth in great store and gold galore, and committed his +affair to me before Allah, saying: I give this into thy hand for thy brother; +keep it for him with all thy might.' So I took the money and buried it; nor +doth any know of it but I. Now, if thou adjudge me to be justiced forthright, +the money will lost and thou shalt be the cause of its loss; wherefore the +child will sue thee for his due on the day when the Creator shall judge between +His creatures. But, if thou wilt grant me three days' delay, I will appoint +some guardian to administer the affairs of the boy and return to answer my +debt; and I have one who will be my surety for the fulfillment of this my +promise." So the Commander of the Faithful bowed his head awhile, then raised +it and looking round upon those present, said, "Who will stand surety by me for +his return to this place?" And the youth looked at the faces of those who were +in company and pointing to Abu Zarr,[FN#149] in preference to all present, +said, "This man shall answer for me and be my bail."—And Shahrazad perceived +the dawn of day and ceased saying her permitted say. +</p> + +<p> +When it was the Three Hundred and Ninety-seventh Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when the youth pointed to +Abu Zarr and said, "This man shall answer for me and be my bail," Omar (Allah +accept of him!) said, O Abu Zarr, dost thou hear these words and wilt thou be +surety to me for the return of this youth?" He answered, "Yes, O Commander of +the Faithful, I will be surety for him for three days." So the Caliph accepted +his guarantee and let the young man go. Now when the appointed time passed and +the days of grace were nearly or quite at end yet the youth came not, the +Caliph took seat in his council, with the Companions surrounding him, like the +constellations about the moon, Abu Zarr and the plaintiffs being also present; +and the avengers said, "Where is the defendant, O Abu Zarr, and how shall he +return, having once fled? But we will not stir from our places till thou +bring him to us, that we may take of him our blood revenge." Replied Abu Zarr, +"By the truth of the All-Wise King, if the three days of grace expire and the +young man returneth not, I will fulfill my warranty and surrender my person to +the Imam;" and added Omar (whom Allah accept!), "By the Lord, if the young man +appear not, I will assuredly execute on Abu Zarr that which is prescribed by +the law of Al-Islam!"[FN#150] thereupon the eyes of the bystanders ran over +with tears; those who looked on groaned aloud and great was the clamour. Then +the chiefs of the Companions urged the plaintiffs to accept the blood-wit and +deserve the thanks of the folk; but they both refused and would accept nothing +save the talion. However, as the folk were swaying to and fro like waves and +loudly bemoaning Abu Zarr, behold, up came the young Badawi; and, standing +before the Imam, saluted him right courteously (with sweat-beaded face and +shining with the crescent's grace) and said to him, "I have given the lad in +charge to his mother's brothers and have made them acquainted with all that +pertaineth to his affairs and let them into the secrets of his monies; after +which I braved the heats of noon and have kept my word as a free- born man." +Thereupon the folk marvelled, seeing his good faith and loyalty and his +offering himself to death with so stout a heart; and one said to him, "How +noble a youth art thou and how loyal to thy word of honour and thy devoir!" +Rejoined he, "Are ye not convinced that when death presenteth itself, none can +escape from it? And indeed, I have kept my word, that it be not said, Good +faith is gone from among mankind.' " Said Abu Zarr, "By Allah, O Commander of +the Faithful, I became warrant for this young man, without knowing to what +tribe he belonged, nor had I seen him before that day; but, when he turned away +from all who were present and singled me out, saying, This man shall answer for +me and be my bail,' I thought it not right to refuse him, and generosity +forbade to disappoint his desire, there being no harm in compliance therewith, +that it be not bruited abroad, Benevolence is gone from among mankind." Then +said the two young men, "O Commander of the Faithful, we forgive this youth our +father's blood, seeing that he hath changed desolation into cheerfulness; that +it be not said, Humanity is gone from among mankind." So the Caliph rejoiced +in the acquittance of the youth and his truth and good faith; moreover, he +magnified the generosity of Abu Zarr, extolling it over all his companions, and +approved the resolve of the two young men for its benevolence, giving them +praise with thanks and applying to their case the saying of the poet, +</p> + +<p> + "Who doth kindness to men shall be paid again; *<br/> + + Ne'er is kindness lost betwixt God and men."<br/> + +</p> + +<p> +Then he offered to pay them, from the Treasury, the blood-wit for their father; +but they refused, saying, "We forgave him only of our desire unto +Allah,[FN#151] the Bountiful, the Exalted; and he who is thus intentioned +followeth not his benefits with reproach or with mischief."[FN#152] and +amongst the tales they relate is that of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap29"></a>THE CALIPH AL-MAAMUN AND THE PYRAMIDS[FN#153] OF EGYPT</h3> + +<p> +It is told that the Caliph Al-Maamun, son of Harun al-Rashid, when he entered +the God-guarded city of Cairo, was minded to pull down the Pyramids, that he +might take what was therein; but, when he went about to do this, he could not +succeed, albeit his best was done. He expended a mint of money in the +attempt,—And Shahrazad perceived the dawn of day and ceased to say her +permitted say. +</p> + +<p> +When it was the Three Hundred Ninety-eighth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that Al-Maamun attempting to +pull down the Pyramids, expended his mint of money, but succeeded only in +opening up a small tunnel in one of them, where in it is said he found treasure +to the exact amount of the monies he had spent in the works, neither more nor +less; whereat he marvelled and taking what he found there, desisted from his +determination. Now the Pyramids are three, and they are one of the Wonders of +the World; nor is there on the face of earth aught like them for height and +fashion and mysteries[FN#154]; for they are built of huge rocks, and the +builders proceeded by piercing one block of stone and setting therein upright +rods of iron[FN#155]; after which they pierced a second block of stone and +lowered it upon the first. Then they poured melted lead upon the clamps and +set the blocks in geometrical order, till the building was complete. Now the +height of each pyramid was an hundred cubits, of the normal measure of the day, +and it had four faces, each three hundred cubits long from the base and thence +battering upwards to a point. The ancients say that, in the western Pyramid, +are thirty chambers of parti-coloured syenite, full of precious gems and +treasures galore and rare images and utensils and costly weapons which are +anointed with egromantic unguents, so that they may not rust until the day of +Resurrection.[FN#156] Therein, also, are vessels of glass which bend and break +not, containing various kinds of compound drugs and sympathetic waters. In the +second Pyramid are the records of the priests, written on tablets of syenite, +to each priest his tablet, whereon are engraved the wonders of his craft and +his feats; and on the walls are the human figures like idols, working with +their hands at all manner of mechanism and seated on stepped thrones. +Moreover, to each Pyramid there is a guardian treasurer who keepeth watch over +it and wardeth it, to all eternity, against the ravages of time and the shifts +of events; and indeed the marvels of these Pyramids astound all who have sight +and insight. Many are the poems that describe them, thou shalt thereby profit +no small matter, and among the rest, quoth one of them, +</p> + +<p> + "If Kings would see their high emprize preserved, *<br/> + + Twill be by tongues of monuments they laid:<br/> + + Seest not the Pyramids? These two endure *<br/> + + Despite what change Time and Change have made."<br/> + +</p> + +<p> +And quoth another, +</p> + +<p> + "Look on the Pyramids, and hear the twain *<br/> + + Recount their annals of the long-gone Past:<br/> + + Could they but speak, high marvels had they told *<br/> + + Of what Time did to man from first to last."<br/> + +</p> + +<p> +And quoth a third, +</p> + +<p> + "My friend I prithee tell me, 'neath the sky *<br/> + + Is aught with Egypt's Pyramids can compare?<br/> + + Buildings which frighten Time, albe what dwells *<br/> + + On back of earth in fear of Time must fare:<br/> + + If on their marvels rest my sight no more, *<br/> + + Yet these I ever shall in memory bear."<br/> + +</p> + +<p> +And quoth a fourth, +</p> + +<p> + "Where is the man who built the Pyramids? *<br/> + + What was his tribe, what day and where his tomb?<br/> + + The monuments survive the men who built *<br/> + + Awhile, till overthrown by touch of Doom."<br/> + +</p> + +<p> +And men also tell a tale of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap30"></a>THE THIEF AND THE MERCHANT</h3> + +<p> +There was once a thief who repented to Almighty Allah with sincere penitence; +so he opened himself a shop for the sale of stuffs, where he continued to trade +awhile. It so chanced one day that he locked his shop and went home, and in the +night there came to the bazar an artful thief disguised in the habit of the +merchant, and pulling out keys from his sleeve, said to the watchman of the +market, "Light me this wax-candle." The watchman took the taper and went to +light it,—And Shahrazad perceived the dawn of day and ceased saying her +permitted say. +</p> + +<p> +When it was the Three Hundred and Ninety-ninth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the watchman took the +taper and went to light it, whilst the thief opened the shop and lit another +candle he had by him. When the watchman came back, he found him seated in the +shop, account- books inhand, and reckoning with his fingers; nor did he cease +to do thus till point of day, when he said to the man, "Fetch me a camel-driver +and his camel, to carry some goods for me." So the man fetched him a camel, +and the thief took four bales[FN#157] of stuffs and gave them to the cameleer, +who loaded them on his beast. Then he gave the watchman two dirhams and went +away after the camel-driver, leaving the watchman believing him to be the owner +of the shop. Now when the morning dawned and day broke the merchant came and +the watchman began greeting him with blessings, because of the two dirhams; but +the shop-keeper wondered at his words as one not knowing what he meant. When +he opened his shop, he saw the droppings of the wax and the account-book lying +on the floor, and looking round, found four bales of stuffs missing. So he +asked the watchman what had happened and he told him what has passed in the +night and what had been said to the cameleer, whereupon the merchant bade him +fetch the man and asked him, "Whither didst thou carry the stuffs this +morning?" Answered the driver, "To such a landing-place, and I stowed them on +board such a vessel." Said the merchant, "Come with me thither;" so the +camel-driver carried him to the landing-place and said to him, "This be the +barque and this be her owner." Quoth the merchant to the seaman, "Whither +didst thou carry the merchant and the stuff?" Answered the boat-master, "To +such a place, where he fetched a camel-driver and, setting the bales on the +camel, went his ways I know not whither." "Fetch me the cameleer who carried +the goods," said the merchant; so he fetched him and the merchant said to him, +"Whither didst thou carry the bales of goods from the ship?" "To such a Khan," +answered he; and the merchant rejoined, "Come thither with me and show it to +me." So the camel-man went with him to a place far distant from the shore and +showed him the Khan where he had set down the stuffs, and at the same time the +false merchant's magazine, which he opened and found therein his four bales +bound up as they had been packed. The thief had laid his cloak over them; so +the merchant took the cloak as well as the bales and delivered them to the +camel- driver, who laid them on his camel; after which he locked the magazine +and went away with the cameleer. On the way, he was confronted with the thief +who followed him, till he had shipped the bales, when he said to him, "O my +brother (Allah have thee in His holy keeping!), thou hast indeed recovered thy +goods and naught of them is lost; so give me back my cloak." The merchant +laughed and, giving him back his cloak, let him go unhindered; whereupon both +went their ways. And they tell a tale of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap31"></a>MASRUR THE EUNUCH AND IBN AL-KARIBI</h3> + +<p> +The Commander of the Faithful, Harun al-Rashid, was exceedingly restless one +night; so he said to his Wazir Ja'afar, "I am sleepless to-night and my breast +is straitened and I know not what to do." Now his castrato Masrϊr was standing +before him, and he laughed: whereupon the Caliph said "At whom laughest thou? +Is it to make mock of me or hath madness seized thee?" Answered Masrur, "Nay, +by Allah, O Commander of the Faithful,"—And Shahrazad perceived the dawn of day +and ceased to say her permitted say. +</p> + +<p> +When it was the Four Hundredth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that Harun al- Rashid said to +Masrur the Sworder, "Dost thou laugh to make mock of me or hath madness seized +thee?" Answered Masrur, "Nay, by Allah, O Commander of the Faithful, I swear +by thy kinship to the Prince of Apostles, I did it not of my free will; but I +went out yesterday to walk within sight of the palace and, coming to the bank +of the Tigris, saw there the folk collected; so I stopped and found a man, Ibn +al-Kαribν hight, who was making them laugh; but just now I recalled what he +said, and laughter got the better of me; and I crave pardon of thee, O +Commander of the Faithful!" Quoth the Caliph, "Bring him to me forthright;" so +Masrur repaired in all haste to Ibn al-Karibi and said to him, "Answer the +summons of the Commander of the Faithful," whereto he replied, "I hear and +obey." "But on condition," added Masrur, "that, if he give thee aught, thou +shalt have a quarter and the rest shall be mine." Replied the droll, "Nay, +thou shalt have half and I half." Rejoined Masrur, "Not so, I will have three- +quarters." Lastly said Ibn al-Karibi, "Thou shalt have two- thirds and I the +other third;" to which Masrur agreed, after much higgling and haggling, and +they returned to the palace together. Now when Ibn al-Karibi came into the +Caliph's presence he saluted him as men greet the Caliphate, and stood before +him; whereupon said Al-Rashid to him, "If thou do not make me laugh, I will +give thee three blows with this bag." Quoth Ibn al-Karibi in his mind, "And a +small matter were blows with that bag, seeing that beating with whips hurteth +me not;" for he thought the bag was empty. Then he began to deal out his +drolleries, such as would make the dismallest jemmy guffaw, and gave vent to +all manner of buffooneries; but the Caliph laughed not neither smiled, whereat +Ibn al-Karibi marvelled and was chagrined and affrighted. Then said the +Commander of the Faithful, "Now hast thou earned the beating," and gave him a +blow with the bag, wherein were four pebbles each two rotols in weight. The +blow fell on his neck and he gave a great cry, then calling to mind his compact +with Masrur, said, "Pardon, O Commander of the Faithful! Hear two words from +me." Quoth the Caliph, "Say on," and quoth Ibn al- Karibi, "Masrur made it a +condition with me and I a covenant with him, that whatsoever largesse might +come to me of the bounties of the Commander of the Faithful, one-third thereof +should be mine and the rest his; nor did he agree to leave me so much as one- +third, save after much higgling and haggling. I have had my share and here +standeth he, ready to receive his portion; so pay him the two other blows." +Now when the Caliph heard this, he laughed until he fell on his back; then +calling Masrur, he gave him a blow, whereat he cried out and said, "O Commander +of the Faithful, the one-third sufficeth me: give him the two-thirds."— And +Shahrazad perceived the dawn of day and ceased saying her permitted say. +</p> + +<p> +When it was the Four Hundred and First Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that Masrur cried out, "O +Commander of the Faithful! The one-third sufficeth me; give him the +two-thirds." So the Caliph laughed at them and ordered them a thousand dinars +each, and they went away, rejoicing at the largesse. And of the tales they +tell is one of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap32"></a>THE DEVOTEE PRINCE</h3> + +<p> +The Commander of the Faithful, Harun al-Rashid, had a son who, from the time he +attained the age of sixteen, renounced the world and walked in the way[FN#158] +of ascetics and devotees. He was wont to go out to the graveyards and say, "Ye +once ruled the world, but that saved you not from death, and now are ye come to +your sepulchres! Would Heaven I knew what ye said and what is said to +you!"[FN#159] and he wept as one weepeth who is troubled with fear and +apprehension, and repeated the worlds of the poet, +</p> + +<p> + "Affright me funerals at every time; *<br/> + + And wailing women grieve me to the soul!"<br/> + +</p> + +<p> +Now it chanced one day, as he sat among the tombs, according to his custom, his +father passed by in all his state, surrounded by his Wazirs and Lords of the +realm and the Officers of his household, who seeing the Caliph's son with a +gown of woollen stuff on his body and a twist of wool on his head by way of +turband, said to one another, "Verily this youth dishonoureth the Commander of +the Faithful among Kings: but, if he reproved him, he would leave his present +way of life." The Caliph heard these words; so quoth he to his son, "O my +dear child, of a truth thou disgracest me by thy present way of life." The +young man looked at him and made no reply: then he beckoned to a bird perched +on the battlements of the palace, and said to it, "O thou bird, I conjure thee +by Him who created thee, alight upon my hand." Whereupon straightway it swooped +down and perched on his finger. Then quoth he, "Return to thy place;" and it +did so. Presently he said, "Alight on the hand of the Commander of the +Faithful;" but it refused there to perch, and he cried to his father, "It is +thou that disgracest me amongst the Holy[FN#160] Ones, by the love of the +world; and now I am resolved to part from thee, never to return to thee, save +in the world to come." Then he went down to Bassorah, where he took to working +with those which wrought in clay,[FN#161] receiving, as his day's hire, but a +dirham and a danik;[FN#162] and with the danik he fed himself and gave alms of +the dirham. (Quoth Abϊ Amir of Bassorah) "There fell down a wall in my house; +so I went forth to the station of the artisans to find a man who should repair +it for me, and my eyes fell on a handsome youth of a radiant countenance. So I +saluted him and asked him, O my friend, dost thou seek work?' Yes,' answered +he; and I said, Come with me and build a wall.' He replied, On certain +conditions I will make with thee.' Quoth I What are they, O my friend?'; and +quoth he, My wage must be a dirham and a danik, and again when the Mu'ezzin +calleth to prayer, thou shalt let me go pray with the congregation.' It is +well,' answered I and carried him to my lace, where he fell to work, such work +as I never saw the like of. Presented I named to him the morning-meal; but he +said, No;' and I knew that he was fasting.[FN#163] When he heard the call to +prayer, he said to me, Thou knowest the condition?' Yes,' answered i. So he +loosed his girdle and, applying himself to the lesser ablution, made it after a +fashion than which I never saw a fairer;[FN#164] then he went to the mosque and +prayed with the congregation and returned to his work. He did the same upon +the call to mid- afternoon prayer, and when I saw him fall to work again +thereafterward, I said to him, O my friend, verily the hours of labour are +over; a workman's day is but till the time of afternoon-prayer.' But he +replied, Praise to the Lord, my service is till the night.' And he ceased not +to work till nightfall, when I gave him two dirhams; whereupon he asked What is +this!'; and I answered, By Allah, this is but part of thy wage, because of thy +diligence in my service.' But he threw them back to me saying, I will have no +more than was agreed upon between us twain.' I urged him to take them, but +could not prevail upon him; so I gave him the dirham and the danik, and he went +away. And when morning dawned, I went to the station but found him not; so I +enquired for him and was told, He cometh thither only on Sabbaths.' +Accordingly, when Saturday came, I betook me to the market and finding him +there, said to him, Bismillah, do me the favour to come and work for me.' Said +he, Upon the conditions thou wottest;' and I answered Yes!' Then carrying him +to my house I stood to watch him where he could not see me; and he took a +handful of puddled clay and laid it on the wall, when, behold, the stones +ranged themselves one upon other; and I said, On this wise are Allah's holy +ones.' he worked out his day and did even more than before; and when it was +night, I gave him his hire, and he took it and walked away. Now when the third +Saturday came round, I went to the place of standing, but found him not; so I +asked after him and they told me, He is sick and lying in the shanty of such a +woman.' Now this was an old wife, renowned for piety, who had a hovel of reeds +in the burial- ground. So I fared thither and found him stretched on the floor +which was bare, with a brick for a pillow and his face beaming like the new +moon with light. I saluted him and he returned my salam; and I sat down at his +head weeping over his fair young years and absence from home and submission to +the will of his Lord. Then said I to him, Hast thou any need?' Yes,' answered +he; and I said, What is it?' He replied, Come hither to-morrow in the forenoon +and thou wilt find me dead. Wash me and dig my grave and tell none thereof: +but shroud me in this my gown, after thou hast unsewn it and taken out what +thou shalt find in the bosom-pocket, which keep with thee. Then, when thou +hast prayed over me and laid me in the dust, go to Baghdad and watch for the +Caliph Harun al-Rashid, till he come forth, when do thou give him what thou +shalt find in the breast of my gown and bear him my salutation.' Then he +ejaculated the profession of the Faith and glorified his God in the most +eloquent of words, reciting these couplets, +</p> + +<p> + Carry the trust of him whom death awaits *<br/> + + To Al-Rashid and God reward thy care!<br/> + + And say An exile who desired thy sight *<br/> + + Long loving, from afar sends greeting fair.<br/> + + Nor hate nor irk (No!) him from thee withdrew, *<br/> + + Kissing thy right to Heaven brought him near.[FN#165]<br/> + + But what estranged his soul, O sire, from thee *<br/> + + Is that thy worldly joys it would not share!'<br/> + +</p> + +<p> +Then he betook himself to prayer, asking pardon of Allah'—And Shahrazad +perceived the dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Four Hundred and Second Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the youth then betook +himself to asking pardon of Allah and to invoking prayer and praise upon the +Apostle and the Lord of the Just and repeating verses of the Koran; after which +he recited these couplets, +</p> + +<p> + "O sire, be not deceived by worldly joys; *<br/> + + For life must pass, and joy must learn to mourn;<br/> + + When thou art told of folk in evil plight, *<br/> + + Think thou must answer for all hearts forlorn;<br/> + + And when thou bear thy dead towards the tombs, *<br/> + + Know thou wilt likewise on that way be bourne."<br/> + +</p> + +<p> +Continued Abu the Basri, "Now when the youth had ended his charge and his +verses I left him and went home. On the morrow, I returned, at the appointed +hour, and found him indeed dead, the mercy of Allah be upon him! So I washed +him and, unsewing his gown, found in the bosom a ruby worth thousands of gold +pieces and said to myself, By Allah, this youth was indeed weaned from worldly +things!' After I had buried him, I made my way to Baghdad and, going to the +Caliph's palace, waited till he came forth, when I addressed him in one of the +streets and gave him the ruby, which when he saw, he knew and fell down in a +fainting- fit. His attendants laid hands on me, but he revived and said to +them, Release him and bring him courteously to the palace.' They did his +bidding, and when he returned, he sent for me and carrying me into his chamber +said to me, How doth the owner of this ruby?' Quoth I, Verily, he is dead;' +and told him what had passed; whereupon he fell a-weeping and said, The son +hath gained; but the sire hath lost.' Then he called out, saying, Ho, such an +one!'; and behold there came out to him a lady who, when she saw me, would have +withdrawn; but he cried to her, Come, and mind him not.' So she entered and +saluted, and he threw her the ruby, which when she saw and she knew, she +shrieked a great shriek and fell down in a swoon. As soon as she came to +herself, she said, O Commander of the Faithful, what hath Allah done with my +son?'; and he said to me, Do thou tell her his case' (as he could not speak for +weeping). Accordingly, I repeated the story to her, and she began to shed +tears and say in a faint and wailing voice, How I have longed for thy sight, O +solace of mine eyes![FN#166] Would I might have given thee to drink, when thou +hadst none to slake thy thirst! Would I might have cheered thee, whenas thou +foundest never a cheerer!' And she poured forth tears and recited these +couplets, +</p> + +<p> + I weep for one whose lot a lonely death befel; *<br/> + + Without a friend to whom he might complain and moan:<br/> + + And after glory and glad union with his friends, *<br/> + + He woke to desolation, friendless, lorn and lone;<br/> + + What Fortune hides a while she soon to all men shall show; *<br/> + + Death never spared a man; no, not a single one:<br/> + + O absent one, my Lord decreed thee strangerhood, *<br/> + + Far from thy nearest friends and to long exile gone:<br/> + + Though Death forbid my hope of meeting here again, *<br/> + + On Doom-day's morrow we shall meet again, my<br/> + +son![FN#167]<br/> + +</p> + +<p> +Quoth I, O Commander of the Faithful, was he indeed thy son?' Quoth he, Yes, +and indeed, before I succeeded to this office, he was wont to visit the learned +and company with the devout; but, when I became Caliph, he grew estranged from +me and withdrew himself apart.[FN#168] Then said I to his mother, Verily this +thy son hath cut the world and devoted his life to Almighty Allah, and it may +be that hard times shall befal him and he be smitten with trial of evil chance; +wherefore do thou given him this ruby, which he may find useful in hour of +need.' So she gave it him, conjuring him to take it, and he obeyed her +bidding. Then he left to us the things of our world and removed himself from +us; nor did he cease to be absent from us, till he went to the presence of +Allah (to whom be Honour and Glory!), pious and pure.' Then said he, Come, +show me his grave.' So, I travelled with him to Bassorah and showed him his +son's grave; and when he saw it, he wept and lamented, till he fell down in a +swoon; after which he recovered and asked pardon of the Lord, saying, We are +Allah's and unto Him we are returning!'; and involved blessings on the dead. +Then he asked me to become his companion, but I said to him, "O Commander of +the Faithful, verily, in thy son's case is for me the most momentous of +admonitions!' And I recited these couplets, +</p> + +<p> + "Tis I am the stranger, visited by none; *<br/> + + I am the stranger though in town my own:<br/> + + Tis I am the stranger! Lacking kith and son, *<br/> + + And friend to whom I mote for aidance run.<br/> + + I house in mosques which are my only home; *<br/> + + My heart there wones and shall for ever wone:<br/> + + Then laud ye Allah, Lord of Worlds, as long *<br/> + + As soul and body dwell in union!'"<br/> + +</p> + +<p> +And a famous tale is told of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap33"></a>THE UNWISE SCHOOLMASTER WHO FELL IN LOVE BY REPORT</h3> + +<p> +Quoth one of the learned, "I passed once by a school, wherein a schoolmaster +was teaching children; so I entered, finding him a good-looking man and a +well-dressed; when he rose to me and made me sit with him. Then I examined him +in the Koran and in syntax and prosody and lexicography; and behold, he was +perfect in all required of him, so I said to him, Allah strengthen thy purpose! +Thou art indeed versed in all that is requisite,' thereafter I frequented him a +while, discovering daily some new excellence in him, and quoth I to myself, +This is indeed a wonder in any dominie; for the wise are agreed upon a lack of +wit in children's teachers.' Then I separated myself from him and sought him +and visited him only every few days, till coming to see him one day as of wont, +I found the school shut and made enquiry of his neighbors, who replied, Some +one is dead in his house.' So I said in my mind, It behoveth me to pay him a +visit of condolence,' and going to his house, knocked at the door, when a +slave-girl came out to me and asked, What dost thou want?' and I answered, I +want thy master.' She replied, He is sitting alone, mourning;' and I rejoined, +Tell him that his friend so and so seeketh to console him.' She went in and +told him; and he said, Admit him.' So she brought me in to him, and I found +him seated alone and his head bound with mourning fillets. So I said to him, +Allah requite thee amply! this is a path all must perforce tread, and it +behoveth thee to take patience;' adding, But who is dead unto thee?' He +answered, One who was dearest of the folk to me, and best beloved.' Perhaps thy +father?' No!' Thy brother?' "No!' "One of thy kindred?' No!' Then asked I, +What relation was the dead to thee?'; and he answered, My lover.' Quoth I to +myself, This is the first proof to swear by his lack of wit.' So I said to +him, Assuredly there be others than she and fairer;' and he made answer, I +never saw her, that I might judge whether or no there be others fairer than +she.' Quoth I to myself, This is another proof positive.' Then I said to him, +And how couldst thou fall in love with one thou hast never seen?' He replied +Know that I was sitting one day at the window, when lo! there passed by a man, +singing the following distich, +</p> + +<p> + Umm Amr',[FN#169] thy boons Allah repay! *<br/> + + Give back my heart be't where it may!'"<br/> + +</p> + +<p> +And Shahrazad perceived the dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Four Hundred and Third Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the schoolmaster +continued, " When I heard the man humming these words as he passed along the +street, I said to myself Except this Umm Amru were without equal in the world, +the poets had not celebrated her in ode and canzon.' So I fell in love with +her; but, two days after, the same man passed, singing the following couplet, +</p> + +<p> + Ass and Umm Amr' went their way; *<br/> + + Nor she, nor ass returned for aye.'<br/> + +</p> + +<p> +Thereupon I knew she was dead and mourned for her. This was three days ago, +and I have been mourning ever since. So I left him, (concluded the learned +one) and fared forth, having assured myself of the weakness of the +gerund-grinder's wit." And they tell another and a similar tale of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap34"></a>THE FOOLISH DOMINIE[FN#170]</h3> + +<p> +Once upon a time, a schoolmaster was visited by a man of letters who entered a +school and, sitting down by the host's side, entered into discourse with him +and found him an accomplished theologian, poet grammarian, philologist and +poet; intelligent, well bred and pleasant spoken; whereat he wondered, saying +in himself, "It cannot be that a man who teacheth children in a school, should +have a perfect wit." Now when he was about to go away, the pedant said to him, +"Thou are my guest to-night;" and he consented to receive hospitality and +accompanied him to his house, where he made much of him and set food before +him. They ate and drank and sat talking, till a third part of the night was +past when the host spread his guest a bed and went up to his Harim. The +stranger lay down and addressed himself to sleep, when, behold, there arose a +great clamour in the women's rooms. He asked what was the matter and they said, +"A terrible thing hath befallen the Shaykh and he is at the last gasp." Said +he, "Take me up to him"; so they took him up to the pedagogue whom he found +lying insensible, with his blood streaming down. He sprinkled water on his +face and when he revived, he asked him, "What hath betided thee? When thou +leftest me, thou wast in all good cheer and whole of body," and he answered, "O +my brother, after I left thee, I sat meditating on the creative works of +Almighty Allah, and said to myself: In every thing the Lord hath created for +man, there is an use; for He (to Whom be glory!) made the hands to seize, the +feet to walk, the eyes to see, the ears to hear and the penis to increase and +multiply; and so on with all the members of the body, except these two +ballocks; there is no use in them.' So I took a razor I had by me and cut them +off; and there befel me what thou seest." So the guest left him and went away, +saying, "He was in the right who said, Verily no schoolmaster who teacheth +children can have a perfect wit, though he know all the sciences.'" And they +tell a pleasant tale of the +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap35"></a>ILLITERATE WHO SET UP FOR A SCHOOLMASTER</h3> + +<p> +There was once, among the menials[FN#171] of a certain mosque, a man who knew +not how to write or even to read and who gained his bread by gulling folk. One +day, it occurred to him to open a school and teach children; so he got together +writing-tablets and written papers and hung them up in a high place. Then he +greatened his turband[FN#172] and sat down at the door of the school; and when +the people, who passed by, saw his huge head- gear and tablets and scrolls, +they thought he must be a very learned pedagogue; so they brought him their +children; and he would say to this, "Write," and to that "Read"; and thus the +little ones taught each other. Now one day, as he sat as of wont, at the door +of the school, behold, up came a woman letter in hand, and he said in his mind, +"This woman doubtless seeketh me, that I may read her the missive she hath in +her hand: how shall I do with her, seeing I cannot read writing?" And he would +fain have gone down and fled from her; but, before he could do this, she +overtook him and said to him, "Whither away?" Quoth he, "I purpose to pray the +noon-prayer and return." Quoth she, "Noon is yet distant, so read me this +letter." He took the letter and turning it upside down, fell to looking at it, +now shaking his head till his turband quivered, then dancing his eyebrows and +anon showing anger and concern. Now the letter came from the woman's husband, +who was absent; and when she saw the dominie do on this wise, she said to +herself, "Doubtless my husband is dead, and this learned doctor of law and +religion is ashamed to tell me so." So she said to him, "O my lord, if he be +dead, tell me;" but he shook his head and held his peace. Then said she, +"Shall I rend my raiment?" "Rend!" replied he. "Shall I beat my face?" asked +she; and he answered, "Beat!" So she took the letter from his hand and +returned home fell a-weeping, she and her children. Presently, one of her +neighbours heard her sobbing and asking what aileth her, was answered, "Of a +truth she hath gotten a letter, telling her that her husband is dead." Quoth +the man, "This is a falsehood; for I had a letter from him but yesterday, +advising me that he is whole and in good health and will be with her after ten +days." So he rose forthright and going in to her, said, "Where is the letter +which came to thee?" She brought it to him, and he took it and read it; and lo! +it ran as follows, "After the usual salutations, I am well and in good health +and whole and will be with you all after ten days. Meanwhile, I send you a +quilt and an extinguisher."[FN#173] So she took the letter and, returning to +the schoolmaster, said to him, "What induced thee to deal thus with me?" And +she repeated to him what her neighbour had told her of her husband's well- +being and of his having sent her a quilt and an extinguisher. Answered he, +"Thou art in the right, O good woman; for I was, at the time"—And Shahrazad +perceived the dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Four Hundred and Fourth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the pedagogue replied, +"Verily I was at that time fashed and absent- minded and, seeing the +extinguisher wrapped up in the quilt, I thought that he was dead and they had +shrouded him." The woman, not smoking the cheat, said, "Thou art excused," and +taking the letter, went her ways.[FN#174] And they relate a story of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap36"></a>THE KING AND THE VIRTUOUS WIFE.</h3> + +<p> +A certain King once went forth in disguise, to look into the affairs of his +lieges. Presently, he came to a great village which he entered unattended and +being athirst, stopped at the door of a house and asked for water. There came +out to him a fair woman with a gugglet, which she gave him, and he drank. When +he looked at her, he was ravished with her and besought her favours. Now she +knew him; so she led him into the house and, making him sit down, brought out a +book and said to him, "Look therein whilst I order my affair and return to +thee." So he looked into the book, and behold, it treated of the Divine +prohibition against advoutry and of the punishments which Allah hath prepared +for those who commit adulterous sin. When he read this, his flesh quaked and +his hair bristled and he repented to Almighty Allah: then he called the woman +and, giving her the book, went away. Now her husband was absent and when he +returned, she told him what had passed, whereat he was confounded and said in +himself, "I fear lest the King's desire have fallen upon her." And he dared not +have to do with her and know her carnally after this. When some time had past, +the wife told her kinsfolk of her husband's conduct, and they complained of him +to the King, saying, "Allah advance the King! This man hired of us a piece of +land for tillage, and tilled it awhile; then left it fallow and neither tilled +it nor forsook it, that we might let it to one who would till it. Indeed, harm +is come to the field, and we fear its corruption, for such land as that if it +be not sown, spoileth." Quoth the King to the man, "What hindereth thee from +sowing thy land?" Answered he, "Allah advance the King! It reached me that the +lion entered the field wherefore I stood in awe of him and dared not draw near +it, since knowing that I cannot cope with the lion, I stand in fear of him." +The King understood the parable and rejoined, saying, "O man, the lion trod and +trampled not thy land, and it is good for seed so do thou till it and Allah +prosper thee in it, for the lion hath done it no hurt." Then he bade give the +man and his wife a handsome present and sent them away.[FN#175] And amongst the +stories is that of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap37"></a>ABD AL-RAHMAN THE MAGHRIBI'S STORY OF THE RUKH.[FN#176]</h3> + +<p> +There was once a man of the people of West Africa who had journeyed far and +wide and traversed many a desert and a tide. He was once cast upon an island, +where he abode a long while and, returning thence to his native country, +brought with him the quill of a wing feather of a young Rukh, whilst yet in egg +and unhatched; and this quill was big enough to hold a goat skin of water, for +it is said that the length of the Rukh chick's wing, when he cometh forth of +the egg, is a thousand fathoms. The folk marvelled at this quill, when they saw +it, and the man who was called Abd al-Rahman the Moor (and he was known, to +boot, as the Chinaman, for his long sojourn in Cathay), related to them the +following adventure, one of many of his traveller's tales of marvel. He was on +a voyage in the China seas—And Shahrazad perceived the dawn of day and ceased +saying her permitted say. +</p> + +<p> +When it was the Four Hundred and Fifth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that Abd al- Rahman, the +Moorman, the Chinaman, was wont to tell wondrous tales amongst which was the +following. He was on a voyage in the China seas with a company of merchants, +when they sighted an island from afar; so they steered for it and, making fast +thereto, saw that it was large and spacious. The ship's crew went ashore to get +wood and water, taking with them hatchets and ropes and water skies (the +travellers accompanying them), and presently espied a great dome, white and +gleaming, an hundred cubits long. So they made towards it and drawing near, +found that it was an egg of the Rukh and fell on it with axes and stones and +sticks till they uncovered the young bird and found the chick as it were a firm +set hill. So they plucked out one of the wing feathers, but could not do so, +save by helping one another, for all the quills were not full grown, after +which they took what they could carry of the young bird's flesh and cutting the +quill away from the vane, returned to the ship. Then they set sail and putting +out to sea, voyaged with a fair wind all that night, till the sun rose; and +while everything went well, they saw the Rukh come flying after them, as he +were a vast cloud, with a rock in his talons, like a great heap bigger than the +ship. As soon as he poised himself in air over the vessel, he let fall the rock +upon it; but the craft, having great way on her, outwent the rock, which fell +into the sea with a loud crash and a horrible. So Allah decreed their +deliverance and saved them from doom; and they cooked the young bird's flesh +and ate it. Now there were amongst them old white bearded men; and when they +awoke on the morrow, they found that their beards had turned black, nor did any +who had eaten of the young Rukh grow gray ever after. Some said the cause of +the return of youth to them and the ceasing of hoariness from them was that +they had heated the pot with arrow wood, whilst others would have it that it +came of eating the Rukh chick's flesh; and this is indeed a wonder of +wonders.[FN#177] And a story is related of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap38"></a>ADI BIN ZAYD AND THE PRINCESS HIND.</h3> + +<p> +Al-Nu'uman Bin Al-Munzir, King of the Arabs of Irak, had a daughter named Hind, +who went out one Pasch, which is a feast day of the Nazarenes, to the White +Church, to take the sacrament; she was eleven years old and was the loveliest +woman of her age and time; and it so chanced that on the same day came to +Hirah[FN#178] a young man called 'Adν bin Zayd[FN#179] with presents from the +Chosroλ to Al-Nu'uman, and he also went to the White Church, to communicate. He +was tall of stature and fair of favour, with handsome eyes and smooth cheeks, +and had with him a company of his people. Now there was with Hind bint +al-Nu'uman a slave girl named Mαriyah, who was enamoured of Adi, but had not +been able to foregather with him. So, when she saw him in the church, she said +to Hind, "Look at yonder youth. By Allah, he is handsomer than all thou seest!" +Hind asked, "And who is he?" and Mariyah answered, "Adi bin Zayd." Quoth +Al-Nu'uman's daughter, "I fear lest he know me, if I draw nearer to look on +him." Quoth Mariyah, "How should he know thee when he hath never seen thee?" So +she drew near him and found him jesting with the youths his companions; and +indeed he surpassed them all, not only in his personal charms but in the +excellence of his speech, the eloquence of his tongue and the richness of his +raiment. When the Princess saw him, she was ravished with him, her reason was +confounded and her colour changed; and Mariyah, seeing her inclination to him, +said to her, "Speak him." So she spoke to him and went away. Now when he looked +upon her and heard her speech, he was captivated by her and his wit was dazed; +his heart fluttered, and his colour changed so that his companions suspected +him, and he whispered one of them to follow her and find out who she was. The +young man went after her and returning informed him that she was princess Hind, +daughter of Al-Nu'uman. So Adi left the church, knowing not whither he went, +for excess of love, and reciting these two couplets, +</p> + +<p> + "O friends of me, one favour more I pray: *<br/> + + Unto the convents[FN#180] find more your way:<br/> + + Turn me that so I face the land of Hind; *<br/> + + Then go, and fairest greetings for me say."<br/> + +</p> + +<p> +Then he went to his lodging and lay that night, restless and without appetite +for the food of sleep.—And Shahrazad perceived the dawn of day and ceased to +say her permitted say. +</p> + +<p> +When it was the Four Hundred and Sixth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when Adi ended his verses +he went to his lodging and lay that night restless and without appetite for the +food of sleep. Now on the morrow Mariyah accosted him and he received her +kindly, though before he would not incline to her, and said to her, "What is +thy will?" Quoth she, "I have a want of thee;" and quoth he, "Name it, for by +Allah, thou shalt not ask me aught, but I will give it thee!" So she told him +that she loved him, and her want of him was that he would grant her a lover's +privacy; and he agreed to do her will, on condition that she would serve him +with Hind and devise some device to bring them together. Then he took her into +a vintner's tavern in one of the by streets of Hirah, and lay with her; after +which she returned to Hind and asked her, "Dost thou not long to see Adi?" She +answered, "How can this be? Indeed my longing for him makes me restless, and no +repose is left me since yesterday." Quoth Mariyah, "I will appoint him to be in +such a place, where thou canst look on him from the palace." Quoth Hind, "Do +what thou wilt," and agreed with her upon the place. So Adi came, and the +Princess looked out upon him; and, when she saw him, she was like to topple +down from the palace top and said, "O Mariyah, except thou bring him in to me +this night, I shall die." So saying, she fell to the ground in a fainting fit, +and her serving women lifted her up and bore her into the palace; whilst +Mariyah hastened to Al-Nu'uman and discovered the whole matter to him with +perfect truth, telling him that indeed she was mad for the love of Adi; and +except he marry her to him she must be put to shame and die of love for him, +which would disgrace her father among the Arabs, adding at the end, "There is +no cure for this but wedlock." The King bowed his head awhile in thought and +exclaimed again and again, "Verily, we are Allah's and unto Him we are +returning!" Then said he "Woe to thee! How shall the marriage be brought about, +seeing I mislike to open the matter?" And she said, "He is yet more ardently in +love and yet more desireful of her than she is of him; and I will so order the +affair that he shall be unaware of his case being known to thee; but do not +betray thyself, O King." Then she went to Adi and, after acquainting him with +everything said, "Make a feast and bid the King thereto; and, when the wine +hath gotten the better of him, ask of him his daughter, for he will not refuse +thee." Quoth Adi, "I fear lest this enrage him against me and be the cause of +enmity between us." But quoth she, "I came not to thee, till I had settled the +whole affair with him." Then she returned to Al- Nu'uman and said to him, "Seek +of Adi that he entertain thee in his house." Replied the King, "There is no +harm in that;" and after three days, besought Adi to give him and his lords the +morning meal in his house. He consented and the King went to him; and when the +wine had taken effect on Al-Nu'uman, Adi rose and sought of him his daughter in +wedlock. He consented and married them and brought her to him after three days; +and they abode at Al-Nu'uman's court, in all solace of life and its delight—And +Shahrazad perceived the dawn of day and ceased saying her permitted say. +</p> + +<p> +When it was the Four Hundred and Seventh Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that Adi abode with Hind bint +Al-Nu'uman bin Munzir three years in all solace of life and its delight, after +which time the King was wroth with Adi and slew him. Hind mourned for him with +grievous mourning and built her an hermitage outside the city, whither she +retired and became a religious, weeping and bewailing her husband till she +died. And her hermitage is seen to this day in the suburbs of Hirah. They also +tell a tale of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap39"></a>DI'IBIL AL-KHUZA'I WITH THE LADY AND MUSLIM BIN AL-WALID.</h3> + +<p> +Quoth Di'ibil al Khuzα'i[FN#181], "I was sitting one day at the gate of Al +Karkh,[FN#182] when a damsel came past. Never saw I a fairer faced or better +formed than she, walking with a voluptuous swaying gait and ravishing all +beholders with her lithe and undulating pace. Now as my eyes fell on her, I was +captivated by her and my vitals trembled and meseemed my heart flew forth of my +breast; so I stood before her and I accosted her with this verse, +</p> + +<p> + 'The tears of these eyes find easy release; *<br/> + + But sleep flies these eyelids without surcease.'<br/> + +</p> + +<p> +Whereon she turned her face and looking at me, straightway made answer with +this distich, +</p> + +<p> + 'A trifle this an his eyes be sore, *<br/> + + When her eyes say 'yes' to his love's caprice!'<br/> + +</p> + +<p> +I was astounded at the readiness of her reply and the fluency of her speech and +rejoined with this verse, +</p> + +<p> + 'Say, cloth heart of my fair incline to him *<br/> + + Whose tears like a swelling stream increase?'<br/> + +</p> + +<p> +And she answered me without hesitation, thus, +</p> + +<p> + 'If thou crave our love, know that love's a loan; *<br/> + + And a debt to be paid by us twain a piece.'<br/> + +</p> + +<p> +Never entered my ears aught sweeter than her speech nor ever saw I brighter +than her face: so I changed rhyme and rhythm to try her, in my wonder at her +words, and repeated this couplet, +</p> + +<p> + 'Will Fate with joy of union ever bless our sight, *<br/> + + And one desireful one with other one unite.'<br/> + +</p> + +<p> +She smiled at this (never saw I fairer than her mouth nor sweeter than her +lips), and answered me, without stay or delay, in the following distich, +</p> + +<p> + "Pray, tell me what hath Fate to do betwixt us twain? *<br/> + + Thou'rt Elate: so bless our eyne with union and<br/> + + delight.'<br/> + +</p> + +<p> +At this, I sprang up and fell to kissing her hands and cried, 'I had not +thought that Fortune would vouchsafe me such occasion. Do thou follow me, not +of bidding or against thy will, but of the grace of thee and thy favour to me.' +Then I went on and she after me. Now at that time I had no lodging I deemed fit +for the like of her; but Muslim bin al-Walνd[FN#183] was my fast friend, and he +had a handsome house. So I made for his abode and knocked at the door, +whereupon he came out, and I saluted him, saying, 'Tis for time like this that +friends are treasured up'; and he replied, 'With love and gladness! Come in you +twain.' So we entered but found money scarce with him: however, he gave me a +kerchief, saying, 'Carry it to the bazar and sell it and buy food and what else +thou needest.' I took the handkerchief, and hastening to the market, sold it +and bought what we required of victuals and other matters; but when I returned, +I found that Muslim had retired, with her to an underground chamber.[FN#184] +When he heard my step he hurried out and said to me, 'Allah requite thee the +kindness thou hast done me, O Abu Ali and reward thee in time to come and +reckon it of thy good deeds on the Day of Doom!' So saying, he took from me the +food and wine and shut the door in my face. His words enraged me and I knew not +what to do, but he stood behind the door, shaking for mirth; and, when he saw +me thus, he said to me, 'I conjure thee on my life, O Abu Ali, tell who it was +composed this couplet?, +</p> + +<p> + 'I lay in her arms all night, leaving him *<br/> + + To sleep foul-hearted but clean of staff.'<br/> + +</p> + +<p> +At this my rage redoubled, and I replied, 'He who wrote this other couplet', +</p> + +<p> + 'One, I wish him in belt a thousand horns, *<br/> + + Exceeding in mighty height Manaf.'[FN#185]<br/> + +</p> + +<p> +Then I began to abuse him and reproach him with the foulness of his action and +his lack of honour; and he was silent, never uttering a word. But, when I had +finished, he smiled and said, 'Out on thee, O fool! Thou hast entered my house +and sold my kerchief and spent my silver: so, with whom art thou wroth, O +pimp?'[FN#186] Then he left me and went away to her, whilst I said, 'By Allah, +thou art right to twit me as nincompoop and pander!' Then I left his door and +went away in sore concern, and I feel its trace in my heart to this very day; +for I never had my will of her nor, indeed, ever heard of her more." And +amongst other tales is that about +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap40"></a>ISAAC OF MOSUL AND THE MERCHANT.</h3> + +<p> +Quoth Ishak bin Ibrahim al Mausili, "It so chanced that, one day feeling weary +of being on duty at the Palace and in attendance upon the Caliph, I mounted +horse and went forth, at break of dawn, having a mind to ride out in the open +country and take my pleasure. So I said to my servants, 'If there come a +messenger from the Caliph or another, say that I set out at day break, upon a +pressing business, and that ye know not whither I am gone.' Then I fared forth +alone and went round about the city, till the sun waxed hot, when I halted in a +great thoroughfare known as Al Haram,"—And Shahrazad perceived the dawn of day +and ceased to say her permitted say. +</p> + +<p> +When it was the Four Hundred and Eighth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that Ishak bin Ibrahim the +Mausili continued: "When the sun waxed hot I halted in a great thoroughfare +known as Al-Haram, to take shelter in the shade and found it in a spacious wing +of a house which projected over the street. And I stood there but a little +while before there came up a black slave, leading an ass bestridden by a +damsel; and under her were housings set with gems and pearls and upon her were +the richest of clothes, richness can go no farther; and I saw that she was +elegant of make with languorous look and graceful mien. I asked one of the +passers by who she was, and he said, 'She is a singer,' so I fell in love with +her at first sight: hardly could I keep my seat on horseback. She entered the +house at whose gate I stood; and, as I was planning a device to gain access to +her, there came up two men young and comely who asked admission and the +housemaster gave them leave to enter. So they alighted and I also and they +entered and I with them, they supposing that the master of the house had +invited me; and we sat awhile, till food was brought and we ate. Then they set +wine before us, and the damsel came out, with a lute in her hand. She sang and +we drank, till I rose to obey a call of nature. Thereupon the host questioned +the two others of me, and they replied that they knew me not; whereupon quoth +he, 'This is a parasite[FN#187]; but he is a pleasant fellow, so treat him +courteously.' Then I came back and sat down in my place, whilst the damsel sang +to a pleasing air these two couplets, +</p> + +<p> + 'Say to the she gazelle, who's no gazelle, *<br/> + + And Kohl'd ariel who's no ariel.[FN#188]<br/> + + Who lies with male, and yet no female is, *<br/> + + Whose gait is female most unlike the male.'<br/> + +</p> + +<p> +She sang it right well, and the company drank and her song pleased them. Then +she carolled various pieces to rare measures, and amongst the rest one of mine, +which consisted of this distich, +</p> + +<p> + 'Bare hills and campground desolate *<br/> + + And friends who all have ganged their gait.<br/> + + How severance after union leaves *<br/> + + Me and their homes in saddest state!'<br/> + +</p> + +<p> +Her singing this time was even better than the first; then she chanted other +rare pieces, old and new, and amongst them, another of mine with the following +two couplets, +</p> + +<p> + 'Say to angry lover who turns away, *<br/> + + And shows thee his side whatso thou<br/> + + 'Thou wroughtest all that by thee was wrought, *<br/> + + Albe 'twas haply thy sport and play.'<br/> + +</p> + +<p> +I prayed her to repeat the song, that I might correct it for her; whereupon one +of the two men accosted me and said, 'Never saw we a more impudent lick platter +than thou. Art thou not content with sponging, but thou must eke meddle and +muddle? Of very sooth, in thee is the saying made true, Parasite and pushing +wight.' So I hung down my head for shame and made him no answer, whilst his +companion would have withheld him from me, but he would not be restrained. +Presently, they rose to pray, but I lagged behind a little and, taking the +lute, screwed up the sides and brought it into perfect tune. Then I stood up in +my place to pray with the rest; and when we had ended praying, the same man +fell again to blaming me and reviling me and persisted in his rudeness, whilst +I held my peace. Thereupon the damsel took the lute and touching it, knew that +it had been altered, and said, 'Who hath touched my lute?' Quoth they, 'None of +us hath touched it.' Quoth she, 'Nay, by Allah, some one hath touched it, and +he is an artist, a past master in the craft; for he hath arranged the strings +and tuned them like one who is a perfect performer.' Said I, 'It was I tuned +it;' and said she, 'Then, Allah upon thee, take it and play on it!' So I took +it; and, playing a piece so difficult and so rare, that it went nigh to deaden +the quick and quicken the dead, I sang thereto these couplets, +</p> + +<p> + 'I had a heart, and with it lived my life: *<br/> + + 'Twas seared with fire and burnt with loving-lowe:<br/> + + I never won the blessing of her love; *<br/> + + God would not on His slave such boon bestow:<br/> + + If what I've tasted be the food of Love, *<br/> + + Must taste it all men who love food would know.'"<br/> + +</p> + +<p> +—And Shahrazad perceived the dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Four Hundred and Ninth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that Ishak of Mosul thus +continued: "Now when I had finished my verse, there was not one of the company +but sprang from his place and sat down like schoolboys before me, saying, +'Allah upon thee, O our lord, sing us another song.' 'With pleasure,' said I, +and playing another measure in masterly fashion, sang thereto these couplets, +</p> + +<p> +'Ho thou whose heart is melted down by force of Amor's fire, *<br/> + + And griefs from every side against thy happiness conspire:<br/> + +Unlawful is that he who pierced my vitals with his shaft, * My<br/> + + blood between my midriff and my breast bone[FN#189] he<br/> + + desire,<br/> + +'Twas plain, upon our severance day, that he had set his mind *<br/> + + On an eternal parting, moved by tongue of envious liar:<br/> + +He sheds my blood he ne'er had shed except by wound of love, *<br/> + + Will none demand my blood of him, my wreck of him require?'<br/> + +</p> + +<p> +When I had made an end of this song, there was not one of them but rose to his +feet and threw himself upon the ground for excess of delight. Then I cast the +lute from my hand, but they said, 'Allah upon thee, do not on this wise, but +let us hear another song, so Allah Almighty increase thee of His bounty!' +Replied I, 'O folk, I will sing you another song and another and another and +will tell you who I am. I am Ishak bin Ibrahim al Mausili, and by Allah, I bear +myself proudly to the Caliph when he seeketh me. Ye have today made me hear +abuse from an unmannerly carle such as I loathe; and by Allah, I will not speak +a word nor sit with you, till ye put yonder quarrelsome churl out from among +you!' Quoth the fellow's companion to him, 'This is what I warned thee against, +fearing for thy good name.' So they hent him by the hand and thrust him out; +and I took the lute and sang over again the songs of my own composing which the +damsel had sung. Then I whispered the host that she had taken my heart and that +I had no patience to abstain from her. Quoth he 'She is thine on one +condition.' I asked, 'What is that?' and he answered, 'It is that thou abide +with me a month, when the damsel and all belonging to her of raiment and +jewellery shall be thine.' I rejoined, 'It is well, I will do this.' So I +tarried with him a whole month, whilst none knew where I was and the Caliph +sought me everywhere, but could come by no news of me; and at the end of this +time, the merchant delivered to me the damsel, together with all that pertained +to her of things of price and an eunuch to attend upon her. So I brought all +that to my lodging, feeling as I were lord of the whole world, for exceeding +delight in her; then I rode forthright to Al-Maamun. And when I stood in the +presence, he said, 'Woe to thee, O Ishak, where hast thou been?' So I +acquainted him with the story and he said, 'Bring me that man at once.' +Thereupon I told him where he lived and he sent and fetched him and questioned +him of the case; when he repeated the story and the Caliph said to him, 'Thou +art a man of right generous mind, and it is only fitting that thou be aided in +thy generosity.' Then he ordered him an hundred thousand dirhams and said to +me, 'O Ishak, bring the damsel before me.' So I brought her to him, and she +sang and delighted him; and being greatly gladdened by her he said to me, 'I +appoint her turn of service every Thursday, when she must come and sing to me +from behind the curtain.' And he ordered her fifty thousand dirhams, so by +Allah, I profited both myself and others by my ride." And amongst the tales +they tell is one of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap41"></a>THE THREE UNFORTUNATE LOVERS.</h3> + +<p> +Quoth Al-'Utbν[FN#190], "I was sitting one day with a company of educated men, +telling stories of the folk, when the talk turned upon legends of lovers and +each of us said his say thereanent. Now there was in our company an old man, +who remained silent, till all had spoken and had no more to say, when quoth he, +'Shall I tell you a thing, the like of which you never heard; no, never?' +'Yes,' quoth we; and he said, 'Know, then, that I had a daughter, who loved a +youth, but we knew it not; while the youth loved a singing girl, who in her +turn loved my daughter. One day, I was present at an assembly, wherein were +also the youth'"—And Shahrazad perceived the dawn of day and ceased to say her +permitted say. +</p> + +<p> +When it was the Four Hundred and Tenth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the Shaykh continued: +'One day, I was present at an assembly wherein were also the youth and the +singing girl and she chanted to us these couplets, +</p> + +<p> + 'Prove how Love bringeth low * Lover those tears that run<br/> + + Lowering him still the more * When pity finds he none.'<br/> + +</p> + +<p> +Cried the youth, 'By Allah, thou hast said well, O my mistress.' Dost thou +incite me to die?' Answered the girl from behind the curtain, 'Yes, if thou be +a true lover.' So he laid his head on a cushion and closed his eyes; and when +the cup came round to him, we shook him and behold, he was dead.[FN#191] +Therewith we all flocked to him, and our pleasure was troubled and we grieved +and broke up at once. When I came home, my people took in bad part my returning +before the appointed time, and I told them what had befallen the youth, +thinking that thereby I should greatly surprise them. My daughter heard my +words and rising, went from the sitting chamber into another, whither I +followed her and found her lying with her head on a cushion, even as I had told +of the young man. So I shook her and lo! she was dead. Then we laid her out and +set forth next morning to bury her, whilst the friends of the young man set +forth in like guise to bury him. As we were on the way to the burial place, we +met a third funeral and asking whose it was, were told that it was that of the +singing girl who, hearing of my daughter's death, had done even as she did and +was dead. So we buried them all three on one day, and this is the rarest tale +that ever was heard of lovers." And they also tell a tale of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap42"></a>HOW ABU HASAN BRAKE WIND.</h3> + +<p> +They recount that in the City Kaukabαn of Al-Yaman there was a man of the Fazlν +tribe who had left Badawi life, and become a townsman for many years and was a +merchant of the most opulent merchants. His wife had deceased when both were +young; and his friends were instant with him to marry again, ever quoting to +him the words of the poet, +</p> + +<p> + "Go, gossip! re-wed thee, for Prime draweth near:<br/> + + A wife is an almanac—good for the year."<br/> + +</p> + +<p> +So being weary of contention, Abu Hasan entered into negotiations with the old +women who procure matches, and married a maid like Canopus when he hangeth over +the seas of Al-Hind. He made high festival therefor, bidding to the wedding +banquet kith and kin, Olema and Fakirs; friends and foes and all his +acquaintances of that countryside. The whole house was thrown open to feasting: +there were rices of five several colours, and sherbets of as many more; and +kids stuffed with walnuts and almonds and pistachios and a camel colt[FN#192] +roasted whole. So they ate and drank and made mirth and merriment; and the +bride was displayed in her seven dresses and one more, to the women, who could +not take their eyes off her. At last, the bridegroom was summoned to the +chamber where she sat enthroned; and he rose slowly and with dignity from his +divan; but in so doing, for that he was over full of meat and drink, lo and +behold! he let fly a fart, great and terrible. Thereupon each guest turned to +his neighbour and talked aloud and made as though he had heard nothing, fearing +for his life. But a consuming fire was lit in Abu Hasan's heart; so he +pretended a call of nature; and, in lieu of seeking the bride chamber, he went +down to the house court and saddled his mare and rode off, weeping bitterly, +through the shadow of the night. In time he reached Lαhej where he found a ship +ready to sail for India; so he shipped on board and made Calicut of Malabar. +Here he met with many Arabs, especially Hazramνs[FN#193], who recommended him +to the King; and this King (who was a Kafir) trusted him and advanced him to +the captainship of his body guard. He remained ten years in all solace and +delight of life; at the end of which time he was seized with home sickness; and +the longing to behold his native land was that of a lover pining for his +beloved; and he came near to die of yearning desire. But his appointed day had +not dawned; so, after taking the first bath of health, he left the King without +leave, and in due course landed at Makallα of Hazramaut. Here he donned the +rags of a religious; and, keeping his name and case secret, fared for Kaukaban +afoot; enduring a thousand hardships of hunger, thirst and fatigue; and braving +a thousand dangers from the lion, the snake and the Ghul. But when he drew near +his old home, he looked down upon it from the hills with brimming eyes, and +said in himself, "Haply they might know thee; so I will wander about the +outskirts, and hearken to the folk. Allah grant that my case be not remembered +by them!" He listened carefully for seven nights and seven days, till it so +chanced that, as he was sitting at the door of a hut, he heard the voice of a +young girl saying, "O my mother, tell me the day when I was born; for such an +one of my companions is about to take an omen[FN#194] for me." And the mother +answered, "Thou was born, O my daughter, on the very night when Abu Hasan +farted." Now the listener no sooner heard these words than he rose up from the +bench, and fled away saying to himself, "Verily thy fart hath become a date, +which shall last for ever and ever; even as the poet said, +</p> + +<p> + 'As long as palms shall shift the flower; *<br/> + + As long as palms shall sift the flour.'[FN#195]<br/> + +</p> + +<p> +And he ceased not travelling and voyaging and returned to India; and there +abode in self exile till he died; and the mercy of Allah be upon him![FN#196] +And they tell another story of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap43"></a>THE LOVERS OF THE BANU TAYY.</h3> + +<p> +Kαsim, son of Adi, was wont to relate that a man of the Banϊ Tamνm spake as +follows: "I went out one day in search of an estray and, coming to the waters +of the Banu Tayy, saw two companies of people near one another, and behold, +those of one company were disputing among themselves even as the other. So I +watched them and observed, in one of the companies, a youth wasted with +sickness, as he were a worn-out dried-up waterskin. And as I looked on him, lo! +he repeated these couplets, +</p> + +<p> + 'What ails the Beauty she returneth not? *<br/> + + Is't Beauty's irk or grudging to my lot?<br/> + + I sickened and my friends all came to call; *<br/> + + What stayed thee calling with the friendly knot?<br/> + + Hadst thou been sick, I had come running fast *<br/> + + To thee, nor threats had kept me from the spot:<br/> + + Mid them I miss thee, and I lie alone; *<br/> + + Sweetheart, to lose thy love sad loss I wot!'<br/> + +</p> + +<p> +His words were heard by a damsel in the other company who hastened towards him, +and when her people followed her, she fought them off. Then the youth caught +sight of her and sprang up and ran towards her, whilst the people of his party +ran after him and laid hold of him. However he haled and freed himself from +them, and she in like manner loosed herself; and, when they were free, each ran +to other and meeting between the two parties, embraced and fell dead upon the +ground."—And Shahrazad perceived the dawn of day and ceased saying her +permitted say. +</p> + +<p> +When it was the Four Hundred ante Eleventh Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that "the young man and the +maid met between the two parties and embraced and both fell dead upon the +ground; whereat came there out an old man from one of the tents and stood over +them exclaiming, 'Verily, we are Allah's and unto Him we are returning!' Then +weeping sore he said, 'Allah have ruth on you both! by the Almighty, though you +were not united in your lives, I will at least unite you after your deaths.' +And he bade lay them out: so they washed them and shrouded them in one shroud +and dug for them one grave and prayed one prayer over them both and buried them +in one tomb; nor was there man or woman in the two parties but I saw weeping +over them and buffeting their faces. Then I questioned the Shaykh of them, and +he said, 'She was my daughter and he my brother's son; and love brought them to +the pass thou seest.' I exclaimed, 'Allah amend thee! but why didst thou not +marry them to each other?' Quoth he, 'I feared shame[FN#197] and dishonour; and +now I am fallen into both.' " And they tell a tale of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap44"></a>THE MAD LOVER.</h3> + +<p> +Quoth Abu 'l-Abbαs al-Mubarrad,[FN#198] "I set out one day with a company to +Al-Bαrid on an occasion and, coming to the monastery of Hirakl,[FN#199] we +alighted in its shade. Presently a man came out to us and said, 'There are +madmen in the monastery,[FN#200] and amongst them one who speaketh wisdom; if +ye saw him, ye would marvel at his speech.' So we arose all and went into the +monastery' where we saw a man seated on a skin mat in one of the cells, with +bare head and eyes intently fixed upon the wall. We saluted him, and he +returned our salaam, without looking at us, and one said to us, 'Repeat some +verses to him; for, when he heareth verse, he speaketh.' So I repeated these +two couplets, +</p> + +<p> + 'O best of race to whom gave Hawwa[FN#201] boon of birth, *<br/> + + Except for thee the world were neither sweet nor fair!<br/> + + Thou'rt he, whose face, by Allah shown to man, *<br/> + + Doth ward off death, decay and hoary hair.'<br/> + +</p> + +<p> +When he heard from me this praise of the Apostle he turned towards us and +repeated these lines, +</p> + +<p> + 'Well Allah wotteth I am sorely plagued: *<br/> + + Nor can I show my pain to human sight.<br/> + + Two souls have I, one soul is here contained, *<br/> + + While other woneth in another site.<br/> + + Meseems the absent soul's like present soul, *<br/> + + And that she suffers what to me is dight.'<br/> + +</p> + +<p> +Then he asked us. 'Have I said well or said ill? And we answered, 'Thou hast +said the clean contrary of ill, well and right well.' Then he put out his hand +to a stone, that was by him and took it up; whereupon thinking he would throw +it at us we fled from him; but he fell to beating upon his breast therewith +violent blows and said to us, 'Fear not, but draw near and hear somewhat from +me and receive it from me.' So we came back, and he repeated these couplets, +</p> + +<p> +'When they made their camels yellow white kneel down at dawning<br/> + + grey * They mounted her on crupper and the camel went his<br/> + + way,<br/> + +Mine eye balls through the prison wall beheld them, and I cried *<br/> + + With streaming eyelids and a heart that burnt in dire dismay<br/> + +O camel driver turn thy beast that I farewell my love! * In<br/> + + parting and farewelling her I see my doomed day<br/> + +I'm faithful to my vows of love which I have never broke, * Would<br/> + + Heaven I kenned what they have done with vows that vowed<br/> + + they!'<br/> + +</p> + +<p> +Then he looked at me and said, 'Say me, dost thou know what they did?'[FN#202] +Answered I, 'Yes, they are dead; Almighty Allah have mercy on them!' At this +his face changed and he sprang to his feet and cried out, 'How knowest thou +they be dead?;' and I replied, 'Were they alive they had not left thee thus.' +Quoth he, 'By Allah, thou art right, and I care not to live after them.' Then +his side muscles quivered and he fell on his face; and we ran up to him and +shook him and found him dead, the mercy of the Almighty be on him! At this we +marvelled and mourned for him and, sore mourning, laid him out and buried +him".—And Shahrazad perceived the dawn of day and ceased to say her permitted +say. +</p> + +<p> +When it was the Four Hundred and Twelfth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that al-Mubarrad thus +continued: "When the man fell we mourned over him with sore mourning and laid +him out and buried him. And when I returned to Baghdad and went in to the +Caliph al-Mutawakkil, he saw the trace of tears on my face and said to me, +'What is this?' So I told him what had passed and it was grievous to him and he +cried, 'What moved thee to deal thus with him?[FN#203] By Allah, if I thought +thou didst not repent it and regret him I would punish thee therefor!' And he +mourned for him the rest of the day." And amongst the tales they tell is one of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap45"></a>THE PRIOR WHO BECAME A MOSLEM.</h3> + +<p> +Quoth Abu Bakr Mohammed ibn Al-Anbαri[FN#204]: "I once left Anbαr on a journey +to 'Amϊrνyah,[FN#205] where there came out to me the prior of the monastery and +superior of the monkery, Abd al-Masνh hight, and brought me into the building. +There I found forty religious, who entertained me that night with fair guest +rite, and I left them after seeing among them such diligence in adoration and +devotion as I never beheld the like of in any others. Next day I farewelled +them and fared forth and, after doing my business at 'Amuriyah, I returned to +my home at Anbar. And next year I made pilgrimage to Meccah and as I was +circumambulating the Holy House I saw Abd al-Masih the monk also compassing the +Ka'abah, and with him five of his fellows, the shavelings. Now when I was sure +that it was indeed he, I accosted him, saying, 'Art thou not Abd al-Masih, the +Religious?' and he replied, 'Nay, I am Abdallah, the Desirous.'[FN#206] +Therewith I fell to kissing his grey hairs and shedding tears; then, taking him +by the hand, I led him aside into a corner of the Temple and said to him, 'Tell +me the cause of thy conversion to al-Islam;' and he made reply, 'Verily, 'twas +a wonder of wonders, and befell thus. A company of Moslem devotees came to the +village wherein is our convent, and sent a youth to buy them food. He saw, in +the market, a Christian damsel selling bread, who was of the fairest of women; +and he was struck at first sight with such love of her, that his senses failed +him and he fell on his face in a fainting fit. When he revived, he returned to +his companions and told them what had befallen him, saying, 'Go ye about your +business; I may not go with you.' They chided him and exhorted him, but he paid +no heed to them; so they left him whilst he entered the village and seated +himself at the door of the woman's booth.[FN#207] She asked him what he wanted, +and he told her that he was in love with her whereupon she turned from him; but +he abode in his place three days without tasting food, keeping his eyes fixed +on her face. Now whenas she saw that he departed not from her, she went to her +people and acquainted them with his case, and they set on him the village boys, +who stoned him and bruised his ribs and broke his head; but, for all this, he +would not budge. Then the villagers took counsel together to slay him; but a +man of them came to me and told me of his case, and I went out to him and found +him lying prostrate on the ground. So I wiped the blood from his face and +carried him to the convent, and dressed his wounds; and there he abode with me +fourteen days. But as soon as he could walk, he left the monastery"—And +Shahrazad perceived the dawn of day and ceased saying her permitted say. +</p> + +<p> +When it was the Four Hundred and Thirteenth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that Abdallah the Religious +continued: "So I carried him to the convent and dressed his wounds, and he +abode with me fourteen days. But as soon as he could walk, he left the +monastery and returned to the door of the woman 's booth, where he sat gazing +on her as before. When she saw him she came out to him and said, 'By Allah thou +movest me to pity! wilt thou enter my faith that I may marry thee?' He cried, +'Allah forbid that I should put off the faith of Unity and enter that of +Plurality!'[FN#208] Quoth she, 'Come in with me to my house and take thy will +of me and wend thy ways in peace.' Quoth he, 'Not so, I will not waste the +worship of twelve years for the lust of an eye-twinkle.' Said she, 'Then depart +from me forthwith;' and he said, 'My heart will not suffer me to do that;' +whereupon she turned her countenance from him. Presently the boys found him out +and began to pelt him with stones; and he fell on his face, saying, 'Verily, +Allah is my protector, who sent down the Book of the Koran; and He protecteth +the Righteous![FN#209] At this I sallied forth and driving away the boys, +lifted his head from the ground and heard him say, 'Allah mine, unite me with +her in Paradise!' Then I carried him to the monastery, but he died, before I +could reach it, and I bore him without the village and I dug for him a grave +and buried him. And next night when half of it was spent, the damsel cried with +a great cry (and she in her bed); so the villagers flocked to her and +questioned her of her case. Quoth she, 'As I slept, behold the Moslem man came +in to me and taking me by the hand, carried me to the gate of Paradise; but the +Guardian denied me entrance, saying, 'Tis forbidden to unbelievers.' So I +embraced Al Islam at his hands and, entering with him, beheld therein pavilions +and trees, such as I cannot describe to you. Moreover, he brought me to a +pavilion of jewels and said to me, 'Of a truth this is my pavilion and thine, +nor will I enter it save with thee; but, after five nights thou shalt be with +me therein, if it be the will of Allah Almighty.' Then he put forth his hand to +a tree which grew at the door of the pavilion and plucked there from two apples +and gave them to me, saying, 'Eat this and keep the other, that the monks may +see it.' So I ate one of them and never tasted I aught sweeter.' "—And +Shahrazad perceived the dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Four Hundred and Fourteenth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the woman continued: "'So +he plucked two apples and gave them to me, saying, 'Eat this and keep the other +that the monks may see it.' So I ate one of them and never tasted I aught +sweeter. Then he took my hand and fared forth and carried me back to my house; +and, when I awoke, I found the taste of the apple in my mouth and the other in +my hand.' So saying she brought out the apple, and in the darkness of the night +it shone as it were a sparkling star. So they carried her (and the apple with +her) to the monastery, where she repeated her vision and showed it to us; never +saw we its like among all the fruits of the world. Then I took a knife and cut +the apple into pieces according as we were folk in company; and never knew we +aught more delicious than its savour nor more delightsome than its scent; but +we said, 'Haply this was a devil that appeared unto her to seduce her from her +faith.' Thereupon her people took her and went away; but she abstained from +eating and drinking and on the fifth night she rose from her bed, and going +forth the village to the grave of her Moslem lover threw herself upon it and +died, her family not knowing what was come of her. But, on the morrow, there +came to the village two Moslem elders, clad in hair cloth, and with them two +women in like garb, and said, 'O people of the village, with you is a woman +Saint, a Waliyah of the friends of Allah, who died a Moslemah; and we will take +charge of her in lieu of you.' So the villagers sought her and found her dead +on the Moslem's grave; and they said, 'This was one of us and she died in our +faith; so we will take charge of her.' Rejoined the two old men, 'Nay, she died +a Moslemah and we claim her.' And the dispute waxed to a quarrel between them, +till one of the Shaykhs said, 'Be this the test of her faith: the forty monks +of the monastery shall come and try to lift her from the grave. If they +succeed, then she died a Nazarene; if not, one of us shall come and lift her up +and if she be lifted by him, she died a Moslemah.' The villagers agreed to this +and fetched the forty monks, who heartened one another, and came to her to lift +her, but could not. Then we tied a great rope round her middle and haled at it; +but the rope broke in sunder, and she stirred not; and the villagers came and +did the like, but could not move her from her place.[FN#210] At last, when all +means failed, we said to one of the two Shaykhs, 'Come thou and lift her.' So +he went up to the grave and, covering her with his mantle, said, 'In the name +of Allah the Compassionating, the Compassionate, and of the Faith of the +Apostle of Allah, on whom be prayers and peace!' Then he lifted her and, taking +her in his bosom, betook himself with her to a cave hard by, where they laid +her, and the two women came and washed her and shrouded her. Then the two +elders bore her to her Moslem lover's grave and prayed over her and buried her +by his side and went their ways. Now we were eye witnesses of all this; and, +when we were alone with one another, we said, 'In sooth, the truth is most +worthy to be followed;'[FN#211] and indeed the verity hath been made manifest +to us, nor is there a proof more patent of the truth of al-Islam than that we +have seen this day with our eyes.' So I and all the monks became Moslems and on +like wise did the villagers; and we sent to the people of Mesopotamia for a +doctor of the law, to instruct us in the ordinances of al-Islam and the canons +of the Faith. They sent us a learned man and a pious, who taught us the rites +of prayer and the tenets of the faith; and we are now in ease abounding; so to +Allah be the praise and the thanks!" And they also tell a tale of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap46"></a>THE LOVES OF ABU ISA AND KURRAT AL-AYN.</h3> + +<p> +Quoth Amrϊ bin Masa'dah:[FN#212] "Abϊ Isα, son of al-Rashνd and brother to +al-Maamun, was enamoured of one Kurrat al-Ayn, a slave girl belonging to Ali +bin Hishαm,[FN#213] and she also loved him; but he concealed his passion, +complaining of it to none neither discovering his secret to anyone, of his +pride and magnanimity; for he had used his utmost endeavour to purchase her of +her master, but he had failed. At last when his patience was at an end and his +passion was sore on him and he was helpless in the matter, he went in to +al-Maamun, one day of state after the folk had retired, and said to him, 'O +Commander of the Faithful, if thou wilt this day make trial of thine Alcaydes +by taking them unawares, thou wilt know the generous from the mean and note +each one's place, after the quality of his mind.' But, in saying this he +purposed only to sit with Kurrat al-Ayn in her lord's house. Quoth al-Maamun, +'Right is thy recking,' and bade make ready a barge, called 'the Flyer,' +wherein he embarked with Abu Isa and a party of his chief officers. The first +mansion he visited unexpectedly was that of Hamνd al-Tawil of Tϊs, whom he +found seated"—And Shahrazad perceived the dawn of day and ceased saying her +permitted say. +</p> + +<p> +When it was the Four Hundred and Fifteenth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that al-Maamun embarked with +his chief officers and fared on till they reached the mansion of Hamνd al-Tawil +of Tϊs; and, unexpectedly entering they found him seated on a mat and before +him singers and players with lutes and flageolets and other instruments of +music in their hands. So Al Maamun sat with him awhile and presently he set +before him dishes of nothing but flesh meat, with no birds among them. The +Caliph would not taste thereof and Abu Isa said to him, "O Commander of the +Faithful, we have taken the owner of this place unawares, and he knew not of +thy coming; but now let us go to another place which is prepared for thee and +fitted for thee." Thereupon the Caliph arose and betook himself with his +brother Abu Isa and his suite, to the abode of Ali son of Hisham who, on +hearing of their approach, came out and received them with the goodliest of +reception, and kissed the earth before the King. Then he brought them into his +mansion and opened to them a saloon than which seer never saw a goodlier. Its +floors, pillars and walls were of many coloured marbles, adorned with Greek +paintings: and it was spread with matting of Sind[FN#214] whereon were carpets +and tapestry of Bassorah make, fitted to the length and breadth of the room. So +the Caliph sat awhile, examining the house and its ceilings and walls, then +said, "Give us somewhat to eat." So they brought him forthwith nearly an +hundred dishes of poultry besides other birds and brewises, fritters and +cooling marinades. When he had eaten, he said, "Give us some thing to drink, O +Ali;" and the host set before him, in vessels of gold and silver and crystal, +raisin wine boiled down to one third with fruits and spices; and the cupbearers +were pages like moons, clad in garments of Alexandrian stuff interwoven with +gold and bearing on their breasts beakers of crystal, full of rose water +mingled with musk. So al-Maamun marvelled with exceeding marvel at all he saw +and said, "Ho thou, Abu al-Hasan!" Whereupon Ali sprang to the Caliph's carpet +and kissing it, said, "At thy service, O Commander of the Faithful!" and stood +before him. Quoth al-Maamun, "Let us hear some pleasant and merry song." +Replied Ali, "I hear and obey, O Commander of the Faithful," and said to one of +his eunuchs, "Fetch the singing women." So the slave went out and presently +returned, followed by ten castratos, bearing ten stools of gold, which they set +down in due order; and after these came ten damsels, concubines of the master, +as they were shining full moons or gardens full of bloom, clad in black +brocade, with crowns of gold on their heads; and they passed along the room +till they sat down on the stools, when sang they sundry songs. Al-Maamun looked +at one of them; and, being captivated by her elegance and fair favour, asked +her, "What is thy name, O damsel?"; and she answered, "My name is +Sajαhν,[FN#215] O Commander of the Faithful," and he said, "Sing to us, O +Sajahi!" So she played a lively measure and sang these couplets, +</p> + +<p> + "I walk, for fear of interview, the weakling's walk *<br/> + + Who sees two lion whelps the fount draw nigh:<br/> + + My cloak acts sword, my heart's perplex'd with fright, *<br/> + + Lest jealous hostile eyes th' approach descry:<br/> + + Till sudden hapt I on a delicate maid *<br/> + + Like desert-doe that fails her fawns to espy."<br/> + +</p> + +<p> +Quoth the Caliph, "Thou hast done well, O damsel! whose are these lines?" She +answered, "Written by Amru bin Ma'di Karib al -Zubaydi,[FN#216] and the air is +Ma'abid's."[FN#217] Then the Caliph and Abu Isa and Ali drank and the damsels +went away and were succeeded by other ten, all clad in flowered silk of +Al-Yaman, brocaded with gold, who sat down on the chairs and sang various +songs. The Caliph looked at one of the concubines, who was like a wild heifer +of the waste, and said to her, "What is thy name, O damsel?" She replied, "My +name is Zabiyah,[FN#218] 0 Commander of the Faithful;" and he, "Sing to us +Zabiyah;" so she warbled like a bird with many a trill and sang these two +couplets, +</p> + +<p> + "Houris, and highborn Dames who feel no fear of men, *<br/> + + Like Meccan game forbidden man to slam:[FN#219]<br/> + + Their soft sweet voices make you deem them whores, *<br/> + + But bars them from all whoring Al-Islam."<br/> + +</p> + +<p> +When she had finished, al-Maamun cried, "favoured of Allah art thou!"—And +Shahrazad perceived the dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Four Hundred and Sixteenth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when the slave girl +finished her song, al-Maamun cried, "Favoured of Allah art thou! Whose is this +verse?" and she answered, "Jarνr's[FN#220] and the air is By Ibn Surayj." Then +the Caliph and his company drank, whilst the girls went away and there came +forth yet other ten, as they were rubies, robed in red brocade inwoven with +gold and purfled with pearls and jewels whilst all their heads were bare. They +sat down on the stools and sang various airs; so the Caliph looked at one of +them, who was like the sun of the day, and asked her, "What is thy name, O +damsel?"; and she answered, "O Commander of the Faithful, my name is Fαtin." +"Sing to us, O Fatin," quoth he; whereat she played a lively measure and sang +these couplets, +</p> + +<p> + "Deign grant thy favours; since 'tis time I were engraced; *<br/> + + Tnough of severance hath it been my lot to taste.<br/> + + Thou'rt he whose face cloth every gift and charm unite, *<br/> + + Yet is my patience spent for that 'twas sore misplaced:<br/> + + I've wasted life in loving thee; and would high Heaven *<br/> + + Grant me one meeting hour for all this wilful waste."<br/> + +</p> + +<p> +"Well sung, O Fatin!'' exclaimed the Caliph; "whose verse is this?" And she +answered, "Adi bin Zayd's, and the air is antique." Then all three drank, +whilst the damsels retired and were succeeded by other ten maidens, as they +were sparkling stars, clad in flowered silk embroidered with red gold and girt +with jewelled zones. They sat down and sang various motives; and the Caliph +asked one of them, who was like a wand of willow, "What is thy name, O +damsel?"; and she answered, "My name is Rashaa,[FN#221] 0 Commander of the +Faithful." "Sing to us, O Rashaa," quoth he; so she played a lively measure and +sang these couplets, +</p> + +<p> + "And wand-like Houri, who can passion heal *<br/> + + Like young gazelle that paceth o'er the plain:<br/> + + I drain this wine cup on the toast, her cheek, *<br/> + + Each cup disputing till she bends in twain<br/> + + Then sleeps the night with me, the while I cry *<br/> + + 'This is the only gain my Soul would gain!' "<br/> + +</p> + +<p> +Said the Caliph, "Well done, O damsel! Sing us something more." So she rose and +kissing the ground before him, sang the following distich, +</p> + +<p> + "She came out to gaze on the bridal at ease *<br/> + + In a shift that reeked of ambergris."<br/> + +</p> + +<p> +The Caliph was highly pleased with this couplet and, when the slave girl saw +how much it delighted him, she repeated it several times. Then said al-Maamun, +"Bring up 'the Flyer,'" being minded to embark and depart: but Ali bin Hisham +said to him, "O Commander of the Faithful, I have a slave girl, whom I bought +for ten thousand diners; she hath taken my heart in whole and part, and I would +fain display her to the Commander of the Faithful. If she please him and he +will accept of her, she is his: and if not, let him hear something from her." +Said the Caliph, "Bring her to me;" and forth came a damsel, as she were a +branchlet of willow, with seducing eyes and eyebrows set like twin bows; and on +her head she wore a crown of red gold crusted with pearls and jewelled, under +which was a fillet bearing this couplet wrought in letters of chrysolite, +</p> + +<p> + "A Jinniyah this, with her Jinn, to show *<br/> + + How to pierce man's heart with a stringless bow!"<br/> + +</p> + +<p> +The handmaiden walked, with the gait of a gazelle in flight and fit to damn a +devotee, till she came to a chair, whereon she seated herself.—And Shahrazad +perceived the dawn of day and ceased saying her permitted say. +</p> + +<p> +When it was the Four Hundred and Seventeenth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the hand maiden walked +with the gait of a gazelle in flight, fit to damn a devotee, till she came to a +chair whereon she seated herself. And Al-Maamun marvelled at her beauty and +loveliness; but, when Abu Isa saw her, his heart throbbed with pain, his colour +changed to pale and wan and he was in evil case. Asked the Caliph, "O Abu Isa, +what aileth thee to change thus?"; and he answered, "O Commander of the +Faithful, it is because of a twitch that seizeth me betimes." Quoth the Caliph, +"Hast thou known yonder damsel before to day?" Quoth he, "Yes, O Commander of +the Faithful, can the moon be concealed?" Then said al-Maamun to her, "What is +thy name, O damsel?"; and she replied, "My name is Kurrat al-Ayn. O Commander +of the Faithful," and he rejoined, "Sing to us, O Kurrat al-Ayn." So she sang +these two couplets, +</p> + +<p> + "The loved ones left thee in middle night, *<br/> + + And fared with the pilgrims when dawn shone bright:<br/> + + The tents of pride round the domes they pitched, *<br/> + + And with broidered curtains were veiled fro' sight."<br/> + +</p> + +<p> +Quoth the Caliph, "Favoured of Heaven art thou, O Kurrat al-Ayn! Whose song is +that?"; whereto she answered "The words are by Di'ibil al-Khuza'i, and the air +by Zurzϊr al-Saghνr." Abu Isa looked at her and his tears choked him; so that +the company marvelled at him. Then she turned to al-Maamun and said to him, "O +Commander of the Faithful, wilt thou give me leave to change the words?" Said +he, "Sing what thou wilt;" so she played a merry measure and carolled these +couplets, +</p> + +<p> + "If thou should please a friend who pleaseth thee *<br/> + + Frankly, in public practise secrecy.<br/> + + And spurn the slanderer's tale, who seldom[FN#222] *<br/> + + seeks Except the severance of true love to see.<br/> + + They say, when lover's near, he tires of love, *<br/> + + And absence is for love best remedy:<br/> + + Both cures we tried and yet we are not cured, *<br/> + + Withal we judge that nearness easier be:<br/> + + Yet nearness is of no avail when he *<br/> + + Thou lovest lends thee love unwillingly."<br/> + +</p> + +<p> +But when she had finished, Abu Isa said, "O Commander of the Faithful," —And +Shahrazad perceived the dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Four Hundred and Eighteenth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when Kurrat al-Ayn had +finished her verse, Abu Isa said, "O Commander of the Faithful, though we +endure disgrace, we shall be at ease.[FN#223] Dost thou give me leave to reply +to her?" Quoth the Caliph, "Yes, say what thou wilt to her." So he swallowed +his tears and sang these two distichs, +</p> + +<p> + "Silent I woned and never owned my love; *<br/> + + But from my heart I hid love's blissful boon;<br/> + + Yet, if my eyes should manifest my love, *<br/> + + 'Tis for my nearness to the shining moon."<br/> + +</p> + +<p> +Then Kurrat al-Ayn took the lute and played a lively tune and rejoined with +these couplets, +</p> + +<p> + "An what thou claimest were the real truth, *<br/> + + With only Hope content thou hadst not been<br/> + + Nor couldest patient live without the girl *<br/> + + So rare of inner grace and outward mien.<br/> + + But there is nothing in the claim of thee *<br/> + + At all, save tongue and talk that little mean."<br/> + +</p> + +<p> +When Abu Isa heard this he fell to weeping and wailing and evidencing his +trouble and anguish. Then he raised his eyes to her and sighing, repeated these +couplets, +</p> + +<p> + "Under my raiment a waste body lies, *<br/> + + And in my spirit all comprising prize.<br/> + + I have a heart, whose pain shall aye endure, *<br/> + + And tears like torrents pour these woeful eyes.<br/> + + Whene'er a wise man spies me, straight he chides *<br/> + + Love, that misleads me thus in ways unwise:<br/> + + O Lord, I lack the power this dole to bear: *<br/> + + Come sudden Death or joy in bestest guise!"<br/> + +</p> + +<p> +When he had ended, Ali bin Hisham sprang up and kissing his feet, said, "O my +lord, Allah hearing thy secret hath answered thy prayer and consenteth to thy +taking her with all she hath of things rare and fair, so the Commander of the +Faithful have no mind to her." Quoth Al Maamun, "Had we a mind to her, we would +prefer Abu Isa before ourselves and help him to his desire." So saying, he rose +and embarking, went away, whilst Abu Isa tarried for Kurrat al-Ayn, whom he +took and carried to his own house, his breast swelling with joy. See then the +generosity of Ali son of Hisham! And they tell a tale of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap47"></a>AL-AMIN SON OF AL-RASHID AND HIS UNCLE IBRAHIM BIN AL-MAHDI.</h3> + +<p> +Al-Amin,[FN#224] brother of al-Maamun, once entered the house of his uncle +Ibrahim bin al-Mahdi, where he saw a slave girl playing upon the lute; and, she +being one of the fairest of women, his heart inclined to her. Ibrahim, seeing +how it was with him, sent the girl to him, with rich raiment and precious +ornaments. When he saw her, he thought that his uncle had lain with her; so he +was loath to have to do with her, because of that, and accepting what came with +her sent her back to Ibrahim. His uncle learnt the cause of this from one of +al-Amin's eunuchs; so he took a shift of watered silk and worked upon its +skirt, in letters of gold, these two couplets, +</p> + +<p> + "No! I declare by Him to whom all bow, *<br/> + + Of nothing 'neath her petticoat I trow:<br/> + + Nor meddle with her mouth; nor aught did I *<br/> + + But see and hear her, and it was enow!"<br/> + +</p> + +<p> +Then he clad her in the shift and, giving her a lute, sent her back again to +his nephew. When she came into al-Amin's presence, she kissed ground before him +and tuning the lute, sang thereto these two couplets, +</p> + +<p> + "Thy breast thou baredst sending back the gift; *<br/> + + Showing unlove for me withouten shift:<br/> + + An thou bear spite of Past, the Past forgive, *<br/> + + And for the Caliphate cast the Past adrift."<br/> + +</p> + +<p> +When she had made an end of her verse, Al-Amin looked at her and, seeing what +was upon her skirt, could no longer control him self, And Shahrazad perceived +the dawn of day and ceased saying her permitted say. +</p> + +<p> +When it was the Four Hundred and Nineteenth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when Al-Amin looked at +the damsel and saw what was upon her skirt, he could no longer control himself, +but drew near unto her and kissed her and appointed her a separate lodging in +his palace. Moreover, he thanked his uncle for this and bestowed on him the +government of Rayy. And a tale is told of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap48"></a>AL-FATH BIN KHAKAN AND THE CALIPH AL-MUTAWAKKIL.</h3> + +<p> +Al-Mutawakkil[FN#225] was once taking medicine, and folk sent him by way of +solace all sorts of presents and rarities and things costly and precious. +Amongst others, al-Fath bin Khαkαn[FN#226] sent him a virgin slave, high +breasted, of the fairest among women of her time, and with her a vase of +crystal, containing ruddy wine, and a goblet of red gold, whereon were graven +in black these couplets, +</p> + +<p> + "Since our Imam came forth from medicine, *<br/> + + Which made him health and heartiness rewin,<br/> + + There is no healing draught more sovereign *<br/> + + Than well boiled wine this golden goblet in:<br/> + + Then let him break the seal for him secured; *<br/> + + 'Tis best prescription after medicine[FN#227]<br/> + +</p> + +<p> +Now when the damsel entered, the physician Yohannα[FN#228] was with the Caliph, +and as he read the couplets, he smiled and said, "By Allah, O Commander of the +Faithful, Fath is better versed than I in the art of healing: so let not the +Prince of True Believers gainsay his prescription." Accordingly, the Caliph +followed the recipe contained in the poetry and was made whole by the blessing +of Allah and won his every wish. And among tales they tell is one of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap49"></a>THE MAN'S DISPUTE WITH THE LEARNED WOMAN CONCERNING +THE RELATIVE EXCELLENCE OF MALE AND FEMALE.</h3> + +<p> +Quoth a certain man of learning, "I never saw amongst woman kind one wittier, +and wiser, better read and by nature more generously bred; and in manners and +morals more perfected than a preacher of the people of Baghdad, by name Sitt +al-Mashα'ikh.[FN#229] It chanced that she came to Hamah city in the year of the +Flight five hundred and sixty and one[FN#230]; and there delivered salutary +exhortations to the folk from the professorial chair. Now there used to visit +her house a number of students of divinity and persons of learning and polite +letters, who would discuss with her questions of theology and dispute with her +on controversial points. I went to her one day, with a friend of mine, a man of +years and education; and when we had taken our seats, she set before us a dish +of fruit and seated herself behind a curtain. Now she had a brother, a handsome +youth, who stood behind us, to serve us. And when we had eaten we fell to +disputing upon points of divinity, and I propounded to her a theological +question bearing upon a difference between the Imams, the Founders of the Four +Schools. She proceeded to speak in answer, whilst I listened; but all the while +my friend fell to looking upon her brother's face and admiring his beauties +without paying any heed to what she discoursed. Now as she was watching him +from behind the curtain; when she had made an end of her speech, she turned to +him and said, 'Methinks thou be of those who give men the preference over +women!' He replied, 'Assuredly,' and she asked, 'And why so?'; whereto he +answered, 'For that Allah hath made the masculine worthier than the feminine,'" +—And Shahrazad perceived the dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Four Hundred and Twentieth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the Shaykh replied, " +'For that Allah hath made the masculine worthier than the feminine; and I like +the excelling and mislike the excelled.' She laughed and presently said, 'Wilt +thou deal fairly with me in debate, if I battle the matter with thee?' and he +rejoined, 'Yes.' Then quoth she, 'What is the evidence of the superiority of +the male to the female?' Quoth he, 'It is of two kinds, traditional and +reasonable. The authoritative part deriveth from the Koran and the Traditions +of the Apostle. As for the first we have the very words of Almighty Allah, 'Men +shall have the pre-eminence above women because of those advantages wherein +Allah hath caused the one of them to excel the other;[FN#231] and again, 'If +there be not two men, let there be one man and two women;'[FN#232] and again, +when treating of inheritance, 'If there be brothers and sisters let a male have +as much as the portion of two females.'[FN#233] Thus Allah (extolled and +exalted be He!) hath in these places preferred the male over the female and +teacheth that a woman is as the half of a man, for that he is worthier than +she. As for the Sunnah traditions, is it not reported of the Prophet (whom +Allah save and assain!) that he appointed the blood money for a woman to be +half that of a man. And as for the evidence of reason, the male is the agent +and active and the female the patient and passive.'[FN#234] Rejoined she, 'Thou +hast said well, O my lord, but, by Allah, thou hast proved my contention with +thine own lips and hast advanced evidence which telleth against thee, and not +for thee. And thus it is: Allah (extolled and exalted be He!) preferred the +male above the female solely because of the inherent condition and essential +quality of masculinity; and in this there is no dispute between us. Now this +quality of male-hood is common to the child, the boy, the youth, the adult and +the old man; nor is there any distinction between them in this. If, then, the +superior excellence of male masculant belong to him solely by virtue of +manhood, it behoveth that thy heart incline and thy sole delight in the +graybeard, equally with the boy; seeing that there is no distinction between +them, in point of male-hood. But the difference between thee and me turneth +upon the accident of qualities that are sought as constituting the pleasure of +intercourse and its enjoyment; and thou hast adduced no proof of the +superiority of the youth over the young girl in this matter of non-essentials.' +He made answer, 'O reverend lady, knowest thou not that which is peculiar to +the youth of limber shape and rosy cheeks and pleasant smile and sweetness of +speech? Youths are, in these respects superior to women; and the proof of this +is what they traditionally report of the Prophet (whom Allah bless and +preserve!) that he said, 'Stay not thy gaze upon the beardless, for in them is +a momentary eye glance at the black eyed girls of Paradise.' Nor indeed is the +superiority of the lad over the lass hidden to any of mankind, and how well +saith Abu Nowas,[FN#235] +</p> + +<p> + 'The least of him is the being free *<br/> + + From monthly courses and pregnancy.'<br/> + +</p> + +<p> +And the saying of another poet, +</p> + +<p> + 'Quoth our Imam, Abu Nowas, who was *<br/> + + For mad debauch and waggishness renowned:<br/> + + 'O tribe that loves the cheeks of boys, take fill *<br/> + + Of joys in Paradise shall ne'er be found!'<br/> + +</p> + +<p> +So if any one enlarge in praise of a slave girl and wish to enhance her value +by the mention of her beauties, he likeneth her to a youth,'" —And Shahrazad +perceived the dawn of day and ceased saying her permitted say. +</p> + +<p> +When it was the Four Hundred and Twenty-first Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the Shaykh continued, +"'So if any one enlarge in praise of a slave girl and wish to enhance her value +by the mention of her beauties, he likeneth her to a youth, because of the +illustrious qualities that belong to the male, even as saith the poet, +</p> + +<p> + 'Boy like of backside, in the deed of kind, *<br/> + + She sways, as sways the wand like boughs a-wind.'<br/> + +</p> + +<p> +An youths, then, were not better and fairer than girls, why should these be +likened to them? And know also (Almighty Allah preserve thee!) that a youth is +easy to be led, adapting himself to every rede, pleasant of converse and +manners, inclining to assent rather than dissent, especially when his side face +is newly down'd and his upper lip is first embrowned, and the purple lights of +youth on his cheeks abound, so that he is like the full moon sound; and how +goodly is the saying of Abu Tammαm[FN#236], +</p> + +<p> + 'The slanderers said 'There's hair upon his cheeks'; *<br/> + + Quoth I, 'Exceed not, that's no blemish there.'<br/> + + When he could bear that haling of his hips *<br/> + + And pearl-beads shaded by mustachio hair;[FN#237]<br/> + + And Rose swore solemn, holiest oath that is, *<br/> + + From that fair cheek she nevermore would fare<br/> + + I spoke with eyelids without need of speech, *<br/> + + And they who answered me his eyebrows were.<br/> + + He's even fairer than thou knewest him, *<br/> + + And cheek down guards from all would overdare.<br/> + + Brighter and sweeter now are grown his charms, *<br/> + + Since down robes lip and cheek before were bare.<br/> + + And those who blame me for my love of him, *<br/> + + When him they mention say of him, 'Thy Fair'!'<br/> + +</p> + +<p> +And quoth al-Hariri[FN#238] and quoth excellently well, +</p> + +<p> + 'My censors say, 'What means this pine for him? *<br/> + + Seest not the flowing hair on cheeks a flowing?'<br/> + + I say, 'By Allah, an ye deem I dote, *<br/> + + Look at the truth in those fine eyes a-showing!<br/> + + But for the down that veils his cheek and chin, *<br/> + + His brow had dazed all eyes no sight allowing:<br/> + + And whoso sojourns in a growthless land, *<br/> + + How shall he move from land fair growths a-growing?'<br/> + +</p> + +<p> +And quoth another, +</p> + +<p> + 'My blamers say of me, 'He is consoled,' And lie! *<br/> + + No consolation comes to those who pine and sigh.<br/> + + I had no solace when Rose bloomed alone on cheek, *<br/> + + Now Basil blooms thereon and now consoled am I.'<br/> + +</p> + +<p> +And again, +</p> + +<p> + 'Slim waisted one, whose looks with down of cheek *<br/> + + In slaughtering mankind each other hurtle<br/> + + With the Narcissus blade he sheddeth blood, *<br/> + + The baldrick of whose sheath is freshest<br/> + + myrtle.'[FN#239]<br/> + +</p> + +<p> +And again, +</p> + +<p> + 'Not with his must I'm drunk, but verily *<br/> + + Those curls turn manly heads like newest wine[FN#240]<br/> + + Each of his beauties envies each, and all *<br/> + + Would be the silky down on side face li'en.'<br/> + +</p> + +<p> +Such are the excellencies of the youth which women do not own, and they more +than suffice to give those the preference over these.' She replied, 'Allah give +thee health! verily, thou hast imposed the debate upon thyself; and thou hast +spoken and hast not stinted and hast brought proofs to support every assertion. +But, 'Now is the truth become manifest;'[FN#241] so swerve thou not from the +path thereof; and, if thou be not content with a summary of evidence, I will +set it before thee in fullest detail. Allah upon thee, where is the youth +beside the girl and who shall compare kid and wild cow? The girl is soft of +speech, fair of form, like a branchlet of basil, with teeth like +chamomile-petals and hair like halters wherefrom to hang hearts. Her cheeks are +like blood-red anemones and her face like a pippin: she hath lips like wine and +breasts like pomegranates twain and a shape supple as a rattan-cane. Her body +is well formed and with sloping shoulders dight; she hath a nose like the edge +of a sword shining bright and a forehead brilliant white and eyebrows which +unite and eyes stained by Nature's hand black as night. If she speak, fresh +young pearls are scattered from her mouth forthright and all hearts are +ravished by the daintiness of her sprite; when she smileth thou wouldst ween +the moon shone out her lips between and when she eyes thee, sword blades flash +from the babes of her eyes. In her all beauties to conclusion come, and she is +the centre of attraction to traveller and stay-at-home. She hath two lips of +cramoisy, than cream smoother and of taste than honey sweeter,'" —And Shahrazad +perceived the dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Four Hundred and Twenty-second Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the preacher woman thus +pursued her theme in the praise of fair maids, "'She hath two lips of cramoisy, +than cream smoother and than honey sweeter;' adding, 'And she hath a bosom, as +it were a way two hills between which are a pair of breasts like globes of +ivory sheen; likewise, a stomach right smooth, flanks soft as the palm-spathe +and creased with folds and dimples which overlap one another, and liberal +thighs, which like columns of pearl arise, and back parts which billow and beat +together like seas of glass or mountains of glance, and two feet and hands of +gracious mould like unto ingots of virgin gold. So, O miserable! where are +mortal men beside the Jinn? Knowest thou not that puissant princes and potent +Kings before women ever humbly bend and on them for delight depend? Verily, +they may say, 'We rule over necks and rob hearts.' These women! how many a rich +man have they not paupered, how many a powerful man have they not prostrated +and how many a superior man have they not enslaved! Indeed, they seduce the +sage and send the saint to shame and bring the wealthy to want and plunge the +fortune favoured into penury. Yet for all this, the wise but redouble in +affection of them and honour; nor do they count this oppression or dishonour. +How many a man for them hath offended his Maker and called down on him self the +wrath of his father and mother! And all this because of the conquest of their +love over hearts. Knowest thou not, O wretched one, that for them are built +pavilions, and slave girls are for sale;[FN#242] that for them tear floods rail +and for them are collected jewels of price and ambergris and musk odoriferous; +and armies are arrayed and pleasaunces made and wealth heaped up and smitten +off is many a head? And indeed he spoke sooth in the words, 'Whoso saith the +world meaneth woman.' Now as for thy citation from the Holy Traditions, it is +an argument against thee and not for thee in that the Prophet (whom Allah bless +and preserve!) compareth the beardless with the black eyed girls of Paradise. +Now, doubtless, the subject of comparison is worthier than the object there +with compared; so, unless women be the worthier and the goodlier, wherefore +should other than they be likened to them? As for thy saying that girls are +likened to boys, the case is not so, but the contrary: boys are likened to +girls; for folk say, Yonder boy is like a girl. As for what proof thou quotest +from the poets, the verses were the product of a complexion unnatural in this +respect; and as for the habitual sodomites and catamites, offenders against +religion, Almighty Allah hath condemned them in His Holy Book,[FN#243] herein +He denounceth their filthy practices, saying, 'Do ye approach unto the males +among mankind[FN#244] and leave your wives which your Lord hath created for +you? Surely ye are a people who transgress!' These it is that liken girls to +boys, of their exceeding profligacy and ungraciousness and inclination to +follow the fiend and own lusts, so that they say, 'She is apt for two +tricks,'[FN#245] and these are all wanderers from the way of right and the +righteous. Quoth their chief Abu Nowas, +</p> + +<p> + 'Slim waist and boyish wits delight *<br/> + + Wencher, as well as Sodomite,'[FN#246]<br/> + +</p> + +<p> +As for what thou sayest of a youth's first hair on cheek and lips and how they +add to his beauty and loveliness, by Allah, thou strayest from the straight +path of sooth and sayest that which is other than the truth; for whiskers +change the charms of the comely into ugliness (quoting these couplets), +</p> + +<p> + 'That sprouting hair upon his face took wreak *<br/> + + For lovers' vengeance, all did vainly seek.<br/> + + I see not on his face a sign fuli- *<br/> + + genous, except his curls are hue of reek.<br/> + + If so his paper[FN#247] mostly be begrimed *<br/> + + Where deemest thou the reed shall draw a streak?<br/> + + If any raise him other fairs above, *<br/> + + This only proves the judge of wits is weak.'<br/> + +</p> + +<p> +And when she ended her verse she resumed, 'Laud be to Allah Almighty,'" —And +Shahrazad perceived the dawn of day and ceased saying her permitted say. +</p> + +<p> +When it was the Four Hundred and Twenty-third Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when the preacher woman +ended her verse she resumed, addressing the man, " 'Laud to Allah Almighty! how +can it be hid from thee that the perfect pleasure is in women and that abiding +blessings are not to be found but with them, seeing that Allah (extolled and +exalted be He!) hath promised His prophets and saints black eyed damsels in +Paradise and hath appointed these for a recompense of their godly works. And +had the Almighty known that the joy supreme was in the possession of other than +women, He had rewarded them therewith and promised it to them. And quoth he +(whom Allah bless and preserve!), 'The things I hold dearest of the things of +your world are three: women and perfume and the solace of my eyes in prayer.' +Verily Allah hath appointed boys to serve his prophets and saints in Paradise, +because Paradise is the abode of joy and delight, which could not be complete +without the service of youths; but, as to the use of them for aught but +service, it is Hell's putridity[FN#248] and corruption and turpitude. How well +saith the poet, +</p> + +<p> + 'Men's turning unto bums of boys is bumptious; *<br/> + + Whoso love noble women show their own noblesse.<br/> + + How many goodly wights have slept the night, enjoying *<br/> + + Buttocks of boys, and woke at morn in foulest mess<br/> + + Their garments stained by safflower, which is yellow merde; *<br/> + + Their shame proclaiming, showing colour of distress.<br/> + + Who can deny the charge, when so bewrayed are they *<br/> + + That e'en by day light shows the dung upon their dress?<br/> + + What contrast wi' the man, who slept a gladsome night *<br/> + + By Houri maid for glance a mere enchanteress,<br/> + + He rises off her borrowing wholesome bonny scent; *<br/> + + That fills the house with whiffs of perfumed<br/> + + goodliness.<br/> + + No boy deserved place by side of her to hold; *<br/> + + Canst even aloes wood with what fills pool of<br/> + + cess!'[FN#249]<br/> + +</p> + +<p> +Then said she, 'O folk ye have made me to break the bounds of modesty and the +circle of free born women and indulge in idle talk of chambering and +wantonness, which beseemeth not people of learning. But the breasts of +free-borns are the sepulchres of secrets' and such conversations are in +confidence. Moreover, actions are according to intentions,[FN#250] and I crave +pardon of Allah for myself and you and all Moslems, seeing that He is the +Pardoner and the Compassionate.' Then she held her peace and thereafter would +answer us of naught; so we went our way, rejoicing in that we had profited by +her contention and yet sorrowing to part from her." And among the tales they +tell is one of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap50"></a>ABU SUWAYD AND THE PRETTY OLD WOMAN.</h3> + +<p> +Quoth Abu Suwayd, "I and a company of my friends, entered a garden one day to +buy somewhat of fruit; and we saw in a corner an old woman, who was bright of +face, but her head-hair was white, and she was combing it with an ivory comb. +We stopped before her, yet she paid no heed to us neither veiled her face: so I +said to her, 'O old woman,[FN#251] wert thou to dye thy hair black, thou +wouldst be handsomer than a girl: what hindereth thee from this?' She raised +her head towards me"—And Shahrazad perceived the dawn of day and ceased to say +her permitted say. +</p> + +<p> +When it was the Four Hundred and Twenty-fourth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that Abu Suwayd continued: +"When I spake these words to the ancient dame she raised her head towards me +and, opening wide her eyes, recited these two couplets, +</p> + +<p> + 'I dyed what years have dyed, but this my staining *<br/> + + Lasts not, while that of days is aye remaining:<br/> + + Days when beclad in gear of youth I fared, *<br/> + + Raked fore and aft by men with joy unfeigning.'<br/> + +</p> + +<p> +I cried, 'By Allah, favoured art thou for an old woman! How sincere art thou in +thine after-pine for forbidden pleasures and how false is thy pretence of +repentance from frowardness!'" And another tale is that of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap51"></a>THE EMIR ALI BIN TAHIR AND THE GIRL MUUNIS.</h3> + +<p> +Once on a time was displayed for sale to Ali bin Mohammed bin Abdallah bin +Tαhir[FN#252] a slave-girl called Muunis who was superior to her fellows in +beauty and breeding, and to boot an accomplished poetess; and he asked her of +her name. Replied she, "Allah advance the Emir, my name is Muunis."[FN#253] Now +he knew this before; so he bowed his head awhile, then raising his eyes to her, +recited this verse, +</p> + +<p> + "What sayest of one by a sickness caught *<br/> + + For the love of thy love till he waxed distraught?"<br/> + +</p> + +<p> +Answered she, "Allah exalt the Emir!" and recited this verse in reply, +</p> + +<p> + "If we saw a lover who pains as he ought, *<br/> + + Wi' love we would grant him all favours he sought."<br/> + +</p> + +<p> +She pleased him: so he bought her for seventy thousand dirhams and begat on her +Obayd' Allah bin Mohammed, afterwards minister of Police.[FN#254] And we are +told by Abu al-Aynα[FN#255] a tale of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap52"></a>THE WOMAN WHO HAD A BOY AND THE OTHER WHO HAD A MAN TO LOVER.</h3> + +<p> +Quoth Abu al-Aynα, "There were in our street two women, one of whom had for +lover a man and the other a beardless youth, and they foregathered one night on +the terrace-roof of a house adjoining mine, knowing not that I was near. Quoth +the boy's lover to the other, 'O my sister, how canst thou bear with patience +the harshness of thy lover's beard as it falleth on thy breast, when he busseth +thee and his mustachios rub thy cheek and lips?' Replied the other, 'Silly that +thou art, what decketh the tree save its leaves and the cucumber but its +warts?[FN#256] Didst ever see in the world aught uglier than a scald-head bald +of his beard? Knowest thou not that the beard is to men as the sidelocks to +women; and what is the difference between chin and cheek?[FN#257] Knowest thou +not that Allah (extolled and exalted be He!) hath created an angel in Heaven, +who saith: 'Glory be to Him who ornamenteth men with beards and women with long +hair?' So, were not the beard even as the tresses in comeliness, it had not +been coupled with them, O silly! How shall I spread-eagle myself under a boy, +who will emit long before I can go off and forestall me in limpness of penis +and clitoris; and leave a man who, when he taketh breath clippeth close and +when he entereth goeth leisurely, and when he hath done, repeateth, and when he +pusheth poketh hard, and as often as he withdraweth, returneth?' The boy's +leman was edified by her speech and said, 'I forswear my lover by the lord of +the Ka'abah!'" And amongst tales is one of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap53"></a>ALI THE CAIRENE AND THE HAUNTED HOUSE IN BAGHDAD.</h3> + +<p> +There lived once, in the city of Cairo, a merchant who had great store of +monies and bullion, gems and jewels, and lands and houses beyond count, and his +name was Hasan the Jeweller, the Baghdad man. Furthermore Allah had blessed him +with a son of perfect beauty and brilliancy; rosy-cheeked, fair of face and +well-figured, whom he named Ali of Cairo, and had taught the Koran and science +and elocution and the other branches of polite education, till he became +proficient in all manner of knowledge. He was under his father's hand in trade +but, after a while, Hasan fell sick and his sickness grew upon him, till he +made sure of death; so he called his son to him,—And Shahrazad perceived the +dawn of day and ceased saying her permitted say. +</p> + +<p> +When it was the Four Hundred and Twenty-fifth Night, +</p> + +<p> +She said, it hath reached me, O auspicious King, that when the Jeweller, the +Baghdadi, fell sick and made sure of death, he called to him his son, named Ali +of Cairo, and said, "O my son, verily this world passeth away; but the next +world endureth for aye. Every soul shall taste of death;[FN#258] and now, O my +son, my decease is at hand and I desire to charge thee with a charge, which if +thou observe, thou shalt abide in safety and prosperity, till thou meet +Almighty Allah; but if thou follow it not, there shall befal thee much +weariness and thou wilt repent of having transgressed mine injunctions." +Replied Ali, "O my father, how shall I do other than hearken to thy words and +act according to thy charge, seeing that I am bounden by the law of the Faith +to obey thee and give ear to thy command?" Rejoined his father, "O my son, I +leave thee lands and houses and goods and wealth past count; so that wert thou +each day to spend thereof five hundred dinars, thou wouldst miss naught of it. +But, O my son, look that thou live in the fear of Allah and follow His Chosen +One, Mustafa, (whom may He bless and preserve!) in whatso he is reported to +have bidden and forbidden in his traditional law.[FN#259] Be thou constant in +alms-deeds and the practice of beneficence and in consorting with men of worth +and piety and learning; and look that thou have a care for the poor and needy +and shun avarice and meanness and the conversation of the wicked or those of +suspicious character. Look thou kindly upon thy servants and family, and also +upon thy wife, for she is of the daughters of the great and is big with child +by thee; haply Allah will vouchsafe thee virtuous issue by her." And he ceased +not to exhort him thus, weeping and saying, "O my son, I beseech Allah the +Bountiful, the Lord of the glorious Empyrean[FN#260] to deliver thee from all +straits that may encompass thee and grant thee His ready relief!" Thereupon his +son wept with sore weeping and said, "O my father, I am melted by thy words, +for these are as the words of one that saith farewell." Replied the merchant, +"Yes, O my son, I am aware of my condition: forget thou not my charge." Then he +fell to repeating the two professions of the Faith and to reciting verses of +the Koran, until the appointed hour arrived, when he said, "Draw near unto me, +O my son." So Ali drew near and he kissed him; then he sighed and his soul +departed his body and he went to the mercy of Almighty Allah.[FN#261] Therewith +great grief fell upon Ali; the clamour of keening arose in his house and his +father's friends flocked to him. Then he betook himself to preparing the body +for burial and made him a splendid funeral. They bore his bier to the place of +prayer and prayed over him, then to the cemetery, where they buried him and +recited over him what suited of the sublime Koran; after which they returned to +the house and condoled with the dead man's son and wended each his own way. +Moreover, Ali prayed the Friday prayer for his father and had perlections of +the Koran every day for the normal forty, during which time he abode in the +house and went not forth, save to the place of prayer; and every Friday he +visited his father's tomb. So he ceased not from his praying and reciting for +some time, until his fellows of the sons of the merchants came in to him one +day and saluting him, said, "How long this thy mourning and neglecting thy +business and the company of thy friends? Verily, this is a fashion which will +bring thee weariness, and thy body will suffer for it exceedingly." Now when +they came in to him, Iblis the Accursed was with them, prompting them; and they +went on to recommend him to accompany them to the bazar, whilst Iblis tempted +him to consent to them, till he yielded,—And Shahrazad perceived the dawn of +day and ceased to say her permitted say. +</p> + +<p> +When it was the Four Hundred and Twenty-sixth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when the sons of the +merchants went in to Ali the Cairene, son of Hasan the Jeweller, they +recommended him to accompany them to the bazar, till he yielded, that the will +of Allah (extolled and exalted be He!) might be fulfilled; and he left the +house of mourning with them. Presently they said, "Mount thy she-mule and ride +with us to such a garden, that we may solace us there and that thy grief and +despondency may depart from thee." So he mounted and taking his slave, went +with them to the garden in question; and when they entered one of them went and +making ready the morning-meal, brought it to them there. So they ate and were +merry and sat in talk, till the end of the day, when they mounted and returned +each to his own lodging, where they passed the night. As soon as the morrow +dawned, they again visited Ali and said, "Come with us." Asked he, "Whither?"; +and they answered, "To such a garden; for it is finer than the first and more +pleasurable." So he went with them to the garden, and one of them, going away, +made ready the morning-meal and brought it to them, together with strong heady +wine; and after eating, they brought out the wine, when quoth Ali, "What is +this? and quoth they, "This is what dispelleth sadness and brighteneth +gladness. And they ceased not to commend it to him, till they prevailed upon +him and he drank with them. Then they sat, drinking and talking, till the end +of the day, when each returned home. But as for Ali, the Cairene, he was giddy +with wine and in this plight went in to his wife, who said to him, "What aileth +thee that thou art so changed?" He said, "We were making merry to-day, when one +of my companions brought us liquor; so my friends drank and I with them, and +this giddiness came upon me." And she replied, "O my lord, say me, hast thou +forgotten thy father's injunction and done that from which he forbade thee, in +consorting with doubtful folk?" Answered he, "These be of the sons of the +merchants; they are no suspicious folk, only lovers of mirth and good cheer." +And he continued to lead this life with his friends, day after day, going from +place to place and feasting with them and drinking, till they said to him, "Our +turns are ended, and now it is thy turn." "Well come, and welcome and fair +cheer!" cried he; so on the morrow, he made ready all that the case called for +of meat and drink, two-fold what they had provided, and taking cooks and +tent-pitchers and coffee-makers,[FN#262] repaired with the others to +Al-Rauzah[FN#263] and the Nilometer, where they abode a whole month, eating and +drinking and hearing music and making merry. At the end of the month, Ali found +that he had spent a great sum of money; but Iblis the Accursed deluded him and +said to him, "Though thou shouldst spend every day a like sum yet wouldst thou +not miss aught of it." So he took no account of money expenses and continued +this way of life for three years, whilst his wife remonstrated with him and +reminded him of his father's charge; but he hearkened not to her words, till he +had spent all the ready monies he had, when he fell to selling his jewels and +spending their price, until they also were all gone. Then he sold his houses, +fields, farms and gardens, one after other, till they likewise were all gone +and he had nothing left but the tenement wherein he lived. So he tore out the +marble and wood-work and sold it and spent of its price, till he had made an +end of all this also, when he took thought with himself and, finding that he +had nothing left to expend, sold the house itself and spent the purchase-money. +After that, the man who had bought the house came to him and said "Seek out for +thyself a lodging, as I have need of my house." So he bethought himself and, +finding that he had no want of a house, except for his wife, who had borne him +a son and daughter (he had not a servant left), he hired a large room in one of +the mean courts[FN#264] and there took up his abode, after having lived in +honour and luxury, with many eunuchs and much wealth; and he soon came to want +one day's bread. Quoth his wife, "Of this I warned thee and exhorted thee to +obey thy father's charge, and thou wouldst not hearken to me; but there is no +Majesty and there is no Might, save in Allah, the Glorious, the Great! Whence +shall the little ones eat? Arise then, go round to thy friends, the sons of the +merchants: belike they will give thee somewhat on which we may live this day." +So he arose and went to his friends one by one; but they all hid their faces +from him and gave him injurious words revolting to hear, but naught else; and +he returned to his wife and said to her, "They have given me nothing." +Thereupon she went forth to beg of her neighbours the wherewithal to keep +themselves alive,—And Shahrazad perceived the dawn of day and ceased saying her +permitted say. +</p> + +<p> +When it was the Four Hundred and Twenty-seventh Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the wife of Ali the +Cairene, seeing her husband return empty-handed, went forth to beg of her +neighbours the wherewithal to keep themselves alive and repaired to a woman, +whom she had known in former days. When she came in to her and she saw her +case, she rose and receiving her kindly, wept and said, "What hath befallen +you?" So she told her all that her husband had done, and the other replied, +"Well come and welcome and fair cheer!; whatever thou needest, Seek it of me, +without price." Quoth she, "Allah requite thee abundantly!"[FN#265] Then her +friend gave her as much provision as would suffice herself and her family a +whole month, and she took it and returned to her lodging. When her husband saw +her, he wept and asked, "Whence hadst thou that?"; and she answered, "I got it +of such a woman; for, when I told her what had befallen us, she failed me not +in aught, but said, 'Seek of me all thou needest.'" Whereupon her husband +rejoined, "Since thou hast this much I will betake myself to a place I have in +my mind; peradventure Allah Almighty will bring us relief."[FN#266] With these +words he took leave of her and kissed his children and went out, not knowing +whither he should go, and he continued walking on till he came to Bulαk, where +he saw a ship about to sail for Damietta.[FN#267] Here he met a man, between +whom and his father there had been friendship, and he saluted him and said to +him, "Whither now?" Replied Ali, "To Damietta: I have friends there, whom I +would enquire after and visit them and then return." The man took him home and +treated him honourably; then, furnishing him with vivers for the voyage and +giving him some gold pieces, embarked him on board the vessel bound for +Damietta. When they reached it, Ali landed, not knowing whither to go; but as +he was walking along, a merchant saw him and had pity on him, and carried him +to his house. Here he abode awhile, after which he said in himself, "How long +this sojourning in other folk's homes?" Then he left the merchant's place and +walked to the wharf where, after enquiry, he found a ship ready to sail for +Syria. His hospitable host provided him with provision and embarked him in the +ship; and it set sail and Ali reached in due season the Syrian shores where he +disembarked and journeyed till he entered Damascus. As he walked about the +great thoroughfare behold, a kindly man saw him and took him to his house, +where he tarried for a time till, one day, going abroad, he saw a caravan about +to start for Baghdad and bethought himself to journey thither with it. +Thereupon he returned to his host and taking leave of him, set out with the +Cafilah. Now Allah (extolled and exalted be He!) inclined to him the heart of +one of the merchants, so that he took him with him, and Ali ate and drank with +him, till they came within one day's journey of Baghdad. Here, however, a +company of highwaymen fell upon the caravan and took all they had and but few +of the merchants escaped. These made each for a separate place of refuge; but +as for Ali the Cairene he fared for Baghdad, where he arrived at sundown, as +the gatekeepers were about to shut the gates, and said to them, "Let me in with +you." They admitted him and asked him, "Whence come, and whither wending?" and +he answered, "I am a man from Cairo-city and have with me mules laden with +merchandise and slaves and servants. I forewent them, to look me out a place +wherein to deposit my goods: but, as I rode along on my she-mule, there fell +upon me a company of banditti, who took my mule and gear; nor did I escape from +them but at my last gasp." The gate-guard entreated him honourably and bade him +be of good cheer, saying, "Abide with us this night, and in the morning we will +look thee out a place befitting thee." Then he sought in his breast-pocket and, +finding a dinar of those given to him by the merchant at Bulak, handed it to +one of the gatekeepers, saying, "Take this and change it and bring us something +to eat." The man took it and went to the market, where he changed it, and +brought Ali bread and cooked meat: so he ate, he and the gate-guards, and he +lay the night with them. Now on the morrow, one of the warders carried him to a +certain of the merchants of Baghdad, to whom he told the same story, and he +believed him, deeming that he was a merchant and had with him loads of +merchandise. Then he took him up into his shop and entreated him with honour; +moreover, he sent to his house for a splendid suit of his own apparel for him +and carried him to the Hammam. "So," quoth Ali of Cairo: "I went with him to +the bath, and when we came out, he took me and brought me to his house, where +he set the morning-meal before us, and we ate and made merry. Then said he to +one of his black slaves, 'Ho Mas'dd, take this thy lord: show him the two +houses standing in such a place, and whichever pleaseth him, give him the key +of it and come back.' So I went with the slave, till we came to a street-road +where stood three houses side by side, newly built and yet shut up. He opened +the first and I looked at it; and we did the same to the second; after which he +said to me 'Of which shall I give thee the key?' 'To whom doth the big house +belong?' 'To us!' 'Open it, that I may view it.' 'Thou hast no business there.' +'Wherefore?' 'Because it is haunted, and none nighteth there but in the morning +he is a dead man; nor do we use to open the door, when removing the corpse, but +mount the terrace-roof of one of the other two houses and take it up thence. +For this reason my master hath abandoned the house and saith: 'I will never +again give it to any one.' 'Open it,' I cried, 'that I may view it;' and I said +in my mind, 'This is what I seek; I will pass the night there and in the +morning be a dead man and be at peace from this my case.' So he opened it and I +entered and found it a splendid house, without its like; and I said to the +slave, 'I will have none other than this house; give me its key.' But he +rejoined, 'I will not give thee this key till I consult my master,'"—And +Shahrazad perceived the dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Four Hundred and Twenty-eighth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the negro (continued Ali +of Cairo) "rejoined, 'I will not give thee its key till I consult my master,'" +and going to him, reported, "'The Egyptian trader saith, 'I will lodge in none +but the big house.'" Now when the merchant heard this, he rose and coming to +Ali, spake thus to him, "O my lord, thou hast no need of this house." But he +answered, "I will lodge in none other than this; for I care naught for this +silly saying." Quoth the other, "Write me an acknowledgment that, if aught +happen to thee, I am not responsible." Quoth Ali, "So be it;" whereupon the +merchant fetched an assessor from the Kazi's court and, taking the prescribed +acknowledgment, delivered to him the key wherewith he entered the house. The +merchant sent him bedding by a blackamoor who spread it for him on the built +bench behind the door[FN#268] and walked away. Presently Ali went about and, +seeing in the inner court a well with a bucket, let this down and drew water, +wherewith he made the lesser ablution and prayed the obligatory prayers. Then +he sat awhile, till the slave brought him the evening meal from his master's +house, together with a lamp, a candle and candlestick, a basin and ewer and a +gugglet[FN#269]; after which he left him and returned home. Ali lighted the +candle, supped at his ease and prayed the night-prayer; and presently he said +to himself, "Come, take the bedding and go upstairs and sleep there; 'twill be +better than here." So he took the bed and carried it upstairs, where he found a +splendid saloon, with gilded ceiling and floor and walls cased with coloured +marbles. He spread his bed there and sitting down, began to recite somewhat of +the Sublime Koran, when (ere he was ware) he heard one calling to him and +asking, "O Ali, O son of Hasan, say me, shall I send thee down the gold?" And +he answered, "Where be the gold thou hast to send?" But hardly had he spoken, +when gold pieces began to rain down on him, like stones from a catapult, nor +ceased till the saloon was full. Then, after the golden shower, said the Voice, +"Set me free, that I may go my way; for I have made an end of my service and +have delivered unto thee that which was entrusted to me for thee." Quoth Ali, +"I adjure thee, by Allah the Almighty, to tell me the cause of this gold-rain." +Replied the Voice, "This is a treasure that was talisman'd to thee of old time, +and to every one who entered the house, we used to come and say: 'O Ali, O son +of Hasan, shall we send thee down the gold?' Whereat he would be affrighted and +cry out, and we would come down to him and break his neck and go away. But, +when thou camest and we accosted thee by thy name and that of thy father, +saying, 'Shall we send thee down the gold?' and thou madest answer to us, 'And +where be the gold?' we knew thee for the owner of it and sent it down. +Moreover, there is yet another hoard for thee in the land of Al-Yaman and thou +wouldst do well to journey thither and fetch it. And now I would fain have thee +set me free, that I may go my way." Said Ali, "By Allah, I will not set thee +free, till thou bring me hither the treasure from the land of Al-Yaman!" Said +the Voice, "An I bring it to thee, wilt thou release me and eke the servant of +the other hoard?" "Yes," replied Ali, and the Voice cried, "Swear to me." So he +swore to him, and he was about to go away, when Ali said to him, "I have one +other need to ask of thee;" and he, "What is that?" Quoth Ali, "I have a wife +and children at Cairo in such a place; thou needs must fetch them to me, at +their ease and without their unease." Quoth he, "I will bring them to thee in a +mule-litter[FN#270] and much state, with a train of eunuchs and servants, +together with the treasure from Al-Yaman, Inshallah!"[FN#271] Then he took of +him leave of absence for three days, when all this should be with him, and +vanished. As soon as it was morning Ali went round about the saloon, seeking a +place wherein to store the gold, and saw on the edge of the dais a marble slab +with a turning-pin; so he turned the pin and the slab sank and showed a door +which he opened and entering, found a great closet, full of bags of coarse +stuff carefully sewn. So he began taking out the bags and fell to filling them +with gold and storing them in the closet, till he had transported thither all +the hoarded gold, whereupon he shut the door and turning the pin, the slab +returned to its place. Then he went down and seated himself on the bench behind +the door; and presently there came a knock; so he opened and found the +merchant's slave who, seeing him comfortably sitting, returned in haste to his +master,—And Shahrazad perceived the dawn of day and ceased to say her permitted +say. +</p> + +<p> +When it was the Four Hundred and Twenty-ninth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when the house-owner's +black slave returned and knocked at the door, Ali the Cairene, son of the +merchant Hasan, opened it to him and the negro, seeing him comfortably sitting, +returned in haste to his master with the good tidings, saying, "O my Lord, the +merchant, who is lodged in the house inhabited by the Jinn,[FN#272] is alive +and well and sitteth on the bench behind the door." Then the merchant rose +joyfully and went to the house, taking breakfast with him; and, when he saw +Ali, he embraced him and kissed him between the eyes, asking, "How hath Allah +dealt with thee?"; and Ali answered, "Right well, I slept upstairs in the +marble saloon." Quoth the merchant, "Did aught come to thee or didst thou see +any thing?" and quoth Ali "No, I recited some little of the Sublime Koran and +slept till morning, when I arose and, after making the minor ablution and +praying, seated myself on the bench behind the door." "Praised be Allah for +safety!" exclaimed the merchant, then left him and presently sent him black +slaves and white Mamelukes and handmaidens with household gear. They swept the +house from top to bottom and furnished it with magnificent furniture; after +which three white slaves and three blacks and four slave-girls remained with +him, to serve him, while the rest returned to their master's house. Now when +the merchants heard of him, they sent him presents of all manner things of +price, even to food and drink and clothes, and took him with them to the +market, asking, "When will thy baggage arrive?" And he answered, "After three +days it will surely come." When the term had elapsed, the servant of the first +hoard, the golden rain, came to him and said, "Go forth and meet the treasure I +have brought thee from Al-Yaman together with thy Harim; for I bring part of +the wealth in the semblance of costly merchandise; but the eunuchs and +Mamelukes and the mules and horses and camels are all of the Jann." Now the +Jinni, when he betook himself to Cairo, found Ali's wife and children in sore +misery, naked and hungry; so he carried them out of the city in a +travelling-litter and clad them in sumptuous raiment of the stuffs which were +in the treasure of Al-Yaman. So when Ali heard this, he arose and repairing to +the merchants, said to them, "Rise and go forth with us from the city, to meet +the caravan bringing my merchandise, and honour us with the presence of your +Harims, to meet my Harim." "Hearkening and obedience," answered they and, +sending for their Harims, went forth all together and took seat in one of the +city-gardens; and as they sat talking, behold, a dust-cloud arose out of the +heart of the desert, and they flocked forth to see what it was. Presently it +lifted and discovered mules and muleteers, tent-pitchers and linkmen, who came +on, singing and dancing, till they reached the garden, when the chief of the +muleteers walked up to Ali and kissing his hand, said to him, "O my master, we +have been long on the way, for we purposed entering yesterday; but we were in +fear of the bandits, so abode in our station four days, till Almighty Allah rid +us of them." Thereupon the merchants mounted their mules and rode forward with +the caravan, the Harims waiting behind, till Ali's wife and children mounted +with them; and they all entered in splendid train. The merchants marvelled at +the number of mules laden with chests, whilst the women of the merchants +wondered at the richness of the apparel of his wife and the fine raiment of her +children; and kept saying each to other, "Verily, the King of Baghdad hath no +such gear; no, nor any other of the kings or lords or merchants!" So they +ceased not to fare forwards in high great state, the men with Ali of Cairo and +the Harims with his Harim, till they came to the mansion,—And Shahrazad +perceived the dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Four Hundred and Thirtieth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that they ceased not to fare +forwards in high state, the men with Ali's men and the women with his wife, +till they came to the mansion, where they alighted and brought the mules and +their burdens into the midst of the courtyard. Then they unloaded them and +warehoused the goods whilst the merchants' wives went up with Ali's family to +the saloon, which they found as it were a luxuriant garden, spread with +magnificent furniture. They sat in mirth and good cheer till noon, when they +brought them up the midday meal, all manner meats and sweetmeats of the very +best; and they ate and drank costly sherbets and perfumed themselves thereafter +with rose-water and scented woods. Then they took leave and went home, men and +women; and, when the merchants returned to their places, they sent presents to +the husband according to their conditions; and their wives likewise sent +presents to the wife, so that there came to them great store of handmaids and +negroes and Mamelukes; and all kinds of goods, such as grain, sugar and so +forth, in abundance beyond account. As for the Baghdad merchant, the landlord +of the house, he abode with Ali and quitted him not, but said to him, "Let the +black slaves and servants take the mules and the common cattle into one of my +other houses, to rest." Quoth Ali, "They set out again to-night for such a +place." Then he gave them leave to go forth and camp outside the city, that +they might start on their journey at night-come; whereupon, hardly believing +that they were dismissed, they took leave of him and departing to the outliers +of the city, flew off through the air to their several abodes. So Ali and his +house-owner sat together till a third of the night was past, when their +colloquy ended and the merchant returned to his own house and Ali went up to +his wife and children and after saluting them, said, "What hath befallen you in +my absence all this time?" So she told him what they had suffered of hunger and +nakedness and travail, and he said, "Praised be Allah for safety! How did ye +come?" Answered she, "O my lord, I was asleep with my children yesternight, +when suddenly and unexpectedly one raised us from the ground and flew with us +through the firmament without doing us any hurt, nor did he leave flying with +us, till he set us down in a place as it were an Arab camping-ground, where we +saw laden mules and a travelling litter borne upon two great mules, and around +it servants, all boys and men. So I asked them, 'Who are ye and what are these +loads and where are we?;' and they answered, 'We are the servants of the +merchant Ali of Cairo, son of the merchant- jeweller, who hath sent us to fetch +you to him at Baghdad.' Quoth I, 'Tell me, is it far or near, hence to +Baghdad?' They replied, 'Near: there lieth between us and the city but the +darkness of the night.' Then they mounted us in the litter and, when the morrow +dawned, we found ourselves with thee, without having suffered any hurt +whatever." Quoth he, "Who gave you these dresses?;" and quoth she, "The chief +of the caravan opened one of the boxes on the mules and taking out thereof +these clothes, clad me and thy children each in a suit; after which he locked +the case and gave me the key, saying, 'Take care of it, till thou give it to +thy husband.' And here it is safe by me." So saying, she gave him the key, and +he said, "Dost thou know the chest?" Said she, "Yes, I know it." So he took her +down to the magazine and showed her the boxes, when she cried, "This is the one +whence the dresses were taken;" upon which he put the key in the lock and +opened the chest, wherein he found much raiment and the keys of all the other +cases. So he took them and fell to opening them, one after another, and +feasting his eyes upon the gems and precious ores they contained, whose like +was not found with any of the kings; after which he locked them again, took the +keys, and returned to the saloon, saying to his wife, "This is of the bounty of +Almighty Allah!" Then bringing her to the secret slab he turned the pin and +opened the door of the closet, into which he entered with her and showed her +the gold he had laid up therein. Quoth she, "Whence came all this to thee?" "It +came to me by the grace of my Lord," answered he:—And Shahrazad perceived the +dawn of day and ceased saying her permitted say. +</p> + +<p> +When it was the Four Hundred and Thirty-first Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when Ali's wife had +looked upon the gold she said to him, "Whence came all this to thee?" "It came +to me by the grace of my Lord," answered he: "When I left thee in my trouble, I +shipped at Bulak for Damietta and met a friend there who forwarded me to +Damascus": in brief he told her all that had befallen him, from first to last. +Said she, "O my lord, all this cometh by boon of thy father's blessing and +orisons when he prayed for thee, before his death, saying, 'I beseech Allah to +cast thee into no straits except He grant thee ready relief!' So praised be +Allah Almighty for that He hath brought thee deliverance and hath requited thee +with more than went from thee! But Allah upon thee, O my lord, return not to +thy practice of associating with doubtful folk; but look thou fear Allah (whose +name be exalted!) both in private and in public." And as she went on to +admonish him, he said, "I accept thine admonition and beg the Almighty to +remove the froward from amongst us and stablish us in His obedience and in the +observance of the law and practice of His Prophet, on whom be blessings and +peace!" After that Ali and his wife and children were in all solace of life and +gladness; and he opened him a shop in the merchants' bazar and, stocking it +with a somewhat of jewels and bullion, sat therein with his children and white +servants. Presently he became the most considerable of the merchants of +Baghdad, and his report reached the King of that city,[FN#273] who sent a +messenger to command his attendance, saying, "Answer the summons of the King +who requireth thee." He replied, "I hear and obey," and straightway prepared +his present and he took four trays of red gold and, filling them with jewels +and precious metals, such as no King possessed, went up to the palace and +presenting himself before the presence, kissed the ground between his hands and +wished him endurance of goods and glory in the finest language he could +command. Said the King, "O merchant, thou cheerest our city with thy presence!" +and Ali rejoined, "O King of the age, thy slave hath brought thee a gift and +hopeth for acceptance thereof from thy favour." Then he laid the four trays +before the King, who uncovered them and seeing that they contained gems, whose +fellows he possessed not and whose worth equalled treasuries of money, said, +"Thy present is accepted, O merchant, and Inshallah! we will requite thee with +its like." And Ali kissed his hands and went away; whereupon the King called +his grandees and said to them, "How many of the Kings have sought my daughter +in marriage?" "Many," answered they; and he asked, "Hath any of them given me +the like of this gift?"; whereto they replied, "Not one, for that none of them +hath its like;" and he said, "I have consulted Allah Almighty by lot as to +marrying my daughter to this merchant. What say ye?" "Be it as thou reckest," +answered they. Then he bade the eunuch carry the four trays into his serraglio +and going in to his wife, laid them before her. She uncovered them and seeing +therein that whose like she possessed not; no, nor a fraction thereof, said to +him, "From which of the Kings hadst thou these?: perchance of one of the +royalties that seek thy daughter in marriage?" Said he, "Not so, I had them of +an Egyptian merchant, who is lately come to this our city. Now when I heard of +his coming I sent to command him to us, thinking to make his acquaintance, so +haply we might find with him somewhat of jewels and buy them of him for our +daughter's trousseau. He obeyed our summons and brought us these four trays, as +a present, and I saw him to be a handsome youth of dignified aspect and +intelligent as elegant, almost such as should be the sons of Kings. Wherefore +my heart inclined to him at sight, and my heart rejoiced in him and I thought +good to marry my daughter to him. So I showed the gift to my grandees, who +agreed with me that none of the Kings hath the like of these and I told them my +project. But what sayst thou?"—And Shahrazad perceived the dawn of day and +ceased to say her permitted say. +</p> + +<p> +When it was the Four Hundred and Thirty-second Night, +</p> + +<p> +She continued, It hath reached me, O auspicious King, that the King of Baghdad, +after showing the presents to his wife and highly praising Ali, the +merchant-jeweller, and informing her of the proposed marriage, asked, "But what +sayst thou?" She replied, "O King of the age, the ordering this affair is in +Allah's hand, and thine, and whatso Allah willeth shall come to pass." Rejoined +the King, "If it be His will, I will marry her to none other than this young +man." He slept on this resolve and on the morrow, he went out to his Divan and +summoned Ali and the rest of the merchants of Baghdad, and when all came bade +them be seated. Then said he, "Bring me the Kazi of the Divan" and they brought +him; whereupon the King said to him, "O Kazi, write the contract of marriage +between my daughter and the merchant Ali the Cairene." But Ali said, "Thy +pardon, O our lord the Sultan! It befitteth not that a trader such as I, be the +King's son-in-law." Quoth the King, "It is my will to bestow this favour upon +thee, as well as the Wazirate;" and he invested him forthwith in the Wazir's +office and ministerial robes. Then Ali sat down in the chair of the Wazirate +and said, "O King of the age, thou hast bestowed on me this; and indeed I am +honoured by thy bounties; but hear one word I have to say to thee!" He replied, +"Say on, and fear not." Quoth Ali, "Since it is thine august resolution to +marry thy daughter, thou wouldst do better to marry her to my son. Quoth the +King, "Hast thou then a son?"; and Ali replied, "Yes." "Send for him +forthwith," said the King. Thereupon answered Ali "Hearkening and obedience!", +and despatched a servant to fetch his son, who came and kissing the ground +before the King, stood in an attitude of respect. The King looked at him and +seeing him to be yet comelier than his daughter and goodlier than she in +stature and proportion and brightness and perfection, said to him, "What is thy +name, O my son?" "My name is Hasan, O our lord the Sultan," replied the young +man, who was then fourteen years old. Then the Sultan said to the Kazi, "Write +the contract of marriage between my daughter Husn al-Wujdd and Hasan, son of +the merchant Ali the Cairene." So he wrote the marriage-contract between them, +and the affair was ended in the goodliest fashion; after which all in the Divan +went their ways and the merchants followed the Wazir Ali, escorting him to his +house, where they gave him joy of his advancement and departed. Then he went in +to his wife, who seeing him clad in the Wazir's habit, exclaimed, "What is +this?"; when he told her all that had passed from first to last and she joyed +therein with exceeding joy. So sped the night and on the morrow, he went up to +the Divan, where the King received him with especial favour and seating him +close by his side, said, "O Wazir, we purpose to begin the wedding festivities +and bring thy son in to our daughter." Replied Ali, "O our lord the Sultan, +whatso thou deemest good is good." So the Sultan gave orders to celebrate the +festivities, and they decorated the city and held high festival for thirty +days, in all joy and gladness; at the end of which time, Hasan, son of the +Wazir Ali, went in to the Princess and enjoyed her beauty and loveliness. When +the Queen saw her daughter's husband, she conceived a warm affection for him, +and in like manner she rejoiced greatly in his mother. Then the King bade build +for his son-in-law Hasan Ali-son a palace beside his own; so they built him +with all speed a splendid palace in which he took up his abode; and his mother +used to tarry with him some days and then go down to her own house. After +awhile the Queen said to her husband, "O King of the age, Hasan's lady-mother +cannot take up her abode with her son and leave the Wazir; neither can she +tarry with the Wazir and leave her son." "Thou sayest sooth," replied the King, +and bade edify a third palace beside that of Hasan, which being done in a few +days he caused remove thither the goods of the Wazir, and the Minister and his +wife took up their abode there. Now the three palaces communicated with one +another, so that when the King had a mind to speak with the Wazir by night, he +would go to him or send to fetch him; and so with Hasan and his father and +mother. On this wise they dwelt in all solace and in the greatest happiness—And +Shahrazad perceived the dawn of day and ceased saying her permitted say. +</p> + +<p> +When it was the Four Hundred and Thirty-third Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the King and the Wazir +and his son ceased not to dwell in all solace and in the greatest happiness +awhile, till the King fell ill and his sickness grew on him. So he summoned the +lords of his realm and said to them, "There is come upon me a sore malady, +peradventure a mortal; and I have therefore summoned you to consult you +respecting a certain matter, on which I would have you counsel me as you deem +well." They asked, "What is the matter of which thou wouldst take counsel with +us, O King?"; and he answered, "I am old and sickly and I fear for the realm +after me from its enemies; so I would have you all agree upon some one, that I +may proclaim him King in my lifetime and so ye may be at ease." Whereupon quoth +they with one voice, "We all approve of thy daughter's husband Hasan, son of +the Wazir Ali; for we have seen his wit and perfect understanding, and he +knoweth the place of all, great and small." Asked the King, "Are ye indeed +agreed upon this?" and they answered, "Yes." Rejoined he "Peradventure ye all +say this to my face, of respect for me; but behind my back ye will say +otherwise." However, they all replied, "By Allah, our word is one and the same +in public and in private, and we accept him frankly and with heartiness of +heart and breadth of breast." Quoth he, "Since the case is thus, bring the Kazi +of the Holy Law and all the Chamberlains and Viceroys and Officers of state +before me to-morrow, and we will order the affair after the goodliest fashion." +"We hear and we obey," answered they and withdrawing, notified all the +Olema,[FN#274] the doctors of the law and the chief personages among the Emirs. +So when the morrow dawned, they came up to the Divan and, having craved and +obtained permission to enter, they saluted the King, saying, "Here are we all +in thy presence." Whereto he made reply, "O Emirs of Baghdad, whom will ye have +to be King over you after me, that I may inaugurate him during my lifetime, +before the presence of you all?" Quoth they with one voice, "We are agreed upon +thy daughter's husband Hasan, son of the Wazir Ali." Quoth he, "If it be so, go +all of you and bring him before me." So they all arose and, repairing to +Hasan's palace, said to him, "Rise, come with us to the King." "Wherefore?" +asked he, and they answered, "For a thing that will benefit both us and thee." +So he went in with them to the King and kissed the ground before his +father-in-law who said to him, "Be seated, O my son!" He sat down and the King +continued, "O Hasan, all the Emirs have approved of thee and agreed to make +thee King over them after me; and it is my purpose to proclaim thee, whilst I +yet live, and so make an end of the business." But Hasan stood up and, kissing +the ground once more before the King, said to him, "O our lord the King, among +the Emirs there be many who are older than I and greater of worth; acquit me +therefore of this thing." But all the Emirs cried out saying, "We consent not +but that thou be King over us." Then said Hasan, "My father is older than I, +and I and he are one thing; and it befits not to advance me over him." But Ali +said, "I will consent to nothing save whatso contenteth my brethren; and they +have all chosen and agreed upon thee; wherefore gainsay thou not the King's +commandment and that of thy brethren." And Hasan hung his head abashed before +the King and his father. Then said the King to the Emirs, "Do ye all accept of +him?" "We do," answered they and recited thereupon seven Fαtihahs.[FN#275] So +the King said, "O Kazi, draw up a legal instrument testifying of these Emirs +that they are agreed to make King over them my daughter's husband Hasan." The +Kazi wrote the act and made it binding on all men,[FN#276] after they had sworn +in a body the oath of fealty to Hasan. Then the King did likewise and bade him +take his seat on the throne of kingship; whereupon they all arose and kissed +King Hasan's hands and did homage to him, and swore lealty to him. And the new +King dispensed justice among the people that day in fashion right royal, and +invested the grandees of the realm in splendid robes of honour. When the Divan +broke up, he went in to and kissed the hands of his father-in-law who spake +thus to him, "O my son, look thou rule the lieges in the fear of Allah;"—And +Shahrazad perceived the dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Four Hundred and Thirty-fourth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when King Hasan was quit +of the Divan, he went in to and kissed the hands of his wife's father, who +spake thus to him, "O my son, look thou rule the lieges in the fear of Allah;" +whereto he replied, "O my father, through thy prayers for me, the grace and +guidance of Allah will come to me." Then he entered his own palace and was met +by his wife and her mother and their attendants, who kissed his hands and gave +him joy of his advancement, saying, "Be this day blessed!" Next he went in to +his father and mother, who joyed with exceeding joy in that which Allah had +vouchsafed him of his advancement to the kingship, and his father charged him +to fear Allah and to deal mercifully with his subjects. He passed the night in +glee and gladness, and on the morrow, having prayed the obligatory prayers +ending with the usual short chapters[FN#277] of the Koran, he went up to the +Divan, whither came all his officers and dignitaries. He passed the day in +dispensing justice among the folk, bidding to graciousness and forbidding +ungraciousness and appointing to place and displacing, till day- end, when the +Divan broke up, after the goodliest fashion, and all the troops withdrew and +each went his own way. Then he arose and repaired to the palace, where he found +his father-in-law's sickness grown heavy upon him and said to him, "May no ill +befal thee!" At this the old King opened his eyes and said, "O Hasan!" and he +replied, "At thy service, O my lord." Quoth the old King "Mine appointed hour +is at hand: be thou careful of thy wife and her mother, and look thou fear +Allah and honour thy parents; and bide in awe of the majesty of the Requiting +King and bear in mind that He commandeth justice and good works." And King +Hasan replied, "I hear and obey." Now after this the old King lingered three +days and then departed into the mercy of Almighty Allah. So they laid him out +and shrouded and buried him and held over him readings and perlections of the +Koran, to the end of the customary forty days. And King Hasan, son of the +Wazir, reigned in his stead, and his subjects joyed in him and all his days +were gladness; moreover, his father ceased not to be his chief Wazir on his +right hand, and he took to himself another Wazir, to be at his left hand. His +reign was a prosperous and well ordered, and he lived a long life as King of +Baghdad; and Allah blessed him, by the old King's daughter, with three sons who +inherited the kingdom after him; and they abode in the solace of life and its +pleasures till there came to them the Destroyer of delights and the Severer of +societies. And the glory be to Him who is eternal and in whose hand are +annulling and confirming. And of the tales they tell is one of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap54"></a>THE PILGRIM MAN AND THE OLD WOMAN.</h3> + +<p> +A man of the pilgrims once slept a long sleep and awaking, found no trace of +the caravan. So he rose up and walked on, but lost his way and presently came +to a tent, where he saw an old woman standing at the entrance and by her side a +dog asleep. He went up to the tent and, saluting the old woman, sought of her +food, when she replied, "Go to yonder Wady and catch thy sufficiency of +serpents, that I may broil of them for thee and give thee to eat." Rejoined the +pilgrim, "I dare not catch serpents nor did I ever eat them." Quoth the old +woman, "I will go with thee and catch some; fear not." So she went with him, +followed by the dog, to the valley and, catching a sufficient number of +serpents, proceeded to broil them. He saw nothing for it (saith the story +teller) but to eat, in fear of hunger and exhaustion; so he ate of the +serpents.[FN#278] Then he was athirst and asked for water to drink; and she +answered, "Go to the spring and drink." Accordingly, he went to the spring and +found the water thereof bitter; yet needs must he drink of it despite its +bitterness, because of the violence of his thirst. Presently he returned to the +old woman and said to her, "I marvel, O ancient dame, at thy choosing to +sojourn in this place"—And Shahrazad perceived the dawn of day and ceased +saying her permitted say. +</p> + +<p> +When it was the Four Hundred and Thirty-fifth Night, +</p> + +<p> +She said, it hath reached me, O auspicious King, that when the palmer-man drank +the bitter draught for stress of thirst, he returned and said "I marvel, O +ancient dame, at thy choosing to sojourn in this place and thy putting up with +such meat and drink!" She asked, "And how is it then in thy country?"; whereto +he answered, "In my country are houses wide and spacious and fruits ripe and +delicious and waters sweet and viands savorous and of goodly use and meats fat +and full of juice and flocks innumerous and all things pleasant and all the +goods of life, the like whereof are not, save in the Paradise which Allah the +Omnipotent hath promised to His servants pious." Replied she, "All this have I +heard: but tell me, have ye a Sultan who ruleth over you and is tyrannical in +his rule and under whose hand you are; one who, if any of you commit an +offence, taketh his goods and ruineth him and who, whenas he will, turneth you +out of house and home and uprooteth you, stock and branch?" Replied the man, +"Indeed that may be;" and she rejoined, "If so, by Allah, these your delicious +food and life of daintyhood and gifts however good, with tyranny and +oppression, are but a searching poison, while our coarse meat which in freedom +and safety we eat is a healthful medicine. Hast thou not heard that the best of +boons, after Al-Islam, the true Faith, are sanity and security?"[FN#279] "Now +such boons (quoth he who telleth the tale) may be by the just rule of the +Sultan, Vice-regent of Allah on His earth, and the goodness of his polity. The +Sultan of time past needed but little awfulness, for when the lieges saw him, +they feared him; but the Sultan of these days hath need of the most +accomplished polity and the utmost majesty, because men are not as men of +by-gone time and this our age is one of folk opprobrious, and is greatly +calamitous, noted for folly and hardness of heart and inclined to hate and +enmity. If, therefore, the Sultan (which Almighty Allah forfend!) be weak or +wanting in polity and majesty, this will be the assured cause of his country's +ruin. Quoth the proverb, 'An hundred years of the Sultan's tyranny, but not one +year of the people's tyranny one over other.' When the lieges oppress one +another, Allah setteth over them a tyrannical Sultan and a terrible King. Thus +it is told in history that one day there was sent to Al-Hajjαj bin Yϊsuf a slip +of paper, whereon was written, 'Fear Allah and oppress not His servants with +all manner of oppression.' When he read this, he mounted the pulpit (for he was +eloquent and ever ready of speech), and said, 'O folk, Allah Almighty hath made +me ruler over you, by reason of your frowardness;'"—And Shahrazad perceived the +dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Four Hundred and Thirty-sixth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when Hajjaj Yousuf-son +read the paper he mounted the pulpit and said, "O folk, Allah Almighty hath +made me ruler over you by reason of your frowardness; and indeed, though I die +yet will ye not be delivered from oppression, with these your ill deeds; for +the Almighty hath created like unto me many an one. If it be not I, 'twill be +one more mischievous than I and a mightier in oppression and a more merciless +in his majesty; even as saith the poet:[FN#280]— +</p> + +<p> + 'For not a deed the hand can try<br/> + + Save 'neath the hand of God on high,<br/> + + Nor tyrant harsh work tyranny<br/> + + Uncrushed by tyrant harsh as he.'<br/> + +</p> + +<p> +Tyranny is feared: but justice is the best of all things. We beg<br/> + +Allah to better our case!" And among tales is that of<br/> + +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap55"></a>ABU AL-HUSN AND HIS SLAVE-GIRL TAWADDUD.[FN#281]</h3> + +<p> +There was once in Baghdad a man of consequence and rich in monies and +immoveables, who was one of the chiefs of the merchants; and Allah had largely +endowed him with worldly goods, but had not vouchsafed him what he longed for +of offspring; and there passed over him a long space of time, without his being +blessed with issue, male or female. His years waxed great; his bones became +wasted and his back bent; weakness and weariness grew upon him, and he feared +the loss of his wealth and possessions, seeing he had no child whom he might +make his heir and by whom his name should be remembered. So he betook himself +with supplication to Almighty Allah, fasting by day and praying through the +night. Moreover, he vowed many vows to the Living, the Eternal; and visited the +pious and was constant in supplication to the Most Highest, till He gave ear to +him and accepted his prayer and took pity on his straining and complaining; so +that, before many days were past, he knew carnally one of his women and she +conceived by him the same night. In due time she finished her months and, +casting her burden, bore a male child as he were a slice of the moon; whereupon +the merchant fulfilled his vows in his gratitude to Allah, (to whom be honour +and glory!) and gave alms and clothed the widow and the orphan. On the seventh +night after the boy's birth, he named him Abu al-Husn,[FN#282] and the +wet-nurses suckled him and the dry-nurses dandled him and the servants and the +slaves carried him and handled him, till he shot up and grew tall and throve +greatly and learnt the Sublime Koran and the ordinances of Al-Islam and the +Canons of the True Faith; and calligraphy and poetry and mathematics and +archery. On this wise he became the union-pearl of his age and the goodliest of +the folk of his time and his day; fair of face and of tongue fluent, carrying +himself with a light and graceful gait and glorying in his stature +proportionate and amorous graces which were to many a bait: and his cheeks were +red and flower-white was his forehead and his side face waxed brown with tender +down, even as saith one, describing him, +</p> + +<p> +"The spring of the down on cheeks right clearly shows: * And how<br/> + + when the Spring is gone shall last the rose?<br/> + +Dost thou not see that the growth upon his cheek * Is violet-<br/> + + bloom that from its leaves outgrows."<br/> + +</p> + +<p> +He abode awhile in ease and happiness with his father, who rejoiced and +delighted in him, till he came to man's estate, when the merchant one day made +him sit down before him and said, "O my son, the appointed term draweth near; +my hour of death is at hand and it remaineth but to meet Allah (to whom belong +Majesty and Might!). I leave thee what shall suffice thee, even to thy son's +son, of monies and mansions, farms and gardens; wherefore, fear thou Almighty +Allah, O my son, in dealing with that which I bequeath to thee and follow none +but those who will help thee to the Divine favour." Not long after, he sickened +and died; so his son ordered his funeral,[FN#283] after the goodliest wise, and +burying him, returned to his house and sat mourning for him many days and +nights. But behold, certain of his friends came in to him and said to him, +"Whoso leaveth a son like thee is not dead; indeed, what is past is past and +fled and mourning beseemeth none but the young maid and the wife cloistered." +And they ceased not from him till they wrought on him to enter the Hammam and +break off his mourning.—And Shahrazad perceived the dawn of day and ceased +saying her permitted say. +</p> + +<p> +When it was the Four Hundred and Thirty-seventh Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when Abu al-Husn was +visited by his friends and taken to the Hamman and persuaded to break off his +mourning, he presently forgot his father's charge, and his head was turned by +his riches; he thought fortune would always wone with him as it was, and that +wealth would ever wax and never wane. So he ate and drank and made merry and +took his pleasure and gave gifts of gear and coin and was profuse with gold and +addrest himself up to eating fowls and breaking the seals of wine-flasks and +listening to the giggle of the daughter of the vine, as she gurgled from the +flagon and enjoying the jingle of the singing-girls; nor did he give over this +way of life, till his wealth was wasted and the case worsened and all his goods +went from him and he bit his hands[FN#284] in bitter penitence. For of a truth +he had nothing left, after that which he had squandered, but a concubine, a +slave-girl whom his father had bequeathed to him with the rest of his estate: +and she had no equal in beauty and loveliness and brightness and liveliness and +symmetric stature and perfect grace. She was past mistress in every manner of +arts and accomplishments and endowed with many excellences, surpassing all the +folk of her age and time. She was grown more notorious than a way-mark,[FN#285] +for her seductive genius, and outdid the fair both in theory and practice, and +she was noted for her swimming gait, flexile and delicate, albeit she was full +five feet in height and by all the boons of fortune deckt and dight, with +strait arched brows twain, as they were the crescent moon of Sha'abαn,[FN#286] +and eyes like gazelles' eyne; and nose like the edge of scymitar fine and +cheeks like anemones of blood-red shine; and mouth like Solomon's seal and sign +and teeth like necklaces of pearls in line; and navel holding an ounce of oil +of benzoin and waist more slender than his body whom love hath wasted and whom +concealment hath made sick with pine and hind parts heavier than two hills of +sand; briefly she was a volume of charms after his saying who saith, +</p> + +<p> +"Her fair shape ravisheth, if face to face she did appear, * And<br/> + + if she turn, for severance from her she slayeth sheer.<br/> + +Sun-like, full-moon-like, sapling-like, unto her character *<br/> + + Estrangement no wise appertains nor cruelty austere.<br/> + +Under the bosom of her shift the garths of Eden are * And the<br/> + + full-moon revolveth still upon her neck-rings'<br/> + + sphere."[FN#287]<br/> + +</p> + +<p> +She seemed a full moon rising and a gazelle browsing, a girl of nine plus +five[FN#288] shaming the moon and sun, even as saith of her the sayer eloquent +and ingenious, +</p> + +<p> +"Semblance of full-moon Heaven bore, * When five and five are<br/> + + conjoined by four;<br/> + +'Tis not my sin if she made of me * Its like when it riseth<br/> + + horizon o'er."[FN#289]<br/> + +</p> + +<p> +Clean of skin, odoriferous of breath, it seemed as if she were of fire +fashioned and of crystal moulded; rose-red was the cheek of her and perfect the +shape and form of her; even as one saith of her, describing her, +</p> + +<p> +"Scented with sandal[FN#290] and musk, right proudly doth she go,<br/> + + * With gold and silver and rose and saffron-colour aglow.<br/> + +A flower in a garden she is, a pearl in an ouch of gold * Or an<br/> + + image in chapel[FN#291] set for worship of high and low.<br/> + +Slender and shapely she is; vivacity bids her arise, * But the<br/> + + weight of her hips says, 'Sit, or softly and slowly go.'<br/> + +Whenas her favours I seek and sue for my heart's desire, * 'Be<br/> + + gracious,' her beauty says; but her coquetry answers, 'No.'<br/> + +Glory to Him who made beauty her portion, and that * Of her lover<br/> + + to be the prate of the censurers, heigho!"[FN#292]<br/> + +</p> + +<p> +She captivated all who saw her, with the excellence of her beauty and the +sweetness of her smile,[FN#293] and shot them down with the shafts she launched +from her eyes; and withal she was eloquent of speech and excellently skilled in +verse. Now when Abu al-Husn had squandered all his gold, and his ill-plight all +could behold, and there remained to him naught save this slave-girl, he abode +three days without tasting meat or taking rest in sleep, and the handmaid said +to him, "O my lord, carry me to the Commander of the Faithful, Harun +al-Rashid,"—And Shahrazad perceived the dawn of day and ceased to say her +permitted say. +</p> + +<p> +When it was the Four Hundred and Thirty-eighth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that quoth the slave-girl to +her master, "O my lord, carry me to Harun al-Rashid, fifth of the sons of +Abbas, and seek of him to my price ten thousand dinars. If he deem me dear, say +to him: 'O Prince of True Believers, my handmaid is worth more than this: do +but prove her, and her value will be magnified in thine eyes; for this +slave-girl hath not her equal, and she were unfit to any but thou.'" And she +added, "Beware, O my lord, of selling me at less than the sum I have named; +indeed 'tis but little for the like of me." Now her owner knew not her worth +nor that she had no equal in her day; but he carried her to the Caliph and set +her in the presence and repeated what she had bidden him say. The Caliph asked +her, "What is thy name?"; to which she answered, "My name is Tawaddud."[FN#294] +He then enquired, "O Tawaddud, in what branches of knowledge dost thou excel?"; +and she replied, "O my lord, I am versed in syntax and poetry and jurisprudence +and exegesis and philosophy; and I am skilled in music and the knowledge of the +Divine ordinances and in arithmetic and geodesy and geometry and the fables of +the ancients. I know the Sublime Koran by heart and have read it according to +the seven, the ten and the fourteen modes. I know the number of its chapters +and versets and sections and words; and its halves and fourths and eighths and +tenths; the number of prostrations which occur in it and the sum total of its +letters; and I know what there is in it of abrogating and abrogated[FN#295]; +also what parts of it were revealed at Al-Medinah and what at Meccah and the +cause of the different revelations. I know the Holy Traditions of the Apostle's +sayings, historical and legendary, the established and those whose ascription +is doubtful; and I have studied the exact sciences, geometry and philosophy and +medicine and logic and rhetoric and composition; and I have learnt many things +by rote and am passionately fond of poetry. I can play the lute and know its +gamut and notes and notation and the crescendo and diminuendo. If I sing and +dance, I seduce, and if I dress and scent myself, I slay. In fine, I have +reached a pitch of perfection such as can be estimated only by those of them +who are firmly rooted in knowledge."[FN#296] Now when the Caliph heard these +words spoken by one so young, he wondered at her eloquence, and turning to Abu +al-Husn, said, "I will summon those who shall discuss with her all she claimeth +to know; if she answer correctly, I will give thee the price thou askest for +her and more; and if not, thou art fitter to have her than I." "With gladness +and goodly gree, O Commander of the Faithful," replied Abu al-Husn. So the +Caliph wrote to the Viceroy of Bassorah, to send him Ibrahim bin Siyyαr the +prosodist, who was the first man of his day in argument and eloquence and +poetry and logic, and bade him bring with him readers of the Koran and learned +doctors of the law and physicians and astrologers and scientists and +mathematicians and philosophers; and Ibrahim was more learned than all. In a +little while they arrived at the palace of the Caliphate, knowing not what was +to do, and the Caliph sent for them to his sitting-chamber and ordered them to +be seated. So they sat down and he bade bring the damsel Tawaddud who came and +unveiling, showed herself, as she were a sparkling star.[FN#297] The Caliph set +her a stool of gold; and she saluted, and speaking with an eloquent tongue, +said, "O Commander of the Faithful, bid the Olema and the doctors of law and +leaches and astrologers and scientists and mathematicians and all here present +contend with me in argument." So he said to them, "I desire of you that ye +dispute with this damsel on the things of her faith, and stultify her argument +in all she advanceth;" and they answered, saying, "We hear and we obey Allah +and thee, O Commander of the Faithful." Upon this Tawaddud bowed her head and +said, "Which of you is the doctor of the law, the scholar, versed in the +readings of the Koran and in the Traditions?" Quoth one of them, "I am the man +thou seekest." Quoth she, "Then ask me of what thou wilt." Said the doctor, +"Hast thou read the precious book of Allah and dost thou know its cancelling +and cancelled parts and hast thou meditated its versets and its letters?" +"Yes," answered she. "Then," said he, "I will proceed to question thee of the +obligations and the immutable ordinances: so tell me of these, O damsel, and +who is thy Lord, who thy prophet, who thy Guide, what is thy point of fronting +in prayer, and who be thy brethren? Also what thy spiritual path and what thy +highway?" Whereto she replied, "Allah is my Lord, and Mohammed (whom Allah save +and assain!) my prophet, and the Koran is my guide and the Ka'abah my fronting; +and the True-believers are my brethren. The practice of good is my path and the +Sunnah my highway." The Caliph again marvelled at her words so eloquently +spoken by one so young; and the doctor pursued, "O damsel, with what do we know +Almighty Allah?" Said she, "With the understanding." Said he, "And what is the +understanding?" Quoth she, "It is of two kinds, natural and acquired."—And +Shahrazad perceived the dawn of day and ceased saying her permitted say. +</p> + +<p> +When it was the Four Hundred and Thirty-ninth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the damsel continued, +"The understanding is of two kinds, natural and acquired. The natural is that +which Allah (to whom be honour and glory!) created for the right direction of +His servants after His will; and the acquired is that which men accomplish by +dint of study and fair knowledge." He rejoined, "Thou hast answered well." Q +"Where is the seat of the understanding?"—"Allah casteth it in the heart whence +its lustrous beams ascend to the brain and there become fixed." Q "How knowest +thou the Prophet of Allah?" "By the reading of Allah's Holy Book and by signs +and proofs and portents and miracles!" Q "What are the obligations and the +immutable ordinances?" "The obligations are five. (1) Testification that there +is no ilαh[FN#298] but Allah, no god but the God alone and One, which for +partner hath none, and that Mohammed is His servant and His apostle. (2) The +standing in prayers.[FN#299] (3) The payment of the poor-rate. (4) Fasting +Ramazan. (5) The Pilgrimage to Allah's Holy House for all to whom the journey +is possible. The immutable ordinances are four; to wit, night and day and sun +and moon, the which build up life and hope; nor any son of Adam wotteth if they +will be destroyed on the Day of Judgment." Q "What are the obligatory +observances of the Faith?" "They are five, prayer, almsgiving, fasting, +pilgrimage, fighting for the Faith and abstinence from the forbidden." Q "Why +dost thou stand up to pray?" "To express the devout intent of the slave +acknowledging the Deity." Q "What are the obligatory conditions which precede +standing in prayer?" "Purification, covering the shame, avoidance of soiled +clothes, standing on a clean place, fronting the Ka'abah, an upright posture, +the intent[FN#300] and the pronouncing 'Allaho Akbar' of prohibition."[FN#301] +Q "With what shouldest thou go forth from thy house to pray?" "With the intent +of worship mentally pronounced." Q "With what intent shouldest thou enter the +mosque?" "With an intent of service." Q "Why do we front the Kiblah[FN#302]?" +"In obedience to three Divine orders and one Traditional ordinance." Q "What +are the beginning, the consecration and the end of prayer?" "Purification +beginneth prayer, saying the Allaho Akbar of prohibition consecrateth, and the +salutation endeth prayer." Q "What deserveth he who neglecteth prayer?" "It is +reported, among the authentic Traditions of the Prophet, that he said, 'Whoso +neglecteth prayer wilfully and purposely hath no part in Al-Islam.'"—And +Shahrazad perceived the dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Four Hundred and Fortieth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that after the damsel had +repeated the words of that Holy Tradition the doctor cried, "Thou hast replied +aright: now say me, what is prayer?" "Prayer is communion between the slave and +his lord, and in it are ten virtues: (1) it illumineth the heart; (2) it maketh +the face shine; (3) it pleaseth the Compassionate One; (4) it angereth Satan; +(5) it conjureth calamity; (6) it wardeth off the mischief of enemies; (7) it +multiplieth mercy; (8) it forfendeth vengeance and punishment; (9) it bringeth +the slave nigh unto his lord; and (10) it restraineth from lewdness and +frowardness. Hence it is one of the absolute requisites and obligatory +ordinances and the pillar of the Faith." Q "What is the key of prayer?" "Wuzd +or the lesser ablution."[FN#303] Q "What is the key to the lesser ablution?" +"Intention and naming the Almighty." Q "What is the key of naming the +Almighty?" "Assured faith." Q "What is the key of faith?" "Trust in the Lord." +Q "What is the key of trust in the Lord?" "Hope." Q "What is the key of hope?" +"Obedience." Q "What is the key of obedience?" "The confession of the Unity and +the acknowledgment of the divinity of Allah." Q "What are the Divine ordinances +of Wuzu, the minor ablution?" "They are six, according to the canon of the Imam +al-Shαfi'ν Mohammed bin Idris (of whom Allah accept!): (1) intent while washing +the face; (2) washing the face; (3) washing the hands and forearms; (4) wiping +part of the head; (5) washing the feet and heels; and (6) observing due +order.[FN#304] And the traditional statutes are ten: (1) nomination; (2) and +washing the hands before putting them into the water-pot; (3) and +mouth-rinsing; (4) and snuffing;[FN#305] (5) and wiping the whole head; (6) and +wetting the ears within and without with fresh water; (7) and separating a +thick beard; (8) and separating the fingers and toes;[FN#306] (9) and washing +the right foot before the left and (10) doing each of these thrice and all in +unbroken order. When the minor ablution is ended, the worshipper should say, I +testify that there is no god but the God, the One, which for partner hath none, +and I testify that Mohammed is His servant and His apostle. O my Allah, make me +of those who repent and in purity are permanent! Glory to Thee, O my God, and +in Thy praise I bear witness, that there is no god save Thou! I crave pardon of +Thee and I repent to Thee! For it is reported, in the Holy Traditions, that the +Prophet (whom Allah bless and preserve!) said of this prayer, 'Whoso endeth +every ablution with this prayer, the eight gates of Paradise are open to him; +he shall enter at which he pleaseth.'" Q "When a man purposeth ablution, what +betideth him from the angels and the devils?" "When a man prepareth for +ablution, the angels come and stand on his right and the devils on his left +hand.[FN#307] If he name Almighty Allah at the beginning of the ablution, the +devils flee from him and the angels hover over him with a pavilion of light, +having four ropes, to each an angel glorifying Allah and craving pardon for +him, so long as he remaineth silent or calleth upon the name of Allah. But if +he omit to begin washing with naming Allah (to whom belong might and majesty!), +neither remain silent, the devils take command of him; and the angels depart +from him and Satan whispereth evil thoughts unto him, till he fall into doubt +and come short in his ablution. For (quoth he on whom be blessing and peace!), +'A perfect ablution driveth away Satan and assureth against the tyranny of the +Sultan'; and again quoth he, 'If calamity befal one who is not pure by +ablution; verily and assuredly let him blame none but himself.'" Q "What should +a man do when he awaketh from sleep?" "He should wash his hands thrice, before +putting them into the water vessel." Q "What are the Koranic and traditional +orders anent Ghusl, the complete ablution[FN#308]?" "The divine ordinances are +intent and 'crowning'[FN#309] the whole body with water, that is, the liquid +shall come at every part of the hair and skin. Now the traditional ordinances +are the minor ablution as preliminary; rubbing the body; separating the hair +and deferring in words[FN#310] the washing of the feet till the end of the +ablution."—And Shahrazad perceived the dawn of day and ceased saying her +permitted say. +</p> + +<p> +When it was the Four Hundred and Forty-first Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when the damsel had +recounted to the doctor what were the divine and traditional orders anent Ghusl +or total ablution, quoth he, "Thou hast replied aright: now tell me what are +the occasions for Tayammum, or making the ablution with sand and dust; and what +are the ordinances thereof, divine and human?" "The reasons are seven, viz.: +want of water; fear lest water lack; need thereto; going astray on a march; +sickness; having broken bones in splints and having open wounds.[FN#311] As for +its ordinances, the divine number four, viz., intent, dust, clapping it to the +face and clapping it upon the hands; and the human number two, nomination and +preferring the right before the left hand." Q "What are the conditions, the +pillars or essentials, and the traditional statutes of prayer?" "The conditions +are five: (1) purification of the members; (2) covering of the privy parts; (3) +observing the proper hours, either of certainty or to the best of one's belief; +(4) fronting the Kiblah; and (5) standing on a clean place. The pillars or +essentials number twelve: (1) intent; (2) the Takbνr or magnification of +prohibition; (3) standing when able to stand[FN#312]; (4) repeating the Fatihah +or opening chapter of the Koran and saying, 'In the name of Allah, the +Compassionating, the Compassionate!' with a verse thereof according to the +canon of the Imam Al-Shafi'i; (5) bowing the body and keeping it bowed; (6) +returning to the upright posture and so remaining for the time requisite; (7) +prostration and permanence therein; (8) sitting between two prostrations and +permanence therein; (9) repeating the latter profession of the Faith and +sitting up therefor; (10) invoking benediction on the Prophet (whom Allah bless +and preserve!) (11) the first Salutation,[FN#313] and (12) the intent of making +an end of prayer expressed in words. But the traditional statutes are the call +to prayer; the standing posture; raising the hands (to either side of the face) +whilst pronouncing the prohibition; uttering the magnification before reciting +the Fatihah; seeking refuge with Allah[FN#314]; saying, 'Amen'; repeating the +chapter of the Koran after the Fatihah, repeating the magnifications during +change of posture; saying, 'May Allah hear him who praiseth Him! and O our +Lord, to Thee be the praise!'; praying aloud in the proper place[FN#315] and +praying under the breath prayers so prescribed; the first profession of unity +and sitting up thereto; blessing the Prophet therein; blessing his family in +the latter profession and the second Salutation." Q "On what is the Zakαt or +obligatory poor-rate taxable?" "On gold and silver and camels and oxen and +sheep and wheat and barley and holcus and millet and beans and vetches and rice +and raisins and dates." Q "What is the Zakαt or poor-rate on gold?" "Below +twenty miskals or dinars, nothing; but on that amount half a dinar for every +score and so on proportionally.[FN#316]" Q "On silver?" "Under two hundred +dirhams nothing, then five dirhams on every two hundred and so forth." Q "On +camels?" "For every five, an ewe, or for every twenty-five a pregnant camel." Q +"On sheep?" "An ewe for every forty head," Q "What are the ordinances of the +Ramazan Fast?" "The Koranic are intent; abstinence from eating, drinking and +carnal copulation, and the stoppage of vomiting. It is incumbent on all who +submit to the Law, save women in their courses and forty days after childbirth; +and it becomes obligatory on sight of the new moon or on news of its +appearance, brought by a trustworthy person and commending itself as truth to +the hearer's heart; and among its requisites is that the intent be pronounced +at nightfall. The traditional ordinances of fasting are, hastening to break the +fast at sundown; deferring the fore-dawn meal,[FN#317] and abstaining from +speech, save for good works and for calling on the name of Allah and reciting +the Koran." Q "What things vitiate not the fast?" "The use of unguents and +eye-powders and the dust of the road and the undesigned swallowing of saliva +and the emission of seed in nocturnal pollution or at the sight of a strange +woman and blooding and cupping; none of these things vitiates the fast." Q +"What are the prayers of the two great annual Festivals?" "Two one-bow prayers, +which be a traditional ordinance, without call to prayer or standing up to +pronounce the call;[FN#318] but let the Moslem say, 'Prayer is a collector of +all folk!'[FN#319] and pronounce 'Allaho Akbar' seven times in the first +prayer, besides the Takbir of prohibition; and, in the second, five times, +besides the magnification of rising up (according to the doctrine of the Imam +Al-Shafi'i, on whom Allah have mercy!) and make the profession of the +Faith."—And Shahrazad perceived the dawn of day and ceased to say her permitted +say. +</p> + +<p> +When it was the Four Hundred and Forty-second Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when the damsel had +answered the doctor anent the Festival-prayers, quoth he, "Thou hast replied +aright: now tell me what are the prayers prescribed on the occasion of an +eclipse of the sun or moon?" "Two one-bow prayers without call to prayer or +standing thereto by the worshipper, who shall make in each two-bow prayer +double standing up and double inclinations and two-fold prostrations, then sit +and testify and salute." Q "What is the ritual of prayer for rain?" "Two +one-bow prayers without call to prayer or standing thereto; then shall the +Moslem make the profession and salute. Moreover the Imam shall deliver an +exhortation and ask pardon of Allah, in place of the magnification, as in the +two sermons of the Festivals and turn his mantle upper edge downwards and pray +and supplicate." Q "What are the Witr, the additional or occasional prayers?" +"The least is a one-bow prayer and the most eleven." Q "What is the forenoon +prayer?" "At least, two one-bow prayers and at most, twelve." Q "What hast thou +to say of the I'itikαf or retreat[FN#320]?" "It is a matter of traditional +ordinance." Q "What are its conditions?" "(1) intent; (2) not leaving the +mosque save of necessity; (3) not having to do with a woman; (4) fasting; and +(5) abstaining from speech." Q "Under what conditions is the Hajj or +Pilgrimage[FN#321] obligatory?" "Manhood, and understanding and being a Moslem +and practicability; in which case it is obligatory on all, once before death." +Q "What are the Koranic statutes of the Pilgrimage?" "(1) The Ihrαm or +pilgrim's habit; (2) the standing at Arafat; (3) circumambulating the Ka'abah; +(4) running between Safα and Marwah[FN#322]; and (5) shaving or clipping the +hair." Q "What are the Koranic statutes of the 'Umrah[FN#323] or lesser +pilgrimage?" "Assuming the pilgrim's habit and compassing and running." Q "What +are the Koranic ordinances of the assumption of the pilgrim's habit?"[FN#324] +"Doffing sewn garments, forswearing perfume and ceasing to shave the head or +pare the nails, and avoiding the killing of game, and eschewing carnal +copulation." Q "What are the traditional statutes of the pilgrimage?" "(1) The +crying out 'Labbay'ka, Adsum, Here am I, O our Lord, here am I!'[FN#325]4 (2) +the Ka'abah-circuitings[FN#326] of arrival and departure; (3) the passing the +night at the Mosque of Muzdalifah and in the valley of Mina, and (4) the +lapidation.[FN#327]" Q "What is the Jihαd or Holy War and its essentials?" "Its +essentials are: (1) the descent of the Infidels upon us; (2) the presence of +the Imam; (3) a state of preparation; and (4) firmness in meeting the foe. Its +traditional ordinance is incital to battle, in that the Most High hath said, 'O +thou my Prophet, incite the faithful to fight!'[FN#328]" Q "What are the +ordinances of buying and selling?" "The Koranic are: (1) offer and acceptance +and (2) if the thing sold be a white slave, by whom one profiteth, all possible +endeavour to convert him to Al-Islam; and (3) to abstain from usury; the +traditional are: making void[FN#329] and option before not after separating, +according to his saying (whom Allah bless and preserve!), 'The parties to a +sale shall have the option of cancelling or altering terms whilst they are yet +unseparated.'", Q "What is it forbidden to sell for what?" "On this point I +mind me of an authentic tradition, reported by Nαf'i[FN#330] of the Apostle of +Allah, that he forbade the barter of dried dates for fresh and fresh figs for +dry and jerked for fresh meat and cream for clarified butter; in fine, all +eatables of one and the same kind, it is unlawful to buy or barter some for +other some.[FN#331]" Now when the doctor of law heard her words and knew that +she was wit-keen, penetrative, ingenious and learned in jurisprudence and the +Traditions and the interpretation of the Koran and what not else, he said in +his mind, "Needs must I manoeuvre with her, that I may overcome her in the +assembly of the Commander of the Faithful." So he said to her, "O damsel, what +is the lexicographical meaning of Wuzu?" And she answered, "Philologically it +signifieth cleanliness and freedom from impurities." Q "And of Salαt or +prayer?" "An invocation of good" Q "And of Ghusl?" "Purification." Q "And of +Saum or fasting?" "Abstention." Q "And of Zakαt?" "Increase. Q "And of Hajj or +pilgrimage?" "Visitation." Q "And of Jihαd?" "Repelling." With this the +doctor's arguments were cut off,—And Shahrazad perceived the dawn of day and +ceased saying her permitted say. +</p> + +<p> +When it was the Four Hundred and Forty-third Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when the doctor's +arguments were cut off, he rose to his feet and said, "Bear witness against me, +O Commander of the Faithful, that this damsel is more learned in the Law than I +am." Quoth she, "I will ask thee somewhat, which do thou answer me speedily, an +thou be indeed a learned man." Quoth he, "Say on;" and she said, "What are the +arrows of the Faith?" Answered he, "They number ten: (1) Testification, that +is, religion; (2) Prayer, that is, the covenant; (3) Alms, that is, +purification; (4) Fasting, that is, defensive armour; (5) Pilgrimage, that is, +the Law; (6) Fighting for the Faith, that is, a general duty; (7) Bidding to +beneficence and (8) Forbidding from frowardness, both of which are a man's +honour; (9) Commune,[FN#332] that is, sociableness of the Faithful; and (10) +Seeking knowledge, that is, the praiseworthy path." She rejoined, "Thou hast +replied aright and now remaineth but one question, 'What be the roots or +fundamentals of Al-Islam?'" He said "They are four: sincerity of belief, truth +of intent, observance of the lawful limit and keeping the covenant." Then said +she, "I have one more question to ask thee, which if thou answer, it is well; +else, I will take thy clothes." Quoth he, "Speak, O damsel;" and she said, +"What are the branches or superstructure of Al-Islam?" But he was silent awhile +and made no reply: so she cried "Doff thy clothes and I will expound them to +thee." Quoth the Caliph "Expound them, and I will make him put off his clothes +for thee." She said, "There are two-and-twenty branches: (1) holding fast to +the Book of Allah the Most Highest; (2) taking example by His Apostle (whom +Allah bless and preserve!); (3) abstaining from evil doing; (4) eating what is +lawful and (5) avoiding what is unlawful; (6) restitution of things wrongfully +taken; (7) repentance; (8) knowledge of the Law; (9) love of the +Friend,[FN#333] (10) and of the followers of the true Revelation; (11) belief +in the apostles of Al-Islam; (12) fear of apostacy; (13) preparation for +departing this life; (14) force of conviction; (15) mercy on all possible +occasions; (16) strength in time of weakness; (17) patience under trials; (18) +knowledge of Allah Almighty and (19) of what His Prophet hath made known to us; +(20) thwarting Iblis the accursed; (21) striving earnestly against the lusts of +the soul and warring them down, and (22) devotion to the one God." Now when the +Commander of the Faithful heard her words, he bade the professor put off his +clothes and hooded turband; and so did that doctor and went forth, beaten and +confounded, from the Caliph's presence. Thereupon another man stood up and said +to her, "O damsel, hear a few questions from me." Quoth she, "Say on;' and he +asked, "What are the conditions of purchase by advance?" whereto she answered, +"That the price be fixed, the kind be fixed and the period of delivery be fixed +and known." Q "What are the Koranic and the traditional canons of eating?" "The +confession that Allah Almighty provideth the eater and giveth him meat and +drink, with thanksgiving to Him therefor." Q "What is thanksgiving?" "The use +by the creature of that which the Creator vouchsafeth to him, according as it +was created for the creature." Q "What are the traditional canons of eating?" +"The Bismillah[FN#334] and washing both hands; sitting on the left of the hind +part; eating with three fingers, and eating of that which hath been duly +masticated.[FN#335]" Q "What are good manners in eating?" "Taking small +mouthfuls and looking little at one's table-companion."—And Shahrazad perceived +the dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Four Hundred and Forty-fourth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when the damsel had +answered concerning good manners in eating, the doctor who was trying her, +rejoined, "Thou hast replied aright. Now tell me what are the stays of the +heart and their supports?"[FN#336] "The stays and supports both number three: +(1) holding fast to the Faith, the support whereof is the shunning of +infidelity; (2) holding fast to the Traditional Law, and its support the +shunning of innovation; and (3) holding fast to obedience, and its support the +shunning of disobedience." Q "What are the conditions of Wuzu?" "(1) being a +Moslem; (2) discernment of good and evil; (3) purity of the water, and (4) +absence of material or religious impediments." Q "What is belief?" "It is +divided into nine parts: (1) belief in the One worshipped; (2) belief in the +condition of slavery of the worshipper; (3) belief in the personality of the +Deity; (4) belief in the Two Handfuls;[FN#337] (5) belief in Providence which +allotteth to man his lot; (6) belief in the Abrogating and (7) in the +Abrogated; (8) belief in Allah, His angels and apostles; and (9) in +fore-ordained Fate, general and individual, its good and ill, its sweet and +bitter." Q "What three things do away other three?" "It is told of Sufyαn +al-Saurν[FN#338] that he said, 'Three things do away with other three. Making +light of the pious doth away the future life; making light of Kings doth away +this life; and, making light of expenditure doth away wealth.'" Q "What are the +keys of the heavens, and how many gates have they.?" "Quoth Almighty Allah, +'And the heaven shall be opened and be full of portals;'[FN#339] and quoth he +whom Allah bless and preserve!, 'None knoweth the number of the gates of +heavens, save He who created the heavens, and there is no son of Adam but hath +two gates allotted to him in the heavens, one whereby his daily bread +descendeth and another wherethrough his works ascend. The first gate is not +closed, save when his term of life cometh to an end, nor the gate of works, +good and evil, till his soul ascend for judgment.'" Q "Tell me of a thing and a +half thing and a no-thing." "The thing is the Moslem; the half thing the +hypocrite,[FN#340] and the no-thing the miscreant." Q "Tell me of various kinds +of hearts." "There is the whole heart, the sick heart, the contrite heart, the +vowed heart and the enlightened heart. Now the whole heart is that of Abraham, +the Friend of Allah; the sick heart is that of the Unbeliever in Al-Islam; the +contrite heart is that of the pious who fear the Lord; the vowed heart is that +of our Lord Mohammed (whom Allah bless and keep!) and the illuminated heart is +that of his followers. Furthermore, the hearts of learned Olema are of three +kinds, the heart which is in love with this world; the heart which loveth the +next world, and the heart which loveth its Lord; and it is said that hearts are +three, the suspended, that of the infidel; the non-existent, that of the +hypocrite; and the constant, that of the True-believer. Moreover, it is said +that the firm heart is of three kinds, viz., the heart dilated with light and +faith, the heart wounded with fear of estrangement, and the heart which feareth +to be forsaken of its Supreme Friend."—And Shahrazad perceived the dawn of day +and ceased saying her permitted say. +</p> + +<p> +When it was the Four Hundred and Forty-fifth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when the second doctor +declared. "Thou hast said well," quoth she to the Caliph, "O Commander of the +Faithful, he hath questioned me, till he is weary, and now I will ask of him +two questions. If he answer them both, it is well; and if not, I will take his +clothes and he shall wend in peace." Quoth the doctor, "Ask me what thou wilt," +and she said, "What sayest thou religion is?" Answered he, "Religion is +confession of Faith with the tongue and conviction with the heart and +correspondent action with the members. He (upon whom be blessings and peace!) +hath said, 'The believer is not perfect in belief, except he perfect himself in +five qualities, namely: trust in Allah,[FN#341] committal of his affair to +Allah, submission to the commands of Allah, acquiescence in the decrees of +Allah; and that all he doth be done for sake of Allah; so is he of those who +are acceptable to the Deity, and who give to Him and withhold for Him; and such +man is perfect in belief.'" Then said she, "What is the Divine ordinance of +ordinances and the ordinance which is the initiator of all ordinances and that +of which all others stand in need and that which comprehendeth all others; and +what is the traditional ordinance that entereth into the Koranic, and the +prophetic practice whereby the Divine is completed?" But he was silent and made +no reply; whereupon the Caliph bade her expound and ordered him to doff his +clothes and give them to her. Said she, "O doctor, the Koranic ordinance of +ordinances is the knowledge of Allah Almighty; that, which is the initiative of +all others, is the testifying there is no god but the God and Mohammed is the +Apostle of God; that, of which all others have need, is the Wuzu-ablution; +that, which compriseth all others, is the Ghusl-ablution from +defilement[FN#342]; the Traditional ordinance that entereth into the Koranic, +is the separation of the fingers and the thick beard;[FN#343] and that, +wherewith all Koranic ordinances are completed, is circumcision."[FN#344] +Therewith was made manifest the defeat of the doctor, who rose to his feet and +said, "I call Allah to witness, O Commander of the Faithful, that this damsel +is more learned than I in theology and what pertaineth to the Law." So saying, +he put off his clothes and went away ignominiously worsted. Then she turned to +the rest of the learned men present and said, "O masters, which of you is the +Koranist, the reader and reciter of the Koran, versed in the seven readings and +in syntax and in lexicography?" Thereupon a professor arose and, seating +himself before her, said "Hast thou read the Book of Almighty Allah and made +thyself thoroughly acquainted with its signs, that is its verses, and its +abrogating parts and abrogated portions, its unequivocal commands and its +ambiguous; and the difference of its revelations, Meccan and Medinan? Dost thou +understand its interpretation and hast thou studied it, according to the +various traditions and origins?" "Yes," answered she; and he said, "What then +is the number of its chapters, how many are the decades and versets, how many +words and how many letters and how many acts of prostration and how many +prophets and how many chapters are Medinan and how many are Meccan and how many +birds are mentioned in it?" Replied she, "O my lord, its chapters are an +hundred and fourteen, whereof seventy were revealed at Meccah and forty-four at +Al-Medinah; and it containeth six hundred and twenty-one decades; six thousand +three hundred and thirty-six versets;[FN#345] seventy-nine thousand four +hundred and thirty-nine words and three hundred and twenty-three thousand and +six hundred and seventy letters; and to the reader thereof, for every letter, +are given ten benefits. The acts of prostration it compriseth are +fourteen."—And Shahrazad perceived the dawn of day and ceased to say her +permitted say. +</p> + +<p> +When it was the Four Hundred and Forty-sixth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when the professor of +Koranic exegesis questioned the damsel, she continued, "As regards the Prophets +named in the Book there be five-and-twenty, to wit, Adam, Noah,[FN#346] +Abraham, Ishmael, Isaac, Jacob, Joseph, Lot, Elisha, Jonah, Salih,[FN#347] or +Heber, Hϊd,[FN#348] Shua'yb or Jethro,[FN#349] David, Solomon, Zϊ'l-kafl or +Joshua, Idrνs, Elias, Yahyα or John the Baptist, Zacharias, Job, Moses, Aaron, +Jesus and Mohammed,[FN#350] the peace of Allah and His blessing be on them all! +Moreover, nine flying things are mentioned in the Koran, namely, the gnat, the +bee, the fly, the ant, the hoopoe, the crow, the locust, the swallow and the +bird of Jesus[FN#351] (on whom be peace!), to wit, the bat." Q "Which is the +most excellent chapter of the Koran?" "That of The Cow.[FN#352]" Q "Which is +the most magnificent verse?" "That of the Throne; it hath fifty words, bearing +in each fifty blessings." Q "What sign or verse hath in it nine signs or +wonders?" "That in which quoth Allah Almighty, 'Verily, in the creation of the +Heaven and the Earth: and in the vicissitude of night, and day; and in the ship +which saileth through the sea laden with what is profitable for mankind; and in +the rain-water which God sendeth down from Heaven, quickening thereby the dead +ground and replenishing the same with all sorts of cattle; and in the change of +winds and in the clouds that are compelled to do service between the Heaven and +the Earth;[FN#353]—are signs to people of understanding.'" Q "Which verse is +the most just?" "That in which Allah saith, 'Verily, Allah enjoineth justice +and the doing of good, and the giving unto kindred what shall be necessary; and +He forbiddeth wickedness and iniquity and oppression'"[FN#354] Q "Which is the +most greedy?" "That in which quoth Allah, 'Is it that every man of them +greedeth to enter the Garden of Delight?'"[FN#355] Q "Which is the most +hopeful?" "That in which quoth Almighty Allah, 'Say: O my servants who have +transgressed against your own souls, despair not of the mercy of Allah; seeing, +that Allah forgiveth all sins; aye Gracious, Merciful is He.'"[FN#356] Q "By +what school of intonation dost thou read?" "By that of the people of Paradise, +to wit, the version of Nαf'i." Q "In which verse doth Allah make prophets +lie?"[FN#357] "In that wherein He saith, 'They (the brothers of Joseph) brought +his inner garment stained with false blood.'"[FN#358] Q "In which doth He make +unbelievers speak the truth?" "In that wherein He saith, 'The Jews say, 'The +Christians are grounded on nothing,' and the Christians say, 'The Jews are +grounded on nothing'; and yet they both read the Scriptures;'[FN#359] and, so +saying, all say sooth." Q "In which doth God speak in his own person?" "In that +in which he saith, 'I have not created Genii and men for any other end than +that they should serve me.'"[FN#360] Q "In which verse do the angels speak?" +"In that which saith, 'But we celebrate Thy praise and extol Thy +holiness.'"[FN#361] Q "What sayest thou of the formula:—I seek refuge with +Allah from Satan the Stoned?" "It is obligatory by commandment of Allah on all +before reading the Koran, as appeareth by His saying, 'When thou readest the +Koran, seek refuge with Allah from Satan the Stoned.'"[FN#362] Q "What signify +the words 'seeking refuge'[FN#363] and what are the variants of the formula?" +"Some say, 'I take refuge with Allah the All-hearing and All-knowing,' and +others, 'With Allah the Strong;' but the best is that whereof the Sublime Koran +speaketh and the Traditions perpetuate. And he (whom Allah bless and keep!) was +used to ejaculate, 'I seek refuge with Allah from Satan the Stoned.' And quoth +a Tradition, reported by Naf'i on the authority of his adopted father, 'The +apostle of Allah, was wont when he rose in the night to pray, to say aloud, +'Allaho Akbar'; God is Most Great, with all Majesty! Praise be to Allah +abundantly! Glory to Allah morn and even be!' Then would he say, 'I seek refuge +with Allah from Satan the Stoned and from the delusions of the Devils and their +evil suggestions.' And it is told of Ibn Abbas[FN#364] (of whom Allah accept!) +that he said, 'The first time Gabriel came down to the Prophet with revelation +he taught him the 'seeking refuge,' saying, 'O Mohammed, say, I seek refuge +with Allah the All-hearing and All-knowing;' then say, 'In the name of Allah +the Compassionating, the Compassionate!' Read, in the name of thy Lord who +created;—created man of blood-clots."[FN#365] Now when the Koranist heard her +words he marvelled at her expressions, her eloquence, her learning, her +excellence, and said, "O damsel, what sayst thou of the verse 'In the name of +Allah, the Compassionating, the Compassionate'? Is it one of the verses of the +Koran?" "Yes; it is a verset of 'The Ant'[FN#366] occurring also at the head of +the first and between every two following chapters; and there is much +difference of opinion, respecting this, among the learned."—And Shahrazad +perceived the dawn of day and ceased saying her permitted say. +</p> + +<p> +When it was the Four Hundred and Forty-seventh Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when the damsel had told +the professor concerning the difference of opinion among the learned touching +the "Basmalah," he said, "Thou hast replied aright: now tell me why is not the +formula written at the head of the chapter of Immunity[FN#367]?"; and she +answered, "When this chapter was revealed from on high for the dissolution of +the alliance between the Prophet and the idolaters, He (whom Allah bless and +preserve!) sent Ali[FN#368] ibn Abν Tαlib (whose face Allah honour!) therewith, +and he read the chapter to them, but did not read the Basmalah."[FN#369] Q +"What of the excellence of the formula and its blessing?" "It is told of the +Prophet that he said, 'Never is the Basmalah pronounced over aught, but there +is a blessing in it;' and it is reported, on authority of Him (whom Allah bless +and preserve!) that the Lord of Glory swore by His glory that never should the +Basmalah be pronounced over a sick person, but he should be healed of his +sickness. Moreover, it is said that, when Allah created the empyrean, it was +agitated with an exceeding agitation; but He wrote on it, 'Bismillah' and its +agitation subsided. When the formula first descended from heaven to the +Prophet, he said, 'I am safe from three things, earthquake and metamorphosis +and drowning; and indeed its boons are great and its blessings too many to +enumerate. It is told of Allah's Apostle that he said, 'There will be brought +on the Judgment-day a man with whom He shall reckon and finding no good deed to +his account, shall order him to the Fire; but the man will cry, 'O my God, Thou +hast not dealt justly by me!' Then shall Allah (to whom be honour and glory!) +say, 'How so?' and the man shall answer, O Lord, for that Thou callest Thyself +the Compassionating, the Compassionate, yet wilt Thou punish me with the Fire!' +And Allah (magnified be His Majesty!) shall reply, 'I did indeed name myself +the Compassionating, the Compassionate. Carry My servant to Paradise, of My +mercy, for I am the most Merciful of the mercifuls!'" Q "What was the origin of +the use of the Basmalah?" "When Allah sent down from Heaven the Koran, they +wrote, 'In Thy name, O my God!'; when Allah revealed the words, 'Say: Call upon +Allah, or call upon the Compassionating, what days ye pray, for hath He the +most excellent names,'[FN#370] they wrote, 'In the name of Allah, the +Compassionating, the Compassionate; and, when He revealed the words, 'Your God +is one God, there is no God but He, the Compassionating, the +Compassionate,'[FN#371] they wrote, 'In the name of Allah, the Compassionating, +the Compassionate!'" Now when the Koranist heard her reply, he hung down his +head and said to himself, "This be a marvel of marvels! How hath this +slave-girl expounded the origin of the Basmalah? But, by Allah, needs must I go +a bout with her and haply defeat her." So he asked, "Did Allah reveal the Koran +all at once or at times manifold?" She answered, "Gabriel the Faithful (on whom +be peace!) descended with it from the Lord of the Worlds upon His Prophet +Mohammed, Prince of the Apostles and Seal of the Prophets, by detached versets: +bidding and forbidding, covenanting and comminating, and containing advices and +instances in the course of twenty years as occasion called for it." Q "Which +chapter was first revealed?" "According to Ibn Abbas, that entituled 'Congealed +Blood':[FN#372] and, according to Jαbir bin Abdillah,[FN#373] that called 'The +Covered' which preceded all others.[FN#374]" Q "Which verset was the last +revealed?" "That of 'Usury',[FN#375] and it is also said, the verse, 'When +there cometh Allah's succour and victory.'"[FN#376]—And Shahrazad perceived the +dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Four Hundred and Forty-eighth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when the damsel told the +Koranist which was the last verse he said, "Thou hast replied aright; now tell +me the names of the Companions who collected the Koran, in the lifetime of the +Apostle of Allah." And she answered "They were four, Ubay ibn Ka'ab, Zayd ibn +Sαbit, Abϊ Obaydah 'Aamir bin Jarrαh, and Othmαn bin Affαn[FN#377] (Allah +accept of them one and all!)" Q "Who are the readers, from whom the accepted +reading of the Koran is taken?" "They number four, Abdallah bin Mas'ϊd, Ubay +bin Ka'ab, Ma'az bin Jabal and Sαlim bin Abdillah." Q "What sayest thou of the +words of the Most High, 'That which is sacrificed to stones'"?[FN#378] "The +stones are idols, which are set up and worshipped, instead of Allah the Most +High, and from this we seek refuge with Allah." Q "What sayest thou of the +words of the Most High 'Thou knowest what is in my soul, and I know not what is +in Thy soul'"?[FN#379] "They mean, 'Thou knowest the truth of me and what is in +me, and I know not what is in Thee;' and the proof of this are His +words,[FN#380] 'Thou art He who wottest the hidden things'; and it is said, +also, 'Thou knowest my essence, but I know not Thine essence.'" Q "What sayst +thou of the words of the Most High, 'O true believers, forbid not yourselves +the good things which Allah hath allowed you?'"[FN#381] "My Shaykh (on whom +Allah have mercy!) told me that the Companion Al-Zahhαk related: 'There was a +people of the True-believers who said, 'We will dock our members masculine and +don sackcloth;' whereupon this verse was revealed. But Al-Kutαdah declareth +that it was revealed on account of sundry Companions of the Apostle of Allah, +namely, Ali ibn Abν Tαlib and Othmαn bin Musa'ab and others, who said, 'We will +geld ourselves and don hair cloth and make us monks.'" Q "What sayest thou of +the words of the Most Highest, 'And Allah took Abraham for His +friend'"?[FN#382] "The friend of Allah is the needy, the poor, and (according +to another saying) he is the lover, he who is detached from the world in the +love of Allah Almighty and in whose attachment there is no falling away." Now +when the Koranist[FN#383] saw her pass on in speech with the passage of the +clouds and that she stayed not in reply, he rose to his feet and said, "I take +Allah to witness, O Commander of the Faithful, that this damsel is more learned +than I in Koranic exegesis and what pertaineth thereto." Then said she, "I will +ask thee one question, which if thou answer it is well; but if thou answer not, +I will strip off thy clothes." Quoth the Commander of the Faithful, "Ask on," +and she enquired, "Which verset of the Koran hath in it three-and-twenty Kαfs, +which sixteen Mνms, which an hundred and forty 'Ayns[FN#384] and which +section[FN#385] lacketh the formula, 'To Whom belong glory and glorification +and majesty[FN#386]?'" The Koranist could not reply, and she said to him, "Put +off thy clothes." So he doffed them, and she continued, "O Commander of the +Faithful, the verset of the sixteen Mims is in the chapter Hϊd and is the +saying of the Most High, 'It was said, O Noah, go down in peace from us, and +blessing upon thee!'[FN#387] that of the three-and-twenty Kafs is the verse +called of the Faith, in the chapter of The Cow; that of the hundred and forty +Ayns is in the chapter of Al-A'arαf,[FN#388] where the Lord saith, 'And Moses +chose seventy men of his tribe to attend our appointed time;[FN#389] to each +man a pair of eyes.'[FN#390] And the lesson, which lacketh the formula, 'To +Whom be glory and glorification,' is that which comprises the chapters, The +Hour draweth nigh and the Moon shall be cloven in twain[FN#391]; The +Compassionate and The Event."[FN#392] Thereupon the professor departed in +confusion.—And Shahrazad perceived the dawn of day and ceased saying her +permitted say. +</p> + +<p> +When it was the Four Hundred and Forty-ninth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when the damsel defeated +the Koranist and took off his clothes and sent him away confused, then came +forward the skilled physician and said to her, "We are free of theology and +come now to physiology. Tell me, therefore, how is man made; how many veins, +bones and vertebrae are there in his body; which is the first and chief vein +and why Adam was named Adam?" She replied, "Adam was called Adam, because of +his udmah, that is, the wheaten colour of his complexion and also (it is said) +because he was created of the adim of the earth, that is to say, of the +surface-soil. His breast was made of the earth of the Ka'abah, his head of +earth from the East and his legs of earth from the West. There were created for +him seven doors in his head, viz., the eyes, the ears, the nostrils and the +mouth, and two passages, before and behind. The eyes were made the seat of the +sight-sense, the ears the seat of the hearing-sense, the nostrils the seat of +the smell-sense, the mouth the seat of the taste-sense and the tongue to utter +what is in the heart of man.[FN#393] Now Adam was made of a compound of the +four elements, which be water, earth, fire and air. The yellow bile is the +humour of fire, being hot-dry; the black bile that of earth, being cold-dry; +the phlegm that of water, being cold-moist, and the blood that of air, being +hot-moist.[FN#394] There were made in man three hundred and sixty veins, two +hundred and forty-nine bones, and three souls[FN#395] or spirits, the animal, +the rational and the natural, to each of which is allotted its proper function. +Moreover, Allah made him a heart and spleen and lungs and six intestines and a +liver and two kidneys and buttocks and brain and bones and skin and five +senses; hearing, seeing, smell, taste, touch. The heart He set on the left side +of the breast and made the stomach the guide and governor thereof. He appointed +the lungs for a fan to the heart and stablished the liver on the right side, +opposite thereto. Moreover, He made, besides this, the diaphragm and the +viscera and set up the bones of the breast and latticed them with the ribs." Q +"How many ventricles are there in a man's head?" "Three, which contain five +faculties, styled the intrinsic senses, to wit, common sense, imagination, the +thinking faculty, perception and memory." Q "Describe to me the configuration +of the bones."—And Shahrazad perceived the dawn of day and ceased to say her +permitted say. +</p> + +<p> +When it was the Four Hundred and Fiftieth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when the physicist said +to her, "Describe to me the configuration of the bones," she replied, "Man's +frame consists of two hundred and forty bones, which are divided into three +parts, the head, the trunk and the extremities. The head is divided into +calvarium and face. The skull is constructed of eight bones, and to it are +attached the four osselets of the ear. The face is furnished with an upper jaw +of eleven bones and a lower jaw of one; and to these are added the teeth +two-and-thirty in number, and the os hyoides.[FN#396] The trunk is divided into +spinal column, breast and basin. The spinal column is made up of +four-and-twenty bones, called Fikαr or vertebrζ; the breast, of the breastbone +and the ribs, which are four-and-twenty in number, twelve on each side; and the +basin of the hips, the sacrum[FN#397] and os coccygis. The extremities divided +into upper and lower, arms and legs. The arms are again divided: firstly into +shoulder, comprising shoulder blades and collar bone; secondly into the upper +arm which is one bone; thirdly into fore-arm, composed of two bones, the radius +and the ulna; and fourthly into the hand, consisting of the wrist, the +metacarpus of five and the fingers, which number five, of three bones each, +called the phalanges, except the thumb, which hath but two. The lower +extremities are divided: firstly into thigh, which is one bone; secondly into +leg, composed of three bones, the tibia, the fibula and the patella; and +thirdly into the foot, divided, like the hand, into tarsus, metatarsus and +toes; and is composed of seven bones, ranged in two rows, two in one and five +in the other; and the metatarsus is composed of five bones and the toes number +five, each of three phalanges except the big toe which hath only two." Q "Which +is the root of the veins?" "The aorta, from which they ramify, and they are +many, none knoweth the tale of them save He who created them; but I repeat, it +is said that they number three hundred and sixty.[FN#398] Moreover, Allah hath +appointed the tongue as interpreter for the thought, the eyes to serve as +lanterns, the nostrils to smell with, and the hands for prehensors. The liver +is the seat of pity, the spleen of laughter[FN#399] and the kidneys of craft; +the lungs are ventilators, the stomach the store-house, and the heart the prop +and pillar of the body. When the heart is sound, the whole body is sound, and +when the heart is corrupt, the whole body is corrupt." Q "What are the outward +signs and symptoms evidencing disease in the members of the body, both external +and internal?" "A physician, who is a man of understanding, looketh into the +state of the body and is guided by the feel of the hands,[FN#400] according as +they are firm or flabby, hot or cool, moist or dry. Internal disorders are also +indicated by external symptoms, such as yellowness of the white of the eyes, +which denoteth jaundice, and bending of the back, which denoteth disease of the +lungs." And Shahrazad perceived the dawn of day and ceased saying her permitted +say. +</p> + +<p> +When it was the Four Hundred and Fifty-first Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when the damsel had +described to the doctor the outer signs and symptoms quoth he, "Thou hast +replied aright! now what are the internal symptoms of disease?" "The science of +the diagnosis of disease by internal symptoms is founded upon six canons: (1) +the patient's actions; (2) what is evacuated from his body; (3) the nature of +the pain; and (4) the site thereof; (5) swelling; and (6) the effluvia given +off his person." Q "How cometh hurt to the head?" "By the ingestion of food +upon food, before the first be digested, and by fullness upon fullness; this it +is that wasteth peoples. He who would live long, let him be early with the +morning-meal and not late with the evening-meal; let him be sparing of commerce +with women and chary of such depletory measures as cupping and blood-letting; +and let him make of his belly three parts, one for food, one for drink and the +third for air; for that a man's intestines are eighteen spans in length and it +befitteth that he appoint six for meat, six for drink, and six for breath. If +he walk, let him go gently; it will be wholesomer for him and better for his +body and more in accordance with the saying of the Almighty, 'Walk not proudly +on the earth.'"[FN#401] Q "What are the symptoms of yellow bile and what is to +be feared therefrom?" "The symptoms are sallow complexion and bitter taste in +the mouth with dryness; failure of the appetite, venereal and other, and rapid +pulse; and the patient hath to fear high fever and delirium and eruptions and +jaundice and tumour and ulcers of the bowels and excessive thirst." Q "What are +the symptoms of black bile and what hath the patient to fear from it, an it get +the mastery of the body?" "The symptoms are false appetite and great mental +disquiet and cark and care; and it behoveth that it be evacuated, else it will +generate melancholia[FN#402] and leprosy and cancer and disease of the spleen +and ulceration of the bowels." Q "Into how many branches is the art of medicine +divided?" "Into two: the art of diagnosing diseases, and that of restoring the +diseased body to health." Q "When is the drinking of medicine more efficacious +than otherwhen?" "When the sap runs in the wood and the grape thickens in the +cluster and the two auspicious planets, Jupiter and Venus, are in the +ascendant; then setteth in the proper season for drinking of drugs and doing +away of disease." Q "What time is it, when, if a man drink water from a new +vessel, the drink is sweeter and lighter or more digestible to him than at +another time, and there ascendeth to him a pleasant fragrance and a +penetrating?" "When he waiteth awhile after eating, as quoth the poet, +</p> + +<p> +'Drink not upon thy food in haste but wait awhile; * Else thou<br/> + + with halter shalt thy frame to sickness lead:<br/> + +And patient bear a little thirst from food, then drink; * And<br/> + + thus, O brother, haply thou shalt win thy need.[FN#403]'"<br/> + +</p> + +<p> +Q "What food is it that giveth not rise to ailments?" "That which is not eaten +but after hunger, and when it is eaten, the ribs are not filled with it, even +as saith Jαlνnϊs or Galen the physician, 'Whoso will take in food, let him go +slowly and he shall not go wrongly.' And to conclude with His saying (on whom +be blessing and peace!), 'The stomach is the house of disease, and diet is the +head of healing; for the origin of all sickness is indigestion, that is to say, +corruption of the meat'"—And Shahrazad perceived the dawn of day and ceased to +say her permitted say. +</p> + +<p> +When it was the Four Hundred and Fifty-second Night, +</p> + +<p> +She continued, It hath reached me, O auspicious King, that when the damsel said +to the doctor, "'The stomach is the house of disease and diet is the head of +healing; for the origin of all sickness is indigestion, that is to say, +corruption of the meat in the stomach;'" he rejoined, "Thou hast replied +aright! what sayest thou of the Hammam?" "Let not the full man enter it. Quoth +the Prophet, 'The bath is the blessing of the house, for that it cleanseth the +body and calleth to mind the Fire.'" Q "What Hammams are best for bathing in?" +"Those whose waters are sweet and whose space is ample and which are kept well +aired; their atmosphere representing the four seasons—autumn and summer and +winter and spring." Q "What kind of food is the most profitable?" "That which +women make and which hath not cost overmuch trouble and which is readily +digested. The most excellent of food is brewis[FN#404] or bread sopped in +broth; according to the saying of the Prophet, 'Brewis excelleth other food, +even as Ayishah excelleth other women.'" Q "What kind of kitchen, or seasoning, +is most profitable?" "'Flesh meat' (quoth the Prophet) 'is the most excellent +of kitchen; for that it is the delight of this world and the next world.'" Q +"What kind of meat is the most profitable?" "Mutton; but jerked meat is to be +avoided, for there is no profit in it." Q "What of fruits?" "Eat them in their +prime and quit them when their season is past." Q "What sayest thou of drinking +water?" "Drink it not in large quantities nor swallow it by gulps, or it will +give thee head-ache and cause divers kinds of harm; neither drink it +immediately after leaving the Hammam nor after carnal copulation or eating +(except it be after the lapse of fifteen minutes for a young man and forty for +an old man), nor after waking from sleep." Q "What of drinking fermented +liquors?" "Doth not the prohibition suffice thee in the Book of Almighty Allah, +where He saith, 'Verily, wine and lots and images, and the divining arrows are +an abomination, of Satan's work; therefore avoid them, that ye may +prosper'?[FN#405] And again, 'They will ask thee concerning wine and lots': +Answer, 'In both there is great sin and also some things of use unto men: but +their sinfulness is greater than their use.'[FN#406] Hence quoth the poet, +</p> + +<p> +'O bibber of liquor, art not ashamed * To drink what Allah<br/> + + forbade thee drain?<br/> + +Put it far from thee and approach it not; * It holds what Allah<br/> + + forbade as bane.'<br/> + +</p> + +<p> +And quoth another to the same purport, +</p> + +<p> +'I drank the sin till my reason fled: * Ill drink that reason to loss misled!' +</p> + +<p> +As for the advantages that be therein, it disperseth stone and gravel from the +kidneys and strengtheneth the viscera and banisheth care, and moveth to +generosity and preserveth health and digestion; it conserveth the body, +expelleth disease from the joints, purifieth the frame of corrupt humours, +engendereth cheerfulness, gladdeneth the heart of man and keepeth up the +natural heat: it contracteth the bladder, enforceth the liver and removeth +obstructions, reddeneth the cheeks, cleareth away maggots from the brain and +deferreth grey hairs. In short, had not Allah (to whom be honour and glory!) +forbidden it,[FN#407] there were not on the face of the earth aught fit to +stand in its stead. As for gambling by lots, it is a game of hazard such as +diceing, not of skill." Q "What wine is best?" "That which is pressed from +white grapes and kept eighty days or more after fermentation: it resembleth not +water and indeed there is nothing on the surface of the earth like unto it." Q +"What sayest thou of cupping?" "It is for him who is over full of blood and who +hath no defect therein; and whoso would be cupped, let it be during the wane of +the moon, on a day without cloud, wind or rain and on the seventeenth of the +month. If it fall on a Tuesday, it will be the more efficacious, and nothing is +more salutary for the brain and eyes and for clearing the intellect than +cupping."—And Shahrazad perceived the dawn of day and ceased saying her +permitted say. +</p> + +<p> +When it was the Four Hundred and Fifty-third Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when the damsel +enumerated the benefits of cupping, quoth the doctor, "What is the best time +for cupping?" "One should be cupped 'on the spittle,' that is, in the morning +before eating, for this fortifieth the wit and the memory. It is reported of +the Prophet that, when anyone complained to him of a pain in the head or legs, +he would bid him be cupped and after cupping not eat salt food, fasting, for it +engendereth scurvy; neither eat sour things as curded milk[FN#408] immediately +after cupping." Q "When is cupping to be avoided?" "On Sabbaths or Saturdays +and Wednesdays; and let him who is cupped on these days blame none but himself. +Moreover, one should not be cupped in very hot weather nor in very cold +weather; and the best season for cupping is springtide." Quoth the doctor, "Now +tell me of carnal copulation." Hereupon Tawaddud hung her head, for shame and +confusion before the Caliph's majesty; then said, "By Allah, O Commander of the +Faithful, it is not that I am at fault, but that I am ashamed; though, indeed, +the answer is on the edge of my tongue." Said the Caliph; "Speak, O damsel," +whereupon said she, "Copulation hath in it many and exceeding virtues and +praiseworthy qualities, amongst which are, that it lighteneth a body full of +black bile and calmeth the heat of love and induceth affection and dilateth the +heart and dispelleth the sadness of solitude; and the excess of it is more +harmful in summer and autumn than in spring and winter." Q "What are its good +effects?" "It banisheth trouble and disquiet, calmeth love and wrath and is +good for ulcers, especially in a cold and dry humour; on the other hand excess +of it weakeneth the sight and engendereth pains in the legs and head and back: +and beware, beware of carnal connection with old women, for they are deadly. +Quoth the Iman Ali[FN#409] (whose face Allah honour!), 'Four things kill and +ruin the body: entering the Hammam on a full stomach; eating salt food; +copulation on a plethora of blood and lying with an ailing woman; for she will +weaken thy strength and infect thy frame with sickness; and an old woman is +deadly poison.' And quoth one of them, 'Beware of taking an old woman to wife, +though she be richer in hoards than Kαrϊn'"[FN#410] Q "What is the best +copulation?" "If the woman be tender of years, comely of shape, fair of face, +swelling of breast and of noble race, she will add to thee strength and health +of body; and let her be even as saith a certain poet describing her, +</p> + +<p> +'Seeing thy looks wots she what thou desir'st, * By inspiration;<br/> + + wants nor word nor sign;<br/> + +And, when thou dost behold her rarest grace, * The charms of<br/> + + every garden canst decline.'<br/> + +</p> + +<p> +Q "At what time is copulation good?" "If by night, after food digested and if +by day, after the morning meal." Q "What are the most excellent fruits?" +"Pomegranate and citron." Q "Which is the most excellent of vegetables?" +"Endive.[FN#411]" Q "Which of sweet-scented flowers?" "Rose and Violet." Q "How +is the seed of man secreted?" "There is in man a vein which feedeth all the +other veins. Now water is collected from the three hundred and sixty veins and, +in the form of red blood, entereth the left testicle, where it is decocted, by +the heat of temperament inherent in the son of Adam, into a thick, white +liquid, whose odour is as that of the palm-spathe." Q "What flying thing is it +that emitteth seed and menstruateth?" "The flitter-mouse,[FN#412] that is the +bat." Q "What is that which, when confined and shut out from the air liveth, +and when let out to smell the air dieth?" "The fish." Q "What serpent layeth +eggs?" "The Su'ban or dragon.[FN#413]" With this the physician waxed weary with +much questioning, and held his peace, when Tawaddud said to the Caliph, "O +Commander of the Faithful, he hath questioned me till he is tired out and now I +will ask him one question, which if he answer not, I will take his clothes as +lawful prize."—And Shahrazad perceived the dawn of day and ceased to say her +permitted say. +</p> + +<p> +When it was the Four Hundred and Fifty-fourth Night, +</p> + +<p> +She continued, It hath reached me, O auspicious King, that when the damsel said +to the Commander of the Faithful, "Verily he hath questioned me till he is +tired out, and now I will ask him one question, which if he answer not I will +take his clothes as lawful prize," the Caliph cried, "Ask on." So quoth she to +the physician, "What is that thing which resembleth the earth in roundness, +whose resting-place and whose spine are hidden from men's eyes; little of price +and estimation; narrow of chest and shackled as to throat though it be nor +runaway slave nor pestilent thief; thrust through and through, though not in +fray, and wounded, though not in fight: time eateth its vigour and water +wasteth it away; now it is beaten without blemish, and then made to serve +without stint; united after separation; submissive, but not to him who +caresseth it; pregnant without child in belly; drooping, yet not leaning on its +side; becoming dirty yet purifying itself; cleaving to its fere, yet changing; +copulating without a yard, wrestling without arms: resting and taking its ease; +bitten, yet not crying out: now more complaisant than a cup-companion and then +more troublesome than summer-heat; leaving its mate by night and embracing her +by day and having its abode in the corners of the mansions of the noble?" The +physician was silent awhile in perplexity and his colour changed and he bowed +his head and made no reply; whereupon she said to him, "Ho, sir doctor, speak +or doff thy dress." At this, he rose and said, "O Commander of the Faithful, +bear witness against me that this damsel is more learned than I in medicine and +what else, and that I cannot cope with her." And he put off his clothes and +fled forth. Quoth the Caliph to Tawaddud, "Ree us thy riddle," and she replied, +"O Commander of the Faithful, it is the button and the +button-loop.[FN#414]"—Then she undertook the astronomers and said, "Let him of +you who is an astronomer rise and come forward." So the astronomer advanced and +sat down before her; and, when she saw him, she laughed and said, "Art thou the +astronomer, the mathematician, the scribe?" "Yes," answered he. Quoth she, "Ask +of what thou wilt; success resteth with Allah." So he said, "Tell me of the sun +and its rising and setting." And she replied: "Know that the sun riseth from +the shadows in the Eastern hemisphere and setteth in the shadows of the +Western, and each hemisphere compriseth one hundred and eighty degrees. Quoth +Allah Almighty, 'I swear by the Lord of the East and of the West.'[FN#415] And +again, 'He it is who hath ordained the sun to shine by day, and the moon for a +light by night; and hath appointed her station that ye might know the number of +years and the computation of time.'[FN#416] The moon is Sultan of the night and +the sun Sultan of the day, and they vie with each other in their courses and +follow without overtaking each other. Quoth Almighty Allah, 'It is not +expedient that the sun overtake the moon in her course; neither doth the night +outstrip the day, but each of these luminaries moveth in a peculiar +orbit.'"[FN#417] Q "When the day cometh, what becometh of the night; and what +of the day, when the night cometh?" "He causeth the night to enter in upon the +day, and He causeth the day to enter in upon the night."[FN#418] Q "Enumerate +to me the mansions of the moon?"[FN#419] "They number eight-and-twenty, to wit, +Sharatαn, Butayn, Surayα, Dabarαn, Hak'ah, Han'ah, Zirα'a, Nasrah, Tarf, +Jabhah, Zubrah, Sarfah, 'Awwα, Simαk, Ghafar, Zubαnν, Iklνl, Kalb, Shaulah, +Na'am, Baldah, Sa'ad al-Zαbih, Sa'ad al-Bul'a, Sa'ad al-Su'ϊd, Sa'ad +al-Akhbiyah, Fargh the Former and Fargh the Latter; and Rishαa. They are +disposed in the order of the letters of the Abjad-hawwaz or older +alphabet,[FN#420] according to their numerical power, and in them are secret +virtues which none knoweth save Allah (extolled and exalted be He!) and the +stablished in science. They are divided among the twelve Signs of the Zodiac, +two Mansions and a third of a Mansion to each Sign. Thus Sharatan, Butayn and +one-third of Surαyα, belong to Aries, the other two-thirds of Surαyα, Dabaran +and two-thirds of Hak'ah to Taurus, the other third of Hak'ah, Han'ah and +Zira'a to Gemini; Nasrah, Tarf and a third of Jabhah to Cancer, the other +two-thirds of Jabhah, Zubrah and two-thirds of Sarfah to Leo; the other third +of Sarfah, 'Awwα and Simαk to Virgo; Ghafar, Zubαni and one-third of Iklνl to +Libra; the other two-thirds of Iklil, Kalb and two-thirds of Shaulah to +Scorpio; the other third of Shaulah, Na'αim and Baldah to Sagittarius; Sa'ad +al-Zαbih, Sa'ad al-Bul'a and one-third of Sa'ad al-Su'ud to Capricorn, the +other two-thirds of Sa'ad al-Su'dd, Sa'ad al-Akhbiyah and two-thirds of Fargh +the Former to Aquarius, the other third of Fargh the Former, Fargh the Latter +and Rishαa to Pisces."—And Shahrazad perceived the dawn of day and ceased +saying her permitted say. +</p> + +<p> +When it was the Four Hundred and Fifty-fifth Night, +</p> + +<p> +She said, it hath reached me, O auspicious King, that when the damsel +enumerated the Mansions and distributed them into their Signs, the astronomer +said, "Thou hast replied aright; now tell me of the planets and their natures, +also of their sojourn in the Zodiacal Signs, their aspects, auspicious and +sinister, their houses, ascendants and descendants. She answered, "The sitting +is narrow for so large a matter, but I will say as much as I can. Now the +planets number seven; which are, the Sun, the Moon, Mercury, Venus, Mars, +Jupiter, Saturn. The Sun, hot-dry, sinister in conjunction, favourable in +opposition, abideth thirty days in each Sign. The Moon, cold-moist and +favourable of aspect, tarrieth in each Sign two days and a third of another +day. Mercury is of a mixed nature, favourable in conjunction with the +favourable, and sinister in conjunction with the sinister aspects, and abideth +in each sign seventeen days and a half day. Venus, temperate and favourable, +abideth in each sign five-and-twenty days. Mars is sinister and woneth in each +sign ten months. Jupiter is auspicious and abideth in each sign a year. Saturn, +cold-dry and sinister, tarrieth in each sign thirty months. The house of the +Sun is Leo, her ascendant is Aries, and her descendant Aquarius. The Moon's +house is Cancer, his ascendant Taurus, his descendant Scorpio and his sinister +aspect Capricorn. Saturn's house is Capricorn-Aquarius, his ascendant Libra, +his descendant Aries and his sinister aspects Cancer and Leo. Jupiter's house +is Pisces-Sagittarius, his ascendant Cancer, his descendant Capricorn and his +sinister aspects Gemini and Leo. Venus's house is Taurus, her ascendant Pisces, +her descendant Libra, and her sinister aspects Aries and Scorpio. Mercury's +house is Gemini-Virgo, his ascendant Virgo, his descendant Pisces, and his +sinister aspect Taurus. Mars' house is Aries-Scorpio, his ascendant Capricorn, +his descendant Cancer and his sinister aspect Libra." Now when the astronomer +saw her acuteness and comprehensive learning and heard her fair answers, he +bethought him for a sleight to confound her before the Commander of the +Faithful, and said to her, "O damsel, tell me, will rain fall this month?" At +this she bowed her head and pondered so long, that the Caliph thought her at a +loss for an answer and the astronomer said to her, "Why dost thou not speak?" +Quoth she, "I will not speak except the Commander of the Faithful give me +leave." So the Caliph laughed and said, "How so?" Cried she "I would have thee +give me a sword, that I may strike off his head, for he is an Infidel, an +Agnostic, an Atheist.[FN#421]" At this, loud laughed the Caliph and those about +him laughed, and she continued "O astronomer, there are five things that none +knoweth save Allah Almighty;" and she repeated the verset; "'Aye! Allah!—with +Him is the knowledge of the hour and He causeth the rain to descend at His own +appointed time —and He knoweth what is in the wombs of females—but no soul +knoweth what it shall have gotten on the morrow; neither wotteth any soul in +what land it shall die: Verily Allah is knowing, informed of all.'"[FN#422] +Quoth the astronomer, "Thou hast said well, and I, by Allah, thought only to +try thee." Rejoined she, "Know that the almanack-makers have certain signs and +tokens, referring to the planets and constellations relative to the coming in +of the year; and folk have learned something by experience." Q "What be that?" +"Each day hath a planet that ruleth it: so if the first day in the year fall on +First Day (Sunday) that day is the Sun's and this portendeth (though Allah +alone is All-knowing!) oppression of kings and sultans and governors and much +miasma and lack of rain; and that people will be in great tumult and the +grain-crop will be good, except lentils, which will perish, and the vines will +rot and flax will be dear and wheat cheap from the beginning of Tϊbah to the +end of Barmahαt.[FN#423] And, in this year there will be much fighting among +kings, and there shall be great plenty of good in this year, but Allah is +All-knowing!" Q "What if the first day fall on Second Day (Monday)?" "That day +belongeth to the Moon and portendeth righteousness in administrators and +officials and that it will be a year of much rain and grain-crops will be good, +but linseed will decay and wheat will be cheap in the month Kiyαhk;[FN#424] +also the plague will rage and the sheep and goats will die, grapes will be +plentiful and honey scarce and cotton cheap; and Allah is omniscient!"—And +Shahrazad perceived the dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Four Hundred and Fifty-sixth Night, +</p> + +<p> +She said, it hath reached me, O auspicious King, that when the damsel ended her +notice of Second Day the astronomer said to her "Now tell me what will occur if +New Year's day fall on Third Day (Tuesday)." She replied, "That is Mars' day +and portendeth death of great men and much destruction and deluge of blood and +dearness of grain; lack of rain and scarcity of fish, which will anon be in +excess and anon fail. Lentils and honey in this year will be cheap and linseed +dear and only barley will thrive, to the exception of all other cereals: great +will be the fighting among kings and death will be in the blood and there will +be much mortality among asses." Q "What if it fall on Fourth Day?" "That is +Mercury's day and portendeth great tumult among the folk and much enmity and, +though rains be moderate, rotting of some of the green crops; also that there +will be sore mortality among cattle and young children and much fighting by +sea; that wheat will be dear from Barmϊdah to Misra[FN#425] and other grains +cheap; thunder and lightning will abound and honey will be dear, palm- trees +will thrive and bear abundantly and flax and cotton will be plentiful, while +radishes and onions will be dear; but Allah is All-knowing!" Q "What if it fall +on Fifth Day?" "That is Jupiter's day and portendeth equity in Wazirs and +righteousness in Kazis and Fakirs and the Ministers of religion; and that good +will be plentiful: rains and fruit and trees and grain will abound, and flax, +cotton, honey, grapes and fish be cheap; and Allah is Omniscient!" Q "What if +it fall on Meeting Day or Friday?" "That day appertaineth to Venus and +portendeth oppression in the chiefs of the Jinn and talk of forgery and +back-biting; there will be much dew; the autumn crops will be good in the land +and there will be cheapness in one town and not in another: ungraciousness will +be rife by land and sea; linseed will be dear, also wheat, in Hαtϊr, but cheap +in Amshνr; honey will be dear and grapes and water-melons will rot; and Allah +is Omniscient!" Q "What if it fall on the Sabbath (Saturday)?" "That is +Saturn's day and portendeth the preferment of slaves and Greeks and those in +whom there is no good, neither in their neighbourhood; there will be great +drought and dearth; clouds will abound and death will be rife among the sons of +Adam and woe to the people of Egypt and Syria from the oppression of the Sultan +and failure of blessing upon the green crops and rotting of grain; and Allah is +All-knowing!"[FN#426] Now with this, the astronomer hung his head very low, and +she said to him, "O astronomer, I will ask thee one question, which if thou +answer not, I will take thy clothes." "Ask," replied he. Quoth she, "Where is +Saturn's dwelling-place?"; and he answered, "In the seventh heaven." Q "And +that of Jupiter?" "In the sixth heaven." Q "And that of Mars?" "In the fifth +heaven." Q "And that of the Sun?" "In the fourth heaven." Q "And that of +Venus?" "In the third heaven." Q "And that of Mercury?" "In the second heaven." +Q "And that of the Moon?" "In the first heaven." Quoth she, "Well answered; but +I have one more question to ask thee;" and quoth he, "Ask!" Accordingly she +said, "Now tell me concerning the stars, into how many parts are they divided." +But he was silent and answered nothing; and she cried to him, "Put off thy +clothes." So he doffed them and she took them; after which the Caliph said to +her, "Tell us the answer to thy question." She replied: "O Commander of the +Faithful, the stars are divided into three parts, whereof one-third is hung in +the sky of the earth,[FN#427] as it were lamps, to give light to the earth, and +a part is used to shoot the demons withal, when they draw near by stealth to +listen to the talk in heaven. Quoth Allah Almighty, 'Verily, we have dight the +sky of the earth with the adornment of the stars; and have appointed them for +projectiles against every rebellious Satan.'[FN#428] And the third part is hung +in air to illuminate the seas and give light to what is therein." Quoth the +astronomer, "I have one more question to ask, which if she answer, I will avow +myself beaten." "Say on," answered she.—And Shahrazad perceived the dawn of day +and ceased saying her permitted say. +</p> + +<p> +When it was the Four Hundred and Fifty-seventh Night, +</p> + +<p> +She continued, It hath reached me, O auspicious King, that the astronomer said, +"Now tell me what four contraries are based upon other four contraries?" +Replied she, "The four qualities of Caloric and Frigoric, Humidity and Siccity; +for of heat Allah created fire, whose nature is hot-dry; of dryness, earth, +which is cold-dry; of cold, water which is cold-wet; of moisture, air, which is +hot-wet. Moreover, He created twelve Signs of the Zodiac, Aries, Taurus, +Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius +and Pisces; and appointed them of the four humours; three fiery, Aries, Leo, +and Sagittarius; three earthly, Taurus, Virgo, and Capricorn; three airy, +Gemini, Libra and Aquarius; and three watery, Cancer, Scorpio and Pisces." +Hereupon the astronomer rose, and saying, "Bear witness against me that she is +more learned than I," away he went beaten. Then quoth the Caliph, "Where is the +philosopher[FN#429]?"; at which one rose hastily and came forward and said to +Tawaddud, "What is Time and what be its limits, and its days, and what things +bringeth it?" Replied she, "Time is a term applied to the hours of the night +and day, which are but the measures of the courses of the sun and moon in their +several heavens, even as Allah Almighty telleth us when he saith, 'A sign to +them also is the Night, from which we strip off the day, and lo! they are +plunged in darkness, and the Sun runneth to her place of rest; this is the +ordinance of the Sublime, the All-knowing.'"[FN#430] Q "How cometh unbelief to +the son of Adam?" "It is reported of the Apostle (whom Allah bless and +preserve!) that he said, 'Unbelief in a man runneth as the blood runneth in his +veins, when he revileth the world and Time and night and the Hour.' And again, +'Let none of you revile Time, for Time is God; neither revile the world, for +she saith, 'May Allah not aid him who revileth me!;' neither revile the hour, +for, 'The Hour is surely coming, there is no doubt thereof';[FN#431] neither +revile the earth, for it is a portent, according to the saying of the Most +High, 'Out of the ground have we created you, and into the same will we cause +you to return, and we will bring you forth yet thence another time.'"[FN#432] Q +"What are the five that ate and drank, yet came not out of loins nor womb?" +"Adam and Simeon[FN#433] and Salih's she-camel[FN#434] and Ishmael's ram and +the bird that Abu Bakr the Truth-teller saw in the cave.[FN#435]" Q "Tell me of +five that are in Paradise and are neither humans, Jinns nor angels?" "Jacob's +wolf and the Seven Sleepers' dog and Esdras's ass and Salih's camel and Duldul +the mule of the Prophet (upon whom be blessings and peace!)." Q "What man +prayed a prayer neither on earth nor in heaven?" "Solomon, when he prayed on +his carpet, borne by the wind." Q "Ree me this riddle:—A man once looked at a +handmaid during dawn-prayer, and she was unlawful to him; but, at noonday she +became lawful to him: by mid-afternoon,, she was again unlawful, but at +sundown, she was lawful to him: at supper time she was a third time unlawful, +but by daybreak, she became once more lawful to him." "This was a man who +looked at another's slave-girl in the morning, and she was then unlawful to +him; but at midday he bought her, and she became lawful to him: at +mid-afternoon he freed her, and she became unlawful to him; but at sundown he +married her and she was again lawful to him. At nightfall he divorced her and +she was then a third time unlawful to him; but, next morning at daybreak, he +took her back, and she became once more lawful to him." Q "Tell me what tomb +went about with him that lay buried therein?" "Jonah's whale, when it had +swallowed him." Q "What spot of lowland is it, upon which the sun shone once, +but will never again shine till Judgment-Day?" "The bottom of the Red Sea, when +Moses smote it with his staff, and the sea clave asunder in twelve places, +according to the number of the tribes;[FN#436] then the sun shone on the bottom +and will do so nevermore until Judgment-Day." And Shahrazad perceived the dawn +of day and ceased to say her permitted say. +</p> + +<p> +When it was the Four Hundred and Fifty-eighth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the philosopher then +addressed the damsel saying, "What was the first skirt that trailed over the +face of the earth?" She replied, "That of Hagar, out of shame before Sarah; and +it became a custom among the Arabs." Q "What is that which breatheth without +life?" "Quoth Almighty Allah, 'By the morning when it breatheth!'"[FN#437] Q +"Ree me this riddle:—A number of pigeons came to a high tree and lighted, some +on the tree and others under it. Said those on the tree to those on the ground, +'If one of you come up to us, ye will be a third part of us all in number; and +if one of us descend to you, we shall be like unto you in number,' How many +pigeons were there in all?" "Twelve: seven alighted on the tree and five +beneath; and, if one go up, those above would be eight to four; and, if one go +down, both would be six and Allah is all-knowing."[FN#438] With this the +philosopher put off his clothes and fled: whereupon the next contest took +place, for she turned to the Olema present and said, "Which of you is the +rhetorician that can discourse of all arts and sciences?" There came forward a +sage hight Ibrahim bin Siyyαr and said to her, "Think me not like the rest." +Quoth she, "It is the more assured to me that thou wilt be beaten, for that +thou art a boaster; and Allah will help me to victory over thee, that I may +strip thee of thy clothes. So, if thou sentest one to fetch thee wherewithal to +cover thyself, 'twould be well for thee." Cried he, "By Allah, I will assuredly +conquer thee and make thee a byword among the peoples, generation after +generation!" Rejoined she, "Do penance in advance for thy broken oath." Then he +asked, "What five things did Allah create before he made man?"; and she +answered, "Water and earth and light and darkness and the fruits of the earth." +Q "What did Allah create with the hand of omnipotence?" "The 'Arsh, throne of +God or the empyreal heaven and the tree Tϊbα[FN#439] and Adam and the garden of +Eden; these Allah created with the hand of His omnipotence; but to all other +created things He said, 'Be,'—and they were." Q "Who is thy father in +Al-Islam?" "Mohammed, whom Allah bless and preserve!" Q "Who was the father in +Al-Islam of Mohammed?" "Abraham, the Friend of God." Q "What is the Faith of +Al-Islam?" "The professing that there is no god but the God and that Mohammed +is the apostle of God." Q "What is thy first and thy last?" "My first is man's +seed in the shape of foul water and my last filthy carrion: the first of me is +dust and the last of me is dust. Quoth the poet, +</p> + +<p> +'Of dust was I created, and man did I become, * In question ever<br/> + + ready and aye fluent in reply,<br/> + +Then, I unto the dust return'd, became of it again, * For that,<br/> + + in very deed, of dust at first create was I.'"<br/> + +</p> + +<p> +He continued, "What thing was it, whose first state was wood and its last +life?" "Moses' staff,[FN#440] when he cast it on the valley-ground and it +became, by permission of Allah, a writhing serpent." Q "What is the meaning of +the word of the Lord, 'And I have other occasion for it?'"[FN#441] "He, Moses, +was wont to plant his staff in the ground, and it would flower and fruit and +shade him from the heat and from the cold. Moreover, it would carry him when he +was weary, and whilst he slept, guard his sheep from lions and wild beasts." Q +"What woman was born of a man alone and what man of a woman alone?" "Eve of +Adam and Jesus of Mary.[FN#442]" Q "Tell me of the four fires, what fire eateth +and drinketh; what fire eateth but drinketh not; what fire drinketh but eateth +not and what other neither eateth nor drinketh?" "The fire of the world eateth +but drinketh not; the fire which eateth and drinketh is Hell-fire; the fire of +the sun drinketh but eateth not, and the fire of the moon neither eateth nor +drinketh." Q "Which is the open door and which the shut?" "The Traditional +Ordinances are the open door, the Koranic the shut door." Q "Of what doth the +poet speak, when he saith, +</p> + +<p> +'And dweller in the tomb whose food is at his head, * When he<br/> + + eateth of that meat, of words he waxeth fain:<br/> + +He riseth and he walketh and he talketh without tongue; * And<br/> + + returneth to the tomb where his kith and kin are lain.<br/> + +No living wight is he, yet, in honour he abides; * Nor dead yet<br/> + + he deserveth that Allah him assain.'"<br/> + +</p> + +<p> +She replied, "The reed-pen."[FN#443] Quoth he "What doth the poet refer to in +these verses, +</p> + +<p> +'Two vests in one; blood flowing easiest wise; * Rosy red ears<br/> + + and mouth wide open lies;<br/> + +It hath a cock-like form, its belly pecks * And, if you price it,<br/> + + half a dirham buys.'"<br/> + +</p> + +<p> +She replied, "The ink-case." Quoth he, "And in these, +</p> + +<p> +'Ho say to men of wisdom, wit and lore * To sapient, reverend,<br/> + + clever counsellor:<br/> + +Tell me what was't you saw that bird bring forth * When wandering<br/> + + Arab-land and Ajam o'er?<br/> + +No flesh it beareth and it hath no blood, * Nor down nor any<br/> + + feathers e'er it wore.<br/> + +'Tis eaten cooked and eke 'tis eaten cold; * 'Tis eaten buried<br/> + + 'neath the flames that roar:<br/> + +It showeth twofold colours, silver white * And yellow brighter<br/> + + than pure golden ore:<br/> + +'Tis not seen living or we count it dead: * So ree my riddle rich<br/> + + in marvel-store!'"<br/> + +</p> + +<p> +She replied, "Thou makest longsome the questioning anent an egg worth a mite." +Q "And this?, +</p> + +<p> +'I waved to and fro and he waved to and fro, * With a motion so<br/> + + pleasant, now fast and now slow;<br/> + +And at last he sunk down on my bosom of snow; * 'Your lover<br/> + + friend?'"<br/> + +</p> + +<p> +"No friend, my fan;"[FN#444] said she. Q "How many words did Allah speak to +Moses?" "It is related of the Apostle that he said, 'God spoke to Moses fifteen +hundred and fifteen words.'" Q "Tell me of fourteen things that speak to the +Lord of the Worlds?" "The seven heavens and the seven earths, when they say, +'We come obedient to Thy command.'"[FN#445]—And Shahrazad perceived the dawn of +day and ceased saying her permitted say. +</p> + +<p> +When it was the Four Hundred and Fifty-ninth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when the damsel made the +answer, the philosopher continued, "Tell me of Adam and how he was first +created?" and she said, "Allah created Adam of clay: the clay He made of foam +and the foam of the sea, the sea of darkness, darkness of light, light of a +fish, the fish of a rock, the rock of a ruby, the ruby of water, and the water +He created by His Omnipotence according to His saying (exalted be His name!), +'His commandment when He willeth aught, is but to say, BE,—and IT IS.'"[FN#446] +Q "What is meant by the poet in these verses, +</p> + +<p> +'And eater lacking mouth and even maw; * Yet trees and beasts to<br/> + + it are daily bread:<br/> + +Well fed it thrives and shows a lively life, * But give it water<br/> + + and you do it dead?'"<br/> + +</p> + +<p> +"This," quoth she, "is Fire." "And in these;" he asked, +</p> + +<p> +"Two lovers barred from every joy and bliss, * Who through the<br/> + + livelong night embracing lie:<br/> + +They guard the folk from all calamities, * But with the rising<br/> + + sun apart they fly?"<br/> + +</p> + +<p> +She answered, "The leaves of a door." Quoth he, "Tell me of the gates of +Gehenna?" Quoth she, "They are seven in number and their names are comprised in +these two couplets, +</p> + +<p> +'Jahannam, next Lazα, and third Hatνm; * Then count Sa'νr and<br/> + + Sakar eke, five-fold,<br/> + +Sixth comes Jahνm and Hαwiyah the seventh; * Here are seven Hells<br/> + + in four lines briefly told.'"<br/> + +</p> + +<p> +Quoth he "To what doth the poet refer when he saith, +</p> + +<p> +'She wears a pair of ringlets long let down * Behind her, as she<br/> + + comes and goes at speed,<br/> + +And eye that never tastes of sleep nor sheds * A tear, for ne'er<br/> + + a drop it hath at need;<br/> + +That never all its life wore stitch of clothes; * Yet robes<br/> + + mankind in every-mode of weed?'"<br/> + +</p> + +<p> +Quoth she, "A needle." Q "What is the length and what the breadth of the bridge +Al-Sirαt?" "Its length is three thousand years' journey, a thousand in descent +and a thousand in ascent and a thousand level: it is sharper than a sword and +finer than a hair."—And Shahrazad perceived the dawn of day and ceased to say +her permitted say. +</p> + +<p> +When it was the Four Hundred and Sixtieth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when the damsel had +described to him Al-Sirat, the philosopher said, "Inform me how many +intercessions with Allah hath the Prophet for each soul?"[FN#447] "Three." Q +"Was Abu Bakr the first who embraced Al-Islam?" "Yes." Q "Yet Ali became a +Moslem before him?" "Ali came to the Prophet, when he was a boy of seven years +old, for Allah vouchsafed him knowledge of the way of salvation in his tender +youth, so that he never prostrated himself to idols." Quoth he, "Tell me which +is the more excellent, Ali or Abbαs?" Now she knew that, in propounding this +question, Ibrahim was laying a trap for her; for if she said, "Ali is more +excellent than Abbas," she would lack excuse with the Caliph for undervaluing +his ancestor; so she bowed her head awhile, now reddening, then paling, and +lastly said, "Thou askest me of two excellent men, each having his own +excellence. Let us return to what we were about." When the Caliph Harun +al-Rashid heard her, he stood up and said, "Thou hast spoken well, by the Lord +of the Ka'abah, O Tawaddud!" Then quoth Ibrahim the rhetorician, "What meaneth +the poet when he saith, +</p> + +<p> +'Slim-wasted one, whose taste is sweetest-sweet, * Likest a lance<br/> + + whereon no head we scan:<br/> + +And all the lieges find it work them weal, * Eaten of afternoon<br/> + + in Ramazan.'"<br/> + +</p> + +<p> +She answered, "The sugar-cane;" and he said, "Tell me of many things." Asked +she, "What are they?" and he said, "What is sweeter than honey; what is sharper +than the sword; what is swifter than poison; what is the delight of a moment +and what the contentment of three days; what is the pleasantest of days; what +is the joy of a week; what is that debt the worst debtor denieth not; what is +the prison of the tomb; what is the joy of the heart; what is the snare of the +soul; what is death-in-life; what is the disease that may not be healed; what +is the shame that may not be wiped off; what is the beast that woneth not in +cultivated fields, but lodgeth in waste places and hateth the sons of Adam and +hath in him somewhat of the make of seven strong and violent beasts?" Quoth +she, "Hear what I shall say in reply; then put off thy clothes, that I may +explain to thee;" and the Caliph said, "Expound, and he shall doff his +clothes." So she said, "Now that, which is sweeter than honey, is the love of +pious children to their two parents; that, which is sharper than the sword, is +the tongue; that, which is swifter than poison, is the Envier's eye; the +delight of a moment is carnal copulation and the contentment of three days is +the depilatory for women; the pleasantest of days is that of profit on +merchandise; the joy of a week is the bride; the debt, which the worst debtor +denieth not, is death; the prison of the tomb is a bad son; the joy of the +heart is a woman obedient to her husband (and it is said also that, when +fleshmeat descendeth upon the heart, it rejoiceth therein); the snare of the +soul is a disobedient slave; death-in-life is poverty; the disease that may not +be healed is an ill-nature, and the shame that may not be wiped away is an ill +daughter; lastly, the beast that woneth not in cultivated fields, but lodgeth +in waste places and hateth the sons of Adam and hath in him somewhat of the +make of seven strong and violent beasts, is the locust, whose head is as the +head of a horse, its neck as the neck of the bull, its wings as the wings of +the vulture, its feet as the feet of the camel, its tail as the tail of the +serpent, its belly as the belly of the scorpion and its horns as the horns of +the gazelle." The Caliph was astounded at her quickness and understanding, and +said to the rhetorician, "Doff thy clothes." So he rose up and cried, "I call +all who are present in this assembly to witness that she is more learned than I +and every other learned man." And he put off his clothes and gave them to her, +saying, "Take them and may Allah not bless them to thee!" So the Caliph ordered +him fresh clothes and said, "O Tawaddud, there is one thing left of that for +which thou didst engage, namely, chess." And he sent for experts of chess and +cards[FN#448] and trictrac. The chess-player sat down before her, and they set +the pieces, and he moved and she moved; but, every move he made she speedily +countered,—And Shahrazad perceived the dawn of day and ceased saying her +permitted say. +</p> + +<p> +When it was the Four Hundred and Sixty-first Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when the damsel was +playing chess with the expert in presence of the Commander of the Faithful, +Harun al-Rashid, whatever move he made was speedily countered by her, till she +beat him and he found himself checkmated. Quoth he, "I did but lead thee on, +that thou mightest think thyself skilful: but set up again, and thou shalt +see." So they placed the pieces a second time, when he said in himself, "Open +thine eyes or she will beat thee." And he fell to moving no piece, save after +calculation, and ceased not to play, till she said, "Thy King is +dead!—Checkmate." When he saw this he was confounded at her quickness and +understanding; but she laughed and said, "O professor, I will make a wager with +thee on this third game. I will give thee the queen and the right-hand castle +and the left-hand knight; if thou beat me, take my clothes, and if I beat thee, +I will take thy clothes." Replied he, "I agree to this;" and they replaced the +pieces, she removing queen, castle and knight.[FN#449] Then said she, "Move, O +master." So he moved, saying to himself, "I cannot but beat her, with such +odds," and planned a combination; but, behold, she moved on, little by little, +till she made one of her pawns[FN#450] a queen and pushing up to him pawns and +other pieces, to take off his attention, set one in his way and tempted him to +take it. Accordingly, he took it and she said to him, "The measure is meted and +the loads equally balanced.[FN#451] Eat till thou are over-full; naught shall +be thy ruin, O son of Adam, save thy greed. Knowest thou not that I did but +tempt thee, that I might finesse thee? See: this is check-mate!" adding, "So +doff off thy clothes." Quoth he, "Leave me my bag-trousers, so Allah repay +thee;" and he swore by Allah that he would contend with none, so long as +Tawaddud abode in the realm of Baghdad. Then he stripped off his clothes and +gave them to her and went away. Thereupon came the backgammon-player, and she +said to him, "If I beat thee, this day, what wilt thou give me?" Quoth he, "I +will give thee ten suits of brocade of Constantinople, figured with gold, and +ten suits of velvet and a thousand gold pieces; and if I beat thee, I ask +nothing but that thou write me an acknowledgment of my victory." Quoth she, "To +it, then, and do thy best." So they played, and he lost and went away, +chattering in Frankish jargon and saying, "By the bounty of the Commander of +the Faithful, there is not her like in all the regions of the world!" Then the +Caliph summoned players on instruments of music and asked her, "Dost thou know +aught of music?"; when she answered, "Even so!" He bade bring a worn lute, +polished by use, whose owner forlorn and lone was by parting trodden down; and +of which quoth one, describing it +</p> + +<p> +"Allah watered a land, and upsprang a tree * Struck root deep<br/> + + down, and raised head a-sky:<br/> + +The birds o'ersang it when green its wood; * And the Fair<br/> + + o'ersing now the wood is dry."<br/> + +</p> + +<p> +So they brought the lute in a bag of red satin, with tassels of +saffron-coloured silk: and she opened the bag, and took it out and behold on it +was graven, +</p> + +<p> +"Oft hath a tender bough made lute for maid, * whose swift sweet<br/> + + lays at feast men's hearts invade:<br/> + +She sings; it follows on her song, as though * The<br/> + + Bulbuls[FN#452] taught her all the modes she played."<br/> + +</p> + +<p> +She laid her lute in her lap and with bosom inclining over it, bent to it with +the bending of a mother who suckleth her child; then she preluded in twelve +different modes, till the whole assembly was agitated with delight, like a +waving sea, and she sang the following, +</p> + +<p> +"Cut short this strangeness, leave unruth of you; * My heart<br/> + + shall love you aye, by youth of you!<br/> + +Have ruth on one who sighs and weeps and moans, * Pining and<br/> + + yearning for the troth of you."<br/> + +</p> + +<p> +The Caliph was ravished and exclaimed, "Allah bless thee and be merciful to him +who taught thee!": whereupon she rose and kissed the ground before him. Then he +sent for money and paid her master Abu al-Husn an hundred thousand gold pieces +to her price; after which he said to her, "O Tawaddud, ask a boon of me!" +Replied she, "I ask of thee that thou restore me to my lord who sold me." "'Tis +well," answered the Caliph and restored her to her master and gave her five +thousand dinars for herself. Moreover, he appointed Abu al-Husn one of his +cup-companions for a permanence,—And Shahrazad perceived the dawn of day and +ceased to say her permitted say. +</p> + +<p> +When it was the Four Hundred and Sixty-second Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the Caliph gave the +damsel five thousand dinars for herself and restored her to her master whom he +appointed one of his cup-companions for a permanence and assigned him a monthly +stipend of a thousand dinars so long as he should live; and he abode with the +damsel Tawaddud in all solace and delight of life. Marvel then, O King, at the +eloquence of this damsel and the hugeness of her learning and understanding and +her perfect excellence in all branches of art and science; and consider the +generosity of the Commander of the Faithful, Harun al-Rashid, in that he gave +her master this money and said to her, "Ask a boon of me;" and she besought him +to restore her to her lord. So he restored her to him and gave her five +thousand dinars for herself and made him one of his boon-companions. Where is +such generosity to be found after the Abbaside Caliphs?—May Allah Almighty have +mercy upon them, one and all! And they tell a tale of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap56"></a>THE ANGEL OF DEATH WITH THE PROUD KING AND THE DEVOUT MAN.</h3> + +<p> +It is related, O auspicious King, that one of the olden monarchs was once +minded to ride out in state with the Officers of his realm and the Grandees of +his retinue and display to the folk the marvels of his magnificence. So he +ordered his Lords and Emirs equip them therefor and commanded his keeper of the +wardrobe to bring him of the richest of raiment, such as befitted the King in +his state; and he bade them bring his steeds[FN#453] of the finest breeds and +pedigrees every man heeds; which being done, he chose out of the raiment what +rejoiced him most and of the horses that which he deemed best; and, donning the +clothes, together with a collar set with margarites and rubies and all manner +jewels, mounted and set forth in state, making his destrier prance and curvet +among his troops and glorying in his pride and despotic power. And Iblis came +to him and, laying his hand upon his nose, blew into his nostrils the breath of +hauteur and conceit, so that he magnified and glorified himself and said in his +heart, "Who among men is like unto me?" And he became so puffed up with +arrogance and self-sufficiency, and so taken up with the thought of his own +splendour and magnificence, that he would not vouchsafe a glance to any man. +Presently, there stood before him one clad in tattered clothes and saluted him, +but he returned not his salam; whereupon the stranger laid hold of his horse's +bridle. "Lift thy hand," cried the King, "thou knowest not whose bridle-rein it +is whereof thou takest hold." Quoth the other, I have a need of thee." Quoth +the King, "Wait till I alight and then name thy need." Rejoined the stranger, +"It is a secret and I will not tell it but in thine ear." So the King bowed his +head to him and he said, "I am the Angel of Death and I purpose to take thy +soul." Replied the King, "Have patience with me a little, whilst I return to my +house and take leave of my people and children and neighbours and wife." "By no +means so," answered the Angel; "thou shalt never return nor look on them again, +for the fated term of thy life is past." So saying, he took the soul of the +King (who fell off his horse's back dead) and departed thence. Presently the +Death Angel met a devout man, of whom Almighty Allah had accepted, and saluted +him. He returned the salute, and the Angel said to him, "O pious man, I have a +need of thee which must be kept secret." "Tell it in my ear," quoth the +devotee; and quoth the other, "I am the Angel of Death." Replied the man, +"Welcome to thee! and praised be Allah for thy coming! I am aweary of awaiting +thine arrival; for indeed long hath been thine absence from the lover which +longeth for thee." Said the Angel, "If thou have any business, make an end of +it;" but the other answered, saying, "There is nothing so urgent to me as the +meeting with my Lord, to whom be honour and glory!" And the Angel said "How +wouldst thou fain have me take thy soul? I am bidden to take it as thou willest +and choosest." He replied, "Tarry till I make the Wuzu-ablution and pray; and, +when I prostrate myself, then take my soul while my body is on the +ground."[FN#454] Quoth the Angel, "Verily, my Lord (be He extolled and +exalted!) commanded me not to take thy soul but with thy consent and as thou +shouldst wish; so I will do thy will." Then the devout man made the minor +ablution[FN#455] and prayed: and the Angel of Death took his soul in the act of +prostration and Almighty Allah transported it to the place of mercy and +acceptance and forgiveness. And they tell another tale of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap57"></a>THE ANGEL OF DEATH AND THE RICH KING.</h3> + +<p> +A certain King had heaped up coin beyond count and gathered store of all +precious things, which Allah the Most Highest hath created. So, in order that +he might take his pleasure whenas he should find leisure to enjoy all this +abounding wealth he had collected, he built him a palace wide and lofty such as +befitteth and beseemeth Kings; and set thereto strong doors and appointed, for +its service and its guard, servants and soldiers and doorkeepers to watch and +ward. One day, he bade the cooks dress him somewhat of the goodliest of food +and assembled his household and retainers and boon-companions and servants to +eat with him, and partake of his bounty. Then he sat down upon the sofa of his +kingship and dominion; and, propping his elbow upon the cushion, addressed +himself, saying, "O soul, thou hast gathered together all the wealth of the +world; so now take thy leisure therein and eat of this good at thine ease, in +long life and prosperity ever rife!"—And Shahrazad perceived the dawn of day +and ceased saying her permitted say. +</p> + +<p> +When it was the Four Hundred and Sixty-third Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that hardly had the King made +an end of saying to himself, "Eat of this weal at thine ease, in long life and +prosperity ever rife!" when a man clad in tattered raiment, with an asker's +wallet hanging at his neck, as he were one who came to beg food, knocked with +the door-ring a knock so loud and terrible that the whole palace shook as with +quake of earth and the King's throne trembled. The servants were affrighted and +rushed to the door, and when they saw the man who had knocked they cried out at +him, saying, "Woe to thee! what manner of unmannerly fashion be this? Wait till +the King eateth and we will then give thee of what is left." Quoth he, "Tell +your lord to come out and speak with me, for I have of him a pressing need and +a matter to heed." They cried, "Away, fool! who art thou that we should bid our +lord come forth to thee?" But he said, "Tell him of this." So they went in and +told the King, who said, "Did ye not rebuke him and draw upon him and threaten +him!" Now as he spoke, behold, there came another knock at the gate, louder +than the first knock, whereupon the servants sprang at the stranger with staves +and weapons, to fall upon him and slay him; but he shouted at them, saying, +"Bide in your steads, for I am the Angel of Death." Hereat their hearts quaked +and their wits forsook them; their understandings were in confusion, their +side-muscles quivered in perturbation and their limbs lost the power of motion. +Then said the King to them, "Tell him to take a substitute[FN#456] in my place +and one to relieve me in this case." But the Angel answered, saying, "I will +take no substitute, and I come not but on thine account, to cause separation +between thee and the goods thou hast gathered together and the riches thou hast +heaped up and entreasured." When the King heard this, he wept and groaned, +saying, "Allah curse the treasure which hath deluded and undone me and diverted +me from the service of my Lord! I deemed it would profit me, but to-day it is a +regret for me and a calamity to me, and behold, I go forth, empty-handed of it, +and leave it to my foes." Thereupon Allah caused the Treasure to speak out and +it said, "Wherefore cursest thou me?[FN#457] Curse thyself, for Allah created +both me and eke thyself of the dust and appointed me to be in thine hand, that +thou mightest provide thee with me a viaticum for the next world and give alms +with me to the poor and the needy and the sick; and build mosques and hospices +and bridges and aqueducts, so might I be an aidance unto thee in the world to +come. But thou didst garner me and hoard me up and on thine own vanities +bestowedst me, neither gavest thou thanks for me, as was due, but wast +ungrateful to me; and now thou must leave me to thy foes and thou hast naught +save thy regretting and thy repenting. But what is my sin, that thou shouldest +revile me?" Then the Angel of Death took the King's soul as he sat on his +throne before he ate of the food, and he fell down dead. Quoth Allah Almighty, +"While they were rejoicing for that which had been given them, we suddenly laid +hold on them; and, behold, they were seized with despair."[FN#458] And they +tell another tale of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap58"></a>THE ANGEL OF DEATH AND THE KING OF THE CHILDREN OF ISRAEL.</h3> + +<p> +There was a puissant despot among the Kings of the Banϊ Isrανl, who sat one day +upon the throne of his kingship, when he saw come in to him, by the gate of the +hall, a man of forbidding aspect and horrible presence. The King was affrighted +at his sudden intrusion and his look terrified him; so he sprang up before him +and said, "Who art thou, O man? Who gave thee leave to come in to me and who +invited thee to enter my house?" Quoth the stranger, "Verily the Lord of the +House sent me to thee, nor can any doorkeeper exclude me, nor need I leave to +come in to Kings; for I reck not of a Sultan's majesty neither of the multitude +of his guards. I am he from whom no tyrant is at rest, nor can any man escape +from my grasp: I am the Destroyer of delights and the Sunderer of societies." +Now when the King heard this a palsy crept over him[FN#459] and he fell on his +face in a swoon; but presently coming to himself, he asked, "Art thou then the +Angel of Death?"; and the stranger answered, "Yes." "I conjure thee, by Allah," +quoth the King, "grant me one single day's respite, that I may pray pardon of +my sins and ask absolution of my Lord and restore to their rightful owners the +monies which are in my treasures, so I may not be burdened with the woe of a +reckoning nor with the misery of punishment therefor." Replied the Angel, +"Well-away! well-away! this may be in no way."—And Shahrazad perceived the dawn +of day and ceased to say her permitted say. +</p> + +<p> +When it was the Four Hundred and Sixty-fourth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that quoth the Death-messenger +to the King, "Well-away, well-away! this may be in no way. How can I grant thee +a reprieve when the days of thy life are counted and thy breaths numbered and +thy moments fixed and written?" "Grant me an hour," asked the King; but the +Angel answered saying, "The hour was in the account and hath sped, and thou +unheeding aught; and hath fled, and thou taking no thought: and now thy +breathings are accomplished, and there remaineth to thee but one breath." Quoth +the King, "Who will be with me when I am transported to my tomb?" Quoth the +Angel, "Naught will be with thee but thy works good or evil." "I have no +works," said the King; and the Angel, "Doubtless thy long home will be in +hell-fire and thy doom the wrath of the Almighty." Then he seized the soul of +the King, and he fell off his throne and dropped on the earth dead. And there +arose a mighty weeping and wailing and clamour of keening for him among the +people of his court, and had they known that to which he went of the wrath of +his Lord, their weeping for him had been sorer and their wailing louder and +more abounding. And a story is told of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap59"></a>ISKANDAR ZU AL-KARNAYN[FN#460] AND A CERTAIN TRIBE OF POOR FOLK.</h3> + +<p> +It is related that Iskandar Zu al-Karnayn[FN#461] once came, in his +journeyings, upon a tribe of small folk, who owned naught of the weals of the +world and who dug their graves over against the doors of their houses and were +wont at all times to visit them and sweep the earth from them and keep them +clean and pray at them and worship Almighty Allah at them; and they had no meat +save grasses and the growth of the ground. So Iskandar sent a man to summon +their King, but he refused to come, saying, "I have no need of him." Thereupon +Iskandar went to him and said, "How is it with you and what manner of men are +ye?; for I see with you forsooth naught of gold or silver, nor find I with you +aught of the weals of the world." Answered the King, "None hath his fill of the +weals of the world." Iskandar then asked "Why do you dig your graves before +your house-doors?"; and the King answered, "That they may be the prospective of +our eye-glances; so we may look on them and ever renew talk and thought of +death, neither forget the world to come; and on this wise the love of the world +be banished from our hearts and we be not thereby distracted from the service +of our Lord, the Almighty." Quoth Iskandar, "Why do ye eat grasses?"; and the +other replied, "Because we abhor to make our bellies the tombs of animals and +because the pleasure of eating outstrippeth not the gullet." Then putting forth +his hand he brought out a skull of a son of Adam and, laying it before +Iskandar, said, "O Zu al-Karnayn, Lord of the Two Horns, knowest thou who owned +this skull?" Quoth he, "Nay;" and quoth the other, "He who owned this skull was +a King of the Kings of the world, who dealt tyrannously with his subjects, +specially wronging the weak and wasting his time in heaping up the rubbish of +this world, till Allah took his sprite and made the fire his abiding-site; and +this is his head." He then put forth his hand and produced another skull and, +laying it before Iskandar, said to him, "Knowest thou this?" "No," answered the +conqueror; and the other rejoined, "This is the skull of another King, who +dealt justly by his lieges and was kindly solicitous for the folk of his realm +and his dominions, till Allah took his soul and lodged him in His Garden and +made high his degree in Heaven." Then laying his hands on Iskandar's head he +said, "Would I knew which of these two art thou." Whereupon Iskandar wept with +sore weeping and straining the King to his bosom cried, "If thou be minded to +company with me, I will commit to thee as Wazir the government of my affairs +and share with thee my kingdom." Cried the other, "Well-away, well-away! I have +no mind to this." "And why so?" asked Iskandar, and the King answered, "Because +all men are thy foes by reason of the wealth and the worlds thou hast won: +while all men are my true friends, because of my contentment and pauperdom, for +that I possess nothing, neither covet aught of the goods of life; I have no +desire to them nor wish for them, neither reck I aught save contentment." So +Iskandar pressed him to his breast and kissed him between the eyes and went his +way.[FN#462] And among the tales they tell is one concerning +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap60"></a>THE RIGHTEOUSNESS OF KING ANUSHIRWAN.[FN#463]</h3> + +<p> +It is told of Anushirwan, the Just King, that once upon a time he feigned +himself sick, and bade his stewards and intendants go round about the provinces +of his empire and the quarters of his dominion and seek him out a mud-brick +thrown away from some ruined village, that he might use it as medicine, +informing his intimates that the leaches had prescribed this to him. So they +went the round of the provinces of his reign and of all the lands under his +sway and said to him on return, "In all the realm we have found nor ruined site +nor castaway mud-brick." At this Anushirwan rejoiced and rendered thanks to the +Lord, saying, "I was but minded to try my kingdom and prove mine empire, that I +might know if any place therein remained ruined and deserted, so I might +rebuild and repeople it; but, since there be no place in it but is inhabited, +the affairs of the reign are best-conditioned and its ordinance is excellent; +and its populousness[FN#464] hath reached the pitch of perfection."—And +Shahrazad perceived the dawn of day and ceased saying her permitted say. +</p> + +<p> +When it was the Four Hundred and Sixty-fifth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when the high officials +returned and reported, "We have found in the empire nor ruined site nor rotten +brick," the Just King thanked his God and said, "Verily the affairs of the +realm are best-conditioned and its ordinance is excellent and its populousness +hath reached the pink of perfection." And ken thou, O King, continued +Shahrazad, that these olden Kings strave not and toiled not for the peopling of +their possessions, but because they knew that the more populous a country is, +the more abundant is that which is desired therein; and because they wist the +saying of the wise and the learned to be true without other view, namely, +"Religion dependeth on the King, the King on the troops, the troops on the +treasury, the treasury on the populousness of the country and its prosperity on +the justice done to the lieges." Wherefore they upheld no one in tyranny or +oppression; neither suffered their dependants and suite to work injustice, +knowing that kingdoms are not established upon tyranny, but that cities and +places fall into ruin when oppressors are set as rulers over them, and their +inhabitants disperse and flee to other governments; whereby ruin falleth upon +the realm, the imports fail, the treasuries become empty and the pleasant lives +of the subjects are perturbed; for that they love not a tyrant and cease not to +offer up successive prayers against him; so that the King hath no ease of his +kingdom, and the vicissitudes of fortune speedily bring him to destruction. And +they tell a tale concerning +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap61"></a>THE JEWISH KAZI AND HIS PIOUS WIFE.</h3> + +<p> +Among the Children of Israel one of the Kazis had a wife of surpassing beauty, +constant in fasting and abounding in patience and long-suffering; and he, being +minded to make the pilgrimage to Jerusalem, appointed his own brother Kazi in +his stead, during his absence, and commended his wife to his charge. Now this +brother had heard of her beauty and loveliness and had taken a fancy to her. So +no sooner was his brother gone than he went to her and sought her love-favours; +but she denied him and held fast to her chastity. The more she repelled him, +the more he pressed his suit upon her; till, despairing of her and fearing lest +she should acquaint his brother with his misconduct whenas he should return, he +suborned false witnesses to testify against her of adultery; and cited her and +carried her before the King of the time who adjudged her to be stoned. So they +dug a pit, and seating her therein stoned her, till she was covered with +stones, and the man said, "Be this hole her grave!" But when it was dark a +passer-by, making for a neighbouring hamlet, heard her groaning in sore pain; +and, pulling her out of the pit, carried her home to his wife, whom he bade +dress her wounds. The peasant woman tended her till she recovered and presently +gave her her child to be nursed; and she used to lodge with the child in +another house by night. Now a certain thief saw her and lusted after her. So he +sent to her seeking her love-favours, but she denied herself to him; wherefore +he resolved to slay her and, making his way into her lodging by night (and she +sleeping), thought to strike at her with a knife; but it smote the little one +and killed it. Now when he knew his misdeed, fear overtook him and he went +forth the house and Allah preserved from him her chastity. But as she awoke in +the morning, she found the child by her side with throat cut; and presently the +mother came and seeing her boy dead, said to the nurse, "Twas thou didst +murther him." Therewith she beat her a grievous beating and purposed to put her +to death; but her husband interposed and delivered the woman, saying, "By +Allah, thou shalt not do on this wise." So the woman, who had somewhat of money +with her, fled forth for her life, knowing not whither she should wend. +Presently, she came to a village, where she saw a crowd of people about a man +crucified to a tree-stump, but still in the chains of life. "What hath he +done?" she asked, and they answered, "He hath committed a crime, which nothing +can expiate but death or the payment of such a fine by way of alms." So she +said to them, "Take the money and let him go;" and, when they did so, he +repented at her hands and vowed to serve her, for the love of Almighty Allah +till death should release him. Then he built her a cell and lodged her therein; +after which he betook himself to woodcutting and brought her daily her bread. +As for her, she was constant in worship, so that there came no sick man or +demoniac to her, but she prayed for him and he was straightway healed.—And +Shahrazad perceived the dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Four Hundred and Sixty-sixth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when the woman's cell was +visited by folk (and she constant in worship), it befel by decree of the +Almighty that He sent down upon her husband's brother (the same who had caused +her to be stoned), a cancer in the face, and smote the villager's wife (the +same who had beaten her) with leprosy, and afflicted the thief (the same who +had murthered the child) with palsy. Now when the Kazi returned from his +pilgrimage, he asked his brother of his wife, and he told him that she was +dead, whereat he mourned sore and accounted her with her Maker. After awhile, +very many folk heard of the pious recluse and flocked to her cell from all +parts of the length and breadth of the earth; whereupon said the Kazi to his +brother, "O my brother, wilt thou not seek out yonder pious woman? Haply Allah +shall decree thee healing at her hands!" and he replied, "O my brother, carry +me to her" Moreover, the husband of the leprous woman heard of the pious +devotee and carried his wife to her, as did also the people of the paralytic +thief; and they all met at the door of the hermitage. Now she had a place +wherefrom she could look out upon those who came to her, without their seeing +her; and they waited till her servant came, when they begged admittance and +obtained permission. Presently she saw them all and recognized them; so she +veiled and cloaked face and body and went out and stood in the door, looking at +her husband and his brother and the thief and the peasant-woman; but they could +not recognize her. Then said she to them, "Ho folk, ye shall not be relieved of +what is with you till ye confess your sins; for, when the creature confesseth +his sins the Creator relenteth towards him and granteth him that wherefore he +resorteth to him." Quoth the Kazi to his brother, "O my brother, repent to +Allah and persist not in thy frowardness, for it will be more helpful to thy +relief." And the tongue of the case spake this speech, +</p> + +<p> +"This day oppressor and oppressed meet, * And Allah sheweth<br/> + + secrets we secrete:<br/> + +This is a place where sinners low are brought; * And Allah<br/> + + raiseth saint to highest seat.<br/> + +Our Lord and Master shows the truth right clear, * Though sinner<br/> + + froward be or own defeat:<br/> + +Alas[FN#465] for those who rouse the Lord to wrath, * As though<br/> + + of Allah's wrath they nothing weet!<br/> + +O whoso seekest honours, know they are * From Allah, and His fear<br/> + + with love entreat."<br/> + +</p> + +<p> +(Saith the relator), Then quoth the brother, "Now I will tell the truth: I did +thus and thus with thy wife;" and he confessed the whole matter, adding, "And +this is my offence." Quoth the leprous woman, "As for me, I had a woman with me +and imputed to her that of which I knew her to be guiltless, and beat her +grievously; and this is my offence." And quoth the paralytic, "And I went in to +a woman to kill her, after I had tempted her to commit adultery and she had +refused; and I slew a child that lay by her side; and this is my offence." Then +said the pious woman, "O my God, even as Thou hast made them feel the misery of +revolt, so show them now the excellence of submission, for Thou over all things +art Omnipotent!" And Allah (to whom belong Majesty and Might!) made them whole. +Then the Kazi fell to looking on her and considering her straitly, till she +asked him why he looked so hard and he said, "I had a wife and were she not +dead, I had said thou art she." Hereupon, she made herself known to him and +both began praising Allah (to whom belong Majesty and Might!) for that which He +had vouchsafed them of the reunion of their loves; but the brother and the +thief and the villager's wife joined in imploring her forgiveness. So she +forgave them one and all, and they worshipped Allah in that place and rendered +her due service, till Death parted them. And one of the Sayyids[FN#466] hath +related this tale of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap62"></a>THE SHIPWRECKED WOMAN AND HER CHILD.</h3> + +<p> +"I was circuiting the Ka'abah one dark night, when I heard a plaintive voice, +speaking from a contrite heart and saying, 'O Bountiful One, Thy past boon! +Indeed, by my heart shall Thy covenant never be undone.' Hearing this voice, my +heart fluttered so that I was like to die; but I followed the sound and behold, +it came from a woman, to whom I said, 'Peace be with thee, O handmaid of +Allah;' whereto she replied, 'And with thee be peace, and the mercy of Allah +and His blessings!' Quoth I, 'I conjure thee, by Allah the Most Great, tell me +what is the covenant to which thy heart is constant.' Quoth she, 'But that thou +adjurest me by the Omnipotent, I would not tell thee my secrets. See what is +before me.' So I looked and lo! there was a child lying asleep before her and +breathing heavily in his slumber. Said she, "Know, that I set forth, being big +with this boy, to make the pilgrimage to this House and took passage in a ship; +but the waves rose against us and the winds blew contrary and the vessel broke +up. I saved myself on a plank; and, on that bit of wood, I gave birth to this +child; and while he lay on my bosom and the waves beating upon me,'"—And +Shahrazad perceived the dawn of day and ceased saying her permitted say. +</p> + +<p> +When it was the Four Hundred and Sixty-seventh Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the woman continued, +"'Now while the boy lay on my bosom and the waves beat upon me, there swam up +to me one of the sailors, who climbed on the plank and said, 'By Allah, I +desired thee whilst thou wast yet in the ship, and now I have come at thee: so +yield thy body to me, or I will throw thee into the sea.' Said I, 'Out on thee! +hast thou no memory of that which thou hast seen and is it no warning to thee?' +Quoth he, 'I have seen the like of this many a time and come off safe and care +not.' Quoth I, 'O fellow, we are now in a calamity, whence we hope to be +delivered by obedience to Allah and not by disobedience.' But he persisted with +me, and I feared him and thought to put him off; so I said to him, 'Wait till +this babe shall sleep'; but he took the child off my lap and threw him into the +sea. Now when I saw this desperate deed, my heart sank and sorrow was sore upon +me; so I raised my eyes heavenwards and said, 'O Thou that interposest between +a man and his heart, intervene between me and this leonine brute; for Thou over +all things art Omnipotent!' And by Allah, hardly had I spoken when a beast rose +out of the sea and snatched him off the plank. When I saw myself alone my +sorrows redoubled and my grief and longing for my child, and I recited, +</p> + +<p> +'My coolth of eyes, the darling child of me * Is lost, and racked<br/> + + my heart with agony;<br/> + +My body wrecked, and red-hot coals of love * Burning my liver<br/> + + with sore pangs, I see.<br/> + +In this my sorrow shows no gleam of joy; * Save Thy high grace<br/> + + and my expectancy:<br/> + +Hast seen, O Lord, what unto me befel; * My son aye lost and<br/> + + parting pangs I dree:<br/> + +Take ruth on us and make us meet again; * For now my stay and<br/> + + only hope's in Thee!'<br/> + +</p> + +<p> +I abode in this condition a day and a night; and, when morning dawned, I caught +sight of the sails of a vessel shining afar off, nor did the waves cease to +drive me and the winds to waft me on, till I reached the ship, whose sails I +had sighted. The sailors took me up and I looked and behold, my babe was +amongst them: so I threw myself upon him and said, 'O folk, this is my child: +how and whence came ye by him?' Quoth they, 'Whilst we were sailing along the +seas the ship suddenly stood still and lo! that which stayed us was a beast, as +it were a great city, and this babe on its back, sucking his thumbs. So we took +him up.' Now when I heard this, I told them my tale and all that had betided me +and returned thanks to my Lord for His goodness, and vowed to Him that never, +whilst I lived, would I stir from His House nor swerve from His service; and +since then I have never asked of Him aught but He hath given it me.' Now when +she had made an end of her story (quoth the Sayyid), I put my hand to my +alms-pouch and would have given to her, but she exclaimed, "Away from me, thou +idle man! Have I not told thee of His mercies and the graciousness of His +dealings and shall I take an alms from other than His hand?" And I could not +prevail with her to accept aught of me: so I left her and went away, reciting +these couplets +</p> + +<p> +'How many boons conceals the Deity, * Eluding human sight in<br/> + + mystery:<br/> + +How many graces come on heels of stresses, * And fill the burning<br/> + + heart with jubilee:<br/> + +How many a sorrow in the morn appears, * And turns at night-tide<br/> + + into gladdest gree:<br/> + +If things go hard with thee some day, yet trust * Th' Eterne, th'<br/> + + Almighty God of Unity:<br/> + +And pray the Prophet that he intercede; * Through intercession<br/> + + every wish shalt see.'<br/> + +</p> + +<p> +And she left not the service of her Lord, cleaving unto His House, till death +came to her." And a tale is also told by Mαlik bin Dνnαr[FN#467] (Allah have +mercy on him!) of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap63"></a>THE PIOUS BLACK SLAVE.</h3> + +<p> +"We were once afflicted with drought at Bassorah and went forth sundry times to +pray for rain, but saw no sign of our prayers being accepted. So I went, I and +'Itaa al-Salamν and Sαbit al-Banαni and Naja al-Bakαa and Mohammed bin Wαsi'a +and Ayyϊb al-Sukhtiyαni and Habνb al-Farsi and Hassαn bin Abi Sinαn and 'Otbah +al-Ghulαm and Sαlih al-Muzani,[FN#468] till we reached the oratory,[FN#469] +when the boys came out of the schools and we prayed for rain, but saw no sign +of acceptance. So about mid-day the people went away and I and Sabit al-Banani +tarried in the place of prayer till nightfall, when we saw a black of comely +face, slender of shank[FN#470] and big of belly, approach us, clad in a pair of +woollen drawers; if all he wore had been priced, it would not have fetched a +couple of dirhams. He brought water and made the minor ablution, then, going up +to the prayer-niche, prayed two inclinations deftly, his standing and bowing +and prostration being exactly similar in both. Then he raised his glance +heavenwards, and said, 'O my God and my Lord and Master, how long wilt Thou +reject Thy servants in that which offereth no hurt to Thy sovereignty? Is that +which is with Thee wasted or are the treasuries of Thy Kingdom annihilated? I +conjure Thee, by Thy love to me forthwith to pour out upon us Thy rain-clouds +of grace!' He spake and hardly had he made an end of speaking, when the heavens +clouded over and there came a rain, as if the mouths of waterskins had been +opened; and when we left the oratory, we were knee-deep in water,"—And +Shahrazad perceived the dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Four Hundred and Sixty-eighth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that "hardly had he spoken +when the heavens clouded over and there came a rain, as if the mouths of +waterskins had been opened. And when we left the oratory we were knee-deep in +water, and we were lost in wonder at the black. So I accosted him and said to +him, 'Woe to thee, O black, art thou not ashamed of what thou saidst?' He +turned to me and asked, 'What said I?'; and I, 'Thy saying to Allah, 'By Thy +love of me;' and what giveth thee to know that He loveth thee?' Replied he, +'Away from me, O thou distracted by the world from the care of thine own soul. +Where was I, when He gave me strength to profess the unity of the Godhead and +vouchsafed unto me the knowledge of Him? How deemest thou that He aided me thus +except of His love to me?' adding, 'Verily, His love to me is after the measure +of my love to Him.' Quoth I, 'Tarry awhile with me, so may Allah have mercy on +thee!' But he said, 'I am a chattel and the Book enjoineth me to obey my lesser +master.' So we followed him afar off, till we saw him enter the house of a +slave-broker. Now the first half of the night was past and the last half was +longsome upon us, so we went away; but next morning, we repaired to the +slave-dealer and said to him, 'Hast thou a lad to sell us for service?' He +answered, 'Yes, I have an hundred lads or so and they are all for sale.' Then +he showed us slave after slave; till he had shown us some seventy; but my +friend was not amongst them, and the dealer said, 'These are all I have.' But, +as we were going out from him we saw a ruinous hut behind his house and going +in behold, we found the black standing there. I cried, ''Tis he, by the Lord of +the Ka'abah!' and turning to the dealer, said to him, 'Sell me yonder slave.' +Replied he, 'O Abu Yahya, this is a pestilent unprofitable fellow, who hath no +concern by night but weeping and by day but repentance.' I rejoined, 'It is for +that I want him.' So the dealer called him, and he came out, showing +drowsiness. Quoth his master, 'Take him at thine own price, so thou hold me +free of all his faults.' I bought him for twenty dinars and asked 'What is his +name?' and the dealer answered 'Maymun, the monkey;' and I took him by the hand +and went out with him, intending to go home; but he turned to me and said, 'O +my lesser lord, why and wherefore didst thou buy me? By Allah, I am not fit for +the service of God's creatures!' Replied I, 'I bought thee that I might serve +thee myself; and on my head be it.' Asked he, 'Why so?' and I answered, 'Wast +thou not in company with us yesterday in the place of prayer?' Quoth he, 'And +didst thou hear me?'; and quoth I, 'It was I accosted thee yesterday and spoke +with thee.' Thereupon he advanced till we came to a mosque, where he entered +and prayed a two-bow prayer; after which he said, 'O my God and my Lord and +Master, the secret that was between me and Thee Thou hast discovered unto Thy +creatures and hast brought me to shame before the worldling. How then shall +life be sweet to me, now that other than Thou hath happened upon that which is +between Thee and me? I conjure Thee to take my soul to Thee forthright.[FN#471] +So saying, he prostrated himself, and I awaited awhile without seeing him raise +his head; so I shook him and behold, he was indeed dead, the mercy of Almighty +Allah be upon him! I laid him out stretching his arms and legs and looked at +him, and lo! he was smiling. Moreover, whiteness had got the better of +blackness on his brow, and his face was radiant with light like a young moon. +As we wondered at his case, the door opened and a young man came in to us and +said, 'Peace be with you! May Allah make great our reward and yours for our +brother Maymun! Here is his shroud: wrap him in it.' So saying, he gave us two +robes, never had we seen the like of them, and we shrouded him therein. And now +his tomb is a place whither men resort to pray for rain and ask their +requirements of Allah (be He extolled and exalted!); and how excellently well +saith the poet on this theme, +</p> + +<p> + 'The heart of Gnostic[FN#472] homed in heavenly Garth *<br/> + + Heaven decks, and Allah's porters aid afford.<br/> + + Lo! here they drink old wine commingled with *<br/> + + Tasnνm,[FN#473] the wine of union with the Lord.<br/> + + Safe is the secret 'twixt the Friend and them; *<br/> + + Safe from all hearts but from that Heart adored.'"<br/> + +</p> + +<p> +And they recount another anecdote of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap64"></a>THE DEVOUT TRAY-MAKER AND HIS WIFE.</h3> + +<p> +There was once, among the Children of Israel, a man of the worthiest, who was +strenuous in the service of his Lord and abstained from things worldly and +drave them away from his heart. He had a wife who was a helpmate meet for him +and who was at all times obedient to him. They earned their living by making +trays[FN#474] and fans, whereat they wrought all through the light hours; and, +at nightfall, the man went out into the streets and highways seeking a buyer +for what they had made. They were wont to fast continually by day[FN#475] and +one morning they arose, fasting, and worked at their craft till the light +failed them, when the man went forth, according to custom, to find purchasers +for his wares, and fared on till he came to the door of the house of a certain +man of wealth, one of the sons of this world, high in rank and dignity. Now the +tray-maker was fair of face and comely of form, and the wife of the master of +the house saw him and fell in love with him and her heart inclined to him with +exceeding inclination; so, her husband being absent, she called her handmaid +and said to her, "Contrive to bring yonder man to us." Accordingly the maid +went out to him and and called him and stopped him as though she would buy what +he held in hand.—And Shahrazad perceived the dawn of day and ceased saying her +permitted say. +</p> + +<p> +When it was the Four Hundred and Sixty-ninth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the maid-servant went out +to the man and asked him, "Come in; my lady hath a mind to buy some of thy +wares, after she hath tried them and looked at them." The man thought she spoke +truly and, seeing no harm in this, entered and sat down as she bade him; and +she shut the door upon him. Whereupon her mistress came out of her room and, +taking him by the gaberdine,[FN#476] drew him within and said, "How long shall +I seek union of thee? Verily my patience is at an end on thine account. See +now, the place is perfumed and provision prepared and the householder is absent +this night, and I give to thee my person without reserve, I whose favours kings +and captains and men of fortune have sought this long while, but I have +regarded none of them." And she went on talking thus to him, whilst he raised +not his eyes from the ground, for shame before Allah Almighty and fear of the +pains and penalties of His punishment; even as saith the poet, +</p> + +<p> +"'Twixt me and riding many a noble dame, * Was naught but shame<br/> + + which kept me chaste and pure:<br/> + +My shame was cure to her; but haply were * Shame to depart, she<br/> + + ne'er had known a cure."<br/> + +</p> + +<p> +The man strove to free himself from her, but could not; so he said to her, "I +want one thing of thee." She asked, "What is that?": and he answered, "I wish +for pure water that I may carry it to the highest place of thy house and do +somewhat therewith and cleanse myself of an impurity, which I may not disclose +to thee." Quoth she, "The house is large and hath closets and corners and +privies at command." But he replied, "I want nothing but to be at a height." So +she said to her slave-girl, "Carry him up to the belvedere on the +house-terrace." Accordingly the maid took him up to the very top and, giving +him a vessel of water, went down and left him. Then he made the ablution and +prayed a two-bow prayer; after which he looked at the ground, thinking to throw +himself down, but seeing it afar off, feared to be dashed to pieces by the +fall.[FN#477] Then he bethought him of his disobedience to Allah, and the +consequences of his sin; so it became a light matter to him to offer up his +life and shed his blood; and he said, "O my God and my Lord, Thou seest that +which is fallen on me; neither is my case hidden from Thee. Thou indeed over +all things art Omnipotent and the tongue of my case reciteth and saith, +</p> + +<p> +'I show my heart and thoughts to Thee, and Thou * Alone my<br/> + + secret's secrecy canst know.<br/> + +If I address Thee fain I cry aloud; * Or, if I'm mute, my signs<br/> + + for speech I show.<br/> + +O Thou to whom no second be conjoined! * A wretched lover seeks<br/> + + Thee in his woe.<br/> + +I have a hope my thoughts as true confirm; * And heart that<br/> + + fainteth as right well canst trow.<br/> + +To lavish life is hardest thing that be, * Yet easy an Thou bid<br/> + + me life forego;<br/> + +But, an it be Thy will to save from stowre, * Thou, O my Hope, to<br/> + + work this work hast power!'"<br/> + +</p> + +<p> +Then the man cast himself down from the belvedere; but Allah sent an angel who +bore him up on his wings and brought him down to the ground, whole and without +hurt or harm. Now when he found himself safe on the ground, he thanked and +praised Allah (to whom belong Majesty and Might!) for His merciful protection +of his person and his chastity; and he went straight to his wife who had long +expected him, and he empty-handed. Then seeing him, she asked him why he had +tarried and what was come of that he had taken with him and why he returned +empty-handed; whereupon he told her of the temptation which had befallen him, +and she said, "Alhamdolillah—praised be God-for delivering thee from seduction +and intervening between thee and such calamity!" Then she added, "O man, the +neighbours use to see us light our oven every night; and, if they see us +fireless this night, they will know that we are destitute. Now it behoveth in +gratitude to Allah, that we hide our destitution and conjoin the fast of this +night to that of the past and continue it for the sake of Allah Almighty." So +she rose and, filling the oven with wood, lighted it, to baffle the curiosity +of her woman-neighbours, reciting these couplets, +</p> + +<p> +"Now I indeed will hide desire and all repine; * And light up<br/> + + this my fire that neighbours see no sign:<br/> + +Accept I what befals by order of my Lord; * Haply He too accept<br/> + + this humble act of mine."<br/> + +</p> + +<p> +—And Shahrazad perceived the dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Four Hundred and Seventieth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that after the goodwife had +lit the fire to baffle the curiosity of her women-neighbours, she and her +husband made the Wuzu-ablution and stood up to pray, when behold, one of the +neighbours' wives came and asked leave to take a fire-brand from the oven. "Do +what thou wilt with the oven," answered they; but, when she came to the fire, +she cried out, saying, "Ho, such an one (to the tray-maker's wife) take up thy +bread ere it burn!" Quoth the wife to her husband, "Hearest thou what she +saith?" Quoth he, "Go and look." So she went up to the oven, and behold, it was +full of fine bread and white. She took up the scones and carried them to her +husband, thanking Allah (to whom belong Majesty and Might!) for His abounding +good and great bounty; and they ate of the bread and drank water and praised +the Almighty. Then said the woman to her husband, "Come let us pray to Allah +the Most Highest, so haply He may vouchsafe us what shall enable us to dispense +with the weariness of working for daily bread and devote ourselves wholly to +worshipping and obeying Him." The man rose in assent and prayed, whilst his +wife said, "Amen," to his prayer, when the roof clove in sunder and down fell a +ruby, which lit the house with its light. Hereat, they redoubled in praise and +thanksgiving to Allah praying what the Almighty willed,[FN#478] and rejoiced at +the ruby with great joy. And the night being far spent, they lay down to sleep +and the woman dreamt that she entered Paradise and saw therein many chairs +ranged and stools set in rows. She asked what the seats were and it was +answered her, "These are the chairs of the prophets and those are the stools of +the righteous and the pious." Quoth she, "Which is the stool of my husband such +an one?"; and it was said to her, "It is this." So she looked and seeing a hole +in its side asked, "What may be this hole?"; and the reply came, "It is the +place of the ruby that dropped upon you from your house-roof." Thereupon she +awoke, weeping and bemoaning the defect in her husband's stool among the seats +of the Righteous; so she told him the dream and said to him, "Pray Allah, O +man, that this ruby return to its place; for endurance of hunger and poverty +during our few days here were easier than a hole in thy chair among the just in +Paradise."[FN#479] Accordingly, he prayed to his Lord, and lo! the ruby flew up +to the roof and away whilst they looked at it. And they ceased not from their +poverty and their piety, till they went to the presence of Allah, to whom be +Honour and Glory! And they also tell a tale of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap65"></a>AL-HAJJAJ AND THE PIOUS MAN.</h3> + +<p> +Al-Hajjaj bin Yusuf al-Sakafi had been long in pursuit of a certain man of the +notables, and when at last he was brought before him, he said, "O enemy of +Allah, He hath delivered thee over to me;" and cried, "Hale him to prison and +lay him by the heels in heavy fetters and build a closet over him, that he may +not come forth of it nor any go into him." So they bore him to jail and +summoned the blacksmith with the irons; and every time the smith gave a stroke +with his hammer, the prisoner raised his eyes to heaven and said, "Is not the +whole Creation and the Empire thereof His?"[FN#480] Then the gaolers built the +cage[FN#481] over him and left him therein, lorn and lone, whereupon longing +and consternation entered into him and the tongue of his case recited in +extempore verse, +</p> + +<p> +"O, Wish of wistful men, for Thee I yearn; * My heart seeks grace<br/> + + of one no heart shall spurn.<br/> + +Unhidden from thy sight is this my case; * And for one glance of<br/> + + thee I pine and burn.<br/> + +They jailed and tortured me with sorest pains: * Alas for lone<br/> + + one can no aid discern!<br/> + +But, albe lone, I find Thy name befriends * And cheers, though<br/> + + sleep to eyes shall ne'er return:<br/> + +An thou accept of me, I care for naught; * And only Thou what's<br/> + + in my heart canst learn!"<br/> + +</p> + +<p> +Now when night fell dark, the gaoler left his watchmen to guard him and went to +his house; and on the morrow, when he came to the prison, he found the fetters +lying on the ground and the prisoner gone; whereat he was affrighted and made +sure of death. So he returned to his place and bade his family farewell, after +which he took in his sleeve his shroud and the sweet herbs for his corpse, and +went in to Al-Hajjaj. And as he stood before the presence, the Governor smelt +the perfumes and asked, "What is that?" when the gaoler answered, "O my lord, +it is I who have brought it." "And what moved thee to that?" enquired the +Governor; whereupon he told him his case,—And Shahrazad perceived the dawn of +day and ceased saying her permitted say. +</p> + +<p> +When it was the Four Hundred and Seventy-first Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when the gaoler told his +case to Al-Hajjaj, the Governor cried, "Woe to thee! Didst thou hear him say +aught?" Answered the gaoler, "Yes! whilst the blacksmith was hammering his +irons, he ceased not to look up heavenwards and say, 'Is not the whole Creation +and the Empire thereof His?'" Rejoined Al-Hajjaj, "Dost thou not know that He, +on whom he called in thy presence, delivered him in thine absence?" And the +tongue of the case recited on this theme, +</p> + +<p> +"O Lord, how many a grief from me hast driven * Nor can I sit or<br/> + + stand without Thy hold:<br/> + +How many many things I cannot count, * Thou sav'st from many many<br/> + + and manifold!"<br/> + +</p> + +<p> +And they also tell a tale of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap66"></a>THE BLACKSMITH WHO COULD HANDLE FIRE WITHOUT HURT.</h3> + +<p> +It reached the ears of a certain pious man that there abode in such a town a +blacksmith, who could put his hand into the fire and pull out the iron red-hot, +without the flames doing him aught of hurt.[FN#482] So he set out for the town +in question and asked for the blacksmith; and, when the man was shown to him, +he watched him at work and saw him do as had been reported to him. He waited +till he had made and end of his day's work; then, going up to him, saluted him +with the salam and said, "I would be thy guest this night." Replied the smith, +"With gladness and goodly gree!" and carried him to his place, where they +supped together and lay down to sleep. The guest watched, but saw no sign in +his host of praying through the night or of special devoutness and said in his +mind, "Haply he hideth himself from me." So he lodged with him a second and a +third night, but found that he did not exceed the devotions prescribed by the +law and custom of the Prophet and rose but little in the dark hours to pray. At +last he said to him, "O my brother, I have heard of the gift with which Allah +hath favoured thee and have seen the truth of it with mine eyes. Moreover, I +have taken note of thine assiduity in religious exercises, but find in thee no +such piety as distinguisheth those who work saintly miracles: whence, then, +cometh this to thee?" "I will tell thee," answered the smith, "Know that I was +once passionately enamoured of a slave-girl and ofttimes sued her for +love-liesse, but could not prevail upon her, because she still held fast by her +chastity. Presently there came a year of drought and hunger and hardship; food +failed and there befel a sore famine. As I was sitting one day at home, +somebody knocked at the door; so I went out and behold, she was standing there; +and she said to me, 'O my brother, I am sorely an-hungered and I lift mine eyes +to thee, beseeching thee to feed me for Allah's sake!' Quoth I, 'Wottest thou +not how I love thee and what I have suffered for thy sake? Now I will not give +thee one bittock of bread except thou yield thy person to me.' Quoth she, +'Death, but not disobedience to the Lord!' Then she went away and returned +after two days with the same prayer for food as before. I made her a like +answer, and she entered and sat down in my house being nigh upon death. I set +food before her, whereupon her eyes brimmed with tears and she cried, 'Give me +meat for the love of Allah, to whom belong Honour and Glory!' But I answered, +'Not so, by Allah, except thou yield thyself to me.' Quoth she, 'Better is +death to me than the wrath and wreak of Allah the Most Highest;' and she rose +and left the food untouched"—And Shahrazad perceived the dawn of day and ceased +to say her permitted say. +</p> + +<p> +When it was the Four Hundred and Seventy-second Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when the man set food +before her, the woman said, "Give me meat for the love of Allah to whom be +Honour and Glory!' But I answered, 'Not so, by Allah, except thou yield to me +thy person.' Quoth she, 'Better is death than the wrath and wreak of Allah;' +and she rose and left the food untouched and went away repeating these +couplets, +</p> + +<p> +'O Thou, the One, whose grace doth all the world embrace; * Thine<br/> + + ears have heard, Thine eyes have seen my case!<br/> + +Privation and distress have dealt me heavy blows; * The woes that<br/> + + weary me no utterance can trace.<br/> + +I am like one athirst who eyes the landscape's eye, * Yet may not<br/> + + drink a draught of streams that rail and race.<br/> + +My flesh would tempt me by the sight of savoury food * Whose joys<br/> + + shall pass away and pangs maintain their place.'<br/> + +</p> + +<p> +She then disappeared for two days, when she again came and knocked at the door; +so I went out to her, and lo! hunger had taken away her voice; but, after a +rest she said, 'O my brother, I am worn out with want and know not what to do, +for I cannot show my face to any man but to thee. Say, wilt thou feed me for +the love of Allah Almighty?' But I answered, 'Not so, except thou yield to me +thy person.' And she entered my house and sat down. Now I had no food ready; +but, when the meat was dressed and I laid it in a saucer, behold, the grace of +Almighty Allah entered into me and I said to myself, 'Out on thee! This woman, +weak of wit and faith, hath refrained from food till she can no longer, for +stress of hunger; and, while she refuseth time after time, thou canst not +forbear from disobedience to the Lord!' And I said, 'O my God, I repent to Thee +of that which my flesh purposed!' Then I took the food and carrying it to her, +said, 'Eat, for no harm shall betide thee: this is for the love of Allah, to +whom belong Honour and Glory!' Then she raised her eyes to heaven and said, 'O +my God, if this man say sooth, I pray Thee forbid fire to harm him in this +world and the next, for Thou over all things art Omnipotent and Prevalent in +answering the prayer of the penitent!' Then I left her and went to put out the +fire in the brasier.[FN#483] Now the season was winter and the weather cold, +and a live coal fell on my body: but by the decree of Allah (to whom be Honour +and Glory!) I felt no pain and it became my conviction that her prayer had been +answered. So I took the coal in my hand, and it burnt me not; and going in to +her, I said, 'Be of good cheer, for Allah hath granted thy prayer!'"—And +Shahrazad perceived the dawn of day and ceased saying her permitted say. +</p> + +<p> +When it was the Four Hundred and Seventy-third Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the blacksmith continued: +"So I went in to her and said, 'Be of good cheer, for Allah hath granted thy +prayer!' Then she dropped the morsel from her hand and said, 'O my God, now +that Thou hast shown me my desire of him and hast granted me my prayer for him, +take Thou my soul, for Thou over all things art Almighty!' And straightway He +took her soul to Him, the mercy of Allah be upon her!" And the tongue of the +case extemporised and spake on this theme, +</p> + +<p> +"She prayed: the Lord of grace her prayer obeyed; * And spared<br/> + + the sinner, who for sin had prayed:<br/> + +He showed her all she prayed Him to grant; * And Death (as prayed<br/> + + she) her portion made:<br/> + +Unto his door she came and prayed for food, * And sued his ruth<br/> + + for what her misery made:<br/> + +He leant to error following his lusts, * And hoped to enjoy her<br/> + + as her wants persuade;<br/> + +But he knew little of what Allah willed; * Nor was Repentance,<br/> + + though unsought, denayed.<br/> + +Fate comes to him who flies from Fate, O Lord, * And lot and<br/> + + daily bread by Thee are weighed."<br/> + +</p> + +<p> +And they also tell of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap67"></a>THE DEVOTEE TO WHOM ALLAH GAVE A CLOUD FOR SERVICE AND THE DEVOUT KING.</h3> + +<p> +There was once, among the children of Israel, a man of the devout, for piety +acclaimed and for continence and asceticism enfamed, whose prayers were ever +granted and who by supplication obtained whatso he wanted; and he was a +wanderer in the mountains and was used to pass the night in worship. Now +Almighty Allah had subjected to him a cloud which travelled with him wherever +he went, and poured on him its water-treasures in abundance that he might make +his ablutions and drink. After a long time when things were thus, his fervour +somewhat abated, whereupon Allah took the cloud away from him and ceased to +answer his prayers. On this account, great was his grief and long was his woe, +and he ceased not to regret the time of grace and the miracle vouchsafed to him +and to lament and bewail and bemoan himself, till he saw in a dream one who +said to him, "An thou wouldest have Allah restore to thee thy cloud, seek out a +certain King, in such a town, and beg him to pray for thee: so will Allah (be +He extolled and exalted!) give thee back thy cloud and bespread it over thee by +virtue of his pious prayers." And he began repeating these couplets, +</p> + +<p> +"Wend to that pious prayerful Emir, * Who can with gladness thy<br/> + + condition cheer;<br/> + +An he pray Allah, thou shalt win thy wish; * And heavy rain shall<br/> + + drop from welkin clear.<br/> + +He stands all Kings above in potent worth; * Nor to compare with<br/> + + him doth aught appear:<br/> + +Near him thou soon shalt hap upon thy want, * And see all joy and<br/> + + gladness draw thee near:<br/> + +Then cut the wolds and wilds unfounted till * The goal thou goest<br/> + + for anigh shalt speer!"<br/> + +</p> + +<p> +So the hermit set out for the town named to him in the dream; and, coming +thither after long travel, enquired for the King's palace which was duly shown +to him. And behold, at the gate he found a slave-officer sitting on a great +chair and clad in gorgeous gear; so he stood to him and saluted him; and he +returned his salam and asked him, "What is thy business?" Answered the devotee, +"I am a wronged man, and come to submit my case to the King." Quoth the +officer, "Thou hast no access to him this day; for he hath appointed unto +petitioners and enquirers one day in every seven" (naming the day), "on which +they may go in to him; so wend thy ways in welfare till then." The hermit was +vexed with the King for thus veiling himself from the folk and said in thought, +"How shall this man be a saint of the saints of Allah (to whom belong Majesty +and Might!) and he on this wise?" Then he went away and awaited the appointed +day. "Now" (quoth he)"when it came, I repaired to the palace, where I found a +great number of folk at the gate, expecting admission; and I stood with them, +till there came out a Wazir robed in gorgeous raiment and attended by guards +and slaves, who said, 'Let those, who have petitions to present, enter.' So I +entered with the rest and found the King seated facing his officers and +grandees who were ranged according to their several ranks and degrees. The +Wazir took up his post and brought forward the petitioners, one by one, till it +came to my turn, when the King looked on me and said, 'Welcome to the 'Lord of +the Cloud'! Sit thee down till I make leisure for thee.' I was confounded at +his words and confessed his dignity and superiority; and, when the King had +answered the petitioners and had made an end with them, he rose and dismissed +his Wazirs and Grandees; then, taking my hand he led me to the door of the +private palace, where we found a black slave, splendidly arrayed, with helm on +head, and on his right hand and his left, bows and coats of mail. He rose to +the King; and, hastening to obey his orders and forestall his wishes, opened +the door. We went in, hand in hand, till we came to a low wicket, which the +King himself opened and led me into a ruinous place of frightful desolation and +thence passed into a chamber, wherein was naught but a prayer-carpet, an ewer +for ablution and some mats of palm-leaves. Here the King doffed his royal robes +and donned a coarse gown of white wool and a conical bonnet of felt. Then he +sat down and making me sit, called out to his wife, 'Ho, such an one!' and she +answered from within saying, 'Here am I.' Quoth he, 'Knowest thou who is our +guest to-day?' Replied she, 'Yes, it is the Lord of the Cloud.' The King said, +'Come forth: it mattereth not for him.' And behold, there entered a woman, as +she were a vision, with a face that beamed like the new moon; and she wore a +gown and veil of wool."-And Shahrazad perceived the dawn of day and ceased to +say her permitted say. +</p> + +<p> +When it was the Four Hundred and Seventy-fourth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that 'when the King called to +his wife, she came forth from the inner room; and her face beamed like the new +moon; and she wore a gown and a veil of wool. Then said the King, 'O my +brother, dost thou desire to hear our story or that we should pray for thee and +dismiss thee?' Answered the hermit; 'Nay, I wish to hear the tale of you twain, +for that to me were preferable.' Said the King, 'My forefathers handed down the +throne, one to the other, and it descended from great one to great one, in +unbroken succession, till the last died and it came to me. Now Allah had made +this hateful to me, for I would fain have gone awandering over earth and left +the folk to their own affairs; but I feared lest they should fall into +confusion and anarchy and misgovernment so as to swerve from divine law, and +the union of the Faith be broken up. Wherefore, abandoning my own plans, I took +the kingship and appointed to every head of them a regular stipend; and donned +the royal robes; and posted slave-officers at the doors, as a terror to the +dishonest and for the defence of honest folk and the maintenance of law and +limitations. Now when free of this, I entered this place and, doffing my royal +habit, donned these clothes thou seest; and this my cousin, the daughter of my +father's brother, hath agreed with me to renounce the world and helpeth me to +serve the Lord. So we are wont to weave these palm-leaves and earn, during the +day, a wherewithal to break our fast at nightfall; and we have lived on this +wise nigh upon forty years. Abide thou with us (so Allah have mercy on thee!) +till we sell our mats; and thou shalt sup and sleep with us this night and on +the morrow wend thy ways with that thou wishest, Inshallah!' So he tarried with +them till the end of the day, when there came a boy five years old who took the +mats they had made and carrying them to the market, sold them for a +carat;[FN#484] and with this bought bread and beans and returned with them to +the King. The hermit broke his fast and lay down to sleep with them; but in the +middle of the night they both arose and fell to praying and weeping. When +daybreak was near, the King said, "O my God, this Thy servant beseecheth Thee +to return him his cloud; and to do this Thou art able; so, O my God, let him +see his prayer granted and restore him his cloud." The Queen amen'd to his +orisons and behold, the cloud grew up in the sky; whereupon the King gave the +hermit joy and the man took leave of them and went away, the cloud companying +him as of old. And whatsoever he required of Allah after this, in the names of +the pious King and Queen, He granted it without fail and the man made thereon +these couplets, +</p> + +<p> +"My Lord hath servants fain of piety; * Hearts in the Wisdom-<br/> + + garden ranging free:<br/> + +Their bodies' lusts at peace, and motionless * For breasts that<br/> + + bide in purest secresy.<br/> + +Thou seest all silent, awesome of their Lord, * For hidden things<br/> + + unseen and seen they see."<br/> + +</p> + +<p> +And they tell a tale of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap68"></a>THE MOSLEM CHAMPION AND THE CHRISTIAN DAMSEL.</h3> + +<p> +The Commander of the Faithful, Omar bin al-Khattαb (whom Allah accept!), once +levied for holy war an army of Moslems, to encounter the foe before Damascus, +and they laid close siege to one of the Christians' strongholds. Now there were +amongst the Moslems two men, brothers, whom Allah had gifted with fire and bold +daring against the enemy; so that the commander of the besieged fortress said +to his chiefs and braves, "Were but yonder two Moslems ta'en or slain, I would +warrant you against the rest of their strain." Wherefore they left not to set +for them all manner of toils and snares and ceased not to manoeuvre and lie in +wait and ambush for them, till they took one of them prisoner and slew the +other, who died a martyr. They carried the captive to the Captain of the fort, +who looked at him and said, "Verily, to kill this man were indeed a pity; but +his return to the Moslem would be a calamity."—And Shahrazad perceived the dawn +of day and ceased saying her permitted say. +</p> + +<p> +When it was the Four Hundred and Seventy-fifth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when the enemy carried +their Moslem captive before the Captain of the fort, the Christian looked at +him and said, "Verily to kill this man were a pity indeed; but his return to +the Moslem would be a calamity. Oh that he might be brought to embrace the +Nazarene Faith and be to us an aid and an arm!" Quoth one of his Patrician +Knights, "O Emir, I will tempt him to abjure his faith, and on this wise: we +know that the Arabs are much addicted to women, and I have a daughter, a +perfect beauty, whom when he sees, he will be seduced by her." Quoth the +Captain, "I give him into thy charge." So he carried him to his place and clad +his daughter in raiment, such as added to her beauty and loveliness. Then he +brought the Moslem into the room and set before him food and made the fair girl +stand in his presence, as she were a handmaid obedient to her lord and awaiting +his orders that she might do his bidding. When the Moslem saw the evil sent +down upon him, he commended himself to Allah Almighty and closing his eyes, +applied himself to worship and to reciting the Koran. Now he had a pleasant +voice and a piercing wit; and the Nazarene damsel presently loved him with +passionate love and pined for him with extreme repine. This lasted seven days, +at the end of which she said to herself, "Would to Heaven he would admit me +into the Faith of Al-Islam!" And the tongue of her case recited these couplets, +</p> + +<p> +"Wilt turn thy face from heart that's all thine own, * This heart<br/> + + thy ransom and this soul thy wone?<br/> + +I'm ready home and kin to quit for aye, * And every Faith for<br/> + + that of sword[FN#485] disown:<br/> + +I testify that Allah hath no mate: * This proof is stablished and<br/> + + this truth is known.<br/> + +Haply shall deign He union grant with one * Averse, and hearten<br/> + + heart love-overthrown;<br/> + +For ofttimes door erst shut, is opened wide, * And after evil<br/> + + case all good is shown."<br/> + +</p> + +<p> +At last her patience failed her and her breast was straitened and she threw +herself on the ground before him, saying, "I conjure thee by thy Faith, that +thou give ear to my words!" Asked he, "What are they?" and she answered, +"Expound unto me Al-Islam." So he expounded to her the tenets of the Faith, and +she became a Moslemah, after which she was circumcised[FN#486] and he taught +her to pray. Then said she to him, "O my brother, I did but embrace Al-Islam +for thy sake and to win thy favours." Quoth he, "The law of Al-Islam forbiddeth +sexual commerce save after a marriage before two legal witnesses, and a dowry +and a guardian are also requisite. Now I know not where to find witnesses or +friend or parapherne; but, an thou can contrive to bring us out of this place, +I may hope to make the land of Al-Islam, and pledge myself to thee that none +other than thou in all Al-Islam shall be wife to me." Answered she, "I will +manage that"; and, calling her father and mother, said to them, "Indeed this +Moslem's heart is softened and he longeth to enter the faith, so I will grant +him that which he desireth of my person; but he saith: 'It befitteth me not to +do this in a town where my brother was slain. Could I but get outside it my +heart would be solaced and I would do that which is wanted of me.' Now there is +no harm in letting me go forth with him to another town, and I will be a surety +to you both and to the Emir for that which ye wish of him." Therefore her +father went to their Captain and told him this, whereat he joyed with exceeding +joy and bade him carry them forth to a village that she named. So they went out +and made the village where they abode the rest of their day, and when night +fell, they got ready for the march and went their way, even as saith the poet, +</p> + +<p> +"'The time of parting,' cry they, 'draweth nigh': * 'How oft this<br/> + + parting-threat?' I but reply:<br/> + +I've naught to do but cross the wild and wold * And, mile by<br/> + + mile, o'er fountless wastes to fly,<br/> + +If the beloved seek another land * Sons of the road, whereso they<br/> + + wend, wend I.<br/> + +I make desire direct me to their side, * The guide to show me<br/> + + where the way doth lie."<br/> + +</p> + +<p> +And Shahrazad perceived the dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Four Hundred and Seventy-sixth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the prisoner and the lady +abode in the village the rest of their day and, when night fell, made ready for +the march and went upon their way; and travelled all night without stay or +delay. The young Moslem, mounting a swift blood-horse and taking up the maiden +behind him, ceased not devouring the ground till it was bright morning, when he +turned aside with her from the highway and, alighting, they made the +Wuzu-ablution and prayed the dawn-prayer. Now as they were thus engaged behold, +they heard the clank of swords and clink of bridles and men's voices and tramp +of horse; whereupon he said to her, "Ho, such an one, the Nazarenes are after +us! What shall we do?: the horse is so jaded and broken down that he cannot +stir another step." Exclaimed she, "Woe to thee! art thou then afraid and +affrighted?" "Yes," answered he; and she said, "What didst thou tell me of the +power of thy Lord and His readiness to succour those who succour seek? Come, +let us humble ourselves before Him and beseech Him: haply He shall grant us His +succour and endue us with His grace, extolled and exalted be He!" Quoth he, "By +Allah, thou sayest well!" So they began humbling themselves and supplicating +Almighty Allah and he recited these couplets, +</p> + +<p> +"Indeed I hourly need thy choicest aid, * And should, though<br/> + + crown were placed upon my head:<br/> + +Thou art my chiefest want, and if my hand * Won what it wisheth,<br/> + + all my wants were sped.<br/> + +Thou hast not anything withholdest Thou; * Like pouring rain Thy<br/> + + grace is showered:<br/> + +I'm shut therefrom by sins of me, yet Thou, * O Clement, deignest<br/> + + pardon-light to shed.<br/> + +O Care-Dispeller, deign dispel my grief! * None can, save Thou,<br/> + + dispel a grief so dread."<br/> + +</p> + +<p> +Whilst he was praying and she was saying, "Amen," and the thunder of +horse-tramp nearing them, lo! the brave heard the voice of his dead brother, +the martyr, speaking and saying, "O my brother, fear not, nor grieve! for the +host whose approach thou hearest is the host of Allah and His Angels, whom He +hath sent to serve as witnesses to your marriage. Of a truth Allah hath made +His Angels glorify you and He bestoweth on you the meed of the meritorious and +the martyrs; and He hath rolled up the earth for you as it were a rug so that, +by morning, you will be in the mountains of Al-Medinah. And thou, when thou +foregatherest with Omar bin al-Khattab (of whom Allah accept!) give him my +salutation and say to him: 'Allah abundantly requite thee for Al-Islam, because +thou hast counselled faithfully and hast striven diligently.'" Thereupon the +Angels lifted up their voices in salutation to him and his bride, saying, +"Verily, Almighty Allah appointed her in marriage to thee two thousand years +before the creation of your father Adam (with whom be peace evermore!)." Then +joy and gladness and peace and happiness came upon the twain; confidence was +confirmed and established was the guidance of the pious pair. So when dawn +appeared, they prayed the accustomed prayer and fared forward. Now it was the +wont of Omar, son of Al-Khattab (Allah accept him!), to rise for +morning-prayer in the darkness before dawn and at times he would stand in the +prayer-niche with two men behind him, and begin reciting the Chapter entitled +"Cattle"[FN#487] or that entitled "Women,"[FN#488] whereupon the sleeper awoke +and he who was making his Wuzu-ablution accomplished it and he who was afar +came to prayer; nor had he made an end of the first bow, ere the mosque was +full of folk; then he would pray his second bow quickly, repeating a short +chapter. But, on that morning he hurried over both first and second +inclinations, repeating in each a short chapter; then, after the concluding +salutation, turning to his companions, he said to them, "Come, let us fare +forth to meet the bride and bridegroom"; at which they wondered, not +understanding his words. But he went out and they followed him, till they came +to the gate of the city, where they met the young Moslem who, when the day +broke and the standards of Al-Medinah appeared to him, had pushed forward for +the gate closely followed by his bride. There he was met by Omar who bade make +a marriage feast; and the Moslems came and ate. Then the young Moslem went in +unto his bride and Almighty Allah vouchsafed him children,—And Shahrazad +perceived the dawn of day and ceased saying her permitted say. +</p> + +<p> +When it was the Four Hundred and Seventy-seventh Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that Omar (on whom be peace!) +bade make a marriage-feast; and the Moslems came and ate. Then the young Moslem +went in unto his bride and Almighty Allah vouchsafed him children, who fought +in the Lord's way and preserved genealogies, for they gloried therein. And how +excellent is what is said on such theme, +</p> + +<p> +"I saw thee weep before the gates and 'plain, * Whilst only<br/> + + curious wight reply would deign:<br/> + +Hath eye bewitcht thee, or hath evil lot * 'Twixt thee and door<br/> + + of friend set bar of bane?<br/> + +Wake up this day, O wretch, persist in prayer, * Repent as wont<br/> + + repent departed men.<br/> + +Haply shall wash thy sins Forgiveness-showers; * And on thine<br/> + + erring head some ruth shall rain:<br/> + +And prisoner shall escape despite his bonds; * And slave from<br/> + + thraldom freedom shall attain."<br/> + +</p> + +<p> +And they ceased not to be in all solace and delight of life, till there came to +them the Destroyer of delights and the Sunderer of societies. And a tale is +told by Sνdi Ibrahim bin Al-Khawwαs[FN#489](on whom be the mercy of Allah!) +concerning himself and +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap69"></a>THE CHRISTIAN KING'S DAUGHTER AND THE MOSLEM.</h3> + +<p> +"My spirit urged me, once upon a time, to go forth into the country of the +Infidels; and I strove with it and struggled to put away from me this +inclination; but it would not be rejected. So I fared forth and journeyed about +the land of the Unbelievers and traversed it in all its parts; for divine grace +enveloped me and heavenly protection encompassed me, so that I met not a single +Nazarene but he turned away his eyes and drew off from me, till I came to a +certain great city at whose gate I found a gathering of black slaves, clad in +armour and bearing iron maces in their hands. When they saw me, they rose to +their feet and asked me, 'Art thou a leach?'; and I answered, 'Yes.' Quoth +they, 'Come speak to our King,' and carried me before their ruler, who was a +handsome personage of majestic presence. When I stood before him, he looked at +me and said, 'Art a physician, thou?' 'Yes,' quoth I; and quoth he to his +officers, 'Carry him to her, and acquaint him with the condition before he +enter.' So they took me out and said to me, 'Know that the King hath a +daughter, and she is stricken with a sore disease, which no doctor hath been +able to cure: and no leach goeth in to her and treateth, without healing her, +but the King putteth him to death. So bethink thee what thou seest fitting to +do.' I replied, 'The King drove me to her; so carry me to her.' Thereupon they +brought me to her door and knocked; and behold, I heard her cry out from +within, saying, 'Admit to me the physician, lord of the wondrous secret!' And +she began reciting, +</p> + +<p> +'Open the door! the leach now draweth near; * And in my soul a<br/> + + wondrous secret speer:<br/> + +How many of the near far distant are![FN#490] * How many distant<br/> + + far are nearest near!<br/> + +I was in strangerhood amidst you all: * But willed the<br/> + + Truth[FN#491] my solace should appear.<br/> + +Joined us the potent bonds of Faith and Creed; * We met as<br/> + + dearest fere greets dearest fere:<br/> + +He sued for interview whenas pursued * The spy, and blamed us<br/> + + envy's jibe and jeer:<br/> + +Then leave your chiding and from blame desist, * For fie upon<br/> + + you! not a word I'll hear.<br/> + +I care for naught that disappears and fleets; * My care's for<br/> + + Things nor fleet nor disappear.'<br/> + +</p> + +<p> +And lo! a Shaykh, a very old man, opened the door in haste and said to me, +'Enter.' So I entered and found myself in a chamber strewn with sweet-scented +herbs and with a curtain drawn across one corner, from behind which came a +sound of groaning and grame, weak as from an emaciated frame. I sat down before +the curtain and was about to offer my salam when I bethought me of his words +(whom Allah save and assain!), 'Accost not a Jew nor a Christian with the salam +salutation;[FN#492] and, when ye meet them in the way, constrain them to the +straitest part thereof.' So I withheld my salutation, but she cried out from +behind the curtain, saying, 'Where is the salutation of Unity and +Indivisibility, O Khawwas?' I was astonished at her speech and asked, 'How +knowest thou me?'; whereto she answered, 'When the heart and thoughts are +whole, the tongue speaketh eloquently from the secret recesses of the soul. I +begged Him yesterday to send me one of His saints, at whose hands I might have +deliverance, and behold, it was cried to me from the dark places of my house, +'Grieve not; for we soon will send thee Ibrahim the Basket-maker.' Then I asked +her, 'What of thee?' and she answered, 'It is now four years since there +appeared to me the Manifest Truth, and He is the Relator and the Ally, and the +Uniter and the Sitter-by; whereupon my folk looked askance upon me with an evil +eye and taxed me with insanity and suspected me of depravity, and there came +not in to me doctor but terrified me, nor visitor but confounded me.' Quoth I, +'And who led thee to the knowledge of what thou wottest?' Quoth she, 'The +manifest signs and visible portents of Allah; and, when the path is patent to +thee, thou espiest with thine own eyes both proof and prover.' Now whilst we +were talking, behold, in came the old man appointed to guard her and said, +'What doth thy doctor?'; and she replied, 'He knoweth the hurt and hath hit +upon the healing.'"—And Shahrazad perceived the dawn of day and ceased to say +her permitted say. +</p> + +<p> +When it was the Four Hundred and Seventy-eighth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that "when the Shaykh, her +guardian, went in to her he said, 'What doth thy doctor?'; and she replied, 'He +knoweth the hurt and hath hit upon the healing.' Hereupon he manifested joy and +gladness and accosted me with a cheerful countenance, then went and told the +King, who enjoined to treat me with all honour and regard. So I visited her +daily for seven days, at the end of which time she said to me, 'O Abu Ishak, +when shall be our flight to the land of Al-Islam?' 'How canst thou go forth,' +replied I, 'and who would dare to aid thee?' Rejoined she, 'He who sent thee to +me, driving thee as it were;' and I observed, 'Thou sayest sooth.' So when the +morrow dawned, we fared forth by the city-gate and all eyes were veiled from +us, by commandment of Him who when He desireth aught, saith to it, 'Be,' and it +becometh;[FN#493] so that I journeyed with her in safety to Meccah, where she +made a home hard by the Holy House of Allah and lived seven years; till the +appointed day of her death. The earth of Meccah was her tomb, and never saw I +any more steadfast in prayer and fasting than she; Allah send down upon her His +mercies and have compassion on him who saith, +</p> + +<p> +'When they to me had brought the leach (and surely showed *<br/> + + The signs of flowing tears and pining malady),<br/> + +The face-veil he withdrew from me, and 'neath it naught *<br/> + + Save breath of one unsouled, unbodied, could he see.<br/> + +Quoth he, 'This be a sickness Love alone shall cure; *<br/> + + Love hath a secret from all guess of man wide free.'<br/> + +Quoth they, 'An folk ignore what here there be with him *<br/> + + Nature of ill and eke its symptomology,<br/> + +How then shall medicine work a cure?' At this quoth I *<br/> + + 'Leave me alone; I have no guessing specialty.'"<br/> + +</p> + +<p> +And they tell a tale of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap70"></a>THE PROPHET AND THE JUSTICE OF PROVIDENCE.</h3> + +<p> +A certain Prophet[FN#494] made his home for worship on a lofty mountain, at +whose foot was a spring of running water, and he was wont to sit by day on the +summit, that no man might see him, calling upon the name of Allah the Most +Highest and watching those who frequented the spring. One day, as he sat +looking upon the fountain, behold, he espied a horseman who came up and +dismounted thereby and taking a bag from his neck, set it down beside him, +after which he drank of the water and rested awhile, then he rode away, leaving +behind him the bag which contained gold pieces. Presently up came another man +to drink of the spring, who saw the bag and finding it full of money took it +up; then, after satisfying his thirst, he made off with it in safety. A little +after came a woodcutter wight with a heavy load of fuel on his back, and sat +down by the spring to drink, when lo! back came the first horseman in great +trouble and asked him, "Where is the bag which was here?" and when he answered, +"I know nothing of it," the rider drew his sword and smote him and slew him. +Then he searched his clothes, but found naught; so he left him and wended his +ways. Now when the Prophet saw this, he said, "O Lord, one man hath taken a +thousand dinars and another man hath been slain unjustly." But Allah answered +him, saying, "Busy thyself with thy devotions, for the ordinance of the +universe is none of thine affair. The father of this horseman had violently +despoiled of a thousand dinars the father of the second horseman; so I gave the +son possession of his sire's money. As for the woodcutter, he had slain the +horseman's father, wherefore I enabled the son to obtain retribution for +himself." Then cried the Prophet, "There is none other god than Thou! Glory be +to Thee only! Verily, Thou art the Knower of Secrets."[FN#495]—And Shahrazad +perceived the dawn of day and ceased saying her permitted say. +</p> + +<p> +When it was the Four Hundred and Seventy-ninth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when the Prophet was +bidden by inspiration of Allah to busy himself with his devotions and learned +the truth of the case, he cried, "There is none other god but Thou! Glory be to +Thee only! Verily, Thou and Thou alone wottest hidden things." Furthermore, one +of the poets hath made these verses on the matter, +</p> + +<p> +"The Prophet saw whatever eyes could see, * And fain of other<br/> + + things enquired he;<br/> + +And, when his eyes saw things misunderstood, * Quoth he, 'O Lord,<br/> + + this slain from sin was free.<br/> + +This one hath won him wealth withouten work; * Albe appeared he<br/> + + garbed in penury.<br/> + +And that in joy of life was slain, although * O man's Creator<br/> + + free of sin he be.'<br/> + +God answered ''Twas his father's good thou saw'st * Him take; by<br/> + + heirship not by roguery;<br/> + +Yon woodman too that horseman's sire had slain; * Whose son<br/> + + avenged him with just victory:<br/> + +Put off, O slave of Me, this thought for I * In men have set<br/> + + mysterious secrecy!<br/> + +Bow to Our Law and humble thee, and learn * For good and evil<br/> + + issues Our decree.'"[FN#496]<br/> + +</p> + +<p> +And a certain pious man hath told us the tale of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap71"></a>THE FERRYMAN OF THE NILE AND THE HERMIT.</h3> + +<p> +"I was once a ferryman on the Nile and used to ply between the eastern and the +western banks. Now one day, as I sat in my boat, there came up to me an old man +of a bright and beaming countenance, who saluted me and I returned his +greeting; and he said to me, 'Wilt thou ferry me over for the love of Allah +Almighty?' I answered, 'Yes,' and he continued, 'Wilt thou moreover give me +food for Allah's sake?'; to which again I answered, 'With all my heart.' So he +entered the boat and I rowed him over to the eastern side, remarking that he +was clad in a patched gown and carried a gourd-bottle and a staff. When he was +about to land, he said to me, 'I desire to lay on thee a heavy trust.' Quoth I, +'What is it?' Quoth he, 'It hath been revealed to me that my end is nearhand +and that to-morrow about noon thou wilt come and find me dead under yonder +tree. Wash me and wrap me in the shroud thou wilt see under my head and after +thou hast prayed over me, bury me in this sandy ground and take my gown and +gourd and staff, which do thou deliver to one who shall come and demand them of +thee.' I marvelled at his words, and I slept there. On the morrow I awaited +till noon the event he had announced, and then I forgot what he had said till +near the hour of afternoon-prayer, when I remembered it and hastening to the +appointed place, found him under the tree, dead, with a new shroud under his +head, exhaling a fragrance of musk. So I washed him and shrouded him and prayed +over him, then dug a hole in the sand and buried him, after I had taken his +ragged gown and bottle and staff, with which I crossed the Nile to the western +side and there nighted. As soon as morning dawned and the city gate opened, I +sighted a young man known to me as a loose fellow, clad in fine clothes and his +hands stained with Henna, who said to me, 'Art thou not such an one?' 'Yes,' +answered I; and he said, 'Give me the trust.' Quoth I, 'What is that?' Quoth +he, 'The gown, the gourd and the staff.' I asked him, 'Who told thee of them?' +and he answered, 'I know nothing save that I spent yesternight at the wedding +of one of my friends singing and carousing till daylight, when I lay me down to +sleep and take my rest; and behold, there stood by me a personage who said, +'Verily Allah Almighty hath taken such a saint to Himself and hath appointed +thee to fill his place; so go thou to a certain person (naming the ferryman), +and take of him the dead man's gown and bottle and staff, for he left them with +him for thee.' So I brought them out and gave them to him; whereupon he doffed +his clothes and, donning the gown, went his way and left me.[FN#497] And when +the glooms closed around me, I fell a-weeping; but, that night, while sleeping +I saw the Lord of Holiness (glorified and exalted be He!) in a dream saying, 'O +my servant, is it grievous to thee that I have granted to one of My servants to +return to Me? Indeed, this is of My bounty, that I vouchsafe to whom I will, +for I over all things am Almighty.' So I repeated these couplets, +</p> + +<p> +'Lover with loved[FN#498] loseth will and aim! * All choice (an<br/> + + couldst thou know) were sinful shame.<br/> + +Or grant He favour and with union grace, * Or from thee turn<br/> + + away, He hath no blame.<br/> + +An from such turning thou no joy enjoy * Depart! the place for<br/> + + thee no place became.<br/> + +Or canst His near discern not from His far? * Then Love's in vain<br/> + + and thou'rt a-rear and lame.<br/> + +If pine for Thee afflict my sprite, or men * Hale me to death,<br/> + + the rein Thy hand shall claim!<br/> + +So turn Thee to or fro, to me 'tis one; * What Thou ordainest<br/> + + none shall dare defame:<br/> + +My love hath naught of aim but Thine approof * And if Thou say we<br/> + + part I say the same.'"<br/> + +</p> + +<p> +And of the tales they tell is one concerning +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap72"></a>THE ISLAND KING AND THE PIOUS ISRAELITE.</h3> + +<p> +There was once a notable of the Children of Israel, a man of wealth who had a +pious and blessed son. When his last hour drew nigh, his son sat down at his +head and said to him, "O my lord, give me an injunction." Quoth the father, "O +dear son, I charge thee, swear not by Allah or truly or falsely." Then he died +and certain lewd fellows of the Children of Israel heard of the charge he had +laid on his son and began coming to the latter and saying, "Thy father had such +and such monies of mine, and thou knowest it; so give me what was entrusted to +him or else make oath that there was no trust." The good son would not disobey +his sire's injunction, so gave them all they claimed; and they ceased not to +deal thus with him, till his wealth was spent and he fell into straitest +predicament. Now the young man had a pious and blessed wife, who had borne him +two little sons; so he said to her, "The folk have multiplied their demands on +me and, while I had the wherewithal to free myself of debt, I rendered it +freely; but naught is now left us, and if others make demands upon me, we shall +be in absolute distress, I and thou; our best way were to save ourselves by +fleeing to some place, where none knoweth us, and earn our bread among the +lower of the folk." Accordingly, he took ship with her and his two children, +knowing not whither he should wend; but, "When Allah judgeth, there is none to +reverse His judgment;"[FN#499] and quoth the tongue of the case, +</p> + +<p> +"O flier from thy home when foes affright! * Whom led to weal and<br/> + + happiness such flight,<br/> + +Grudge not this exile when he flees abroad * Where he on wealth<br/> + + and welfare may alight.<br/> + +An pearls for ever did abide in shell, * The kingly crown they<br/> + + ne'er had deckt and dight."<br/> + +</p> + +<p> +The ship was wrecked, yet the man saved himself on a plank and his wife and +children also saved themselves, but on other planks. The waves separated them +and the wife was cast up in one country and one of the boys in another. The +second son was picked up by a ship, and the surges threw the father on a desert +island, where he landed and made the Wuzu-ablution. Then he called the +prayer-call,—And Shahrazad perceived the dawn of day and ceased to say her +permitted say. +</p> + +<p> +When it was the Four Hundred and Eightieth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when the man landed upon +the island, he made the Wuzu-ablution to free himself from the impurities of +the sea and called the call to prayer and stood up to his devotions, when, +behold, there came forth of the sea, creatures of various kinds and prayed with +him. When he had finished, he went up to a tree and stayed his hunger with its +fruits; after which he found a spring of water and drank thereof and praised +Allah, to whom be honour and glory! He abode thus three days and whenever he +stood up to pray, the sea-creatures came out and prayed in the same manner as +he prayed. Now after the third day, he heard a voice crying aloud and saying, +"O thou just man, and pious, who didst so honour thy father and revere the +decrees of thy Lord, grieve not, for Allah (be He extolled and exalted!) shall +restore to thee all which left thy hand. In this isle are hoards and monies and +things of price which the Almighty willeth thou shalt inherit, and they are in +such a part of this place. So bring thou them to light; and verily, we will +send ships unto thee; and do thou bestow charity on the folk and bid them to +thee." So he sought out that place, and the Lord discovered to him the +treasures in question. Then ships began resorting to him, and he gave abundant +largesse to the crews, saying to them, "Be sure ye direct the folk unto me and +I will give them such and such a thing and appoint to them this and that." +Accordingly, there came folk from all parts and places, nor had ten years +passed over him ere the island was peopled and the man became its King.[FN#500] +No one came to him but he entreated him with munificence, and his name was +noised abroad, through the length and breadth of the earth. Now his elder son +had fallen into the hands of a man who reared him and taught him polite +accomplishments; and, in like manner, the younger was adopted by one who gave +him a good education and brought him up in the ways of merchants. The wife also +happened upon a trader who entrusted to her his property and made a covenant +with her that he would not deal dishonestly by her, but would aid her to obey +Allah (to whom belong Majesty and Might!); and he used to make her the +companion of his voyages and his travels. Now the elder son heard the report of +the King and resolved to visit him, without knowing who he was; so he went to +him and was well received by the King, who made him his secretary. Presently +the other son heard of the King's piety and justice and was also taken into his +service as a steward. Then the brothers abode awhile, neither knowing the +other, till it chanced that the merchant, in whose home was their mother, also +hearing of the King's righteous and generous dealing with the lieges, freighted +a ship with rich stuffs and other excellent produce of the land, and taking the +woman with him, set sail for the island. He made it in due course and landing, +presented himself with his gift before the King; who rejoiced therein with +exceeding joy and ordered him a splendid return-present. Now, there were, among +the gifts, certain aromatic roots of which he would have the merchant acquaint +him with the names and uses; so he said to him, "Abide with us this night."—And +Shahrazad perceived the dawn of day and ceased saying her permitted say. +</p> + +<p> +When it was the Four Hundred and Eighty-first Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when the King said, +"Abide with us this night," the merchant replied, "We have in the ship one to +whom I have promised to entrust the care of her to none save myself; and the +same is a holy woman whose prayers have brought me weal and I have felt the +blessing of her counsels." Rejoined the King, "I will send her some trusty men, +who shall pass the night in the ship and guard her and all that is with her." +The merchant agreed to this and abode with the King, who called his secretary +and steward and said to them, "Go and pass the night in this man's ship and +keep it safe, Inshallah!" So they went up into the ship and seating themselves, +this on the poop and that on the bow, passed a part of the night in repeating +the names of Allah (to whom belong Majesty and Might!). Then quoth one to the +other, "Ho, such an one! The King bade us keep watch and I fear lest sleep +overtake us; so, come, let us discourse of stories of fortune and of the good +we have seen and the trials of life." Quoth the other, "O my brother, as for my +trials Fate parted me from my mother and a brother of mine, whose name was even +as thine; and the cause of our parting was this. My father took ship with us +from such a place, and the winds rose against us and were contrary, so that the +ship was wrecked and Allah broke our fair companionship." Hearing this the +first asked, "What was the name of thy mother, O my brother?"; and the second +answered, "So and so." Thereat brother threw himself upon brother saying, "By +Allah, thou art my very brother!" And each fell to telling the other what had +befallen him in his youth, whilst the mother heard all they said, but held her +peace and in patience possessed her soul. Now when it was morning, one said to +the other, "Come, brother, let us go to my lodging and talk there;" and the +other said, "'Tis well." So they went away and presently, the merchant came +back and finding the woman in great trouble, said to her, "What hath befallen +thee and why this concern?" Quoth she, "Thou sentest to me yesternight men who +tempted me to evil, and I have been in sore annoy with them." At this, he was +wroth and, repairing to the King, reported the conduct of his two trusty +wights. The King summoned the twain forthwith, as he loved them for their +fidelity and piety; and, sending for the woman, that he might hear from her own +lips what she had to say against them, thus bespake her, "O woman, what hath +betided thee from these two men in whom I trust?" She replied, "O King, I +conjure thee by the Almighty, the Bountiful One, the Lord of the Empyrean, bid +them repeat the words they spoke yesternight." So he said to them, "Say what ye +said and conceal naught thereof." Accordingly, they repeated their talk, and +lo! the King rising from his throne, gave a great cry and threw himself upon +them, embracing them and saying, "By Allah, ye are my very sons!" Therewith the +woman unveiled her face and said, "And by Allah, I am their very mother." So +they were united and abode in all solace of life and its delight till death +parted them; and so glory be to Him who delivereth His servant when he +restoreth to Him, and disappointeth not his hope in Him and his trust! And how +well saith the poet on the subject, +</p> + +<p> +"Each thing of things hath his appointed tide * When 'tis, O<br/> + + brother, granted or denied.<br/> + +Repine not an affliction hit thee hard; * For woe and welfare aye<br/> + + conjoint abide:<br/> + +How oft shall woman see all griefs surround * Yet feel a joyance<br/> + + thrill what lies inside!<br/> + +How many a wretch, on whom the eyes of folk * Look down, shall<br/> + + grace exalt to pomp and pride!<br/> + +This man is one long suffering grief and woe; * Whom change and<br/> + + chance of Time hath sorely tried:<br/> + +The World divided from what held he dearest, * After long union<br/> + + scattered far and wide;<br/> + +But deigned his Lord unite them all again, * And in the Lord is<br/> + + every good descried.<br/> + +Glory to Him whose Providence rules all * Living, as surest<br/> + + proofs for us decide.<br/> + +Near is the Near One; but no wisdom clearer * Shows him, nor<br/> + + distant wayfare brings Him nearer."<br/> + +</p> + +<p> +And this tale is told of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap73"></a>ABU AL-HASAN AND ABU JA'AFAR THE LEPER.[FN#501]</h3> + +<p> +"I had been many times to Meccah (Allah increase its honour!) and the folk used +to follow me for my knowledge of the road and remembrance of the +water-stations. It happened one year that I was minded to make the pilgrimage +to the Holy House and visitation of the Tomb of His Prophet (on whom be +blessing and peace!) and I said in myself, 'I well know the way and will fare +alone.' So I set out and journeyed till I came to Al-Kadisνyah[FN#502] and, +entering the mosque there, saw a man suffering from black leprosy seated in the +prayer-niche. Quoth he on seeing me, 'O Abu al-Hasan, I crave thy company to +Meccah.' Quoth I to myself, 'I fled from all my companions, and how shall I +company with lepers?' So I said to him, 'I will bear no man company'; and he +was silent at my words. Next day I walked on alone, till I came to +Al-Akabah,[FN#503] where I entered the mosque and found the leper seated in the +prayer-niche. So I said to myself, 'Glory be to Allah! how hath this fellow +preceded me hither?' But he raised his head to me and said with a smile, 'O Abu +al-Hasan, He doth for the weak that which surpriseth the strong!' I passed that +night confounded at what I had seen; and, as soon as morning dawned, set out +again by myself; but when I came to Arafat[FN#504] and entered the mosque, +behold, there was the leper seated in the niche! So I threw myself upon him and +kissing his feet said, 'O my lord, I crave thy company.' But he answered, 'This +may in no way be.' Then I began weeping and wailing at the loss of his +converse, when he said, 'Spare thy tears which will avail thee naught!'"-And +Shahrazad perceived the dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Four Hundred and Eighty-second Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that Abu al-Hasan continued: +"Now when I saw the leper-man seated in the prayer-niche, I threw myself upon +him and said, 'O my lord, I crave thy company;' and fell to kissing his feet. +But he answered, 'This may in no way be!' Then I began weeping and wailing at +the loss of his company when he said, 'Spare thy tears which will avail thee +naught!'; and he recited these couplets, +</p> + +<p> +'Why dost thou weep when I depart and thou didst parting claim; *<br/> + + And cravest union when we ne'er shall reunite the same?<br/> + +Thou lookedest on nothing save my weakness and disease; * And<br/> + + saidst 'Nor goes nor comes, or night or day, this sickly<br/> + + frame.<br/> + +Seest not how Allah (glorified His glory ever be!) * Deigneth to<br/> + + grant His slave's petition wherewithal he came.<br/> + +If I, to eyes of men be that and only that they see, * And this<br/> + + my body show itself so full of grief and grame,<br/> + +And have I naught of food that shall supply me to the place *<br/> + + Where crowds unto my Lord resort impelled by single aim,<br/> + +I have a high Creating Lord whose mercies aye are hid; * A Lord<br/> + + who hath none equal and no fear is known to Him.<br/> + +So fare thee safe and leave me lone in strangerhood to wone * For<br/> + + He, the only One, consoles my loneliness so lone.'<br/> + +</p> + +<p> +Accordingly, I left him; but every station I came to, I found he had foregone +me, till I reached Al-Medinah, where I lost sight of him and could hear no +tidings of him. Here I met Abu Yazνd al-Bustαmi and Abu Bakr al-Shibli and a +number of other Shaykhs and learned men, to whom with many complaints, I told +my case and they said, 'Heaven forbid that thou shouldst gain his company after +this! He was Abu Ja'afar the leper, in whose name folk at all times pray for +rain and by whose blessing-prayers their end attain.' When I heard their words, +my desire for his company redoubled and I implored the Almighty to reunite me +with him. Whilst I was standing on Arafat,[FN#505] one pulled me from behind, +so I turned and behold, it was my man. At this sight I cried out with a loud +cry and fell down in a fainting fit; but, when I came to myself he had +disappeared from my sight. This increased my yearning for him and the +ceremonies were tedious to me and I prayed Almighty Allah to give me sight of +him; nor was it but a few days after, when lo! one pulled me from behind, and I +turned and it was he again. Thereupon he said, 'Come, I conjure thee and ask +thy want of me.' So I begged him to pray for me three prayers; first, that +Allah would make me love poverty; secondly, that I might never lie down at +night upon provision assured to me; and thirdly, that He would vouchsafe me to +look upon His bountiful Face. So he prayed for me as I wished, and departed +from me. And indeed Allah hath granted me what the devotee asked in prayer: to +begin with He hath made me so love poverty that, by the Almighty! there is +naught in the world dearer to me than it, and secondly since such a year, I +have never lain down to sleep upon assured provision; withal hath He never let +me lack aught. As for the third prayer, I trust that He will vouchsafe me that +also, even as He hath granted the two precedent, for right Bountiful and +Beneficent is His Godhead, and Allah have mercy on him who said:[FN#506]- +</p> + +<p> +Garb of Fakir, renouncement, lowliness;<br/> + +His robe of tatters and of rags his dress;<br/> + +</p> + +<p> +And pallor ornamenting brow as though<br/> + +'Twere wanness such as waning crescents show.<br/> + +</p> + +<p> +Wasted him prayer a-through the long-lived night,<br/> + +And flooding tears ne'er cease to dim his sight.<br/> + +</p> + +<p> +Memory of Him shall cheer his lonely room:<br/> + +Th' Almighty nearest is in nightly gloom.<br/> + +</p> + +<p> +The Refuge helpeth such Fakir in need;<br/> + +Help e'en the cattle and the winged breed:<br/> + +</p> + +<p> +Allah for sake of him of wrath is fain,<br/> + +And for the grace of him shall fall the rain;<br/> + +</p> + +<p> +And if he pray one day for plague to stay,<br/> + +'Twill stay, and 'bate man's wrong and tyrants slay.<br/> + +</p> + +<p> +While folk are sad, afflicted one and each,<br/> + +He in his mercy's rich, the generous leach:<br/> + +</p> + +<p> +Bright shines his brow; an thou regard his face<br/> + +Thy heart illumined shines by light of grace.<br/> + +</p> + +<p> +O thou who shunnest souls of worth innate<br/> + +Departs thee (woe to thee!) of sins the weight.<br/> + +</p> + +<p> +Thou thinkest to overtake them, while thou bearest<br/> + +Follies, which slay thee whatso way thou farest.<br/> + +</p> + +<p> +Didst wot their worth thou hadst all honour showed,<br/> + +And tears in streamlets from thine eyes had flowed.<br/> + +</p> + +<p> +To catarrh-troubled men flowers lack their smell;<br/> + +And brokers ken for how much clothes can sell;<br/> + +</p> + +<p> +So haste and with thy Lord reunion sue,<br/> + +And haply Fate shall lend thee aidance due,<br/> + +</p> + +<p> +Rest from rejection and estrangement-stress,<br/> + +And Joy thy wish and will shall choicely bless.<br/> + +</p> + +<p> +His court wide open for the suer is dight:—<br/> + +One, very God, the Lord, th' Almighty might.'"<br/> + +</p> + +<p> +And they also tell a tale of +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap74"></a>THE QUEEN OF THE SERPENTS.[FN#507]</h3> + +<p> +There was once, in days of yore and in ages and times long gone before, a +Grecian sage called Daniel, who had disciples and scholars and the wise men of +Greece were obedient to his bidding and relied upon his learning. Withal had +Allah denied him a man child. One night, as he lay musing and weeping over the +lack of a son who might inherit his lore, he bethought him that Allah (extolled +and exalted be He!) heareth the prayer of those who resort to Him and that +there is no doorkeeper at the door of His bounties and that He favoureth whom +He will without compt and sendeth no supplicant empty away; nay He filleth +their hands with favours and benefits. So he besought the Almighty, the +Bountiful, to vouchsafe him a son to succeed him, and to endow him abundantly +with His beneficence. Then he returned home and carnally knew his wife who +conceived by him the same night.—And Shahrazad perceived the dawn of day and +ceased saying her permitted say. +</p> + +<p> +When it was the Four Hundred and Eighty-third Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the Grecian sage returned +home and knew his wife who conceived by him the same night. A few days after +this he took ship for a certain place, but the ship was wrecked and he saved +himself on one of her planks, while only five leaves remained to him of all the +books he had. When he returned home, he laid the five leaves in a box and +locking it, gave the key to his wife (who then showed big with child), and said +to her, "Know that my decease is at hand and that the time draweth nigh for my +translation from this abode temporal to the home which is eternal. Now thou art +with child and after my death wilt haply bear a son: if this be so, name him +Hαsib Karνm al-Dνn[FN#508] and rear him with the best of rearing. When the boy +shall grow up and shall say to thee, 'What inheritance did my father leave +me?'' give him these five leaves, which when he shall have read and understood, +he will be the most learned man of his time." Then he farewelled her and +heaving one sigh, departed the world and all that is therein—the mercy of Allah +the Most Highest be upon Him! His family and friends wept over him and washed +him and bore him forth in great state and buried him; after which they wended +their ways home. But few days passed ere his widow bare a handsome boy and +named him Hasib Karim al-Din, as her husband charged her; and immediately after +his birth she summoned the astrologers, who calculated his ascendants and +drawing his horoscope, said to her, "Know, O woman! that this birth will live +many a year; but that will be after a great peril in the early part of his +life, wherefrom can he escape, he will be given the knowledge of all the exact +sciences." So saying they went their ways. She suckled him two years,[FN#509] +then weaned him, and when he was five years old, she placed him in a school to +learn his book, but he would read nothing. So she took him from school and set +him to learn a trade; but he would not master any craft and there came no work +from his hands. The mother wept over this and the folk said to her, "Marry him: +haply he will take heart for his wife and learn him a trade." So she sought out +a girl and married him to her; but, despite marriage and the lapse of time, he +remained idle as before, and would do nothing. One day, some neighbours of +hers, who were woodcutters, came to her and said, "Buy thy son an ass and cords +and an axe and let him go with us to the mountain and we will all of us cut +wood for fuel. The price of the wood shall be his and ours, and he shall +provide thee and his wife with his share." When she heard this, she joyed with +exceeding joy and bought her son an ass and cords and hatchet; then, carrying +him to the woodcutters, delivered him into their hands and solemnly committed +him to their care. Said they, "Have no concern for the boy, our Lord will +provide for him: he is the son of our Shaykh." So they carried him to the +mountain, where they cut firewood and loaded their asses therewith; then +returned to the city and, selling what they had cut, spent the monies on their +families. This they did on the next day and the third and ceased not for some +time, till it chanced one day, a violent storm of rain broke over them, and +they took refuge in a great cave till the downfall should pass away. Now Hasib +Karim al-Din went apart from the rest into a corner of the cavern and sitting +down, fell to smiting the floor with his axe. Presently he noted that the +ground sounded hollow under the hatchet; so he dug there awhile and came to a +round flagstone with a ring in it. When he saw this, he was glad and called his +comrades the woodcutters,—And Shahrazad perceived the dawn of day and ceased to +say her permitted say. +</p> + +<p> +When it was the Four Hundred and Eighty-fourth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when Hasib Karim al-Din +saw the flagstone with the ring, he was glad and called his comrades the +woodcutters, who came to him and, finding it was fact, soon pulled up the stone +and discovered under it a trap-door, which, being opened, showed a cistern full +of bees' honey.[FN#510] Then said they to one another, "This is a large store +and we have nothing for it but to return to the city and fetch vessels wherein +to carry away the honey, and sell it and divide the price, whilst one of us +stands by the cistern, to guard it from outsiders." Quoth Hasib, "I will stay +and keep watch over it till you bring your pots and pans." So they left him on +guard there and, repairing to the city, fetched vessels, which they filled with +honey and loading their asses therewith, carried them to the streets and sold +the contents. They returned on the morrow and thus they did several days in +succession, sleeping in the town by night and drawing off the stuff by day, +whilst Hasib abode on guard by it till but little remained, when they said one +to other, "It was Hasib Karim al-Din found the honey, and tomorrow he will come +down to the city and complain against us and claim the price of it, saying, +Twas I found it;' nor is there escape for us but that we let him down into the +cistern, to bale out the rest of the honey, and leave him there; so will he die +of hunger, and none shall know of him." They all fell in with this plot as they +were making for the place; and, when they reached it, one said to him, "O +Hasib, go down into the pit and bale out for us the rest of the honey." So he +went down and passed up to them what remained of the honey, after which he said +to them, "Draw me up, for there is nothing left." They made him no answer; but, +loading their asses, went off to the city and left him alone in the cistern. +Thereupon he fell to weeping and crying, "There is no Majesty and there is no +Might save in Allah, the Glorious, the Great!" Such was his case; but as +regards his comrades, when they reached the city and sold the honey, they +repaired to Hasib's mother, weeping, and said to her, "May thy head outlive thy +son Hasib!" She asked, "What brought about his death?" and they answered, "We +were cutting wood on the mountain- top, when there fell on us a heavy downfall +of rain and we took shelter from it in a cavern; and suddenly thy son's ass +broke loose and fled into the valley, and he ran after it, to turn it back, +when there came out upon them a great wolf, who tore thy son in pieces and +ravined the ass." When the mother heard this, she beat her face and strewed +dust on her head and fell to mourning for her son; and she kept life and soul +together only by the meat and drink which they brought her every day. As for +the woodcutters they opened them shops and became merchants and spent their +lives in eating and drinking and laughing and frolicking. Meanwhile Hasib Karim +al-Din, who ceased not to weep and call for help, sat down upon the cistern +edge when behold, a great scorpion fell down on him; so he rose and killed it. +Then he took thought and said, "The cistern was full of honey; how came this +scorpion here?" Accordingly he got up and examined the well right and left, +till he found a crevice from which the scorpion had fallen and saw the light of +day shining through it. So he took out his woodman's knife and enlarged the +hole, till it was big as a window, then he crept through it and, after walking +for some time, came to a vast gallery, which led him to a huge door of black +iron bearing a padlock of silver wherein was a key of gold. He stole up to the +door and, looking through the chink, saw a great light shining within; so he +took the key and, opening the door, went on for some time, till he came to a +large artificial lake, wherein he caught sight of something that shimmered like +silver. He walked up to it and at last he saw, hard by a hillock of green +jasper and on the hill top, a golden throne studded with all manner gems,—And +Shahrazad perceived the dawn of day and ceased saying her permitted say. +</p> + +<p> +When it was the Four Hundred and Eighty-fifth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when Hasib reached the +hillock he found it of green jasper surmounted by a golden throne studded with +all manner gems, round which were set many stools, some of gold, some of silver +and others of leek green emerald. He clomb the hillock and, counting the +stools, found them twelve thousand in number; then he mounted the throne which +was set on the centre and, seating himself thereon, fell to wondering at the +lake and the stools, and he marvelled till drowsiness overcame him and he drops +asleep. Presently, he was aroused by a loud snorting and hissing and rustling, +so he opened his eyes; and, sitting up, saw each stool occupied by a huge +serpent, an hundred cubits in length. At this sight, great fear get hold of +him; his spittle dried up for the excess of his dread and he despaired of life, +as all their eyes were blazing like live coals. Then he turned towards the lake +and saw that what he had taken for shimmering water was a multitude of small +snakes, none knoweth their compt save Allah the Most High. After awhile, there +came up to him a serpent as big as a mule, bearing on its back a tray of gold, +wherein lay another serpent which shone like crystal and whose face was as that +of a woman[FN#511] and who spake with human speech. And as soon as she was +brought up to Hasib, she saluted him and he returned the salutation. There +upon, one of the serpents seated on the stools came up and, lifting her off the +tray, set her on one of the seats and she cried out to the other serpents in +their language, whereupon they all fell down from their stools and did her +homage. But she signed to them to sit and they did so. Then she addressed +Hasib, saying, "Have no fear of us, O youth; for I am the Queen of the Serpents +and their Sultαnah." When he heard her speak on this wise, he took heart and +she bade the serpents bring him somewhat of food.[FN#512] So they brought +apples and grapes and pomegranates and pistachio-nuts and filberts and walnuts +and almonds and bananas and set them before him, and the Queen-serpent said, +"Welcome, O youth! What is thy name?" Answered he, "Hasib Karim al-Din;" and +she rejoined, "O Hasib, eat of these fruits, for we have no other meat and fear +thou have nothing from us at all." Hearing this, he ate his fill and praised +Allah Almighty; and presently they took away the trays from before him, and the +Queen said, "Tell me, O Hasib, whence thou art and how camest thou hither and +what hath befallen thee." So he told her his story from first to last, the +death of his father; his birth; his being sent to school where he learnt +nothing; his becoming a wood cutter; his finding the honey- cistern; his being +abandoned therein; his killing the scorpion; his widening the crevice; his +finding the iron door and his coming upon the Queen, and he ended his long tale +with saying, "These be my adventures from beginning to end and only Allah +wotteth what will betide me after all this!" Quoth the Queen, after listening +to his words, "Nothing save good shall betide thee:"—And Shahrazad perceived +the dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Four Hundred and Eighty-sixth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when the Serpent-queen +had heard his story she said, "Nothing save good shall betide thee: but I would +have thee, O Hasib, abide with me some time, that I may tell thee my history +and acquaint thee with the wondrous adventures which have happened to me." "I +hear and obey thy hest," answered he; and she began to tell in these words, +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap75"></a>The Adventures of Bulukiya.</h3> + +<p> +"Know thou, O Hasib, there was once in the city of Cairo a King of the Banu +Isra'νl, a wise and a pious, who was bent double by poring over books of +learning, and he had a son named Bulϊkiyα. When he grew old and weak and was +nigh upon death, his Grandees and Officers of state came up to salute him, and +he said to them, 'O folk, know that at hand is the hour of my march from this +world to the next, and I have no charge to lay on you, save to commend to your +care my son Bulukiya.' Then said he, 'I testify that there is no god save the +God;' and, heaving one sigh, departed the world the mercy of Allah be upon him! +They laid him out and washed him and buried him with a procession of great +state. Then they made his son Bulukiya Sultan in his stead; and he ruled the +kingdom justly and the people had peace in his time. Now it befell one day that +he entered his father's treasuries, to look about him, and coming upon an inner +compartment and finding the semblance of a door, opened it and passed in. And +lo! he found himself in a little closet, wherein stood a column of white +marble, on the top of which was a casket of ebony; he opened this also and saw +therein another casket of gold, containing a book. He read the book and found +in it an account of our lord Mohammed (whom Allah bless and preserve!) and how +he should be sent in the latter days[FN#513] and be the lord of the first +Prophets and the last. On seeing the personal description Bulukiya's heart was +taken with love of him, so he at once assembled all the notables of the +Children of Israel, the Cohens or diviners, the scribes and the priests, and +acquainted them with the book, reading portions of it to them and, adding, 'O +folk, needs must I bring my father out of his grave and burn him.' The lieges +asked, 'Why wilt thou burn him?'; and he answered, 'Because he hid this book +from me and imparted it not to me.' Now the old King had excerpted it from the +Torah or Pentateuch and the Books of Abraham; and had set it in one of his +treasuries and concealed it from all living. Rejoined they, 'O King, thy father +is dead; his body is in the dust and his affair is in the hands of his Lord; +thou shalt not take him forth of his tomb.' So he knew that they would not +suffer him to do this thing by his sire and leaving them he repaired to his +mother, to whom said he, 'O my mother, I have found, in one of my father's +treasuries, a book containing a description of Mohammed (whom Allah bless and +keep!), a prophet who shall be sent in the latter days; and my heart is +captivated with love of him. Wherefore am I resolved to wander over the earth, +till I foregather with him; else I shall die of longing for his love.' Then he +doffed his clothes and donned an Aba gown of goat's hair and coarse sandals, +saying, 'O my mother, forget me not in thy prayers.' She wept over him and +said, 'What will become of us after thee?'; but Bulukiya answered, 'I can +endure no longer, and I commit my affair and thine to Allah who is Almighty.' +Then he set out on foot Syria wards without the knowledge of any of his folk, +and coming to the sea board found a vessel whereon he shipped as one of the +crew. They sailed till he made an island, where Bulukiya landed with the crew, +but straying away from the rest he sat down under a tree and sleep got the +better of him. When he awoke, he sought the ship but found that she had set +sail without him, and in that island he saw serpents as big as camels and palm +trees, which repeated the names of Allah (be He extolled and exalted!) and +blessed Mohammed (whom the Lord assain and save!), proclaiming the Unity and +glorifying the Glorious; whereat he wondered."—And Shahrazad perceived the dawn +of day and ceased saying her permitted say. +</p> + +<p> +When it was the Four Hundred and Eighty-seventh Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that "when Bulukiya saw the +serpents glorifying God and proclaiming the Unity, he wondered with extreme +wonder. When they saw him, they flocked to him and one of them said to him, +'Who and whence art thou and whither goest thou. and what is thy name?' Quoth +he, 'My name is Bulukiya; I am of the Children of Israel and, being distracted +for love of Mohammed (whom Allah bless and keep!), I come in quest of him. But +who are ye, O noble creatures?' Answered they, 'We are of the dwellers in the +Jahannam-hell; and Almighty Allah created us for the punishment of Kafirs.' +'And how came ye hither?' asked he, and the Serpents answered, 'Know, O +Bulukiya, that Hell[FN#514] of the greatness of her boiling, breatheth twice a +year, expiring in the summer and inspiring in the winter, and hence the summer +heat and winter cold. When she exhaleth, she casteth us forth of her maw, and +we are drawn in again with her inhaled breath.' Quoth Bulukiya, 'Say me, are +there greater serpents than you in Hell?'; and they said, 'Of a truth we are +cast out with the expired breath but by reason of our smallness; for in Hell +every serpent is so great, that were the biggest of us to pass over its nose it +would not feel us.[FN#515]' Asked Bulukiya, 'Ye sing the praises of Allah and +invoke blessings on Mohammed, whom the Almighty assain and save! Whence wot ye +of Mohammed?'; and they answered, 'O Bulukiya, verily his name is written on +the gates of Paradise; and, but for him, Allah had not created the +worlds[FN#516] nor Paradise, nor heaven nor hell nor earth, for He made all +things that be, solely on his account, and hath conjoined his name with His own +in every place; wherefore we love Mohammed, whom Allah bless and preserve!' Now +hearing the serpents' converse did but inflame Bulukiya's love for Mohammed and +yearning for his sight; so he took leave of them; and, making his way to the +sea-shore, found there a ship made fast to the beach; he embarked therein as a +seaman and sailed nor ceased sailing till he came to another island. Here he +landed and walking about awhile found serpents great and small, none knoweth +their number save Almighty Allah, and amongst them a white Serpent, clearer +than crystal, seated in a golden tray borne on the back of another serpent as +big as an elephant. Now this, O Hasib, was the Serpent-queen, none other than +myself." Quoth Hasib, "And what answer didst thou make him?" Quoth she, "Know, +O Hasib, that when I saw Bulukiya, I saluted him with the salam, and he +returned my salutation, and I said to him, 'Who and what art thou and what is +thine errand and whence comest thou and whither goest thou?' Answered he, 'I am +of the Children of Israel; my name is Bulukiya, and I am a wanderer for the +love of Mohammed, whose description I have read in the revealed scriptures, and +of whom I go in search. But what art thou and what are these serpents about +thee?' Quoth I, 'O Bulukiya, I am the Queen of the Serpents; and when thou +shalt foregather with Mohammed (whom Allah assain and save!) bear him my +salutation.' Then Bulukiya took leave of me and journeyed till he came to the +Holy City which is Jerusalem. Now there was in that stead a man who was deeply +versed in all sciences, more especially in geometry and astronomy and +mathematics, as well as in white magic[FN#517] and Spiritualism; and he had +studied the Pentateuch and the Evangel and the Psalms and the Books of Abraham. +His name was Affan; and he had found in certain of his books, that whoso should +wear the seal ring of our lord Solomon, men and Jinn and birds and beasts and +all created things would be bound to obey him. Moreover, he had discovered that +our lord Solomon had been buried in a coffin which was miraculously transported +beyond the Seven Seas to the place of burial;"—And Shahrazad perceived the dawn +of day and ceased to say her permitted say. +</p> + +<p> +When it was the Four Hundred and Eighty-eighth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that "Affan had found in +certain books that none, mortal or spirit, could pluck the seal ring from the +lord Solomon's finger; and that no navigator could sail his ship upon the Seven +Seas over which the coffin had been carried. Moreover, he had found out by +reading that there was a herb of herbs and that if one express its juice and +anoint therewith his feet, he should walk upon the surface of any sea that +Allah Almighty had created without wetting his soles, but none could obtain +this herb, without he had with him the Serpent-queen. When Bulukiya arrived at +the Holy City, he at once sat down to do his devotions and worship the Lord; +and, whilst he was so doing, Affan came up and saluted him as a True Believer. +Then seeing him reading the Pentateuch and adoring the Almighty, he accosted +him saying, 'What is thy name, O man; and whence comest thou and whither goest +thou?' He answered, 'My name is Bulukiya; I am from the city of Cairo and am +come forth wandering in quest of Mohammed, whom Allah bless and preserve!' +Quoth Affan, 'Come with me to my lodging that I may entertain thee.' 'To hear +is to obey,' replied Bulukiya So the devotee took him by the hand and carried +him to his house where he entreated him with the utmost honour and presentry +said to him, 'Tell me thy history, O my brother, and how thou camest by the +knowledge of Mohammed (whom Allah assain and save!) that thy heart hath been +taken with love of him and compelled thee to fare forth and seek him; and +lastly tell me who it was directed thee in this road.' So he related to him his +tale in its entirety; whereupon Affan, who well nigh lost his wits for wonder, +said to him, 'Make tryst for me with the Queen of the Serpents and I will bring +thee in company with Mohammed, albeit the date of his mission is yet far +distant. We have only to prevail upon the Queen and carry her in a cage to a +certain mountain where the herbs grow; and, as long as she is with us, the +plants as we pass them will parley with human speech and discover their virtues +by the ordinance of Allah the Most High. For I have found in my books that +there is a certain herb and all who express its juice and anoint therewith +their feet shall walk upon whatsoever sea Almighty Allah hath made, without +wetting sole. When we have found the magical herb, we will let her go her way; +and then will we anoint our feet with the juice and cross the Seven Seas, till +we come to the burial place of our lord Solomon. Then we will take the ring off +his finger and rule even as he ruled and win all our wishes; we will enter the +Main of Murks[FN#518] and drink of the Water of Life, and so the Almighty will +let us tarry till the End of Time and we shall foregather with Mohammed, whom +Allah bless and preserve!' Hearing these words Bulukiya replied, 'O Affan, I +will make tryst for thee with the Serpent-queen and at once show thee her +abiding place.' So Affan made him a cage of iron; and, providing himself with +two bowls, one full of wine and the other of milk, took ship with Bulukiya and +sailed till they came to the island, where they landed and walked upon it. Then +Affan set up the cage, in which he laid a noose and withdrew after placing in +it the two bowls; when he and Bulukiya concealed themselves afar off. +Presently, up came the Queen of the Serpents (that is, myself) and examined the +cage. When she (that is I) smelt the savour of the milk, she came down from the +back of the snake which bore her tray and, entering the cage, drank up the +milk. Then she went to the bowl of wine and drank of it, whereupon her head +became giddy and she slept. When Affan saw this, he ran up and locking the cage +upon her, set it on his head and made for the ship, he and Bulukiya. After +awhile she awoke and finding herself in a cage of iron on a man's head and +seeing Bulukiya walking beside the bearer, said to him, 'This is the reward of +those who do no hurt to the sons of Adam.' Answered he, 'O Queen, have no fear +of us, for we will do thee no hurt at all. We wish thee only to show us the +herb which, when pounded and squeezed yieldeth a juice, and this rubbed upon +the feet conferreth the power of walking dryshod upon what sea soever Almighty +Allah hath created; and when we have found that, we will return thee to thy +place and let thee wend thy way.' Then Affan and Bulukiya fared on for the +hills where grew the herbs; and, as they went about with the Queen, each plant +they passed began to speak and avouch its virtues by permission of Allah the +Most High. As they were thus doing and the herbs speaking right and left, +behold, a plant spoke out and said, 'I am the herb ye seek, and all who gather +and crush me and anoint their feet with my juice, shall fare over what sea +soever Allah Almighty hath created and yet ne'er wet sole.' When Affan heard +this, he set down the cage from his head and, gathering what might suffice them +of the herb, crushed it and filling two vials with the juice kept them for +future use; and with what was left they anointed their feet. Then they took up +the Serpent-queen's cage and journeyed days and nights, till they reached the +island, where they opened the cage and let out her that is me. When I found +myself at liberty, I asked them what use they would make of the juice; and they +answered, 'We design to anoint our feet and to cross the Seven Seas to the +burial place of our lord Solomon[FN#519] and take the seal ring from his +finger.' Quoth I, 'Far, far is it from your power to possess yourselves of the +ring!' They enquired, 'Wherefore?' and I replied, 'Because Almighty Allah +vouchsafed unto our lord Solomon the gift of this ring and distinguished him +thereby, for that he said to him, 'O Lord, give me a kingdom which may not be +obtained after me; for Thou verily art the Giver of kingdoms.[FN#520]' 'So that +ring is not for you.' And I added, 'Had ye twain taken the herb, whereof all +who eat shall not die until the First Blast,[FN#521] it had better availed you +than this ye have gotten; for ye shall nowise come at your desire thereby.' Now +when they heard this, they repented them with exceeding penitence and went +their ways."—And Shahrazad perceived the dawn of day and ceased saying her +permitted say. +</p> + +<p> +When it was the Four Hundred and Eighty-ninth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that "when Bulukiya and Affan +heard these words, they repented them with exceeding penitence and went their +ways. Such was their case; but as regards myself" (continued the Serpent-queen) +"I went in quest of my host and found it fallen in piteous case, the stronger +of them having grown weak in my absence and the weaker having died. When they +saw me, they rejoiced and flocking about me, asked, 'What hath befallen thee, +and where hast thou been?' So I told them what had passed, after which I +gathered my forces to "ether and repaired with them to the mountain Kaf, where +I was wont to winter, summer-freshing in the place where thou now seest me, O +Hasib Karim al-Din. This, then, is my story and what befell me." Thereupon +Hasib marvelled at her words and said to her, "I beseech thee, of thy favour, +bid one of thy guards bear me forth to the surface of the earth, that I may go +to my people." She replied, "O Hasib, thou shalt not have leave to depart from +us till winter come, and needs must thou go with us to the Mountain Kaf and +solace thyself with the sight of the hills and sands and trees and birds +magnifying the One God, the Victorious; and look upon Marids and Ifrits and +Jinn, whose number none knoweth save Almighty Allah." When Hasib heard this, he +was sore chafed and chagrined: then he said to her, "Tell me of Affan and +Bulukiya; when they departed from thee and went their way, did they cross the +Seven Seas and reach the burial-place of our lord Solomon or not; and if they +did had they power to take the ring or not?" Answered she, "Know, that when +they left me, they anointed their feet with the juice; and, walking over the +water, fared on from sea to sea, diverting themselves with the wonders of the +deep, nor ceased they faring till they had traversed the Seven Seas and came in +sight of a mountain, soaring high in air, whose stones were emeralds and whose +dust was musk; and in it was a stream of running water. When they made it they +rejoiced, saying each to the other, 'Verily we have won our wish'; and they +entered the passes of the mountain and walked on, till they saw from afar a +cavern surmounted by a great dome, shining with light. So they made for the +cavern, and entering it beheld therein a throne of gold studded with all manner +jewels, and about it stools whose number none knoweth save Allah Almighty. And +they saw lying at full length upon the throne our lord Solomon, clad in robes +of green silk inwoven with gold and broidered with jewels and precious +minerals: his right hand was passed over his breast and on the middle finger +was the seal ring whose lustre outshone that of all other gems in the place. +Then Affan taught Bulukiya adjurations and conjurations galore and said to him, +'Repeat these conjurations and cease not repeating until I take the ring.' Then +he went up to the throne; but, as he drew near unto it lo' c mighty serpent +came forth from beneath it and cried out at him with so terrible a cry that the +whole place trembled and sparks flew from its mouth, saying, 'Begone, or thou +art a dead man' But Affan busied himself with his incantations and suffered +himself not to be startled thereby. Then the serpent blew such a fiery blast at +him, that the place was like to be set on fire, and said to him, Woe to thee! +Except thou turn back, I will consume thee' Hearing these words Bulukiya left +the cave, but Affan, who suffered himself not to be troubled, went up to the +Prophet: then he put out his hand to the ring and touched it and strove to draw +it off the lord Solomon's finger; and behold, the serpent blew on him once more +and he became a heap of ashes. Such was his case; but as regards Bulukiya he +fell down in a swoon."— And Shahrazad perceived the dawn of day and ceased to +say her permitted say. +</p> + +<p> +When it was the Four Hundred and Ninetieth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the Queen continued: +"When Bulukiya saw Affan burnt up by the fire and become a heap of ashes, he +fell down in a swoon. Thereupon the Lord (magnified be His Majesty!) bade +Gabriel descend earthwards and save him ere the serpent should blow on him. So +Gabriel descended without delay and, finding Affan reduced to ashes and +Bulukiya in a fit, aroused him from his trance and saluting him asked, 'How +camest thou hither?' Bulukiya related to him his history from first to last, +adding, 'Know that I came not hither but for the love of Mohammed (whom Allah +assain and save!), of whom Affan informed me that his mission would take place +at the End of Time; moreover that none should foregather with him but those who +endured to the latter days by drinking of the Water of Life through means of +Solomon's seal. So I companied him hither and there befell him what befell; but +I escaped the fire and now it is my desire that thou inform me where Mohammed +is to be found.' Quoth Gabriel, 'O Bulukiya, go thy ways, for the time of +Mohammed's coming is yet far distant.' Then he ascended up to heaven +forthright, and Bulukiya wept with sore weeping and repented of that which he +had done, calling to mind my words, whenas I said to them, 'Far is it from +man's power to possess himself of the ring.' Then he descended from the +mountain and returned in exceeding confusion to the sea shore and passed the +night there, marvelling at the mountains and seas and islands around him. When +morning dawned, he anointed his feet with the herb-juice and descending to the +water, set out and fared on over the surface of the seas days and nights, +astonied at the terrors of the main and the marvels and wonders of the deep, +till he came to an island as it were the Garden of Eden. So he landed and, +finding himself in a great and pleasant island, paced about it and saw with +admiration that its dust was saffron and its gravel carnelian and precious +minerals; its hedges were of jessamine, its vegetation was of the goodliest of +trees and of the brightest of odoriferous shrubs; its brushwood was of Comorin +and Sumatran aloes-wood and its reeds were sugar-canes. Round about it were +roses and narcissus and amaranths and gilly-flowers and chamomiles and white +lilies and violets, and other flowers of all kinds and colours. Of a truth the +island was the goodliest place, abounding in space, rich in grace, a compendium +of beauty material and spiritual. The birds warbled on the boughs with tones +far sweeter than chaunt of Koran and their notes would console a lover whom +longings unman. And therein the gazelle frisked free and fain and wild cattle +roamed about the plain. Its trees were of tallest height; its streams flowed +bright; its springs welled with waters sweet and light; and all therein was a +delight to sight and sprite. Bulukiya marvelled at the charms of the island but +knew that he had strayed from the way he had first taken in company with Affan. +He wandered about the place and solaced him with various spectacles until +nightfall, when he climbed into a tree to sleep; but as he sat there, musing +over the beauty of the site, behold, the sea became troubled and there rose up +to the surface a great beast, which cried out with a cry so terrible that every +living thing upon the isle trembled. As Bulukiya gazed upon him from the tree +and marvelled at the bigness of his bulk, he was presently followed +unexpectedly by a multitude of other sea beasts in kind manifolds, each holding +in his fore-paw a jewel which shone like a lamp, so that the whole island +became as light as day for the lustre of the gems. After awhile, there +appeared, from the heart of the island, wild beasts of the land, none knoweth +their number save Allah the Most High; amongst which Bulukiya noted lions and +panthers and lynxes and other ferals; and these land beasts flocked down to the +shore; and, foregathering with the sea beasts, conversed with them till +daybreak, when they separated and each went his own way. Thereupon Bulukiya, +terrified by what he had seen, came down from the tree and, making the sea +shore, anointed his feet with the magical juice, and set out once more upon the +surface of the water. He fared on days and nights over the Second Sea, till he +came to a great mountain skirting which ran a Wady without end, the stones +whereof were magnetic iron and its beasts, lions and hares and panthers. He +landed on the mountain foot and wandered from place to place till nightfall, +when he sat down sheltered by one of the base hills on the sea side, to eat of +the dried fish thrown up by the sea. Presently, he turned from his meal and +behold, a huge panther was creeping up to rend and ravin him; so he anointed +his feet in haste with the juice and, descending to the surface of the water, +fled walking over the Third Sea, in the darkness, for the night was black and +the wind blew stark. Nor did he stay his course till he reached another island, +whereon he landed and found there trees bearing fruits both fresh and +dry.[FN#522] So he took of these fruits and ate and praised Allah Almighty; +after which he walked for solace; about the island till eventide."—And +Shahrazad perceived the dawn of day and ceased saying her permitted say. +</p> + +<p> +When it was the Four Hundred and Ninety-first Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that "Bulukiya (continued the +Queen) walked for solace about the island till eventide, when he lay down to +sleep. As soon as day brake, he began to explore the place and ceased not for +ten days, after which he again made the shore and anointed his feet and, +setting out over the Fourth Sea, walked upon it many nights and days, till he +came to a third island of fine white sand without sign of trees or grass. He +walked about it awhile but, finding its only inhabitants sakers which nested in +the sand, he again anointed his feet and trudged over the Fifth Sea, walking +night and day till he came to a little island, whose soil and hills were like +crystal. Therein were the veins wherefrom gold is worked; and therein also were +marvellous trees whose like he had never seen in his wanderings, for their +blossoms were in hue as gold. He landed and walked about for diversion till it +was nightfall, when the flowers began to shine through the gloom like stars. +Seeing this sight, he marvelled and said, 'Assuredly, the flowers of this +island are of those which wither under the sun and fall to the earth, where the +winds smite them and they gather under the rocks and become the Elixir[FN#523] +which the folk collect and thereof make gold.' He slept there all that night +and at sunrise he again anointed his feet and, descending to the shore, fared +on over the Sixth Sea nights and days, till he came to a fifth island. Here he +landed and found, after walking an hour or so, two mountains covered with a +multitude of trees, whose fruits were as men's heads hanging by the hair, and +others whose fruits were green birds hanging by the feet; also a third kind, +whose fruits were like aloes, if a drop of the juice fell on a man it burnt +like fire; and others, whose fruits wept and laughed, besides many other +marvels which he saw there. Then he returned to the sea shore and, finding +there a tall tree, sat down beneath it till supper time when he climbed up into +the branches to sleep. As he sat considering the wonderful works of Allah +behold, the waters became troubled, and there rose therefrom the daughters of +the sea, each mermaid holding in her hand a jewel which shone like the morning. +They came ashore and, foregathering under the trees, sat down and danced and +sported and made merry whilst Bulukiya amused himself with watching and +wondering at their gambols, which were prolonged till the morning, when they +returned to the sea and disappeared. Then he came down and, anointing his feet, +set out on the surface of the Seventh Sea, over which he journeyed two whole +months, without getting sight of highland or island or broadland or lowland or +shoreland, till he came to the end thereof. And so doing he suffered exceeding +hunger, so that he was forced to snatch up fishes from the surface of the sea +and devour them raw, for stress of famine. In such case he pushed on till in +early forenoon he came to the sixth island, with trees a-growing and rills a +flowing, where he landed and walked about, looking right and left, till he came +to an apple tree and put forth his hand to pluck of the fruit, when lo! one +cried out to him from the tree, saying, 'An thou draw near to this tree and cut +of it aught, I will cut thee in twain.' So he looked and saw a giant forty +cubits high, being the cubit of the people of that day; whereat he feared with +sore fear and refrained from that tree. Then said he to the giant, 'Why cost +thou forbid me to eat of this tree?' Replied the other, 'Because thou art a son +of Adam and thy father Adam forgot the covenant of Allah and sinned against Him +and ate of the tree.' Quoth Bulukiya, 'What thing art thou and to whom +belongeth this island, with its trees, and how art thou named?' Quoth the tall +one, 'My name is Sharαhiyα and trees and island belong to King Sakhr;[FN#524] I +am one of his guards and in charge of his dominion,' presently adding, 'But who +art thou and whence comest thou hither?' Bulukiya told him his story from +beginning to end and Sharahiya said, 'Be of good cheer,' and brought him to +eat. So he ate his fill and, taking leave of the giant, set out again and +ceased not faring on over the mountains and sandy deserts for ten days; at the +end of which time he saw, in the distance, a dust cloud hanging like a canopy +in air; and, making towards it, he heard a mighty clamour, cries and blows and +sounds of mellay. Presently he reached a great Wady, two months' journey long; +and, looking whence the shouts came, he saw a multitude of horse men engaged in +fierce fight and the blood running from them till it railed like a river. Their +voices were thunderous and they were armed with lance and sword and iron mace +and bow and arrow, and all fought with the utmost fury. At this sight he felt +sore affright"—And Shahrazad perceived the dawn of day and ceased to say her +permitted say. +</p> + +<p> +When it was the Four Hundred and Ninety-second Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the Queen continued: +"When Bulukiya saw the host in fight, he felt sore affright and was perplexed +about his case; but whilst he hesitated, behold, they caught sight of him and +held their hands one from other and left fighting. Then a troop of them came up +to him, wondering at his make, and one of the horsemen said to him, 'What art +thou and whence camest thou hither and whither art wending; and who showed thee +the way that thou hast come to our country?' Quoth he, 'I am of the sons of +Adam and am come out, distracted for the love of Mohammed (whom Allah bless and +preserve!); but I have wandered from my way.' Quoth the horseman, 'Never saw we +a son of Adam till now, nor did any ever come to this land.' And all marvelled +at him and at his speech. 'But what are ye, O creatures?' asked Bulukiya; and +the rider replied, 'We are of the Jαnn.' So he said, 'O Knight, what is the +cause of the fighting amongst you and where is your abiding place and what is +the name of this valley and this land?' He replied, 'Our abiding- place is the +White Country; and, every year, Allah Almighty commandeth us to come hither and +wage war upon the unbelieving Jann.' Asked Bulukiya, 'And where is the White +Country?' and the horseman answered, 'It is behind the mountain Kaf, and +distant seventy-five years journey from this place which is termed the Land of +Shaddαd son of 'Αd: we are here for Holy War; and we have no other business, +when we are not doing battle, than to glorify God and hallow him. More over, we +have a ruler, King Sakhr highs, and needs must thou go with us to him, that he +may look upon thee for his especial delight.' Then they fared on (and he with +them) till they came to their abiding place; where he saw a multitude of +magnificent tents of green silk, none knoweth their number save Allah the Most +High, and in their midst a pavilion of red satin, some thousand cubits in +compass, with cords of blue silk and pegs of gold and silver. Bulukiya +marvelled at the sight and accompanied them as they fared on and behold, this +was the royal pavilion. So they carried him into the presence of King Sakhr, +whom he found seated upon a splendid throne of red gold, set with pearls and +studded with gems; the Kings and Princes of the Jann being on his right hand, +and on his left his Councillors and Emirs and Officers of state, and a +multitude of others. The King seeing him bade introduce him, which they did; +and Bulukiya went up to him and saluted him after kissing the ground before +him. The King returned his salute and said, 'Draw near me, O mortal!' and +Bulukiya went close up to him. Hereupon the King, commanding a chair to be set +for him by his royal side, bade him sit down and asked him 'Who art thou?'; and +Bulukiya answered, 'I am a man, and one of the Children of Israel.' 'Tell me +thy story,' cried King Sakhr, 'and acquaint me with all that hath befallen thee +and how thou camest to this my land.' So Bulukiya related to him all that had +occurred in his wanderings from beginning to end."—And Shahrazad perceived the +dawn of day and ceased saying her permitted say. +</p> + +<p> +When it was the Four Hundred and Ninety-third Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the Queen continued: +"When Bulukiya related to Sakhr what befell him in his wanderings, he marvelled +thereat. Then he bade the servants bring food and they spread the tables and +set on one thousand and five hundred platters of red gold and silver and +copper, some containing twenty and some fifty boiled camels, and others some +fifty head of sheep; at which Bulukiya marvelled with exceeding marvel. Then +they ate and he ate with them, till he was satisfied and returned thanks to +Allah Almighty; after which they cleared the tables and set on fruits, and they +ate thereof, glorifying the name of God and invoking blessings on His prophet +Mohammed (whom Allah bless and preserve!) When Bulukiya heard them make mention +of Mohammed, he wondered and said to King Sakhr, 'I am minded to ask thee some +questions.' Rejoined the King, 'Ask what thou wilt,' and Bulukiya said, 'O +King, what are ye and what is your origin and how came ye to know of Mohammed +(whom Allah assain and save!) that ye draw near to him and love him?' King +Sakhr answered, 'O Bulukiya, of very sooth Allah created the fire in seven +stages, one above the other, and each distant a thousand years journey from its +neighbour. The first stage he named Jahannam[FN#525] and appointed the same for +the punishment of the transgressors of the True-believers, who die unrepentant; +the second he named Lazα and appointed for Unbelievers: the name of the third +is Jahνm and is appointed for Gog and Magog.[FN#526] The fourth is called Sa'νr +and is appointed for the host of Iblis. The fifth is called Sakar and is +prepared for those who neglect prayer. The sixth is called Hatamah and is +appointed for Jews and Christians. The seventh is named Hαwiyah and is prepared +for hypocrites. Such be the seven stages.' Quoth Bulukiya, 'Haply Jahannam hath +least of torture for that it is the uppermost.' 'Yes,' quoth King Sakhr, 'the +most endurable of them all is Jahannam; natheless in it are a thousand +mountains of fire, in each mountain seventy thousand cities of fire, in each +city seventy thousand castles of fire, in each castle seventy thousand houses +of fire, in each house seventy thousand couches of fire and in each couch +seventy thousand manners of torment. As for the other hells, O Bulukiya, none +knoweth the number of kinds of torment that be therein save Allah Most +Highest.' When Bulukiya heard this, he fell down in a fainting-fit, and when he +came to himself, he wept and said, 'O King what will be my case?' Quoth Sakhr, +'Fear not, and know thou that whoso loveth Mohammed (whom Allah bless and +keep!) the fire shall not burn him, for he is made free therefrom for his sake; +and whoso belongeth to his Faith the fire shall fly him. As for us, the +Almighty Maker created us of the fire for the first that he made in Jahannam +were two of His host whom he called Khalνt and Malνt. Now Khalνt was fashioned +in the likeness of a lion, with a tail like a tortoise twenty years' journey in +length and ending in a member masculine; while Malνt was like a pied wolf whose +tail was furnished with a member feminine. Then Almighty Allah commanded the +tails to couple and copulate and do the deed of kind, and of them were born +serpents and scorpions, whose dwelling is in the fire, that Allah may there +with torment those whom He casteth therein; and these increased and multiplied. +Then Allah commanded the tails of Khalit and Malit to couple and copulate a +second time, and the tail of Malit conceived by the tail of Khalit and bore +fourteen children, seven male and seven female, who grew up and intermarried +one with the other. All were obedient to their sire, save one who disobeyed him +and was changed into a worm which is Iblis (the curse of Allah be upon him!). +Now Iblis was one of the Cherubim, for he had served Allah till he was raised +to the heavens and cherished[FN#527] by the especial favour of the Merciful +One, who made him chief of the Cherubim.'"—And Shahrazad perceived the dawn of +day and ceased to say her permitted say. +</p> + +<p> +When it was the Four Hundred and Ninety-fourth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the Queen continued: +"'Iblis served God and became chief of Cherubim. When, however, the Lord +created Adam (with whom be peace!), He commanded Iblis to prostrate himself to +him, but he drew back; so Allah Almighty expelled him from heaven and cursed +him.[FN#528] This Iblis had issue and of his lineage are the devils; and as for +the other six males, who were his elders, they are the ancestors of the true +believing Jann, and we are their descendants. Such, O Bulukiya is our +provenance.[FN#529]' Bulukiya marvelled at the King's words and said, 'O King, +I pray thee bid one of thy guards bear me back to my native land.' 'Naught of +this may we do,' answered Sakhr, 'save by commandment of Allah Almighty; +however, an thou desire to leave us and return home, I will mount thee on one +of my mares and cause her carry thee to the farthest frontiers of my dominions, +where thou wilt meet with the troops of another King, Barαkhiyα highs, who will +recognize the mare at sight and take thee off her and send her back to us; and +this is all we can do for thee, and no more.' When Bulukiya heard these words +he wept and said, 'Do whatso thou wilt.' So King Sakhr caused bring the mare +and, setting Bulukiya on her back, said to him, 'Beware lest thou alight from +her or strike her or cry out in her face; for if thou do so she will slay thee; +but abide quietly riding on her back till she stop with thee; then dismount and +wend thy ways.' Quoth Bulukiya, 'I hear and I obey;' he then mounted and +setting out, rode on a long while between the rows of tents; and stinted not +riding till he came to the royal kitchens where he saw the great cauldrons, +each holding fifty camels, hung up over the fires which blazed fiercely under +them. So he stopped there and gazed with a marvel ever increasing till King +Sakhr thinking him to be anhungered, bade bring him two roasted camels; and +they carried them to him and bound them behind him on the mare's crupper. Then +he took leave of them and fared on, till he came to the end of King Sakhr's +dominions, where the mare stood still and Bulukiya dismounted and began to +shake the dust of the journey from his raiment. And behold, there accosted him +a party of men who, recognising the mare, carried her and Bulukiya before their +King Barakhiya. So he saluted him, and the King returned his greeting and +seated him beside himself in a splendid pavilion, in the midst of his troops +and champions and vassal Princes of the Jann ranged to right and left; after +which he called for food and they ate their fill and pronounced the +Alhamdolillah. Then they set on fruits, and when they had eaten thereof, King +Barakhiya, whose estate was like that of King Sakhr, asked his guest, 'When +didst thou leave King Sakhr?' And Bulukiya answered, 'Two days ago.' Quoth +Barakhiya, 'Dost thou know, how many days' journey thou hast come in these two +days?' Quoth he, 'No,' and the King rejoined, 'Thou hast come a journey of +threescore and ten months.'"—And Shahrazad perceived the dawn of day and ceased +saying her permitted say. +</p> + +<p> +When it was the Four Hundred and Ninety-fifth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the Queen continued: +"Barakhiya said to Bulukiya, 'In two days thou hast come a journey of +threescore and ten months; moreover when thou mountedst the mare, she was +affrighted at thee, knowing thee for a son of Adam, and would have thrown thee; +so they bound on her back these two camels by way of weight to steady her.' +When Bulukiya heard this, he marvelled and thanked Allah Almighty for safety. +Then said the King, 'Tell me thy adventures and what brought thee to this our +land.' So he told him his story from first to last, and the King marvelled at +his words, and kept Bulukiya with him two months." Upon this Hasib Karim al-Din +after he had marvelled at her story, again besought the Serpent-queen saying, +"I pray thee of thy goodness and graciousness command one of thy subjects +conduct me to the surface of the earth, that I may return to my family;" but +she answered, "O Hasib, I know that the first thing thou wilt do, after seeing +the face of the earth will be to greet thy family and then repair to the Hammam +bath and bathe; and the moment thou endest thine ablutions will see the last of +me, for it will be the cause of my death." Quoth Hasib, "I swear that I will +never again enter the Hammam bath so long as I live, but when washing is +incumbent on me, I will wash at home." Rejoined the Queen, "I would not trust +thee though thou shouldst swear to me an hundred oaths; for such abstaining is +not possible, and I know thee to be a son of Adam for whom no oath is sacred. +Thy father Adam made a covenant with Allah the most High, who kneaded the clay +whereof He fashioned him forty mornings and made His angels prostrate +themselves to him; yet after all his promise did he forget and his oath +violate, disobeying the commandment of his Lord." When Hasib heard this, he +held his peace and burst into tears; nor did he leave weeping for the space of +ten days, at the end of which time he said to the Queen, "Prithee acquaint me +with the rest of Bulukiya's adventures." Accordingly, she began again as +follows: "Know, O Hasib, that Bulukiya, after abiding two months with King +Barakhiya, farewelled him and fared on over wastes and deserts nights and days' +till he came to a high mountain which he ascended. On the summit he beheld +seated a great Angel glorifying the names of God and invoking blessings on +Mohammed. Before him lay a tablet covered with characters, these white and +those black,[FN#530] whereon his eyes were fixed, and his two wings were +outspread to the full, one to the western and the other to the eastern horizon. +Bulukiya approached and saluted the Angel, who returned his salam adding, 'Who +art thou and whence comest thou and whither wendest thou and what is thy +story?' Accordingly, he repeated to him his history, from first to last, and +the Angel marvelled mightily thereat, whereupon Bulukiya said to him, 'I pray +thee in return acquaint me with the meaning of this tablet and what is writ +thereon; and what may be thine occupation and thy name.' Replied the Angel, 'My +name is Michael, and I am charged with the shifts of night and day; and this is +my occupation till the Day of Doom.' Bulukiya wondered at his words and at his +aspect and the vastness of his stature and, taking leave of him, fared onwards, +night and day, till he came to a vast meadow over which he walked observing +that it was traversed by seven streams and abounded in trees. He was struck by +its beauty and in one corner thereof he saw a great tree and under it four +Angels. So he drew near to them and found the first in the likeness of a man, +the second in the likeness of a wild beast, the third in the likeness of a bird +and the fourth in the likeness of a bull, engaged in glorifying Almighty Allah, +and saying, 'O my God and my Master and my Lord, I conjure Thee, by Thy truth +and by the decree of Thy Prophet Mohammed (on whom be blessings and peace!) to +vouchsafe Thy mercy and grant Thy forgiveness to all things created in my +likeness; for Thou over all things art Almighty!' Bulukiya marvelled at what he +heard but continued his journey till he came to another mountain and ascending +it, found there a great Angel seated on the summit, glorifying God and +hallowing Him and invoking blessings on Mohammed (whom Allah assain and save!), +and he saw that Angel continually opening and shutting his hands and bending +and extending his fingers. He accosted him and saluted him; whereupon the Angel +returned his salam and enquired who he was and how he came thither. So Bulukiya +acquainted him with his adventures including his having lost the way; and +besought him to tell him, in turn, who he was and what was his function and +what mountain was that. Quoth the Angel, 'Know, O Bulukiya, that this is the +mountain Kaf, which encompasseth the world; and all the countries the Creator +hath made are in my grasp. When the Almighty is minded to visit any land with +earthquake or famine or plenty or slaughter or prosperity, He biddeth me carry +out His commands and I carry them out without stirring from my place; for know +thou that my hands lay hold upon the roots of the earth,' "—And Shahrazed +perceived the dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Four Hundred and Ninety-sixth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the Queen continued: +"When the angel said, 'And know thou that my hands lay hold upon the roots of +the earth,' he asked, 'And hath Allah created other worlds than this within the +mountain Kaf?' The Angel answered, 'Yes, He hath made a world white as silver, +whose vastness none knoweth save Himself, and hath peopled it with Angels, +whose meat and drink are His praise and hallowing and continual blessings upon +His Prophet Mohammed (whom Allah bless and keep!). Every Thursday night[FN#531] +they repair to this mountain and worship in congregation Allah until the +morning, and they assign the future recompense of their lauds and litanies to +the sinners of the Faith of Mohammed (whom Allah assain and save!) and to all +who make the Ghusl ablution of Friday; and this is their function until the Day +of Resurrection.' Asked Bulukiya, 'And hath Allah created other mountains +behind the mountain Kaf?'; whereto he answered, 'Yes, behind this mountain is a +range of mountains five hundred years' journey long, of snow and ice, and this +it is that wardeth off the heat of Jahannam from the world, which verily would +else be consumed thereby. Moreover, behind the mountain Kaf are forty worlds, +each one the bigness of this world forty times told, some of gold and some of +silver and others of carnelian. Each of these worlds hath its own colour, and +Allah hath peopled them with angels, that know not Eve nor Adam nor night nor +day, and have no other business than to celebrate His praises and hallow Him +and make profession of His Unity and proclaim His Omnipotence and supplicate +Him on behalf of the followers of Mohammed (whom Allah bless and keep!). And +know, also, O Bulukiya, that the earths were made in seven stages, one upon +another, and that Allah hath created one of His Angels, whose stature and +attributes none knoweth but Himself and who beareth the seven stages upon his +shoulders. Under this Angel Almighty Allah hath created a great rock, and under +the rock a bull, and under the bull a huge fish, and under the fish a mighty +ocean.[FN#532] God once told Isa (with whom be peace! ) of this fish, and he +said, 'O Lord show me the fish, that I may look upon it.' So the Almighty +commanded an angel to take Isa and show him the fish. Accordingly, he took him +up and carried him (with whom be peace!) to the sea, wherein the fish dwelt, +and said, 'Look, O Isa, upon the fish.' He looked but at first saw nothing, +when, suddenly, the fish darted past like lightning. At this sight Isa fell +down aswoon, and when he came to himself, Allah spake to him by inspiration, +saying, 'O Isa, hast thou seen the fish and comprehended its length and its +breadth?' He replied, 'By Thy honour and glory, O Lord, I saw no fish; but +there passed me by a great bull, whose length was three days' journey, and I +know not what manner of thing this bull is.' Quoth Allah, 'O Isa, this that +thou sawest and which was three days in passing by thee, was but the head of +the fish;[FN#533] and know that every day I create forty fishes like unto +this.' And Isa hearing this marvelled at the power of Allah the Almighty. Asked +Bulukiya, 'What hath Allah made beneath this sea which containeth the fish?'; +and the Angel answered, 'Under the sea the Lord created a vast abyss of air, +under the air fire, and under the fire a mighty serpent, by name Falak; and +were it not for fear of the Most Highest, this serpent would assuredly swallow +up all that is above it, air and fire and the Angel and his burden, without +sensing it.'"—And Shahrazed perceived the dawn of day and ceased saying her +permitted say. +</p> + +<p> +When it was the Four Hundred and Ninety-seventh Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the angel said to +Bulukiya when describing the serpent, "'And were it not for fear of the Most +Highest, this serpent would assuredly swallow up all that is above it, air and +fire, and the Angel and his burden, without sensing it. When Allah created this +serpent He said to it by inspiration, 'I will give thee somewhat to keep for +me, so open thy mouth.' The serpent replied, 'Do whatso Thou wilt;' and opened +his mouth and God placed Hell into his maw, saying, 'Keep it until the Day of +Resurrection. When that time comes, the Almighty will send His angels with +chains to bring Hell and bind it until the Day when all men shall meet; and the +Lord will order Hell to go open its gates and there will issue therefrom sparks +bigger than the mountains.' When Bulukiya heard these things he wept with sore +weeping and, taking leave of the Angel, fared on westwards, till he came in +sight of two creatures sitting before a great shut gate. As he drew near, he +saw that one of the gatekeepers had the semblance of a lion and the other that +of a bull; so he saluted them and they returned his salam and enquired who and +whence he was and whither he was bound. Quoth he, 'I am of the sons of Adam, a +wanderer for the love of Mohammed (whom Allah assain and save!) and I have +strayed from my way.' Then he asked them what they were and what was the gate +before which they sat, and they answered, 'We are the guardians of this gate +thou seest and we have no other business than the praise and hallowing of Allah +and the invocation of blessings on Mohammed (whom may He bless and keep!).' +Bulukiya wondered and asked them, 'What is within the gate?'; and they +answered, 'We wot not.' Then quoth he, 'I conjure you, by the truth of your +glorious Lord, open to me the gate, that I may see that which is therein.' +Quoth they, 'We cannot, and none may open this gate, of all created beings save +Gabriel, the Faithful One, with whom be peace!' Then Bulukiya lifted up his +voice in supplication to Allah, saying, 'O Lord, send me thy messenger Gabriel, +the Faithful One, to open for me this gate that I may see what be therein;' and +the Almighty gave ear unto his prayer and commanded the Archangel to descend to +earth and open to him the gate of the Meeting-place of the Two Seas. So Gabriel +descended and, saluting Bulukiya, opened the gate to him, saying, 'Enter this +door, for Allah commandeth me to open to thee.' So he entered and Gabriel +locked the gate behind him and flew back to heaven. When Bulukiya found himself +within the gate, he looked and beheld a vast ocean, half salt and half fresh, +bounded on every side by mountain ranges of red ruby whereon he saw angels +singing the praises of the Lord and hallowing Him. So he went up to them and +saluted them and having received a return of his salam, questioned them of the +sea and the mountains. Replied they, 'This place is situate under the Arsh or +empyreal heaven; and this Ocean causeth the flux and flow of all the seas of +the world; and we are appointed to distribute them and drive them to the +various parts of the earth, the salt to the salt and the fresh to the +fresh,[FN#534] and this is our employ until the Day of Doom. As for the +mountain ranges they serve to limit and to contain the waters. But thou, whence +comest thou and whither art thou bound?' So he told them his story and asked +them of the road. They bade him traverse the surface of the ocean which lay +before him: so he anointed his feet with the juice of the herb he had with him, +and taking leave of the angels, set out upon the face of the sea and sped on +over the water nights and days; and as he was faring, behold, he met a handsome +youth journeying along like himself, whereupon he greeted him and he returned +his greeting. After they parted he espied four great Angels wayfaring over the +face of the sea, and their going was like the blinding lightning; so he +stationed himself in their road, and when they came up to him, he saluted them +and said to them, 'I ask you by the Almighty, the Glorious, to tell me your +names and whither are ye bound?' Replied the first Angel, 'My name is Gabriel +and these my companions are called Isrαfνl and Mνkα'νl and Azrα'νl. There hath +appeared in the East a mighty dragon, which hath laid waste a thousand cities +and devoured their inhabitants; wherefore Allah Almighty hath commanded us to +go to him and seize him and cast him into Jahannam.' Bulukiya marvelled at the +vastness of their stature and fared on, as before, days and nights, till he +came to an island where he landed and walked about for a while,"—And Shahrazad +perceived the dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Four Hundred and Ninety-eighth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that "Bulukiya landed on the +island and walked about for a while, till he saw a comely young man with light +shining from his visage, sitting weeping and lamenting between two built tombs. +So he saluted him and he returned his salutation, and Bulukiya said to him, +'Who art thou and what are these two built tombs between which thou sittest, +and wherefore this wailing?' He looked at him and wept with sore weeping, till +he drenched his clothes with his tears; then said, 'Know thou, O my brother, +mine is a marvellous story and a wondrous; but I would have thee sit by me and +first tell me thy name and thine adventures and who thou art and what brought +thee hither; after which I will, in turn, relate to thee my history.' So +Bulukiya sat down by him and related to him all that had befallen him from his +father's death,[FN#535] adding, 'Such is my history, the whole of it, and Allah +alone knoweth what will happen to me after this.' When the youth heard his +story, he sighed and said, 'O thou unhappy! How few things thou hast seen in +thy life compared with mine. Know, O Bulukiya, that unlike thyself I have +looked upon our lord Solomon, in his life, and have seen things past count or +reckoning. Indeed, my story is strange and my case out of range, and I would +have thee abide with me, till I tell thee my history and acquaint thee how I +come to be sitting here.'" Hearing this much Hasib again interrupted the Queen +of the Serpents and said to her, "Allah upon thee, O Queen, release me and +command one of thy servants carry me forth to the surface of the earth, and I +will swear an oath to thee that I will never enter the Hammam-bath as long as I +live." But she said, "This is a thing which may not be nor will I believe thee +upon thine oath." When he heard this, he wept and all the serpents wept on his +account and took to interceding for him with their Queen, saying, "We beseech +thee, bid one of us carry him forth to the surface of the earth, and he will +swear thee an oath never to enter the bath his life long." Now when Yamlaykhα +(for such was the Queen's name) heard their appeal, she turned to Hasib and +made him swear to her an oath; after which she bade a serpent carry him forth +to the surface of the earth. The serpent made ready, but as she was about to go +away with him, he turned to Queen Yamlaykha and said, "I would fain have thee +tell me the history of the youth whom Bulukiya saw sitting between two tombs." +So she said: "Know, O Hasib, that when Bulukiya sat down by the youth and told +him his tale, from first to last, in order that the other might also recount +his adventures and explain the cause of his sitting between the two tombs."—And +Shahrazad perceived the dawn of day and ceased saying her permitted say. +</p> + +<p> +When it was the Four Hundred and Ninety-ninth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the Queen continued: +"When Bulukiya ended his recount, the youth said, 'How few things of marvel +hast thou seen in thy life, O unhappy! Now I have looked upon our lord Solomon +while he was yet living and I have witnessed wonders beyond compt and +conception.' And he began to relate +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap76"></a>The Story of Janshah.[FN#536]</h3> + +<p> +'Know, O my brother, that my sire was a King called Teghmϊs, who reigned over +the land of Kabul and the Banu Shahlαn, ten thousand warlike chiefs, each +ruling over an hundred walled cities and a hundred citadels; and he was +suzerain also over seven vassal princes, and tribute was brought to him from +the broad lands between East and West. He was just and equitable in his rule +and Allah Almighty had given him all this and had bestowed on him such mighty +empire, yet had He not vouchsafed him a son (though this was his dearest wish) +to inherit the kingdom after his decease. So one day it befell that he summoned +the Olema and astrologers, the mathematicians and almanac-makers, and said, +'Draw me my horoscope and look if Allah will grant me a son to succeed me.' +Accordingly, they consulted their books and calculated his dominant star and +the aspects thereof; after which they said to him, 'Know, O King, that thou +shalt be blessed with a son, but by none other than the daughter of the King of +Khorαsαn.' Hearing this Teghmus joyed with exceeding joy and, bestowing on the +astrologers and wizards treasure beyond numbering or reckoning, dismissed them. +His chief Wazir was a renowned warrior, by name Ayn Zαr, who was equal to a +thousand cavaliers in battle; so him he summoned and, repeating to him what the +astrologers had predicted, he said, 'O Wazir, it is my will that thou equip +thee for a march to Khorasan and demand for me the hand of its King Bahrwan's +daughter.' Receiving these orders the Wazir at once proceeded to get ready for +the journey and encamped without the town with his troops and braves and +retinue, whilst King Teghmus made ready as presents for the King of Khorasan +fifteen hundred loads of silks and precious stones, pearls and rubies and other +gems, besides gold and silver; and he also prepared a prodigious quantity of +all that goeth to the equipment of a bride; then, loading them upon camels and +mules, delivered them to Ayn Zar, with a letter to the following purport. +'After invoking the blessing of Heaven, King Teghmus to King Bahrwan, greeting. +Know that we have taken counsel with the astrologers and sages and +mathematicians, and they tell us that we shall have boon of a boy child, and +that by none other than thy daughter. Wherefore I have despatched unto thee my +Wazir Ayn Zar, with great store of bridal gear, and I have appointed him to +stand in my stead and to enter into the marriage-contract in my name. +Furthermore I desire that of thy favour thou wilt grant him his request without +stay or delay; for it is my own, and all graciousness thou showest him, I take +for myself; but beware of crossing me in this, for know, O King Bahrwan, that +Allah hath bestowed upon me the Kingdom of Kabul, and hath given me dominion +over the Banu Shahlan and vouchsafed me a mighty empire; and if I marry thy +daughter, we will be, I and thou, as one thing in kingship; and I will send +thee every year as much treasure as will suffice thee. And this is my desire of +thee.' Then King Teghmus sealed the letter with his own ring and gave it to the +Wazir, who departed with a great company and journeyed till he drew near the +capital of Khorasan. When King Bahrwan heard of his approach, he despatched his +principal Emirs to meet him,[FN#537] with a convoy of food and drink and other +requisites, including forage for the steeds. So they fared forth with the train +till they met the Wazir; then, alighting without the city, they exchanged +salutations and abode there, eating and drinking, ten days; at the end of which +time they mounted and rode on into the town, where they were met by King +Bahrwan, who came out to greet the Wazir of King Teghmus and alighting, +embraced him and carried him to his citadel. Then Ayn Zar brought out the +presents and laid them before King Bahrwan, together with the letter of King +Teghmus, which when the King read and understood, he joyed with joy exceeding +and welcomed the Wazir, saying, 'Rejoice in winning thy wish; and know that if +King Teghmus sought of me my life, verily I would give it to him.' Then he went +in forthright to his daughter and her mother and his kinsfolk, and acquainting +them with the King of Kabul's demand sought counsel of them, and they said, 'Do +what seemeth good to thee.'—And Shahrazad perceived the dawn of day and ceased +to say her permitted say. +</p> + +<p> +When it was the Five Hundredth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that "King Bahrwan consulted +his daughter and her mother and his kinsfolk and they said, 'Do what seemeth +good to thee.' So he returned straightway to the Minister Ayn Zar and notified +to him that his desire had been fulfilled; and the Wazir, abode with him two +months, at the end of which time he said to him, 'We beseech thee to bestow +upon us that wherefore we came, so we may depart to our own land.' 'I hear and +obey,' answered the King. Then he prepared all the gear wanted for the wedding; +and when this was done he assembled his Wazirs and all his Emirs and the +Grandees of his realm and the monks and priests who tied the knot of marriage +between his daughter and King Teghmus by proxy. And King Bahrwan bade decorate +the city after the goodliest fashion and spread the streets with carpets. Then +he equipped his daughter for the journey and gave her all manner of presents +and rarities and precious metals, such as none may describe; and Ayn Zar +departed with the Princess to his own country. When the news of their approach +reached King Teghmus, he bade celebrate the wedding festivities and adorn the +city; after which he went in unto the Princess and abated her maidenhead; nor +was it long before she conceived by him and, accomplishing her months, bare a +man-child like the moon on the night of its full. When King Teghmus knew that +his wife had given birth to a goodly son, he rejoiced with exceeding joy and, +summoning the sages and astrologers and mathematicians, said to them, 'I would +that ye draw the horoscope of the newborn child with his ascendant and its +aspects and acquaint me what shall befall him in his lifetime.' So they made +their calculations and found them favourable; but, that he would, in his +fifteenth year, be exposed to perils and hardships, and that if he survived, he +would be happy and fortunate and become a greater king than his father and a +more powerful. The King rejoiced greatly in this prediction and named the boy +Janshah. Then he delivered him to the nurses, wet and dry, who reared him +excellently well till he reached his fifth year, when his father taught him to +read the Evangel and instructed him in the art of arms and lunge of lance and +sway of sword, so that in less than seven years he was wont to ride a-hunting, +and a-chasing; he became a doughty champion, perfect in all the science of the +cavalarice and his father was delighted to hear of his knightly prowess. It +chanced one day that King Teghmus and his son accompanied by the troops rode +out for sport into the woods and wilds and hunted till mid afternoon of the +third day, when the Prince started a gazelle of a rare colour, which fled +before him. So he gave chase to it, followed by seven of King Teghmus's white +slaves all mounted on swift steeds, and rode at speed after the gazelle, which +fled before them till she brought them to the sea shore. They all ran at her to +take her as their quarry, but she escaped from them and, throwing herself into +the waves,"—And Shahrazad perceived the dawn of day and ceased saying her +permitted say. +</p> + +<p> +When it was the Five Hundred and First Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that "when Janshah and the +Mamelukes ran at the gazelle, to take her as their quarry, she escaped from +them and, throwing herself into the waves, swam out to a fishing bark, that was +moored near the shore, and sprang on board. Janshah and his followers +dismounted and, boarding the boat, made prize of the gazelle and were minded to +return to shore with her, when the Prince espied a great island in the offing +and said to his merry men, 'I have a longing to visit yonder island.' They +answered, 'We hear and obey,' and sailed on till they came to the island, where +they landed and amused themselves with exploring the place. Then they again +embarked and taking with them the gazelle, set out to return homeward, but the +murk of evening overtook them and they missed their way on the main. Moreover a +strong wind arose and crave the boat into mid-ocean, so that when they awoke in +the morning, they found themselves lost at sea. Such was their case; but as +regards King Teghmus, when he missed his son, he commanded his troops to make +search for him in separate bodies; so they dispersed on all sides and a company +of them, coming to the sea shore, found there the Prince's white slave whom he +had left in charge of the horses. They asked him what was become of his master +and the other six, and he told them what had passed whereupon they took him +with them and returned to the King and acquainted him with what they had +learnt. When Teghmus heard their report, he wept with sore weeping and cast the +crown from his head, biting his hands for vexation. Then he rose forthright and +wrote letters and despatched them to all the islands of the sea. Moreover he +got together an hundred ships and filling them with troops, sent them to sail +about in quest of Janshah, while he himself withdrew with his troops to his +capital, where he abode in sore concern. As for Janshah's mother, when she +heard of his loss she buffeted her face and began the mourning ceremonies for +her son making sure that he was dead. Meanwhile, Janshah and his men ceased not +driving before the wind and those in search of them cruised about for ten days +till, finding no trace they returned and reported failure to the King. But a +stiff gale caught the Prince's craft which went spooning till they made a +second island, where they landed and walked about. Presently they came upon a +spring of running water in the midst of the island and saw from afar a man +sitting hard by it. So they went up to him and saluted him, and he returned +their salam, speaking in a voice like the whistle[FN#538] of birds. Whilst +Janshah stood marvelling at the man's speech he looked right and left and +suddenly split himself in twain, and each half went a different way.[FN#539] +Then there came down from the hills a multitude of men of all kinds, beyond +count and reckoning; and they no sooner reached the spring, than each one +divided into two halves and rushed on Janshah and his Mamelukes to eat them. +When the voyagers saw this, they turned and fled seawards; but the cannibals +pursued them and caught and ate three of the slaves, leaving only three slaves +who with Janshah reached the boat in safety; then launching her made for the +water and sailed nights and days without knowing whither their ship went. They +killed the gazelle, and lived on her flesh, till the winds drove them to a +third island which was full of trees and waters and flower-gardens and orchards +laden with all fashion of fruits: and streams strayed under the tree shade: +brief, the place was a Garden of Eden. The island pleased the Prince and he +said to his companions, 'Which of you will land and explore?' Then said one of +the slaves, 'That will I do'; but he replied, 'This thing may not be; you must +all land and explore the place while I abide in the boat.' So he set them +ashore,"— And Shahrazad perceived the dawn of day and ceased to say her +permitted say. +</p> + +<p> +When it was the Five Hundred and Second Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that "the Prince set them +ashore, and they searched the island, East and West, but found no one; then +they fared on inland to the heart thereof, till they came to a Castle compassed +about with ramparts of white marble, within which was a palace of the clearest +crystal and, set in its centre a garden containing all manner fruits beyond +description, both fresh and dry, and flowers of grateful odour and trees and +birds singing upon the boughs. Amiddlemost the garden was a vast basin of +water, and beside it a great open hall with a raised dais whereon stood a +number of stools surrounding a throne of red gold, studded with all kinds of +jewels and especially rubies and seeing the beauty of the Castle and of the +Garden they entered and explored in all directions, but found no one there, so +after rummaging the Castle they returned to Janshah and told him what they had +seen. When he heard their report, he cried, 'Needs must I solace myself with a +sight of it;' so he landed and accompanied them to the palace, which he entered +marvelling at the goodliness of the place. They then visited every part of the +gardens and ate of the fruits and continued walking till it waxed dark, when +they returned to the estrade and sat down, Janshah on the throne in the centre +and the three others on the stools ranged to the right and left. Then the +Prince, there seated, called to mind his separation from his father's +throne-city[FN#540] and country and friends and kinsfolk; and fell a-weeping +and lamenting over their loss whilst his men wept around him. And as they were +thus sorrowing behold, they heard a mighty clamour, that came from seaward and +looking in the direction of the clamour saw a multitude of apes, as they were +swarming locusts. Now the castle and the island belonged to these apes, who, +finding the strangers' boat moored to the strand, had scuttled it and after +repaired to the palace, where they came upon Janshah and his men seated." Here +the Serpent- queen again broke off her recital saying, "All this, O Hasib, was +told to Bulukiya by the young man sitting between the two tombs." Quoth Hasib, +"And what did Janshah do with the apes?"; so the Queen resumed her tale: "He +and his men were sore affrighted at the appearance of the apes, but a company +of them came up to the throne whereon he sat and, kissing the earth before him, +stood awhile in his presence with their paws upon their breasts in posture of +respect. Then another troop brought to the castle gazelles which they +slaughtered and skinned; and roasting pieces of the flesh till fit for food +they laid them on platters of gold and silver and spreading the table, made +signs to Janshah and his men to eat. The Prince and his followers came down +from their seats and ate, and the apes ate with them, till they were satisfied, +when the apes took away the meat and set on fruits of which they partook and +praised Allah the most Highest. Then Janshah asked the apes by signs what they +were and to whom the palace belonged, and they answered him by signals, 'Know +ye that this island belonged of yore to our lord Solomon, son of David (on both +of whom be peace!), and he used to come hither once every year for his +solace,'"—And Shahrazad perceived the dawn of day and ceased saying her +permitted say. +</p> + +<p> +When it was the Five Hundred and Third Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when Janshah asked the +apes by signs to whom the palace belonged, they answered him by signals, "'Of a +truth this place belonged of yore to our lord Solomon, son of David (on both of +whom be peace!), who used to come hither once every year for his solace, and +then wend his ways.' Presently the apes continued, 'And know, O King, that thou +art become our Sultan and we are thy servants; so eat and drink, and whatso +thou ever bid us, that will we do.' So saying, they severally kissed the earth +between the hands of Janshah and all took their departure. The Prince slept +that night on the throne and his men on the stools about him, and on the +morrow, at daybreak, the four Wazirs or Captains of the apes presented +themselves before him, attended by their troops, who ranged themselves about +him, rank after rank, until the place was crowded. Then the Wazirs approached +and exhorted him by signs to do justice amongst them and rule them righteously; +after which the apes cried out to one another and went away, all save a small +party which remained in presence to serve him. After awhile, there came up a +company of apes with huge dogs in the semblance of horses, each wearing about +his head a massive chain; and signed to Janshah and his three followers to +mount and go with them. So they mounted, marvelling at the greatness of the +dogs, and rode forth, attended by the four Wazirs and a host of apes like +swarming locusts, some riding on dogs and others afoot till they came to the +sea-shore. Janshah looked for the boat which brought him and finding it +scuttled turned to the Wazirs and asked how this had happened to it; whereto +they answered, 'Know, O King, that, when thou camest to our island, we kenned +that thou wouldst be Sultan over us and we feared lest ye all flee from us, in +our absence; and embark in the boat, so we sank it.' When Janshah heard this, +he turned to his Mamelukes and said to them, 'We have no means of escaping from +these apes, and we must patiently await the ordinance of the Almighty.' Then +they fared on inland and ceased not faring till they came to the banks of a +river, on whose other side rose a high mountain, whereon Janshah saw a +multitude of Ghuls. So he turned to the apes and asked them, 'What are these +Ghuls?' and they answered, 'Know, O King, that these Ghuls are our mortal foes +and we come hither to do battle with them.' Janshah marvelled to see them +riding horses, and was startled at the vastness of their bulk and the +strangeness of their semblance; for some of them had heads like bulls and +others like camels. As soon as the Ghuls espied the army of the apes, they +charged down to the river bank and standing there, fell to pelting them with +stones as big as maces; and between them there befell a sore fight. Presently, +Janshah, seeing that the Ghuls were getting the better of the apes, cried out +to his men, saying, 'Unease your bows and arrows and shoot at them your best +shafts and keep them off from us.' They did so and slew of the Ghuls much +people, when there fell upon them sore dismay and they turned to flee; but the +apes, seeing Janshah's prowess, forded the river and headed by their Sultan +chased the Ghuls, killing many of them in the pursuit, till they reached the +high mountain where they disappeared. And while exploring the said mountain +Janshah found a tablet of alabaster, whereon was written, 'O thou who enterest +this land, know that thou wilt become Sultan over these apes and that from them +there is no escape for thee, except by the passes that run east and west +through the mountains. If thou take the eastern pass, thou wilt fare through a +country swarming with Ghuls and wild beasts, Marids and Ifrits, and thou wilt +come, after three months' journeying, to the ocean which encompasseth the +earth; but, if thou travel by the western pass, it will bring thee, after four +months' journeying, to the head of the Wady of Emmets.[FN#541] When thou hast +followed the road, that leads through this mountain, ten days,' "—And Shahrazad +perceived the dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Five Hundred and Fourth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that Janshah read this much +upon the tablet and found, at the end of the inscription, "'Then thou wilt come +to a great river, whose current is so swift that it blindeth the eyes. Now this +river drieth up every Sabbath,[FN#542] and on the opposite bank lies a city +wholly inhabited by Jews, who the faith of Mohammed refuse; there is not a +Moslem among the band nor is there other than this city in the land. Better +therefore lord it over the apes, for so long as thou shalt tarry amongst them +they will be victorious over the Ghuls. And know also that he who wrote this +tablet was the lord Solomon, son of David (on both be peace!).' When Janshah +read these words, he wept sore and repeated them to his men. Then they mounted +again and, surrounded by the army of the apes who were rejoicing in their +victory, returned to the castle. Here Janshah abode, Sultaning over them, for a +year and a half. And at the end of this time, he one day commanded the ape-army +to mount and go forth a hunting with him, and they rode out into the woods and +wilds, and fared on from place to place, till they approached the Wady of +Emmets, which Janshah knew by the description of it upon the alabaster tablet. +Here he bade them dismount and they all abode there, eating and drinking a +space of ten days, after which Janshah took his men apart one night and said, +'I purpose we flee through the Valley of Emmets and make for the town of the +Jews; it may be Allah will deliver us from these apes and we will go God's +ways.' They replied, 'We hear and we obey:' so he waited till some little of +the night was spent then, donning his armour and girding his sword and dagger +and such like weapons, and his men doing likewise, they set out and fared on +westwards till morning. When the apes awoke and missed Janshah and his men, +they knew that they had fled. So they mounted and pursued them, some taking the +eastern pass and others that which led to the Wady of Emmets, nor was it long +before the apes came in sight of the fugitives, as they were about to enter the +valley, and hastened after them. When Janshah and his men saw them, they fled +into the Emmet-valley; but the apes soon overtook them and would have slain +them, when behold, there rose out of the earth a multitude of ants like +swarming locusts, as big as dogs, and charged home upon the apes. They devoured +many of their foes, and these also slew many of the ants; but help came to the +emmets: now an ant would go up to an ape and smite him and cut him in twain, +whilst ten apes could hardly master one ant and bear him away and tear him in +sunder. The sore battle lasted till the evening but the emmets were victorious. +In the gloaming Janshah and his men took to flight and fled along the sole of +the Wady."—And Shahrazad perceived the dawn of day and ceased saying her +permitted say. +</p> + +<p> +When it was the Five Hundred and Fifth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that "in the gloaming Janshah +and his men took to flight and fled along the sole of the Wady till the +morning. With the break of day, the apes were up and at them, which when the +Prince saw, he shouted to his men, 'Smite with your swords.' So they bared +their blades and laid on load right and left, till there ran at them an ape, +with tusks like an elephant, and smote one of the Mamelukes and cut him in +sunder. Then the apes redoubled upon Janshah and he fled with his followers +into the lower levels of the valley, where he saw a vast river and by its side +a mighty army of ants. When the emmets espied Janshah they pushed on and +surrounded him, and one of the slaves fell to smiting them with his sword and +cutting them in twain; whereupon the whole host set upon him and slew him. At +this pass, behold, up came the apes from over the mountain and fell in numbers +upon Janshah; but he tore off his clothes and, plunging into the river, with +his remaining servant, struck out for the middle of the stream. Presently, he +caught sight of a tree on the other bank; so he swam up to it and laying hold +of one of its branches, hung to it and swung himself ashore, but as for the +last Mameluke the current carried him away and dashed him to pieces against the +mountain. Thereupon Janshah fell to wringing his clothes and spreading them in +the sun to dry, what while there befell a fierce fight between the apes and the +ants, until the apes gave up the pursuit and returned to their own land. +Meanwhile, Janshah, who abode alone on the river-bank, could do naught but shed +tears till nightfall, when he took refuge in a cavern and there passed the dark +hours, in great fear and feeling desolate for the loss of his slaves. At +daybreak awaking from his sleep he set out again and fared on nights and days, +eating of the herbs of the earth, till he came to the mountain which burnt like +fire, and thence he made the river which dried up every Sabbath. Now it was a +mighty stream and on the opposite bank stood a great city, which was the +capital of the Jews mentioned in the tablet. Here he abode till the next +Sabbath, when the river dried up and he walked over to the other side and +entered the Jew city, but saw none in the streets. So he wandered about till he +came to the door of a homestead, which he opened and entering, espied within +the people of the house sitting in silence and speaking not a syllable. Quoth +he, 'I am a stranger and anhungered;' and they signed to him, as to say, 'Eat +and drink, but speak not.'[FN#543] So he ate and drank and slept that night +and, when morning dawned, the master of the house greeted him and bade him +welcome and asked him, 'Whence comest thou and whither art thou bound?' At +these words Janshah wept sore and told him all that had befallen him and how +his father was King of Kabul; whereat the Jew marvelled and said, 'Never heard +we of that city, but we have heard from the merchants of the caravans that in +that direction lieth a land called Al-Yaman.' 'How far is that land from this +place?' asked Janshah, and the Jew answered, 'The Cafilah merchants pretend +that it is a two years and three months' march from their land hither.' Quoth +Janshah, 'And when doth the caravan come?' Quoth the Jew, 'Next year 'twill +come.' "—And Shahrazed perceived the dawn of day and ceased to say her +permitted say. +</p> + +<p> +When it was the Five Hundred and Sixth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that when the Jew was +questioned anent the coming of the caravan, he replied, "'Next year 'twill +come.' At these words the Prince wept sore and fell a-sorrowing for himself and +his Mamelukes; and lamenting his separation from his mother and father and all +which had befallen him in his wanderings. Then said the Jew, 'O young man, do +not weep, but sojourn with us till the caravan shall come, when we will send +thee with it to thine own country.' So he tarried with the Jew two whole months +and every day he went out walking in the streets for his solace and diversion. +Now it chanced one day, whilst he paced about the main thoroughfares, as of +wont, and was bending his steps right and left, he heard a crier crying aloud +and saying, 'Who will earn a thousand gold pieces and a slave- girl of +surpassing beauty and loveliness by working for me between morning and +noontide?' But no one answered him and Janshah said in his mind, 'Were not this +work dangerous and difficult, he would not offer a thousand diners and a fair +girl for half a day's labour.' Then he accosted the crier and said, 'I will do +the work;' so the man carried him to a lofty mansion where they found one who +was a Jew and a merchant, seated on an ebony chair, to whom quoth the crier, +standing respectfully before him, 'O merchant, I have cried every day these +three months, and none hath answered, save this young man.' Hearing his speech +the Jew welcomed Janshah, led him into a magnificent sitting-room and signalled +to bring food. So the servants spread the table and set thereon all manner +meats, of which the merchant and Janshah ate, and washed their hands. Then wine +was served up and they drank; after which the Jew rose and bringing Janshah a +purse of a thousand diners and a slave-girl of rare beauty, said to him, 'Take +maid and money to thy hire.' Janshah took them and seated the girl by his side +when the trader resumed, 'To-morrow to the work!'; and so saying he withdrew +and Janshah slept with the damsel that night. As soon as it was morning, the +merchant bade his slaves clothe him in a costly suit of silk whenas he came out +of the Hammam-Bath. So they did as he bade them and brought him back to the +house, whereupon the merchant called for harp and lute and wine and they drank +and played and made merry till the half of the night was past, when the Jew +retired to his Harim and Janshah lay with his slave-girl till the dawn. Then he +went to the bath and on his return, the merchant came to him and said, 'Now I +wish thee to do the work for me.' 'I hear and obey,' replied Janshah. So the +merchant bade his slaves bring two she- mules and set Janshah on one, mounting +the other himself. Then they rode forth from the city and fared on from morn +till noon, when they made a lofty mountain, to whose height was no limit. Here +the Jew dismounted, ordering Janshah to do the same; and when he obeyed the +merchant gave him a knife and a cord, saying, 'I desire that thou slaughter +this mule.' So Janshah tucked up his sleeves and skirts and going up to the +mule, bound her legs with the cord, then threw her and cut her throat; after +which he skinned her and lopped off her head and legs and she became a mere +heap of flesh. Then said the Jew, 'Slit open the mule's belly and enter it and +I will sew it up on thee. There must thou abide awhile and whatsoever thou +seest in her belly, acquaint me therewith.' So Janshah slit the mule's belly +and crept into it, whereupon the merchant sewed it up on him and withdrew to a +distance,"—And Shahrazad perceived the dawn of day and ceased saying her +permitted say. +</p> + +<p> +When it was the Five Hundred and Seventh Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that "the merchant sewed up +the mule's belly on Janshah and, withdrawing to a distance, hid himself in the +skirts of the mountain. After a while a huge bird swooped down on the dead mule +and snatching it up, flew up with it to the top of the mountain, where it set +down the quarry and would have eaten it; but Janshah, feeling the bird begin to +feed, slit the mule's belly and came forth. When the bird saw him, it took +fright at him and flew right away; whereupon he stood up and looking right and +left, saw nothing but the carcasses of dead men, mummied by the sun, and +exclaimed, 'There is no Majesty and there is no Might save in Allah, the +Glorious, the Great!' Then he looked down the precipice and espied the merchant +standing at the mountain-foot, looking for him. As soon as the Jew caught sight +of him, he called out to him, 'Throw me down of the stones which are about +thee, that I may direct thee to a way whereby thou mayst descend.' So Janshah +threw him down some two hundred of the stones, which were all rubies,[FN#544] +chrysolites and other gems of price; after which he called out to him, saying, +'Show me the way down and I will throw thee as many more.' But the Jew gathered +up the stones and, binding them on the back of the mule, went his way without +answering a word and left Janshah alone on the mountain-top. When the Prince +found himself deserted, he began to weep and implore help of Heaven, and thus +he abode three days; after which he rose and fared on over the mountainous +ground two month's space, feeding upon hill-herbs; and he ceased not faring +till he came to its skirts and espied afar off a Wady full of fruitful trees +and birds harmonious, singing the praises of Allah, the One, the Victorious. At +this sight he joyed with great joy and stayed not his steps till, after an hour +or so, he came to a ravine in the rocks, through which the rain torrents fell +into the valley. He made his way down the cleft till he reached the Wady which +he had seen from the mountain-top and walked on therein, gazing right and left, +nor ceased so doing until he came in sight of a great castle, towering high in +air. As he drew near the gates he saw an old man of comely aspect and face +shining with light standing thereat with a staff of carnelian in his hand, and +going up to him, saluted him. The Shaykh returned his salam and bade him +welcome, saying, 'Sit down, O my son.' So he sat down at the door of the castle +and the old man said to him, 'How camest thou to this land, untrodden by son of +Adam before thee, and whither art thou bound?' When Janshah heard his words he +wept bitterly at the thought of all the hardships he had suffered and his tears +choked his speech. Quoth the Shaykh, 'O my son, leave weeping; for indeed thou +makest my heart ache.' So saying, he rose and set somewhat of food before him +and said to him, 'Eat.' He ate and praised Allah Almighty; after which the old +man besought him saying, 'O my son, I would have thee tell me thy tale and +acquaint me with thine adventures.' So Janshah related to him all that had +befallen him, from first to last, whereat the Shaykh marvelled with exceeding +marvel. Then said the Prince, 'Prithee inform me who is the lord of this valley +and to whom doth this great castle belong?' Answered the old man, 'Know, O my +son, this valley and all that is therein and this castle with all it containeth +belong to the lord Solomon, son of David (on both be peace!). As for me, my +name is Shaykh Nasr,[FN#545] King of the Birds; for thou must know that the +lord Solomon committed this castle to my charge,'"—And Shahrazad perceived the +dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Five Hundred and Eighth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that "Shaykh Nasr pursued, +'Thou must know that the lord Solomon com misted this castle to my charge and +taught me the language of birds and made me ruler over all the fowls which be +in the world; wherefore each and every come hither once in the twelvemonth, and +I pass them in review: then they depart; and this is why I dwell here.' When +Janshah heard this, he wept sore and said to the Shaykh, 'O my father, how +shall I do to get back to my native land?' Replied the old man, 'Know, O my +son, that thou art near to the mountain Kaf, and there is no departing for thee +from this place till the birds come, when I will give thee in charge to one of +them, and he will bear thee to thy native country. Meanwhile tarry with me here +and eat and drink and divert thyself with viewing the apartments of this +castle.' So Janshah abode with Shaykh Nasr, taking his pleasure in the Wady and +eating of its fruits and laughing and making merry with the old man, and +leading a right joyous life till the day appointed for the birds to pay their +annual visit to the Governor. Thereupon the Shaykh said to him, 'O Janshah, +take the keys of the castle and solace thyself with exploring all its +apartments and viewing whatever be therein, but as regards such a room, beware +and again beware of opening its door; and if thou gainsay me and open it and +enter there, through nevermore shalt thou know fair fortune.' He repeated this +charge again and again with much instance; then he went forth to meet the +birds, which came up, kind by kind, and kissed his hands. Such was his case; +but as regards Janshah, he went round about the castle, opening the various +doors and viewing the apartments into which they led, till he came to the room +which Shaykh Nasr had warned him not to open or enter. He looked at the door +and its fashion pleased him, for it had on it a padlock of gold, and he said to +himself, 'This room must be goodlier than all the others; would Heaven I wist +what is within it, that Shaykh Nasr should forbid me to open its door! There is +no help but that I enter and see what is in this apartment; for whatso is +decreed unto the creature perforce he must fulfil.' So he put out his hand and +unlocked the door and entering, found himself before a great basin; and hard by +it stood a little pavilion, builded all of gold and silver and crystal, with +lattice-windows of jacinth. The floor was paved with green beryl and balas +rubies and emeralds and other jewels, set in the ground-work mosaic-fashion, +and in the midmost of the pavilion was a jetting fountain in a golden basin, +full of water and girt about with figures of beasts and birds, cunningly +wrought of gold and silver and casting water from their mouths. When the zephyr +blew on them, it entered their ears and therewith the figures sang out with +birdlike song, each in its own tongue. Beside the fountain was a great open +saloon with a high dais whereon stood a vast throne of carnelian, inlaid with +pearls and jewels, over which was spread a tent of green silk fifty cubits in +width and embroidered with gems fit for seal rings and purfled with precious +metals. Within this tent was a closet containing the carpet of the lord Solomon +(on whom be peace!); and the pavilion was compassed about with a vast garden +full of fruit trees and streams; while near the palace were beds of roses and +basil and eglantine and all manner sweet-smelling herbs and flowers. And the +trees bore on the same boughs fruits fresh and dry and the branches swayed +gracefully to the wooing of the wind. All this was in that one apartment and +Janshah wondered thereat till he was weary of wonderment; and he set out to +solace himself in the palace and the garden and to divert himself with the +quaint and curious things they contained. And first looking at the basin he saw +that the gravels of its bed were gems and jewels and noble metals; and many +other strange things were in that apartment."—And Shahrazad perceived the dawn +of day and ceased saying her permitted say. +</p> + +<p> +When it was the Five Hundred and Ninth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that "Janshah saw many strange +things and admirable in that apartment. Then he entered the pavilion and +mounting the throne, fell asleep under the tent set up thereover. He slept for +a time and, presently awaking, walked forth and sat down on a stool before the +door. As he sat, marvelling at the goodliness of that place, there flew up from +mid sky three birds, in dove-form but big as eagles, and lighted on the brink +of the basin, where they sported awhile. Then they put off their feathers and +became three maidens,[FN#546] as they were moons, that had not their like in +the whole world. They plunged into the basin and swam about and disported +themselves and laughed, while Janshah marvelled at their beauty and loveliness +and the grace and symmetry of their shapes. Presently, they came up out of the +water and began walking about and taking their solace in the garden; and +Janshah seeing them land was like to lose his wits. He rose and followed them, +and when he overtook them, he saluted them and they returned his salam; after +which quoth he, 'Who are ye, O illustrious Princesses, and whence come ye?' +Replied the youngest damsel, 'We are from the invisible world of Almighty Allah +and we come hither to divert ourselves.' He marvelled at their beauty and said +to the youngest, 'Have ruth on me and deign kindness to me and take pity on my +case and on all that hath befallen me in my life.' Rejoined she, 'Leave this +talk and wend thy ways'; whereat the tears streamed from his eyes, and he +sighed heavily and repeated these couplets, +</p> + +<p> +'She shone out in the garden in garments all of green, * With<br/> + + open vest and collars and flowing hair beseen:<br/> + +'What is thy name?' I asked her, and she replied, 'I'm she * Who<br/> + + roasts the hearts of lovers on coals of love and teen.'<br/> + +Of passion and its anguish to her made my moan; * 'Upon a rock,'<br/> + + she answered, 'thy plaints are wasted clean.'<br/> + +'Even if thy heart,' I told her, 'be rock in very deed, * Yet<br/> + + hath God made fair water well from the rock, I<br/> + + ween.'[FN#547]<br/> + +</p> + +<p> +When the maidens heard his verses, they laughed and played and sang and made +merry. Then he brought them somewhat of fruit, and they ate and drank and slept +with him till the morning, when they donned their feather-suits, and resuming +dove shape flew off and went their way. But as he saw them disappearing from +sight, his reason well nigh fled with them, and he gave a great cry and fell +down in a fainting fit and lay a-swooning all that day. While he was in this +case Shaykh Nasr returned from the Parliament of the Fowls and sought for +Janshah, that he might send him with them to his native land, but found him not +and knew that he had entered the forbidden room. Now he had already said to the +birds, 'With me is a young man, a mere youth, whom destiny brought hither from +a distant land; and I desire of you that ye take him up and carry him to his +own country.' And all answered, 'We hear and we obey.' So he ceased not +searching for Janshah till he came to the forbidden door and seeing it open he +entered and found the Prince lying a-swoon under a tree. He fetched scented +waters and sprinkled them on his face, whereupon he revived and turned."— And +Shahrazad perceived the dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Five Hundred and Tenth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that "when Shaykh Nasr saw +Janshah lying a-swoon under the tree he fetched him somewhat of scented waters +and sprinkled them on his face. Thereupon he revived and turned right and left, +but seeing none by him save the Shaykh, sighed heavily and repeated these +couplets, +</p> + +<p> +'Like fullest moon she shines on happiest night, * Soft sided<br/> + + fair, with slender shape bedight.<br/> + +Her eye-babes charm the world with gramarye; * Her lips remind of<br/> + + rose and ruby light.<br/> + +Her jetty locks make night upon her hips; * Ware, lovers, ware ye<br/> + + of that curl's despight!<br/> + +Yea, soft her sides are, but in love her heart * Outhardens<br/> + + flint, surpasses syenite:<br/> + +And bows of eyebrows shower glancey shafts * Despite the distance<br/> + + never fail to smite.<br/> + +Then, ah, her beauty! all the fair it passes; * Nor any rival her<br/> + + who see the light.'<br/> + +</p> + +<p> +When Shaykh Nasr heard these verses, he said, 'O my son, did I not warn thee +not to open that door and enter that room? But now, O my son, tell me what thou +sawest therein and acquaint me with all that betided thee.' So Janshah related +to him all that had passed between him and the three maidens, and Shaykh Nasr, +who sat listening in silence said, 'Know, O my son, that these three maidens +are of the daughters of the Jann and come hither every year for a day, to +divert themselves and make merry until mid afternoon, when they return to their +own country.' Janshah asked, 'And where is their country?'; and the old man +answered, 'By Allah, O my son, I wot not:' presently adding, 'but now take +heart and put away this love from thee and come with me, that I may send thee +to thine own land with the birds.' When Janshah heard this, he gave a great cry +and fell down in a trance; and presently he came to himself, and said, 'O my +father indeed I care not to return to my native land: all I want is to +foregather with these maidens and know, O my father, that I will never again +name my people, though I die before thee.' Then he wept and cried, 'Enough for +me that I look upon the face of her I love, although it be only once in the +year!' And he sighed deeply and repeated these couplets, +</p> + +<p> +'Would Heaven the Phantom[FN#548] spared the friend at night *<br/> + + And would this love for man were ever dight!<br/> + +Were not my heart afire for love of you, * Tears ne'er had<br/> + + stained my cheeks nor dimmed my sight.<br/> + +By night and day, I bid my heart to bear * Its griefs, while<br/> + + fires of love my body blight.'<br/> + +</p> + +<p> +Then he fell at Shaykh Nasr's feet and kissed them and wept sore, crying, 'Have +pity on me, so Allah take pity on thee and aid me in my strait so Allah aid +thee!' Replied the old man, 'By Allah O my son, I know nothing of these maidens +nor where may be their country; but, O my son, if thy heart be indeed set on +one of them, tarry with me till this time next year for they will assuredly +reappear; and, when the day of their coming draweth near, hide thyself under a +tree in the garden. As soon as they have alighted and doffed their +feather-robes and plunged into the lake and are swimming about at a distance +from their clothes, seize the vest of her whom thy soul desireth. When they see +thee, they will come a bank and she, whose coat thou hast taken, will accost +thee and say to thee with the sweetest of speech and the most witching of +smiles, 'Give me my dress, O my brother, that I may don it and veil my +nakedness withal.' But if thou yield to her prayer and give her back the vest +thou wilt never win thy wish: nay, she will don it and fly away to her folk and +thou wilt nevermore see her again Now when thou hast gained the vest, clap it +under thine armpit and hold it fast, till I return from the Parliament of the +Fowls, when I will make accord between thee and her and send thee back to thy +native land, and the maiden with thee. And this, O my son, is all I can do for +thee, nothing more.' "—And Shahrazad perceived the dawn of day and ceased +saying her permitted say. +</p> + +<p> +When it was the Five Hundred and Eleventh Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that "quoth Shaykh Nasr to +Janshah, 'Hold fast the feather-robe of her thy soul desireth and give it not +back to her till I return from the Parliament of the Fowls. And this, O my son, +is all I can do for thee, nothing more.' When Janshah heard this, his heart was +solaced and he abode with Shaykh Nasr yet another year, counting the days as +they passed until the day of the coming of the birds. And when at last the +appointed time arrived the old man said to him, 'Do as I enjoined thee and +charged thee with the maidens in the matter of the feather-dress, for I go to +meet the birds;' and Janshah replied, 'I hear and I obey, O my father.' Then +the Shaykh departed whilst the Prince walked into the garden and hid himself +under a tree, where none could see him. Here he abode a first day and a second +and a third, but the maidens came not; whereat he was sore troubled and wept +and sighed from a heart hard tried; and he ceased not weeping and wailing till +he fainted away. When he came to himself, he fell to looking now at the basin +and now at the welkin, and anon at the earth and anon at the open country, +whilst his heart grieved for stress of love-longing. As he was in this case, +behold, the three doves appeared in the firmament, eagle-sized as before, and +flew till they reached the garden and lighted down beside the basin. They +turned right and left; but saw no one, man or Jann; so they doffed their +feather-suits and became three maidens. Then they plunged into the basin and +swam about, laughing and frolicking; and all were mother-naked and fair as bars +of virgin silver. Quoth the eldest, 'O my sister, I fear lest there be some one +lying ambushed for us in the pavilion. Answered the second, 'O sister, since +the days of King Solomon none hath entered the pavilion, be he man or Jann;' +and the youngest added, laughing, 'By Allah, O my sisters, if there be any +hidden there, he will assuredly take none but me.' Then they continued sporting +and laughing and Janshah's heart kept fluttering for stress of passion: but he +hid behind the tree so that he saw without being seen. Presently they swam out +to the middle of the basin leaving their clothes on the bank. Hereupon he +sprang to his feet, and running like the darting levee to the basin's brink, +snatched up the feather-vest of the youngest damsel, her on whom his heart was +set and whose name was Shamsah the Sun-maiden. At this the girls turned and +seeing him, were affrighted and veiled their shame from him in the water. Then +they swam near the shore and looking on his favour saw that he was bright faced +as the moon on the night of fullness and asked him, 'Who art thou and how +camest thou hither and why hast thou taken the clothes of the lady Shamsah?'; +and he answered, 'Come hither to me and I will tell you my tale.' Quoth +Shamsah, 'What deed is this, and why hast thou taken my clothes, rather than +those of my sisters?' Quoth he, 'O light of mine eyes, come forth of the water, +and I will recount thee my case and acquaint thee why I chose thee out.' Quoth +she, 'O my lord and coolth of my eyes and fruit of my heart, give me my +clothes, that I may put them on and cover my nakedness withal; then will I come +forth to thee.' But he replied, 'O Princess of beautiful ones, how can I give +thee back thy clothes and slay myself for love longing? Verily, I will not give +them to thee, till Shaykh Nasr, the king of the birds, shall return.' Quoth +she, 'If thou wilt not give me my clothes withdraw a little apart from us, that +my sisters may land and dress themselves and lend me somewhat wherewithal to +cover my shame.' 'I hear and obey,' answered he, and walked away from them into +the pavilion, whereupon the three Princesses came out and the two elder, +donning their dress, gave Shamsah somewhat thereof, not enough to fly withal, +and she put it on and came forth of the water, and stood before him, as she +were the rising full moon or a browsing gazelle. Then Shamsah entered the +pavilion, where Janshah was still sitting on the throne; so she saluted him and +taking seat near him, said, 'O fair of face, thou hast undone thyself and me; +but tell us thy adventures that we may ken how it is with thee.' At these words +he wept till he drenched his dress with his tears; and when she saw that he was +distracted for love of her, she rose and taking him by the hand, made him sit +by her side and wiped away the drops with her sleeve; and said she, 'O fair of +face, leave this weeping and tell us thy tale.' So he related to her all that +had befallen him and described to her all he had seen,"—And Shahrazad perceived +the dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Five Hundred and Twelfth Night, +</p> + +<p> +She continued, It hath reached me, O auspicious King, that "the lady Shamsah +said to Janshah, 'Tell us thy tale;' so he related to her all that had befallen +him; and, after she had lent attentive ear she sighed and said, 'O my lord, +since thou art so fondly in love with me, give me my dress, that I may fly to +my folk, I and my sisters, and tell them what affection thou hast conceived for +me, and after I will come back to thee and carry thee to thine own country.' +When he heard this, he wept sore and replied, 'Is it lawful to thee before +Allah to slay me wrongfully?' She asked, 'O my lord, why should I do such +wrongous deed?'; and he answered, 'If I give thee thy gear thou wilt fly away +from me, and I shall die forthright.' Princess Shamsah laughed at this and so +did her sisters; then said she to him, 'Be of good cheer and keep thine eyes +cool and clear, for I must needs marry thee.' So saying, she bent down to him +and embraced him and pressing him to her breast kissed him between the eyes and +on his cheeks. They clipped and clasped each other awhile, after which they +drew apart and sat down on the throne. Then the eldest Princess went out into +the garden and, plucking somewhat of fruits and flowers, brought them into the +pavilion; and they ate and drank and laughed and sported and made merry. Now +Janshah was singular in beauty and loveliness and slender shape and symmetry +and grace, and the Princess Shamsah said to him, 'O my beloved, by Allah, I +love thee with exceeding love and will never leave thee!' When he heard her +words, his breast broadened and he laughed for joy till he showed his teeth; +and they abode thus awhile in mirth and gladness and frolic. And when they were +at the height of their pleasure and joyance, behold, Shaykh Nasr returned from +the Parliament of the Fowls and came in to them; whereupon they all rose to him +and saluted him and kissed his hands. He gave them welcome and bade them be +seated. So they sat down and he said to Princess Shamsah, 'Verily this youth +loveth thee with exceeding love; Allah upon thee, deal kindly with him, for he +is of the great ones of mankind and of the sons of the kings, and his father +ruleth over the land of Kabul and his reign compasseth a mighty empire.' Quoth +she, 'I hear and I obey thy behest'; and, kissing the Shaykh's hands stood +before him in respect. Quoth he, 'If thou say sooth, swear to me by Allah that +thou wilt never betray him, what while thou abidest in the bonds of life.' So +she swore a great oath that she would never betray Janshah, but would assuredly +marry him, and added, 'Know, O Shaykh Nasr, that I never will forsake him.' The +Shaykh believed in her oath and said to Janshah, 'Thanks be to Allah, who hath +made you arrive at this understanding!' Hereupon the Prince rejoiced with +exceeding joy, and he and Shamsah abode three months with Shaykh Nasr, feasting +and toying and making merry."— And Shahrazad perceived the dawn of day and +ceased saying her permitted say. +</p> + +<p> +When it was the Five Hundred and Thirteenth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that, "Janshah and the lady +Shamsah abode three months with Shaykh Nasr, feasting and toying and making +merry. And at the end of that time she said to Janshah, 'I wish to go with thee +to thy mother land, where thou shalt marry me and we will abide there.' 'To +hear is to obey,' answered he and took counsel with Shaykh Nasr who said to +him, 'Go thou home, I commend her to thy care.' Then said she, 'O Shaykh Nasr, +bid him render me my feather-suit.' So the Shaykh bade Janshah give it to her, +and he went straightways into the pavilion and brought it out for her. There +upon she donned it and said to him, 'Mount my back and shut thine eyes and stop +thine ears, so thou mayst not hear the roar of the revolving sphere; and keep +fast hold of my feathers, lest thou fall off.' He did as she bade him and, as +she stretched her wings to fly, Shaykh Nasr said, 'Wait a while till I describe +to thee the land Kabul, lest you twain miss your way.' So she delayed till he +had said his say and had bidden them farewell, commending the Prince to her +care. She took leave of her sisters and bade them return to her folk and tell +them what had befallen her with Janshah; then, rising into the air without stay +or delay she flew off, like the wafts of the wind or the ramping leven. Her +sisters also took flight and returning home delivered her message to their +people. And she stayed not her course from the forenoon till the hour of mid- +afternoon prayer (Janshah being still on her back), when she espied afar off a +Wady abounding in trees and streams and she said to Janshah, 'I am thinking to +alight in this valley, that we may solace ourselves amongst its trees and +herbage and here rest for the night.' Quoth he, "Do what seemeth meet to thee!' +So she swooped down from the lift and alighted in the Wady, when Janshah +dismounted and kissing her between the eyes,[FN#549] sat with her awhile on the +bank of a river there; then they rose and wandered about the valley, taking +their pleasure therein and eating of the fruits of the trees, until nightfall, +when they lay down under a tree and slept till the morning dawned. As soon as +it was day, the Princess arose and, bidding Janshah mount, flew on with him +till noon, when she perceived by the appearance of the buildings which Shaykh +Nasr had described to her, that they were nearing the city Kabul. So she +swooped down from the welkin and alighted in a wide plain, a blooming +champaign, wherein were gazelles straying and springs playing and rivers +flowing and ripe fruits growing. So Janshah dismounted and kissed her between +the eyes; and she asked him, 'O my beloved and coolth of mine eyes, knowest +thou how many days' journey we have come since yesterday?'; and he answered, +'No,' when she said, 'We have come thirty months' journey.' Quoth he, 'Praised +be Allah for safety!' Then they sat down side by side and ate and drank and +toyed and laughed. And whilst they were thus pleasantly engaged, behold, there +came up to them two of the King's Mamelukes of those who had been of the +Prince's company, one of them was he whom he had left with the horses, when he +embarked in the fishing-boat and the other had been of his escort in the chase. +As soon as they saw Janshah, both knew him and saluted him; then said they, +'With thy leave, we will go to thy sire and bear him the glad tidings of thy +coming.' Replied the Prince, 'Go ye to my father and acquaint him with my case, +and fetch us tents, for we will tarry here seven days to rest ourselves till he +make ready his retinue to meet us, that we may enter in stateliest state.'"—And +Shahrazad perceived the dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Five Hundred and Fourteenth Night, +</p> + +<p> +She continued, It hath reached me, O auspicious King, that "Janshah said to the +two Mamelukes, 'Go ye to my sire and acquaint him with my case and fetch us +tents, for we will abide here seven days to rest ourselves, till he make ready +his retinue to meet us that we may enter in the stateliest state.' So the +officers hastened back to King Teghmus and said to him, 'Good news, O King of +the age!' Asked he, 'What good tidings bring ye: is my son Janshah come back?'; +and they answered, 'Yes, thy son Janshah hath returned from his strangerhood +and is now near at hand in the Kirαnν mead.' Now when the King heard this, he +joyed with great joy and fell down in a swoon for excess of gladness; then, +coming to himself, he bade his Wazir give each of the Mamelukes a splendid suit +of honour and a sum of money. The minister replied, 'I hear and obey,' and +forthright did his bidding and said to them, 'Take this in turn for the good +tidings ye bring, whether ye lie or say sooth.' They replied, 'Indeed we lie +not, for but now we sat with him and saluted him and kissed his hands and he +bade us fetch him tents, for that he would sojourn in the meadow seven days, +till such time as the Wazirs and Emirs and Grandees should come out to meet +him.' Quoth the King, 'How is it with my son?' and quoth they, 'He hath with +him a Houri, as he had brought her out of Paradise.' At this, King Teghmus bade +beat the kettledrums and sound the trumpets for gladness, and despatched +messengers to announce the good news to Janshah's mother and to the wives of +the Emirs and Wazirs and Lords of the realm: so the criers spread themselves +about the city and acquainted the people with the coming of Prince Janshah. +Then the King made ready, and, setting out for the Kirani meadow with his +horsemen and footmen, came upon Janshah who was sitting at rest with the lady +Shamsah beside him and, behold, all suddenly drew in sight. The Prince rose to +his feet and walked forward to meet them; and the troops knew him and +dismounted, to salute him and kiss his hands: after which he set out preceded +by the men in single file till he came to his sire, who, at sight of his son +threw himself from his horse's back and clasped him to his bosom and wept +flooding tears of joy. Then they took horse again with the retinue riding to +the right and left and fared forward till they came to the river banks; when +the troops alighted and pitched their tents and pavilions and standards to the +blare of trump and the piping of fife and the dub-a-dub of drum and tom-tom. +Moreover the King bade the tent pitchers set up a pavilion of red silk for the +Princess Shamsah, who put off her scanty raiment of feathers for fine robes +and, entering the pavilion, there took seat. And as she sat in her beauty, +behold, the King and his son Janshah came in to her, and when she saw Teghmus, +she rose and kissed the ground before him. The King sat down and seating +Janshah on his right hand and Princess Shamsah on his left, bade her welcome +and said to his son, 'Tell me all that hath befallen thee in this thy long +strangerhood.' So Janshah related to him the whole of his adventures from first +to last, whereat he marvelled with exceeding marvel and turning to the +Princess, said, 'Laud to Allah for that He hath caused thee to reunite me with +my son! Verily this is of His exceeding bounty!'"[FN#550]—And Shahrazad +perceived the dawn of day and ceased saying her permitted say. +</p> + +<p> +When it was the Five Hundred and Fifteenth Night, +</p> + +<p> +She pursued, It hath reached me, O auspicious King, that "King Teghmus said to +the lady Shamsah, 'Laud to Allah for that He hath caused thee to reunite me +with my son! Verily this is of His exceeding bounty.' And now I would have thee +ask of me what thou wilt, that I may do it in thine honour.' Quoth she, 'I ask +of thee that thou build me a palace in the midst of a flower garden, with water +running under it.' And the King answered, 'I hear and obey.' And behold, up +came Janshah's mother, attended by all the wives of the Wazirs and Emirs and +nobles and city notables. When her son had sight of her, he rose and leaving +the tent, went forth to meet her and they embraced a long while, whilst the +Queen wept for excess of joy and with tears trickling from her eyes repeated +the following verses, +</p> + +<p> +'Joy so o'ercometh me, for stress of joy * In that which<br/> + + gladdeneth me I fain shed tears:<br/> + +Tears are become your nature, O my eyes, * Who weep for joyance<br/> + + as for griefs and fears.'<br/> + +</p> + +<p> +And they complained to each other of all their hearts had suffered from the +long separation. Then the King departed to his pavilion and Janshah carried his +mother to his own tent, where they sat talking till there came up some of the +lady Shamsah's attendants who said, The Princess is now walking hither in order +to salute thee. When the Queen heard this, she rose and going to meet Shamsah, +saluted her and seated her awhile by her side. Presently the Queen and her +retinue of noble women, the spouses of the Emirs and Grandees, returned with +Princess Shamsah to the tent occupied by her daughter-in-law and sat there. +Meanwhile, King Teghmus gave great largesse to his levies and liege and +rejoiced in his son with exceeding joy, and they tarried there ten days, +feasting and merry making and living a most joyous life. At the end of this +time, the King commanded a march and they all returned to the capital, so he +took horse surrounded by all the troops with the Wazirs and Chamberlains to his +right and left nor ceased they faring till they entered the city, which was +decorated after the goodliest fashion; for the folk had adorned the houses with +precious stuffs and jewellery and spread costly bro cedes under the hoofs of +the horses. The drums beat for glad tidings and the Grandees of the kingdom +rejoiced and brought rich gifts and the lookers-on were filled with amazement. +Furthermore, they fed the mendicants and Fakirs and held high festival for the +space of ten days, and the lady Shamsah joyed with exceeding joy whenas she saw +this. Then King Teghmus summoned architects and builders and men of art and +bade them build a palace in that garden. So they straightway proceeded to do +his bidding; and, when Janshah knew of his sire's command he caused the +artificers to fetch a block of white marble and carve it and hollow it in the +semblance of a chest; which being done he took the feather- vest of Princess +Shamsah wherewith she had flown with him through the air: then, sealing the +cover with melted lead, he ordered them to bury the box in the foundations and +build over it the arches whereon the palace was to rest. They did as he bade +them, nor was it long before the palace was finished: then they furnished it +and it was a magnificent edifice, standing in the midst of the garden, with +streams flowing under its walls.[FN#551] Upon this the King caused Janshah's +wedding to be celebrated with the greatest splendour and they brought the bride +to the castle in state procession and went their ways. When the lady Shamsah +entered, she smelt the scent of her feather-gear."— And Shahrazad perceived the +dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Five Hundred and Sixteenth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that "when the lady Shamsah +entered the new palace, she smelt the scent of her flying feather-gear and knew +where it was and determined to take it. So she waited till midnight, when +Janshah was drowned in sleep; then she rose and going straight to the place +where the marble coffer was buried under the arches she hollowed the ground +alongside till she came upon it; when she removed the lead where with it was +soldered and, taking out the feather-suit, put it on. Then she flew high in air +and perching on the pinnacle of the palace, cried out to those who were +therein, saying, 'I pray you fetch me Janshah, that I may bid him farewell.' So +they told him and he came out and, seeing her on the terrace roof of the +palace, clad in her feather-raiment, asked her, 'Why hast thou done this +deed?'; and she answered 'O my beloved and coolth of mine eyes and fruit of my +heart, by Allah, I love thee passing dear and I rejoice with exceeding joy in +that I have restored thee to thy friends and country and thou hast seen thy +mother and father. And now, if thou love me as I love thee, come to me at +Takni, the Castle of Jewels.' So saying, she flew away forthright to find her +family and friends, and Janshah fell down fainting, being well-nigh dead for +despair. They carried the news to King Teghmus, who mounted at once and riding +to the palace, found his son lying senseless on the ground; whereat he wept +knowing that the swoon was caused by the loss of his love, and sprinkled rose- +water on his face.[FN#552] When the Prince came to himself and saw his sire +sitting at his head, he wept at the thought of losing his wife and the King +asked what had befallen him. So he replied, 'Know, O my father, that the lady +Shamsah is of the daughters of the Jann and she hath done such and such' +(telling him all that had happened); and the King said, 'O my son, be not +troubled and thus concerned, for I will assemble all the merchants and +wayfarers in the land and enquire of them anent that castle. If we can find out +where it is, we will journey thither and demand the Princess Shamsah of her +people, and we hope in Allah the Almighty that He will give her back to thee +and thou shalt consummate thy marriage.' Then he went out and, calling his four +Wazirs without stay or delay, bade them assemble all the merchants and voyagers +in the city and question them of Takni, the Castle of Jewels, adding, 'Whoso +knoweth it and can guide us thither, I will surely give him fifty thousand gold +pieces.' The Wazirs accordingly went forth at once and did as the King bade +them, but neither trader nor traveller could give them news of Takni, the +Castle of Jewels; so they returned and told the King. Thereupon he bade bring +beautiful slave-girls and concubines and singers and players upon instruments +of music, whose like are not found but with the Kings: and sent them to +Janshah, so haply they might divert him from the love of the lady Shamsah. +Moreover, he despatched couriers and spies to all the lands and islands and +climes, to enquire for Takni, the Castle of Jewels, and they made quest for it +two months long, but none could give them news thereof. So they returned and +told the King, whereupon he wept bitter tears and going in to his son found +Janshah sitting amidst the concubines and singers and players on harp and +zither and so forth, not one of whom could console him for the lady Shamsah. +Quoth Teghmus, O my son, I can find none who knoweth this Castle of Jewels; but +I will bring thee a fairer one than she.' When Janshah heard this his eyes ran +over with tears and he recited these two couplets, +</p> + +<p> +'Patience hath fled, but passion fareth not; * And all my frame<br/> + + with pine is fever-hot:<br/> + +When will the days my lot with Shamsah join? * Lo, all my bones<br/> + + with passion-lowe go rot!'<br/> + +</p> + +<p> +Now there was a deadly feud between King Teghmus and a certain King of Hind, by +name Kafνd, who had great plenty of troops and warriors and champions; and +under his hand were a thousand puissant chieftains, each ruling over a thousand +tribes whereof every one could muster four thousand cavaliers. He reigned over +a thousand cities each guarded by a thousand forts and he had four Wazirs and +under him ruled Emirs, Princes and Sovereigns; and indeed he was a King of +great might and prowess whose armies filled the whole earth. Now King Teghmus +had made war upon him and ravaged his reign and slain his men and of his +treasures had made gain. But when it came to King Kafid's knowledge that King +Teghmus was occupied with the love of his son, so that he neglected the affairs +of the state and his troops were grown few and weak by reason of his care and +concern for his son's state, he summoned his Wazirs and Emirs and said to them, +'Ye all know that whilom King Teghmus invaded our dominions and plundered our +possessions and slew my father and brethren, nor indeed is there one of you, +but he hath harried his lands and carried off his goods and made prize of his +wives and slain some kinsmen of his. Now I have heard this day that he is +absorbed in the love of his son Janshah, and that his troops are grown few and +weak; and this is the time to take our blood revenge on him. So make ready for +the march and don ye your harness of battle; and let nothing stay or delay you, +and we will go to him and fall upon him and slay him and his son, and possess +ourselves of his reign.'"—And Shahrazad perceived the dawn of day and ceased +saying her permitted say. +</p> + +<p> +When it was the Five Hundred and Seventeenth Night, +</p> + +<p> +She continued, It hath reached me, O auspicious King, that "Kafid, King of +Hind, commanded his troops and armies to mount and make for the dominions of +King Teghmus, saying, 'Get ye ready for the march and don ye your harness of +war; and let nothing stay or delay you; so we will go to him and fall upon him +and slay him and his son and possess ourselves of his reign.' They all answered +with one voice, saying, 'We hear and obey,' and fell at once to equipping +themselves and levying troops; and they ceased not their preparations for three +months and, when all was in readiness, they beat the drums and sounded the +trumps and flew the flags and banners: then King Kafid set out at the head of +his host and they fared on till they reached the frontiers of the land of +Kabul, the dominions of King Teghmus, where they began to harry the land and do +havoc among the folk, slaughtering the old and taking the young prisoners. When +the news reached King Teghmus, he was wroth with exceeding wrath and assembling +his Grandees and officers of state, said to them 'Know that Kafid hath come to +our land and hath entered the realm we command and is resolved to fight us hand +to hand, and he leadeth troops and champions and warriors, whose number none +knoweth save Allah Almighty; what deme deem ye?' Replied they, 'O King of the +age, let us go out to him and give him battle and drive him forth of our +country; and thus deem we.' So he bade them prepare for battle and brought +forth to them hauberks and cuirasses and helmets and swords and all manner of +warlike gear, such as lay low warriors and do to death the champions of +mankind. So the troops and braves and champions flocked together and they set +up the standards and beat the drums and sounded the trumpets and clashed the +cymbals and piped on the pipes; and King Teghmus marched out at the head of his +army, to meet the hosts of Hind. And when he drew near the foe, he called a +halt, and encamping with his host in the Zahrαn Valley,[FN#553] hard by the +frontier of Kabul despatched to King Kafid by messenger the following letter: +'Know that what thou hast done is of the doings of the villain rabble and wert +thou indeed a King, the son of a King, thou hadst not done thus, nor hadst thou +invaded my kingdom and slain my subjects and plundered their property and +wrought upright upon them. Knowest thou not that all this is the fashion of a +tyrant! Verily, had I known that thou durst harry my dominions, I had come to +thee before thy coming and had prevented thee this long while since. Yet, even +now, if thou wilt retire and leave mischief between us and thee, well and good; +but if thou return not, meet me in the listed field and measure thyself with me +in cut and thrust.' Lastly he sealed his letter and committed to an officer of +his army and sent with him spies to spy him out news. The messenger fared forth +with the missive and, drawing near the enemy's camp, he descried a multitude of +tents of silk and satin, with pennons of blue sendal, and amongst them a great +pavilion of red satin, surrounded by a host of guards. He ceased not to advance +till he made this tent and found on asking that it was that of King Kafid, whom +he saw seated on a chair set with jewels, in the midst of his Wazirs and Emirs +and Grandees. So he brought out the letter and straightway there came up to him +a company of guards, who took it from him and carried it to the King; and Kafid +read it and wrote a reply to this purport: 'After the usual invocations, We let +King Teghmus know that we mean to take our blood-revenge on thee and wash out +our stain and waste thy reign and rend the curtain in twain and slay the old +men and enslave the young men. But to-morrow, come thou forth to combat in the +open plain, and to show thee thrust and fight will I deign.' Then he sealed the +letter and delivered it to the messenger, who carried it to King Teghmus."—And +Shahrazad perceived the dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Five Hundred and Eighteenth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that "King Kafid delivered the +answering letter to the messenger who carried it to King Teghmus and delivered +it, after kissing the ground between his hands. Then he reported all that he +had seen, saying, 'O King of the age, I espied warriors and horsemen and +footmen beyond count nor can I assist thee to the amount.' When Teghmus read +the reply and comprehended its contents, he was with furious rage enraged and +bade his Wazir Ayn Zar take horse and fall upon the army of Kafid with a +thousand cavaliers, in the middle watch of the night when they would easily +ride home and slay all before them. Ayn Zar replied, 'I hear and I obey,' and +at once went forth to do his bidding. Now King Kafid had a Wazir, +Ghatrafαn[FN#554] by name, whom he bade take five thousand horse and attack the +host of King Teghmus in like manner. So Ghatrafan did his bidding and set out +on his enterprise marching till midnight. Thus the two parties met halfway and +the Wazir Ghatrafan fell upon the Wazir, Ayn Zar. Then man cried out against +man and there befell sore battle between them till break of day, when Kafid's +men were routed and fled back to their King in confusion. As Kafid saw this, he +was wroth beyond measure and said to the fugitives, 'Woe to you! What hath +befallen you, that ye have lost your captains?' and they replied, 'O King of +the age, as the Wazir Ghatrafan rode forth to fall upon King Teghmus, there +appeared to us halfway and when night was half over, the Wazir, Ayn Zar, with +cavaliers and champions, and we met on the slopes of Wady Zahran; but ere we +were where we found ourselves in the enemy's midst, eye meeting eye; and we +fought a fierce fight with them from midnight till morning, many on either side +being slain. Then the Wazir and his men fell to shouting and smiting the +elephants on the face till they took fright at their furious blows, and turning +tail to flee, trampled down the horsemen, whilst none could see other for the +clouds of dust. The blood ran like a rain torrent and had we not fled, we had +all been cut off to the last man.' When King Kafid heard this, he exclaimed, +'May the sun not bless you and may he be wroth with you and sore be his wrath!' +Meanwhile Ayn Zar, the Wazir, returned to King Teghmus and told him what had +happened. The King gave him joy of his safety and rejoiced greatly and bade +beat the drums and sound the trumpets, in honour of the victory; after which he +called the roll of his troops and behold, two hundred of his stoutest champions +had fallen. Then King Kafid marched his army into the field and drew them out +ordered for battle in fifteen lines of ten thousand horses each, under the +command of three hundred captains, mounted on elephants and chosen from amongst +the doughtiest of his warriors and his champions. So he set up his standards +and banners and beat the drums and blew the trumpets whilst the braves sallied +forth, offering battle. As for King Teghmus, he drew out his troops line after +line and lo! there were ten of ten thousand horses each, and with him were an +hundred champions, riding on his right hand and on his left. Then fared forward +to the fight each renowned knight, and the hosts clashed together in their +might, whilst the earth for all its wideness was straitened because of the +multitude of the cavaliers and ears were deafened by drums and cymbals beating +and pipes and hautboys sounding and trumpets blaring and by the thunder of +horse-tramp and the shouting of men. The dust arched in canopy over their heads +and they fought a sore fight from the first of the day till the fall of +darkness, when they separated and each army drew off to its own camp."—And +Shahrazad perceived the dawn of day and ceased saying her permitted say. +</p> + +<p> +When it was the Five Hundred and Nineteenth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that "each army drew off to +its own camp. Then King Kafid called the roll of his troops and, finding that +he had lost five thousand men, raged with great rage; and King Teghmus mustered +his men and seeing that of them were slain three thousand riders, the bravest +of his braves, was wroth with exceeding wrath. On the morrow King Kafid again +pushed into the plain and did duty as before, while each man strove his best to +snatch victory for himself; and Kafid cried out to his men, saying, 'Is there +any of you will sally forth into the field and open us the chapter of fray and +fight?' And behold came out from the ranks a warrior named Barkayk, a mighty +man of war who, when he reached the King, alighted from his elephant and +kissing the earth before him, sought of him leave to challenge the foe to +combat singular. Then he mounted his elephant and driving into mid-field, cried +out, 'Who is for duello, who is for derring do, who is for knightly devoir?' +When King Teghmus heard this, he said to his troops, 'Which of you will do +single battle with this sworder?' And behold, a cavalier came out from the +ranks, mounted on a charger, mighty of make, and driving up to the King kissed +the earth before him and craved his permission to engage Barkayk. Then he +mounted again and charged at Barkayk, who said to him, 'Who art thou and what +art thou called, that thou makest mock of me by coming out against me and +challenging me, alone?' 'My name is Ghazanfar[FN#555] son of Kamkhνl,' replied +the Kabul champion; and the other, 'I have heard tell of thee in my own +country; so up and do battle between the ranks of the braves!' Hearing these +words Ghazanfar drew a mace of iron from under his thigh and Barkayk took his +good sword in hand, and they laid on load till Barkayk smote Ghazanfar on the +head with his blade, but the morion turned the blow and no hurt befell him +therefrom; whereupon Ghazanfar, in his turn, dealt Barkayk so terrible a stroke +on the head with his mace, that he levelled him down to his elephant's back and +slew him. With this out sallied another and crying to Ghazanfar, 'Who be thou +that thou shouldst slay my brother?'; hurled a javelin at him with such force +that it pierced his thigh and nailed his coat of mail to his flesh. Then +Ghazanfar, feeling his hurt, hent his sword in hand and smote at Barkayk's +brother and cut him in sunder, and he fell to the earth, wallowing in his life +blood, whilst the challenger of Kabul galloped back to King Teghmus. Now when +Kafid saw the death of his champions, he cried out to his troops, saying, 'Down +with you to the plain and strike with might and main!' as also did King +Teghmus, and the two armies fought the fiercest of fights. Horse neighed +against horse and man cried out upon man and brands were bared, whilst the +drums beat and the trumpets blared; and horseman charged upon horseman and +every brave of renown pushed forward, whilst the faint of heart fled from the +lunge of lance and men heard nought but slogan-cry and the clash and clang of +armoury. Slain were the warriors that were slain[FN#556] and they stayed not +from the mellay till the decline of the sun in the heavenly dome, when the +Kings drew off their armies and returned each to its own camp.[FN#557] Then +King Teghmus took tally of his men and found that he had lost five thousand, +and four standards had been broken to bits, whereat he was sore an-angered; +whilst King Kafid in like manner counted his troops and found that he had lost +six hundred, the bravest of his braves, and nine standards were wanting to the +full tale. The two armies ceased joining battle and rested on their arms three +days' space, after which Kafid wrote a letter and sent it by messenger to a +King called Fakun al-Kalb (with whom he claimed kinship by the spindle side): +and this kinsman forthwith mustered his men and marched to meet the King of +Hind."—And Shahrazad perceived the dawn of day and ceased to say her permitted +say. +</p> + +<p> +When it was the Five Hundred and Twentieth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that "King Fakun mustered his +men and marched to meet the King of Hind: and whileas King Teghmus was sitting +at his pleasance, there came one in to him and said, 'I see from afar a cloud +of dust spireing high in air and overspreading the lift.' So he commanded a +company to fare forth and learn the meaning of this; and, crying, 'To hear is +to obey,' they sallied out and presently returned and said to him, 'O King, +when we drew near the cloud of dust, the wind rent it and it lifted and showed +seven standards and under each standard three thousand horse, making for King +Kafid's camp.' Then King Fakun joined himself to the King of Hind and saluting +him, asked, 'How is it with thee, and what be this war in which thou arrest?'; +and Kafid answered, 'Knowest thou not that King Teghmus is my enemy and the +murtherer of my father and brothers? Wherefore I am come forth to do battle +with him and take my brood wreak on him.' Quoth Fakun, 'The blessing of the sun +be upon thee!'; and the King of Hind carried King Fakun al-Kalb to his tent and +rejoiced in him with exceeding joy. Such was the case of the two hostile Kings; +but as regards King Janshah, he abode two months shut up in his palace, without +seeing his father or allowing one of the damsels in his service to come in to +him; at the end of which time he grew troubled and restless and said to his +attendants, 'What aileth my father that he cometh not to visit me?' They told +him that he had gone forth to do battle with King Kafid, whereupon quoth +Janshah, 'Bring me my steed, that I may go to my sire.' They replied, 'We hear +and obey,' and brought his horse; but he said in himself, 'I am taken up with +the thought of myself and my love and I deem well to mount and ride for the +city of the Jews, where haply Allah shall grant me the boon to meet the +merchant who hired me for the ruby business and may be he will deal with me as +he dealt before, for none knoweth whence good cometh.' So he took with him a +thousand horse and set out, the folk saying, 'At last Janshah hath fared forth +to join his father in the field, and to fight by his side;' and they stinted +not pushing on till dusk, when they halted for the night in a vast meadow. As +soon as he knew that all his men were asleep, the Prince rose privily and +girding his waist, mounted his horse and rode away intending to make Baghdad, +because he had heard from the Jews that a caravan came thence to their city +once in every two years and he made up his mind to journey thither with the +next cafilah. When his men awoke and missed the Prince and his horse, they +mounted and sought him right and left but, finding no trace of him, rejoined +his father and told him what his son had done; whereat he was wroth beyond +measure and cast the crown from his head, whilst the sparks were like to fly +from his mouth, and he said 'There is no Majesty and there is no Might but in +Allah! Verily I have lost my son, and the enemy is still before me.' But his +Wazirs and vassals said to him, 'Patience, O King of the age! Patience bringeth +weal in wake.' Meanwhile Janshah, parted from his lover and pained for his +father, was in sore sorrow and dismay, with heart seared and eyes tear-bleared +and unable to sleep night or day. But when his father heard the loss his host +had endured, he declined battle, and fled before King Kafid, and retiring to +his city, closed the gates and strengthened the walls. Thereupon King Kafid +followed him and sat down before the town; offering battle seven nights and +eight days, after which he withdrew to his tents, to tend his wounded while the +citizens defended themselves as they best could, fortifying the place and +setting up mangonels and other engines on the walls. Such was the condition of +the two Kings, and war raged between them for a space of seven years."—And +Shahrazad perceived the dawn of day and ceased saying her permitted say. +</p> + +<p> +When it was the Five Hundred and Twenty-first Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that "Kings Teghmus and Kafid +continued in this condition for seven years; but, as regards Janshah, he rode +through wild and wold and when ever he came to a town he asked anent Takni, the +Castle of Jewels, but none knew of it and all answered, 'Of a truth we never +heard of such place, not even by name.' At last he happened to enquire +concerning the city of the Jews from a merchant who told him that it was +situated in the extreme Orient, adding, 'A caravan will start this very month +for the city of Mizrakαn in Hind; whither do thou accompany us and we will fare +on to Khorasan and thence to the city of Shima'ϊn and Khwαrazm, from which +latter place the City of the Jews is distant a year and three months' journey.' +So Janshah waited till the departure of the caravan, when he joined himself +thereto and journeyed, till he reached the city of Mizrakan whence, after +vainly asking for Takni, the Castle of Jewels, he set out and enduring on the +way great hardships and perils galore and the extreme of hunger and thirst, he +arrived at the town of Shima'un. Here he made enquiry for the City of the Jews, +and they directed him to the road thither. So he fared forth and journeyed days +and nights till he came to the place where he had given the apes the slip, and +continued his journey thence to the river, on the opposite bank of which stood +the City of the Jews. He sat down on the shore and waited till the Sabbath came +round and the river dried up by decree of Allah Almighty, when he crossed over +to the opposite bank and, entering the city, betook himself to the house +wherein he had lodged on his former journey. The Jew and his family saluted him +and rejoiced in his return and, setting meat and drink before him, asked, +'Where hast thou been during thine absence?'; and he answered, 'In the kingdom +of Almighty Allah!'[FN#558] He lay with them that night and on the morrow he +went out to solace himself with a walk about the city and presently heard a +crier crying aloud and saying, 'O folk, who will earn a thousand gold pieces +and a fair slave-girl and do half a day's work for us?' So Janshah went up to +him and said, 'I will do this work.'[FN#559] Quoth the crier, 'Follow me,' and +carrying him to the house of the Jew merchant, where he had been afore time, +said, 'This young man will do thy need.' The merchant not recognising him gave +him welcome and carried him into the Harim, where he set meat and drink before +him, and he ate and drank. Then he brought him the money and formally made over +to him the handsome slave-girl with whom he lay that night. As soon as morning +dawned, he took the diners and the damsel and, committing them to his Jew host +with whom he had lodged afore time, returned to the merchant, who mounted and +rode out with him, till they came to the foot of the tall and towering +mountain, where the merchant, bringing out a knife and cords, said to Janshah, +'Throw the mare.' So he threw her and bound her four legs with the cords and +slaughtered her and cut off her head and four limbs and slit her belly, as +ordered by the Jew; whereupon quoth he, 'Enter her belly, till I sew it up on +thee; and whatsoever thou seest therein, tell me of it, for this is the work +whose wage thou hast taken.' So Janshah entered the mare's belly and the +merchant sewed it up on him; then, withdrawing to a fair distance, hid himself. +And after an hour a great bird swooped down from the lift and, snatching up the +carcass in his pounces soared high toward the sky. Then he perched upon the +mountain peak and would have eaten the prey, but Janshah sensing his intent +took out his knife and slit the mare's belly and came forth. The bird was +scared at his sight and flew away, and Janshah went up to a place whence he +could see below, and looking down, espied the merchant standing at the foot of +the mountain, as he were a sparrow. So he cried out to him, 'What is thy will, +O merchant?' Replied the Jew, 'Throw me down of the stones that lie about thee, +that I may direct thee in the way down.' Quoth Janshah, 'Thou art he who didst +with me thus and thus five years ago, and through thee I suffered hunger and +thirst and sore toil and much trouble; and now thou hast brought me hither once +more and thinkest to destroy me. By Allah, I will not throw thee aught!' So +saying, he turned from him and set out for where lived Shaykh Nasr, the King of +the Birds."—And Shahrazad perceived the dawn of day and ceased to say her +permitted say. +</p> + +<p> +When it was the Five Hundred and Twenty-second Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that "Janshah took the way for +where lived Shaykh Nasr, the King of the Birds. And he ceased not faring on +many days and nights, tearful-eyed and heavy-hearted; eating, when he was +anhungered, of the growth of the ground and drinking, when he thirsted, of its +streams, till he came in sight of the Castle of the lord Solomon and saw Shaykh +Nasr sitting at the gate. So he hastened up to him and kissed his hands; and +the Shaykh saluted him and bade him welcome and said to him, 'O my son, what +aileth thee that thou returnest to this place, after I sent thee home with the +Princess Shamsah, cool of eyes and broad of breast?' Janshah wept and told him +all that had befallen him and how she had flown away from him, saying, 'An thou +love me, come to me in Takni, the Castle of Jewels;' at which the old man +marvelled and said, 'By Allah, O my son, I know it not, nor, by the virtue of +our lord Solomon, have I ever in my life heard its name!' Quoth Janshah, 'What +shall I do? I am dying of love and longing.' Quoth Shaykh Nasr, 'Take patience +until the coming of the birds, when we will enquire at them of Takni, the +Castle of Jewels; haply one of them shall wot thereof.' So Janshah's heart was +comforted and, entering the Palace, he went straight to the chamber which gave +upon the Lake in which he had seen the three maidens. After this he abode with +Shaykh Nasr for a while and, one day as he was sitting with him, the Shaykh +said, 'O my son, rejoice for the time of the birds' coming draweth nigh.' +Janshah gladdened to hear the news; and after a few days the birds began to +come and Shaykh Nasr said to him, 'O my son, learn these names[FN#560] and +address thyself with me to meet the birds.' Presently, the fowls came flying up +and saluted Shaykh Nasr, kind after kind, and he asked them of Takni, the +Castle of Jewels, but they all made answer, 'Never heard we of such a place.' +At these words Janshah wept and lamented till he swooned away; whereupon Shaykh +Nasr called a huge volatile and said to him, 'Carry this youth to the land of +Kabul,' and described to him the country and the way thither. Then he set +Janshah on the bird's back, saying, 'Be careful to sit straight and beware of +leaning to either side, else thou wilt be torn to pieces in the air; and stop +thine ears from the wind, lest thou be dazed by the noise of the revolving +sphere and the roaring of the seas.' Janshah resolved to do his bidding and the +bird took flight high in sky and flew with him a day and a night, till he set +him down by the King of the Beasts, whose name was Shαh Badrν, and said to his +rider, 'We have gone astray from the way directed by Shaykh Nasr.' And he would +have taken him up again and flown on with him; but Janshah said, 'Go thy ways +and leave me here; till I die on this spot or I find Takni, the Castle of +Jewels, I will not return to my country.' So the fowl left him with Shah Badri, +King of the Beasts and flew away. The King thereupon said to him, 'O my son, +who art thou and whence comest thou with yonder great bird?' So Janshah told +him his story from beginning to end, whereat Shah Badri marvelled and said, 'By +the virtue of the lord Solomon, I know not of this castle; but if any one of +the beasts my subjects know it, we will reward him bountifully and send thee by +him thither.' Hereat Janshah wept bitterly but presently he took patience and +abode with Shah Badri, and after a short time the King of the Beasts said to +him, 'O my son, take these tablets and commit to memory that which is therein; +and when the beasts come, we will question them of the Castle of Jewels.' "—And +Shahrazad perceived the dawn of day and ceased saying her permitted say. +</p> + +<p> +When it was the Five Hundred and Twenty-third Night, +</p> + +<p> +She continued, It hath reached me, O auspicious King, that "the King of the +Beasts said to Janshah, 'Commit to memory what is in these tablets; and whenas +the beasts come, we will ask them anent that castle.' He did as the King bade +him, and before long, up came the beasts, kind after kind, and saluted Shah +Badri who questioned them of Takni, the Castle of Jewels, but they all replied, +'We know not this castle, nor ever heard we of it.' At this Janshah wept and +lamented for that he had not gone with the bird that brought him from Shaykh +Nasr's castle; but Shah Badri said to him, 'Grieve not, O my son, for I have a +brother, King Shimαkh highs, who is older than I; he was once a prisoner to +King Solomon, for that he rebelled against him; nor is there among the Jinn one +elder than he and Shaykh Nasr. Belike he knoweth of this castle; at any rate he +ruleth over all the Jinn in this country side.' So saying he set Janshah on the +back of a beast and gave him a letter to his brother, commending him to his +care. The beast set off with the Prince forthwith and fared on days and nights, +till it came to King Shimakh's abiding place. And when it caught sight of the +King it stood still afar off, whereupon Janshah alighted and walked on, till he +found himself in the presence. Then he kissed hands and presented his brother's +letter. The King read the missive and, having mastered the meaning, welcomed +the Prince, saying, 'By Allah, O my son, in all my born days I never saw nor +heard of this castle!' adding (as Janshah burst into tears), 'but tell me thy +story and who and whence thou art and whither thou art bound.' So Janshah +related to him his history from beginning to end, at which Shimakh marvelled +and said, 'O my son, I do not believe that even the lord Solomon ever saw this +castle or heard thereof; but O my son,[FN#561] I know a monk in the mountains, +who is exceeding old and whom all birds and beasts and Jann obey; for he ceased +not his conjurations against the Kings of the Jann, till they submitted +themselves to him in their own despite, by reason of the might of his oaths and +his magic; and now all the birds and the beasts are his servants. I myself once +rebelled against King Solomon and he sent against me this monk, the only being +who could overcome me with his craft and his conjurations and his gramarye; +then he imprisoned me, and since that time I have been his vassal. He hath +travelled in all countries and quarters and knoweth all ways and regions and +places and castles and cities; nor do I think there is any place hidden from +his ken. So needs must I send thee to him; haply he may direct thee to the +Castle of Jewels; and, if he cannot do this, none can; for all things obey him, +birds and beasts and the very mountains and come at his beck and call, by +reason of his skill in magic. Moreover, by the might of his egromancy he hath +made a staff, in three pieces, and this he planteth in the earth and conjureth +over it; whereupon flesh and blood issue from the first piece, sweet milk from +the second and wheat and barley from the third; then he withdraweth the staff +and returneth to his place which is highs the Hermitage of Diamonds. And this +magical monk is a cunning inventor and artificer of all manner strange works; +and he is a crafty warlock full of guiles and wiles, an arch deceiver of +wondrous wickedness, who hath mastered every kind of magic and witchcraft. His +name is Yaghmϊs and to him I must needs send thee on the back of a big bird +with four wings,'"—And Shahrazad perceived the dawn of day and ceased to say +her permitted say. +</p> + +<p> +When it was the Five Hundred and Twenty-fourth Night, +</p> + +<p> +She pursued, It hath reached me, O auspicious King, that "Shimakh said to +Janshah, 'I must needs send thee to the monk Yaghmus on the back of a big bird +with four wings, each measuring thirty Hαshimi[FN#562] cubits in length; and it +hath feet like those of an elephant, but it flieth only twice a year.' And +there was with King Shimakh an officer, by name Timshun, who used every day to +carry off two Bactrian[FN#563] camels from the land of Irak and cut them up for +the bird that it might eat them. So King Shimakh bade the fowl take up Janshah +and bear him to the cell of the hermit Yaghmus; and it rose into the air and +flew on days and nights, till it came to the Mountain of the Citadels and the +Hermitage of Diamonds where Janshah alighted and going up to the hermitage, +found Yaghmus the Monk at his devotions. So he entered the chapel and, kissing +the ground stood respectfully before the hermit. When Yaghmus saw him, he said, +'Welcome, O my son, O parted from thy home and garred ferforth to roam! Tell me +the cause of thy coming hither.' So Janshah wept and acquainted him with all +that had befallen him from beginning to end and that he was in quest of the +Castle of Jewels. The Monk marvelled greatly at his story and said, 'By Allah, +O my son, never in my life heard I of this castle, nor ever saw I one who had +heard of it or had seen it, for all I was alive in the days of Noah, Allah's +Prophet (on whom be peace!),[FN#564] and I have ruled the birds and beasts and +Jinn ever since his time; nor do I believe that Solomon David son himself knew +of it. But wait till the birds and beasts and chiefs of the Jann come to do +their homage to me and I will question them of it; peradventure, some one of +them may be able to give us news of it and Allah Almighty shall make all things +easy to thee.' So Janshah homed with the hermit, until the day of the assembly, +when all the birds and beasts and Jann came to swear fealty; and Yaghmus and +his guest questioned them anent Takni, the Castle of Jewels; but they all +replied, 'We never saw or heard of such a place.' At this, Janshah fell a +weeping and lamenting and humbled himself before the Most High; but, as he was +thus engaged, behold, there flew down from the heights of air another bird, big +of bulk and black of blee, which had tarried behind the rest, and kissed the +hermit's hands. Yaghmus asked it of Takni, the Castle of Jewels, and it +answered, saying 'O Monk, when I and my brothers were small chicks we abode +behind the Mountain Kaf on a hill of crystal, in the midst of a great desert; +and our father and mother used to set out for it every morning and in the +evening come back with our food. They went out early one day, and were absent +from us a sennight and hunger was sore upon us; but on the eighth day they +returned, both weeping, and we asked them the reason of their absence. Quoth +they: 'A Marid swooped down on us and carried us off in his claws to Takni, the +Castle of Jewels, and brought us before King Shahlan, who would have slain us; +but we told him that we had left behind us a brood of fledgelings; so he spared +our lives and let us go. And were my parents yet in the bonds of life they +would give thee news of the castle.' When Janshah heard this, he wept bitter +tears and said to the hermit, 'Prithee bid the bird carry me to his father and +mother's nest on the crystal hill, behind the Mountain Kaf.' So the hermit +said, 'O bird, I desire thee to obey this youth in whatsoever he may command +thee.' 'I hear and obey thy bidding,' replied the fowl; and, taking Janshah on +its back, flew with him days and nights without ceasing till it set him down on +the Hill of Crystal and there alighted. And having delayed there a resting +while, it again set him on its back and flew off and ceased not flying for two +whole days till it reached the spot where the nest was."—And Shahrazad +perceived the dawn of day and ceased saying her permitted say. +</p> + +<p> +When it was the Five Hundred and Twenty-fifth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that "the fowl ceased not +flying with Janshah two full days; till it reached the spot where the nest was, +and set him down there and said, 'O Janshah, this is where our nest was.' He +wept sore and replied, 'I pray thee bear me farther on to where thy parents +used to forage for food.' The bird consented; so it took him up again and flew +on with him seven nights and eight days, till it set him down on the top of a +high hill Karmus highs and left him there saying, 'I know of no land behind +this hill.' Then it flew away and Janshah sat down on the hill-top and fell +asleep. When he awoke, he saw a something gleaming afar off as it were +lightning and filling the firmament with its flashings; and he wondered what +this sheen could be without wotting that it was the Castle he sought. So he +descended the mountain and made towards the light, which came from Takni, the +Castle of Jewels, distant two months' journey from Karmϊs, the hill whereon he +had alit, and its foundations were fashioned of red rubies and its buildings of +yellow gold. Moreover, it had a thousand turrets builded of precious metals, +and stones of price studded and set in the minerals brought from the Main of +Murks, and on this account it was named the Castle of Jewels, Takni. It was a +vast great castle and the name of its king was King Shahlan, the father of the +lady Shamsah and her sisters. Such was the case with Janshah; but as regards +Princess Shamsah, when she fled from Janshah, she made straight for the Castle +of Jewels and told her father and mother all that had passed between the Prince +and herself; how he had wandered the world and seen its marvels and wonders and +how fondly he loved her and how dearly she loved him. Quoth they, 'Thou hast +not dealt righteously with him, as Allah would have thee deal.' Moreover King +Shahlan repeated the story to his guards and officers of the Marids of the Jinn +and bade them bring him every mortal they should see. For the lady Shamsah had +said to her parents, 'Janshah loveth me with passionate love and forsure he +will follow me; for when flying from his father's roof I cried to him, 'An thou +love me, seek me at Takni, the Castle of Jewels!' Now when Janshah beheld that +sheen and shine, he made straight for it wishing to find out what it might be. +And as chance would have it, Shamsah had that very day despatched a Marid on an +occasion in the direction of the hill Karmus, and on his way thither he caught +sight of a man, a mortal; so he hastened up to him and saluted him. Janshah was +terrified at his sight, but returned his salam, and the Marid asked, 'What is +thy name?' and he answered, 'My name is Janshah, and I have fallen madly in +love with a Jinniyah known as Princess Shamsah, who captivated me by her beauty +and loveliness; but despite my dear love she fled from the palace wherein I +placed her and behold, I am here in quest of her.' Herewith he wept with bitter +weeping. The Marid looked at him and his heart burned with pity on hearing the +sad tale, and he said, 'Weep not, for surely thou art come to thy desire. Know +that she loveth thee fondly and hath told her parents of thy love for her, and +all in yonder castle love thee for her sake; so be of good cheer and keep thine +eyes cool of tear.' Then he took him on his shoulders and made off with him to +the Castle of Jewels, Takni. Thereupon the bearers of fair tidings hastened to +report his coming and when the news reached Shamsah and her father and mother, +they all rejoiced with exceeding joy, and King Shahlan took horse and rode out, +commanding all his guards and Ifrits and Marids honourably to meet the +Prince."—And Shahrazad perceived the dawn of day and ceased to say her +permitted say. +</p> + +<p> +When it was the Five Hundred and Twenty-sixth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that "King Shahlan commanded +all his guards and Ifrits and Marids to meet the Prince; and, as soon as he +came up with him, he dismounted and embraced him, and Janshah kissed his hand. +Then Shahlan bade put on him a robe of honour of many coloured silk, laced with +gold and set with jewels, and a coronet such as man never saw, and, mounting +him on a splendid mare of the steeds of the Kings of the Jinn, took horse +himself and, with an immense retinue riding on the right hand and the left, +brought him in great state to the Castle. Janshah marvelled at the splendour of +this edifice, with its walls builded of rubies and other jewels and its +pavement of crystal and jasper and emerald, and fell a weeping at the memory of +his past miseries; but the King and Queen, Shamsah's mother, wiped away his +tears and said, 'Now no more weeping and be of good cheer, for thou hast won to +thy will.' Then Shahlan carried him into the inner court of the Castle, where +he was received by a multitude of beautiful damsels and pages and black +Jinn-slaves, who seated him in the place of honour and stood to do him service, +whilst he was lost in amazement at the goodliness of the place, and its walls +all edified of precious metals and jewels of price. Presently King Shahlan +repaired to his hall of audience, where he sat down on his throne and, bidding +the slave-girls and the pages introduce the Prince, rose to receive him and +seated him by his side on the throne. Then he ordered the tables to be spread +and they ate and drank and washed their hands; after which in came the Queen +Shamsah's mother, and saluting Janshah, bade him welcome in these words, 'Thou +hast come to thy desire after weariness and thine eyes shall now sleep after +watching; so praised be Allah for thy safety!' Thus saying, she went away and +forthwith returned with the Princess Shamsah, who saluted Janshah and kissed +his hands, hanging her head in shame and confusion before him and her parents, +after which as many of her sisters as were in the palace came up to him and +greeted him in like manner. Then quoth the Queen to him, 'Welcome, O my son, +our daughter Shamsah hath indeed sinned against thee, but do thou pardon her +misdeed for our sakes.' When Janshah heard this, he cried out and fell down +fainting, whereat the King marvelled and they sprinkled on his face rose water +mingled with musk and civet, till he came to himself and, looking at Princess +Shamsah, said, 'Praised be Allah who hath brought me to my desire and hath +quenched the fire of my heart!' Replied she, 'May He preserve thee from the +Fire!, but now tell me, O Janshah, what hath befallen thee since our parting +and how thou madest thy way to this place; seeing that few even of the Jann +ever heard of Takni, the Castle of Jewels; and we are independent of all the +Kings nor any wotteth the road hither.' Thereupon he related to her every +adventure and peril and hardship he had suffered and how he had left his father +at war with King Kafid, ending with these words, 'And all for thy sake, my lady +Shamsah!' Quoth the Queen, 'Now hast thou thy heart's desire, for the Princess +is thy handmaid, and we give her in free gift to thee.' Janshah joyed +exceedingly at these words and the Queen added, 'Next month, if it be the will +of Almighty Allah, we will have a brave wedding and celebrate the marriage +festival and after the knot is tied we will send you both back to thy native +land, with an escort of a thousand Marids of our body-guard, the least of whom, +an thou bid him slay King Kafid and his folk, would surely destroy them to the +last man in the twinkling of an eye. Furthermore if it please thee we will send +thee, year after year, a company of which each and every can so do with all thy +foes.'"—And Shahrazad perceived the dawn of day and ceased saying her permitted +say. +</p> + +<p> +When it was the Five Hundred and Twenty-seventh Night, +</p> + +<p> +She continued, It hath reached me, O auspicious King, that "the lady Shamsah's +mother ended with saying, 'And if it so please thee we will send thee, year +after year, a company of which each and every can destroy thy foes to the last +man.' Then King Shahlan sat down on his throne and, summoning his Grandees and +Officers of state, bade them make ready for the marriage- festivities and +decorate the city seven days and nights. 'We hear and we obey,' answered they +and busied themselves two months in the preparations, after which they +celebrated the marriage of the Prince and Princess and held a mighty festival, +never was there its like. Then they brought Janshah in to his bride and he +abode with her in all solace of life and delight for two years, at the end of +which time he said to her, 'Thy father promised to send us to my native land, +that we might pass one year there and the next here.' Answered she, I hear and +obey,' and going in to King Shahlan at nightfall told him what the Prince had +said. Quoth he, 'I consent; but have patience with me till the first of the +month, that I may make ready for your departure.' She repeated these words to +her husband and they waited till the appointed time, when the King bade his +Marids bring out to them a great litter of red gold, set with pearls and jewels +and covered with a canopy of green silk, purfled in a profusion of colours and +embroidered with precious stones, dazzling with its goodliness the eyes of +every beholder. He chose out four of his Marids to carry the litter in +whichever of the four quarters the riders might choose. Moreover, he gave his +daughter three hundred beautiful damsels to wait upon her and bestowed on +Janshah the like number of white slaves of the sons of the Jinn. Then the lady +Shamsah took formal leave of her mother and sisters and all her kith and kin; +and her father fared forth with them. So the four Marids took up the litter, +each by one corner, and rising under it like birds in air, flew onward with it +between earth and heaven till mid-day, when the King bade them set it down and +all alighted. Then they took leave of one another and King Shahlan commended +Shamsah to the Prince's care, and giving them in charge to the Marids, returned +to the Castle of Jewels, whilst the Prince and Princess remounted the litter, +and the Marids taking it up, flew on for ten whole days, in each of which they +accomplished thirty months' journey, till they sighted the capital of King +Teghmus. Now one of them knew the land of Kabul; so when he saw the city, he +bade the others let down the litter at that populous place which was the +capital."—And Shahrazad perceived the dawn of day and ceased to say her +permitted say. +</p> + +<p> +When it was the Five Hundred and Twenty-eighth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that "the Marid guards let +down the litter at the capital of King Teghmus who had been routed and had fled +from his foes into the city, where he was in sore straits, King Kafid having +laid close siege to him. He sought to save himself by making peace with the +King of Hind, but his enemy would give him no quarter; so seeing himself +without resource or means of relief, he determined to strangle himself and to +die and be at rest from this trouble and misery. Accordingly he bade his Wazirs +and Emirs farewell and entered his house to take leave of his Harim; and the +whole realm was full of weeping and wailing and lamentation and woe. And whilst +this rout and hurly-burly was enacting, behold, the Marids descended with the +litter upon the palace that was in the citadel, and Janshah bade them set it +down in the midst of the Divan. They did his bidding and he alighted with his +company of handmaids and Mamelukes; and, seeing all the folk of the city in +straits and desolation and sore distress, said to the Princess, 'O love of my +heart and coolth of mine eyes, look in what a piteous plight is my sire!' There +upon she bade the Marid guard fall upon the beleaguering host and slay them, +saying, 'Kill ye all, even to the last man;' and Janshah commanded one of them, +by name Karαtash,[FN#565] who was exceeding strong and valiant, to bring King +Kafid to him in chains. So they set down the litter and covered it with the +canopy; then, having waited till midnight, they attacked the enemy's camp one +of them being a match for ten; or at least for eight. And while these smote the +foes with iron maces, those mounted their magical elephants and soared high in +the lift, and then swooping down and snatching up their opponents, tare them to +pieces in mid air. But Karatash made straight for Kafid's tent where he found +him lying in a couch; so he took him up, shrieking for fear, and flew with him +to Janshah, who bade the four Marids bind him on the litter and hang him high +in the air over his camp, that he might witness the slaughter of his men. They +did as the Prince commanded them and left Kafid, who had swooned for fear, +hanging between earth and air and buffeting his face for grief. As for King +Teghmus, when he saw his son, he well-nigh died for excess of joy and, crying +with a loud cry, fell down in a swoon. They sprinkled rose-water on his face, +till he came to himself, when he and his son embraced and wept with sore +weeping; for he knew not that the Jinn guard were battling with King Kafid's +men. Then Princess Shamsah accosted the King and kissing his hand, said to him, +'Sire, be pleased to go up with me to the palace-roof and witness the slaughter +of thy foes by my father's Marids.' So he went up to the terrace-roof and +sitting down there with his daughter-in-law, enjoyed watching the Marids do +havoc among the besiegers and break a way through the length and breadth of +them. For one of them smote with his iron mace upon the elephants and their +riders and pounded them till man was not to be distinguished from beast; whilst +another shouted in the faces of those who fled, so that they fell down dead; +and the third caught up a score of horsemen, beasts and all; and, towering with +them high in air, cast them down on earth, so that they were torn in pieces. +And this was high enjoyment for Janshah and his father and the lady +Shamsah."—And Shahrazad perceived the dawn of day and ceased saying her +permitted say. +</p> + +<p> +When it was the Five Hundred and Twenty-ninth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that "King Teghmus and his son +and daughter-in-law went up to the terrace roof and enjoyed a prospect of the +Jinn-guards battling with the beleaguering host. And King Kafid (still hanging +between heaven and earth) also saw the slaughter of his troops and wept sore +and buffeted his face; nor did the carnage cease among the army of Hind for two +whole days, till they were cut off even to the last man. Then Janshah commanded +a Marid, by name Shimwαl, chain up King Kafid with manacles and fetters, and +imprison him in a tower called the Black Bulwark. And when his bidding was +done, King Teghmus bade beat the drums and despatched messengers to announce +the glad news to Janshah's mother, informing her of his approach; whereupon she +mounted in great joy and she no sooner espied her son than she clasped him in +her arms and swooned away for stress of gladness. They sprinkled rose-water on +her face, till she came to herself, when she embraced him again and again wept +for excess of joy. And when the lady Shamsah knew of her coming, she came to +her and saluted her; and they embraced each other and after remaining embraced +for an hour sat down to converse. Then King Teghmus threw open the city gates +and despatched couriers to all parts of the kingdom, to spread the tidings of +his happy deliverance; whereupon all his princely Vassals and Emirs and the +Grandees of the realm flocked to salute him and give him joy of his victory and +of the safe return of his son; and they brought him great store of rich +offerings and curious presents. The visits and oblations continued for some +time, after which the King made a second and a more splendid bride-feast for +the Princess Shamsah and bade decorate the city and held high festival. Lastly +they unveiled and paraded the bride before Janshah, with apparel and ornaments +of the utmost magnificence, and when her bridegroom went in to her he presented +her with an hundred beautiful slave-girls to wait upon her. Some days after +this, the Princess repaired to the King and interceded with him for Kafid, +saying, 'Suffer him return to his own land, and if henceforward he be minded to +do thee a hurt, I will bid one of the Jinn-guard snatch him up and bring him to +thee.' Replied Teghmus, 'I hear and I obey,' and bade Shimwal bring him the +prisoner, who came manacled and fettered and kissed earth between his hands. +Then he commanded to strike off his chains and, mounting him on a lame mare, +said to him, 'Verily Princess Shamsah hath interceded for thee: so begone to +thy kingdom, but if thou fall again to thine old tricks, she will send one of +the Marids to seize thee and bring thee hither.' Thereupon King Kafid set off +home wards, in the sorriest of plights,"—And Shahrazad perceived the dawn of +day and ceased to say her permitted say. +</p> + +<p> +When it was the Five Hundred and Thirtieth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that "King Kafid set off +homewards in the sorriest of plights, whilst Janshah and his wife abode in all +solace and delight of life, making the most of its joyance and happiness. All +this recounted the youth sitting between the tombs unto Bulukiya, ending with, +'And behold, I am Janshah who witnessed all these things, O my brother, O +Bulukiya!' Then Bulukiya who was wandering the world in his love for Mohammed +(whom Allah bless and keep!) asked Janshah, 'O my brother, what be these two +sepulchres and why sittest thou between them and what causeth thy weeping?' He +answered, 'Know, O Bulukiya, that we abode in all solace and delight of life, +passing one year at home and the next at Takni, the Castle of Jewels, whither +we betook not ourselves but in the litter borne by the Marids and flying +between heaven and earth.' Quoth Bulukiya, 'O my brother, O Janshah, what was +the distance between the Castle and thy home?' Quoth he, 'Every day we +accomplished a journey of thirty months and the time we took was ten days. We +abode on this wise a many of years till, one year we set out for the Castle of +Jewels, as was our wont, and on the way thither alighted from the litter in +this island to rest and take our pleasure therein. We sat down on the riverbank +and ate and drank; after which the Lady Shamsah, having a mind to bathe, put +off her clothes and plunged into the water. Her women did likewise and they +swam about awhile, whilst I walked on along the bank of the stream leaving them +to swim about and play with one another. And behold, a huge shark of the +monsters of the deep seized the Princess by the leg, without touching any of +the girls; and she cried out and died forthright, whilst the damsels fled out +of the river to the pavilion, to escape from the shark. But after awhile they +returned and taking up her corpse carried her to the litter. Now when I saw her +dead, I fell down fainting and they sprinkled water on my face, till I +recovered and wept over her. Then I despatched the Jinn-guards to her parents +and family, announcing what had befallen her; and in the shortest time they +came to the spot and washed her and shrouded her, after which they buried her +by the river-side and made mourning for her. They would have carried me with +them to their own country; but I said to King Shahlan, 'I beseech thee to dig +me a grave beside her tomb, that, when I die, I may be buried by her side in +that grave.' Accordingly, the King commanded one of his Marids to do as I +wished, after which they departed and left me here to weep and mourn for her +till I die. And this is my story and the cause of my sojourn between these two +tombs.' And he repeated these two couplets,[FN#566] +</p> + +<p> +'The house, sweet heart, is now no home to me * Since thou art<br/> + + gone, nor neighbour neighbourly,<br/> + +The friend whilom I took to heart, no more * Is friend, and<br/> + + brightest lights lose brilliancy.'<br/> + +</p> + +<p> +But when Bulukiya heard out Janshah's tale he marvelled,"—And Shahrazad +perceived the dawn of day and ceased saying her permitted say. +</p> + +<p> +When it was the Five Hundred and Thirty-first Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that "when Bulukiya heard out +Janshah's tale he wondered and exclaimed, 'By Allah, methought I had indeed +wandered over the world and compassed it about; but now I forget all I have +seen after listening to these adventures of thine!' He was silent a while and +then resumed, 'I beg thee, of thy favour and courtesy, to direct me in the way +of safety.' So Janshah directed him into the right road, and Bulukiya +farewelled him and went his ways." All this the Serpent-queen related to Hasib +Karim al-Din, and he asked her, "But how knowest thou of these things?"; and +she answered, "O Hasib, thou must ken that I had occasion, some five- +and-twenty years ago, to send one of my largest serpents to Egypt and gave her +a letter for Bulukiya, saluting him. So she went there willingly for she had a +daughter in the land called Bint Shumukh[FN#567]; and after asking anent +Bulukiya she found him and gave him my missive. He read it and replied to the +messenger snake, 'Thou comest from the Queen of the Serpents whom I am minded +to visit for I have an occasion to her.' She replied, 'I hear and obey.' Then +she bore him to her daughter of whom she took leave and said to her companion, +'Close thine eyes.' So he closed them and opening them again, behold, he found +himself on the mountain where I now am. Then his guide carried him to a great +serpent, whom he saluted; whereupon quoth she, 'Didst thou deliver the missive +to Bulukiya?'; and she replied, 'Even so; and he hath accompanied me and here +he standeth.' Presently Bulukiya asked after me, the Serpent-queen, and the +great serpent answered, 'She hath gone to the mountain Kaf with all her host, +as is her wont in winter; but next summer she will come hither again. As often +as she goeth thither, she appointeth me to reign in her room, during her +absence; and if thou have any occasion to her, I will accomplish it for thee.' +Said he, 'I beg thee to bring me the herb, which whoso crusheth and drinketh +the juice thereof, sickeneth not neither groweth grey nor dieth.' 'I will not +bring it,' said the serpent, 'till thou tell me what befell thee since thou +leftest the Queen of the Serpents, to go with Affan in quest of King Solomon's +tomb.' So he related to her all his travels and adventures, together with the +history of Janshah, and said at last, 'Grant me my request, that I may return +to mine own country.' Replied the serpent, 'By the virtue of the lord Solomon, +I know not where is to be found the herb whereof thou speakest.' Then she bade +the serpent which had brought him thither, carry him back to Egypt: so the +messenger obeyed her and said to him, 'Shut thine eyes!' He did so and, opening +them again, found himself on the mountain Mukattam.[FN#568] When I returned +from the mountain Kaf (added the Queen) the serpent, my deputy, informed me of +Bulukiya's visit and gave me his salutations and repeated to me his story and +his meeting with Janshah. And this, O Hasib, is how I came to know the +adventures of Bulukiya and the history of Janshah." Thereupon Hasib said to +her, "O Queen, deign recount to me what befell Bulukiya as regards his return +to Egypt." She replied, "Know, O Hasib, that when he parted from Janshah he +fared on nights and days till he came to a great sea; so he anointed his feet +with the juice of the magical herb and, walking over the face of the waters, +sped onwards till he came to an island abounding in trees and springs and +fruits, as it were the Garden of Eden. He landed and walked about, till he saw +an immense tree, with leaves as big as the sails of a ship. So he went up to +the tree and found under it a table spread with all manner meats, whilst on a +branch of the branches sat a great bird, whose body was of pearls and leek- +green emeralds, its feet of silver, its beak of red carnelian and its plumery +of precious metals; and it was engaged in singing the praises of Allah the Most +High and blessing Mohammed (on whom be benediction and peace!)"—And Shahrazad +perceived the dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Five Hundred and Thirty-second Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that "when Bulukiya landed and +walked about the island he found therein many marvels, especially a bird whose +body was of pearls and leek green emeralds and its plumery of precious metals; +and it was engaged in singing the praises of Allah the Most High and blessing +Mohammed (upon whom be benediction and peace!). Seeing this he said, 'Who and +what art thou?' Quoth the bird, 'I am one of the birds of Eden and followed +Adam when Allah Almighty cast him out thence. And know, O my brother, that +Allah also cast out with him four leaves of the trees of the garden to cover +his nakedness withal, and they fell to the ground after awhile. One of them was +eaten by a worm, and of it came silk: the gazelles ate the second and thence +proceeded musk, the third was eaten by bees and gave rise to honey, whilst the +fourth fell in the land of Hind and from it sprang all manner of spices. As for +me, I wandered over the face of earth till Allah deigned give me this island +for a dwelling-place, and I took up my abode here. And every Friday from night +till morning the Saints and Princes[FN#569] of the Faith flock to this place +and make pious visitation and eat from this table spread by Allah Almighty; and +after they have eaten, the table is taken up again to Heaven: nor doth the food +ever waste or corrupt.' So Bulukiya ate his fill of the meats and praised the +Great Creator. And presently, behold, there came up Al-Khizr[FN#570] (with whom +be peace!), at sight of whom Bulukiya rose and saluting him, was about to +withdraw, when the bird said to him, 'Sit, O Bulukiya, in the presence of +Al-Khizr, on whom be peace!' So he sat down again, and Al-Khizr said to him, +'Let me know who thou art and tell me thy tale.' Thereupon Bulukiya related to +him all his adventures from beginning to end and asked, 'O my lord, how far is +it hence to Cairo?' 'Five and ninety years' journey,' replied the Prophet; +whereupon Bulukiya burst into tears; then, falling at Al-Khizr's feet, kissed +them and said to him, 'I beseech thee deliver me from this strangerhood and thy +reward be with Allah, for that I am nigh upon death and know not what to do.' +Quoth Al-Khizr, 'Pray to Allah Almighty that He permit me to carry thee to +Cairo, ere thou perish.' So Bulukiya wept and humbled himself before Allah who +granted his prayer, and by inspiration bade Al-Khizr bear him to his people. +Then said the Prophet, 'Lift thy head, for Allah hath heard thy prayer and hath +inspired me to do what thou desires; so take fast hold of me with both thy +hands and shut thine eyes.' The Prince did as he was bidden and Al-Khizr +stepped a single step forwards, then said to him, 'Open thine eyes!' So +Bulukiya opened his eyes and found himself at the door of his palace at Cairo. +He turned, to take leave of Al-Khizr, but found no trace of him."—And Shahrazad +perceived the dawn of day and ceased saying her permitted say. +</p> + +<p> +When it was the Five Hundred and Thirty-third Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that "when Bulukiya, standing +at the gate of his palace, turned to take leave of Al-Khizr, he found no trace +of him and entered the palace. When his mother saw him, she cried with a loud +cry and swooned away for excess of joy, and they sprinkled water upon her face. +After awhile she came to herself and embraced her son and wept with sore +weeping, whilst Bulukiya wept and laughed by turns. Then all his friends and +kindred came and gave him joy of his safe return, and the news was noised +abroad in the land and there came to him presents from all parts. Moreover, +they beat the drums and blew the flutes and rejoiced mightily. Then Bulukiya +related to them his adventures ending with recounting how Al-Khizr had set him +down at his palace door, whereat they marvelled exceedingly and wept, till all +were a-weary of weeping." Hasib wondered at the Queen's tale and shed many +tears over it; then he again besought her to let him return to his family; but +she said, "I fear me, O Hasib, that when thou gettest back to thy country thou +wilt fail of thy promise and prove traitor to thine oath and enter the Hammam." +But he swore to her another solemn oath that he would never again enter the +baths as long as he lived; whereupon she called a serpent and bade her carry +him up to the surface of the earth. So the serpent took him and led him from +place to place, till she brought him out on the platform-edge of an abandoned +cistern and there left him. Upon this he walked to the city and, coming to his +house by the last of the day, at the yellowing of the sun, knocked at the door. +His mother opened it and seeing her son screamed out and threw herself upon him +and wept for excess of joy. His wife heard her mother-in-law weeping; so she +came out to her and seeing her husband, saluted him and kissed his hands; and +each rejoiced in other with exceeding joy of all three. Then they entered the +house and sat down to converse and presently Hasib asked his mother of the +woodcutters, who had left him to perish in the cistern. Quoth she, "They came +and told me that a wolf had eaten thee in the Wady. As for them, they are +become merchants and own houses and shops, and the world is grown wide for +them. But every day they bring me meat and drink, and thus have they done until +the present time." Quoth Hasib, "To-morrow do thou go to them and say, "My son +Hasib Karim al-Din hath returned from his travels; so come ye to meet him and +salute him." Accordingly, when morning dawned, she repaired to the woodcutters' +houses and delivered to them her son's message, which when they heard, they +changed colour, and saying, "We hear and obey," gave her each a suit of silk, +embroidered with gold, adding, "Present this to thy good son[FN#571] and tell +him that we will be with him to-morrow." She assented and returning to Hasib +gave him their presents and message. Meanwhile, the woodcutters called together +a number of merchants and, acquainting them with all that had passed between +themselves and Hasib, took counsel with them what they should do. Quoth the +merchants, "It behoveth each one of you to give him half his monies and +Mamelukes." And they all agreed to do this; so on the next day, each of them +took half his wealth and, going in to Hasib, saluted him and kissed his hands. +Then they laid before him what they had brought, saying, "This is of thy +bounties, and we are in thy hands." He accepted their peace- offering and said, +"What is past is past: that which befell us was decreed of Allah, and destiny +doeth away with dexterity." Quoth they, "Come, let us walk about and take our +solace in the city and visit the Hammam." Quoth he, "Not so: I have taken an +oath never again to enter the baths, so long as I live." Rejoined they, at +least come to our homes that we may entertain thee." He agreed to this, and +went to their houses and each of them entertained him for a night and a day; +nor did they cease to do thus for a whole sennight, being seven in number. And +now Hasib was master of monies and houses and shops, and the merchants of the +city foregathered with him and he told them all that had befallen him. He +became one of the chiefs of the guild and abode on this wise awhile, till it +happened one day, as he was walking about the streets, that he passed the door +of a Hammam, whose keeper was one of his companions. When the bathman, who was +standing without, caught his eye he ran up to him and saluted him and embraced +him, saying, "Favour me by entering the bath and there wash and be rubbed that +I may show thee hospitality." Hasib refused, alleging that he had taken a +solemn oath never again to enter the Hammam; but the bathman was instant with +him, saying, "Be my three wives triply divorced, can thou enter not and be +washed!" When Hasib heard him thus conjure him, he was confounded and replied, +"O my brother, hast thou a mind to ruin my house and make my children orphans +and lay a load of sin upon my neck?" But his friend threw himself at his feet +and kissed them, saying, "My happiness dependeth upon thy entering, and be the +sin on the neck of me!" Then all the servants of the bath set upon Hasib and +dragging him in pulled off his clothes. But hardly had he sat down against the +wall and begun to pour water on his head when a score of men accosted him, +saying, "Rise, O man, and come with us to the Sultan, for thou art his debtor." +Then they despatched one of them as messenger to the Sultan's Minister, who +straightway took horse and rode, attended by threescore Mamelukes, to the +baths, where he alighted and going in to Hasib, saluted him and said, "Welcome +to thee!" Then he gave the bathman an hundred diners and, mounting Hasib on a +horse he had brought with him, returned with him and all his men to the +Sultan's palace. Here he bade them aid Hasib to dismount and, after seating him +comfortably, set food before him; and when they had eaten and drunken and +washed their hands, the Wazir clad him in two dresses of honour each worth five +thousand diners and said to him, "Know that Allah hath been merciful to us in +sending thee; for the Sultan is nigh upon death by leprosy, and the books tell +us that his life is in thy hands. Then, accompanied by a host of Grandees, he +took him wondering withal and carried him through the seven doorways of the +palace, till they came to the King's chamber. Now the name of this King was +Karazdαn, King of Persia and of the Seven Countries, and under his sway were an +hundred sovereign princes sitting on chairs of red gold, and ten thousand +valiant captains, under each one's hand an hundred deputies and as many +headsmen armed with sword and axe. They found the King lying on his bed with +his face swathed in a napkin, and groaning for excess of pain. When Hasib saw +this ordinance, his wit was dazed for awe of the King; so he kissed the ground +before him, and prayed a blessing on him. Then the Grand Wazir, whose name was +Shamhϊr, rose and welcoming Hasib, seated him on a high chair at the King's +right hand."—And Shahrazad perceived the dawn of day and ceased to say her +permitted say. +</p> + +<p> +When it was the Five Hundred and Thirty-fourth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the Wazir Shamhur rose to +Hasib and seated him on a chair at the right hand of King Karazdan; after which +he called for food and the tables were laid. And when they had eaten and +drunken and washed their hands, Shamhur stood up (while all present also stood +to do him honour) and, approaching Hasib said to him, "We are all thy servants +and will give thee whatsoever thou askest, even were it one half the kingdom, +so thou wilt but cure the King." Saying this, he led him by the hand to the +royal couch, and Hasib, uncovering the King's face, saw that he was at last +fatal stage of the disease; so he wondered at their hoping for a cure. But the +Wazir kissed his hand and repeated his offers and ended with saying, "All we +want of thee is to heal our King:" so he said to the Wazir, "True that I am the +son of Allah's prophet, Daniel, but I know nothing of his art: for they put me +thirty days in the school of medicine and I learnt nothing of the craft. I +would well I knew somewhat thereof and might heal the King." Hearing this, the +Grand Wazir said, "Do not multiply words upon us; for though we should gather +together to us physicians from the East and from the West, none could cure the +King save thou." Answered Hasib, "How can I make him whole, seeing I know +neither his case nor its cure?" Quoth the Minister, "His healing is in thy +hands," and quoth Hasib, "If I knew the remedy of his sickness, I would heal +him." Thereupon the Wazir rejoined, "Thou keenest a cure right well; the remedy +of his sickness is the Queen of the Serpents, and thou knowest her +abiding-place and hast been with her." When Hasib heard this, he knew that all +this came of his entering the Baths, and repented whenas repentance availed him +naught; then said he, "What is the Queen of the Serpents? I know her not nor +ever in all my life heard I of this name." Retorted the Wazir, "Deny not the +knowledge of her, for I have proof that thou knowest her and hast passed two +years with her." Repeated Hasib, "Verily, I never saw her nor even heard of her +till this moment;" upon which Shamhur opened a book and, after making sundry +calculations, raised his head and spake as follows. "The Queen of the Serpents +shall foregather with a man who shall abide with her two years; then shall he +return from her and come forth to the surface of the earth, and when he +entereth the Hammam bath his belly will become black." Then said he, "Look at +thy belly." So Hasib looked at his own belly and behold, it was black: but he +persisted in his denial and said, "My belly was black from the day my mother +bare me." Said the Wazir, "I had stationed three Mamelukes at the door of every +Hammam, bidding them note all who entered and let me know when they found one +whose belly was black: so, when thou enteredst, they looked at thy belly and, +finding it black, sent and told me, after we had well-nigh lost hope of coming +upon thee. All we want of thee is to show us the place whence thou camest out +and after go thy ways; for we have those with us who will take the Queen of the +Serpents and fetch her to us." Then all the other Wazirs and Emirs and Grandees +flocked about Hasib who sorely repented of his misdeed; and they conjured him, +till they were weary, to show them the abode of the Queen; but he ceased not +saying, "I never saw nor heard of the matter." Then the Grand Wazir called the +hangman and bade him strip Hasib and beat him a sore beating; and so they did +till he saw death face to face, for excess of pain, and the Wazir said, "We +have proof that thou knowest the abiding-place of the Queen of the Serpents: +why wilt thou persist in denial? Show us the place whence thou camest out and +go from us; we have with us one who will take her, and no harm shall befall +thee." Then he raised him and bade give him a dress of honour of cloth of red +gold, embroidered with jewels, and spoke him fair till Hasib yielded and said, +"I will show you the place." At this the Wazir rejoiced with great joy and took +horse with all his many and rode, guided by Hasib, and never drew rein till +they came to the mountain containing the cavern wherein he had found the +cistern full of honey. There all dismounted and followed him as he entered, +sighing and weeping, and showed them the well whence he had issued; whereupon +the Wazir sat down thereby and, sprinkling perfumes upon a chafing-dish, began +to mutter charms and conjurations; for he was a crafty magician and diviner and +skilled in spiritual arts. He repeated three several formulas of conjuration +and between each threw fresh incense upon the fire, crying out and saying, +"Come forth, O Queen of the Serpents!;" when behold, the water of the well sank +down and a great door opened in the side, from which came a mighty noise of +crying like unto thunder, so terrible that they thought the well had caved in +and all present fell down fainting; nay, some even died for fright. Presently, +there issued from the well a serpent as big as an elephant, casting out sparks, +like red hot coals, from its eyes and mouth and bearing on its back a charger +of red gold, set with pearls and jewels, in the midst whereof lay a serpent +from whose body issued such splendour that the place was illumined thereby; and +her face was fair and young and she spoke with most eloquent tongue. The +Serpent-queen turned right and left, till her eyes fell upon Hasib, to whom +said she "Where is the covenant thou madest with me, and the oath thou swearest +to me, that thou wouldst never again enter the Hammam-bath? But there is no +fighting against Fate nor hath any ever fled from that which is written on his +forehead. Allah hath appointed the end of my life for thy hand to hend, and it +is His will that slain I be and King Karazdan be healed of his malady." So +saying, she wept with sore weeping and Hasib wept to see her weep. As for the +abominable Wazir Shamhur; he put out his hand to lay hold of her; but she said +to him, "Hold thy hand, O accursed, or I will blow upon thee and reduce thee to +a heap of black ashes." Then she cried out to Hasib, saying, "Draw near me and +take me in thine hand and lay me in the dish that is with you: then set it on +thy head, for my death was fore-ordained, from Eternity without +beginning,[FN#572] to be at thy hand, and thou hast no power to avert it." So +he took her and laid her in the dish, and put it on his head, when the well +returned to its former state. Then they set out on their return to the city, +Hasib carrying the dish on his head, and when they were half-way behold, the +Queen of the Serpents said to him privily, "Hearken, O Hasib, to my friendly +counsel, for all thou hast broken faith with me and been false to thine oath, +and hast done this misdeed, but it was fore-ordained from all eternity." He +replied "To hear is to obey," and she continued, "It is this: when thou comest +to the Wazir's house, he will bid thee behead me and cut me in three; but do +thou refuse saying, 'I know not how to slaughter[FN#473]' and leave him to do +it with his own hand and to work his wicked will. When he hath cut my throat +and divided my body into three pieces there will come a messenger, to bid him +to the King, so he will lay my flesh in a cauldron of brass and set it upon a +brasier before going to the presence and he will say to thee, 'Keep up the fire +under the cauldron till the scum rise; then skim it off and pour it into a +phial to cool. Wait till it cool and then drink it, so shall naught of malady +or pain be left in all thy body. When the second scum riseth, skim it off and +pour it into a phial against my return from the King, that I may drink it for +an ailment I have in my loins.' Then will he give thee the phials and go to the +King, and when he is gone, do thou light the fire and wait till the first scum +rise and set it in a phial; keep it by thee but beware of drinking it, or no +good will befall thee. When the second scum riseth, skim it off and put it in a +second phial and drink it down as soon as it cools. When the Wazir returneth +and asketh thee for the second phial, give him the first and note what shall +befall him;"—And Shahrazad perceived the dawn of day and ceased saying her +permitted say. +</p> + +<p> +When it was the Five Hundred and Thirty-fifth Night, +</p> + +<p> +She said, It hath reached me, O auspicious King, that the Serpent-queen charged +Hasib not to drink of the first scum and carefully to keep the second, saying, +"When the Wazir returneth from the King and asketh for the second phial, give +him the first and note what shall befall him; then drink the contents of the +second phial and thy heart will become the home of wisdom. After this take up +the flesh and, laying it in a brazen platter, carry it to the King and give him +to eat thereof. When he hath eaten it and it hath settled in his stomach, veil +his face with a kerchief and wait by him till noontide, when he will have +digested the meat. Then give him somewhat of wine to drink and, by the decree +of Allah Almighty, he will be healed of his unhealth and be made whole as he +was. And give thou ear to the charge wherewith I charge thee; and keep it in +thy memory with carefullest keeping." They ceased not faring till they came to +the Wazir's house, and he said to Hasib, "Come in with me!" So he went in and +the troops dispersed and fared each his own way; whereupon Hasib set down the +platter and the Wazir bade him slay the Queen of the Serpents; but he said, "I +know not how to slaughter and never in my born days killed I aught. An thou +wilt have her throat cut, do it with thine own hand." So the Minister Shamhur +took the Queen from the platter and slew her, seeing which Hasib wept bitter +tears and the Wazir laughed at him, saying, "O weak of wits, how canst thou +weep for the killing of a worm?" Then he cut her in three and, laying the +pieces in a brass cauldron, set it on the fire and sat down to await the +cooking of the flesh. And whilst he was sitting, lo! there came a slave from +the King, who said to him, "The King calls for thee without stay or delay," and +he answered saying, "I hear and I obey." So he gave Hasib two phials and bade +him drink the first scum and keep the second against his return,[FN#574] even +as the Queen of the Serpents had foretold; after which he went away with +repeated charges and injunctions; and Hasib tended the fire under the cauldron +till the first scum rose, when he skimmed it off and, setting it in one of the +phials, kept it by him. He then fed the fire till the second scum rose; then he +skimmed it off and, putting it in the other phial kept it for himself. And when +the meat was done, he took the cauldron off the fire and sat awaiting the Wazir +who asked him on return, "What hast thou done?" and answered Hasib, "I did thy +bidding to the last word." Quoth the Wazir, "What hast thou done with the first +phial?" "I drank its contents but now," replied Hasib, and Shamhur asked, "Thy +body feeleth it no change?"; whereto Hasib answered, "Verily, I feel as I were +on fire from front to foot." The villain Wazir made no reply hiding the truth +but said, "Hand me the second phial, that I may drink what is therein, so haply +I may be made whole of this ailing in my loins." So Hasib brought him the first +phial and he drank it off, thinking it contained the second scum; but hardly +had he done drinking when the phial fell from his hand and he swelled up and +dropped down dead; and thus was exemplified in him the saying; "Whoso for his +brother diggeth a pit, he shall be the first to fall into it." Now when Hasib +saw this, he wondered and feared to drink of the second phial; but he +remembered the Serpent-queen's injunction and bethought him that the Wazir +would not have reserved the second scum for himself, had there been aught of +hurt therein. So he said, "I put my trust in Allah,'[FN#575] and drank off the +contents of the phial. No sooner had he done so, than the Most Highest made the +waters of wisdom to well up in his heart and opened to him the fountains of +knowledge, and joy and gladness overcame him. Then he took the serpent's flesh +from the cauldron and, laying it on a platter of brass, went forth from the +Wazir's house. On his way to the palace he raised his eyes and saw the seven +Heavens and all that therein is, even to the Lote-tree, beyond which there is +no passing,[FN#576] and the manner of the revolution of the spheres. Moreover, +Allah discovered to him the ordinance of the planets and the scheme of their +movements and the fixed stars; and he saw the contour of the land and sea, +whereby he became informed with geometry, astrology and astronomy and +mathematics and all that hangeth thereby; and he understood the causes and +consequences of eclipses of the sun and moon. Then he looked at the earth and +saw all minerals and vegetables that are therein and thereon; and he learned +their properties, and their virtues, so that he became in an instant versed in +medicine and chemistry and natural magic and the art of making gold and silver. +And he ceased not carrying the flesh till he came to the palace, when he went +in to King Karazdan, and kissing the ground before him, said, "May thy head +survive thy Wazir Shamhur!" The King was mightily angered at the news of the +Grand Wazir's death and wept for him, whilst his Emirs and his Grandees and +officers also wept. Then said Karazdan, "He was with me but now, in all health, +and went away to fetch me the flesh of the Queen of the Serpents, if it should +be cooked; what befell him that he is now dead, and what accident hath betided +him?" So Hasib told him the whole truth how the Minister had drunk the contents +of the phial and had forthwith swelled out and died. The King mourned for his +loss with mourning sore and said to Hasib, "What shall I do without Shamhur?" +and Hasib answered "Grieve not, O King of the age; for I will cure thee within +three days and leave no whit of disease in thy body." At this the King's breast +waxed broad and he said, "I wish to be made whole of this affliction, though +after a long term of years." So Hasib set the platter before the King and made +him eat a slice of the flesh of the Serpent-queen. Then he covered him up and, +spreading a kerchief over his face, bade him sleep and sat down by his side. He +slept from noonday till sundown, while his stomach digested the piece of flesh, +and presently he awoke. Hasib gave him somewhat of wine to drink and bade him +sleep again; so he slept till the morning and when dawn appeared, Hasib +repeated the treatment making him eat another piece of the flesh; and thus he +did with him three days following, till he had eaten the whole, when his skin +began to shrink and scale off and he perspired, so that the sweat ran down from +his head to his heels. Therewith he became whole and there abode in him no +trace of the disease, which when Hasib saw, he said, "There is no help for it +but thou go to the Hammam." So he carried him to the bath and washed his body; +and when he came forth, it was like a wand of silver and he was restored to +health, nay, sounder than he was before he fell ill. Thereupon he donned his +richest robes and, seating himself on his throne, deigned make Hasib sit beside +him. Then he bade the tables be spread and they ate and washed their hands; +after which he called for the service of wine and both drank their fill. Upon +this all his Wazirs and Emirs and Captains and the Grandees of his realm and +the notables of the lieges came in to him and gave him joy of his recovery; and +they beat the drums and adorned the city in token of rejoicing. Then said the +King to the assembly, "O Wazirs and Emirs and Grandees, this is Hasim Karim +al-Din, who hath healed me of my sickness, and know all here present that I +make him my Chief Wazir in the stead of the Wazir Shamhur."—And Shahrazad +perceived the dawn of day and ceased to say her permitted say. +</p> + +<p> +When it was the Five Hundred and Thirty-sixth Night, +</p> + +<p> +She continued, It hath reached me, O auspicious King, that quoth King Karazdan +to his Ministers and high lords, "He who healed me of my sickness is none other +than Hasib Karim al-Din here present. Therefore I make him my Chief Wazir in +the stead of the Wazir Shamhur; and whoso loveth him loveth me, and whoso +honoureth him honoureth me, and he who obeyeth him obeyeth me." "Hearkening and +obedience," answered they and all rising flocked to kiss Hasib's hand and +salute him and give him joy of the Wazirate. Then the King bestowed on him a +splendid dress of gold brocade, set with pearls and gems, the least of which +was worth five thousand gold pieces. Moreover, he presented to him three +hundred male white slaves and the like number of concubines, in loveliness like +moons, and three hundred Abyssinian[FN#577] slave-girls, beside five hundred +mules laden with treasure and sheep and oxen and buffaloes and bulls and other +cattle beyond count; and he commanded all his Wazirs and Emirs and Grandees and +Notables and Mamelukes and his subjects in general to bring him gifts. +Presently Hasib took horse and rode, followed by the Wazirs and Emirs and lords +and all the troops, to the house which the King had set apart for him, where he +sat down on a chair; and the Wazirs and Emirs came up to him and kissed hands +and gave him joy of his Ministership, vying with one another in suit and +service. When his mother and his household knew what had happened, they +rejoiced with exceeding joy and congratulated him on his good fortune; and his +quondam comrades the woodcutters also came and gave him joy. Then he mounted +again and, riding to the house of the late Wazir Shamhur, laid hands on all +that was therein and transported it to his own abode. On this wise did Hasib, +from a dunsical know-nothing, unskilled to read writing, become, by the decree +of Allah Almighty, an adept in every science and versed in all manner of +knowledge, so that the fame of his learning was blazed abroad over the land and +he became renowned as an ocean of lore and skill in medicine and astronomy and +geometry and astrology and alchemy and natural magic and the Cabbala and +Spiritualism and all other arts and sciences. One day, he said to his mother, +"My father Daniel was exceeding wise and learned; tell me what he left by way +of books or what not!" So his mother brought him the chest and, taking out the +five leaves which had been saved when the library was lost, gave them to him +saying, "These five scrolls are all thy father left thee." So he read them and +said to her, "O my mother, these leaves are part of a book: where is the rest?" +Quoth she, "Thy father made a voyage taking with him all his library and, when +he was shipwrecked, every book was lost save only these five leaves. And when +he was returned to me by Almighty Allah he found me with child and said to me: +'Haply thou wilt bear a boy; so take these scrolls and keep them by thee and +whenas thy son shall grow up and ask what his father left him, give these +leaves to him and say, 'Thy father left these as thine only heritance. And lo! +here they are.' " And Hasib, now the most learned of his age, abode in all +pleasure and solace, and delight of life, till there came to him the Destroyer +of delights and the Severer of societies.[FN#578] And yet, O King, is not this +tale of Bulukiya and Janshah more wondrous than the adventures of +</p> + +<p> +End of Volume V. +</p> + +<p> + Arabian Nights, Volume 5<br/> + + Footnotes<br/> + +</p> + +<p> +[FN#1] This tale (one of those translated by Galland) is best and fullest in +the Bresl. Edit. iii. 329. +</p> + +<p> +[FN#2] Europe has degraded this autumnal festival, the Sun-fκte Mihrgαn (which +balanced the vernal Nau-roz) into Michaelmas and its goose-massacre. It was so +called because it began on the 16th of Mihr, the seventh month; and lasted six +days, with feasts, festivities and great rejoicings in honour of the Sun, who +now begins his southing-course to gladden the other half of the world. +</p> + +<p> +[FN#3] "Hindν" is an Indian Moslem as opposed to "Hindϊ," a pagan, or Gentoo. +</p> + +<p> +[FN#4] The orig. Persian word is "Shαh-pϊr"=King's son: the Greeks (who had no +sh) (preferred ); the Romans turned it into Sapor and the Arabs (who lack +the p) into Sαbϊr. See p. x. Hamzζ ispahanensis Annalium Libri x.: Gottwaldt, +Lipsiζ mdcccxlviii. +</p> + +<p> +[FN#5] The magic horse may have originated with the Hindu tale of a wooden +Garuda (the bird of Vishnu) built by a youth for the purpose of a vehicle. It +came with the "Moors" to Spain and appears in "Le Cheval de Fust," a French +poem of the thirteenth Century. Thence it passed over to England as shown by +Chaucer's "Half-told tale of Cambuscan (Janghνz Khan?) bold," as +</p> + +<p> + "The wondrous steed of brass<br/> + + On which the Tartar King did ride;"<br/> + +</p> + +<p> +And Leland (Itinerary) derives "Rutlandshire" from "a man named Rutter who rode +round it on a wooden horse constructed by art magic." Lane (ii. 548) quotes the +parallel story of Cleomades and Claremond which Mr. Keightley (Tales and +Popular Fictions, chapt. ii) dates from our thirteenth century. See Vol. i., p. +160. +</p> + +<p> +[FN#6] All Moslems, except those of the Mαliki school, hold that the maker of +an image representing anything of life will be commanded on the Judgment Day to +animate it, and failing will be duly sent to the Fire. This severity arose +apparently from the necessity of putting down idol-worship and, perhaps, for +the same reason the Greek Church admits pictures but not statues. Of course the +command has been honoured with extensive breaching: for instance all the +Sultans of Stambul have had their portraits drawn and painted. +</p> + +<p> +[FN#7] This description of ugly old age is written with true<br/> + +Arab verve.<br/> + +</p> + +<p> +[FN#8] Arab. "Badinjαn": Hind. Bengan: Pers. Bαdingαn or Badiljαn; the Mala +insana (Solanum pomiferum or S. Melongena) of the Romans, well known in +Southern Europe. It is of two kinds, the red (Solanum lycopersicum) and the +black (S. Melongena). The Spaniards know it as "berengeria" and when Sancho +Panza (Part ii. chapt. 2) says, "The Moors are fond of egg-plants" he means +more than appears. The vegetable is held to be exceedingly heating and thereby +to breed melancholia and madness; hence one says to a man that has done +something eccentric, "Thou hast been eating brinjalls." +</p> + +<p> +[FN#9] Again to be understood Hibernice "kilt." +</p> + +<p> +[FN#10] i.e. for fear of the evil eye injuring the palace and, haply, himself. +</p> + +<p> +[FN#11] The "Sufrah" before explained acting provision-bag and table-cloth. +</p> + +<p> +[FN#12] Eastern women in hot weather, lie mother-nude under a sheet here +represented by the hair. The Greeks and Romans also slept stripped and in +mediζval England the most modest women saw nothing indelicate in sleeping naked +by their naked husbands. The "night-cap" and the "night-gown" are comparatively +modern inventions. +</p> + +<p> +[FN#13] Hindu fable turns this simile into better poetry, "She was like a +second and a more wondrous moon made by the Creator." +</p> + +<p> +[FN#14] "Sun of the Day." +</p> + +<p> +[FN#15] Arab. "Shirk"=worshipping more than one God. A theological term here +most appropriately used. +</p> + +<p> +[FN#16] The Bul. Edit. as usual abridges (vol. i. 534). The Prince lands on +the palace-roof where he leaves his horse, and finding no one in the building +goes back to the terrace. Suddenly he sees a beautiful girl approaching him +with a party of her women, suggesting to him these couplets, +</p> + +<p> + "She came without tryst in the darkest hour, *<br/> + + Like full moon lighting horizon's night:<br/> + + Slim-formed, there is not in the world her like *<br/> + + For grace of form or for gifts of sprite:<br/> + + 'Praise him who made her from semen-drop,' *<br/> + + I cried, when her beauty first struck my sight:<br/> + + I guard her from eyes, seeking refuge with *<br/> + + The Lord of mankind and of morning-light."<br/> + +</p> + +<p> +The two then made acquaintance and "follows what follows." +</p> + +<p> +[FN#17] Arab. "Akαsirah," explained (vol. i., 75) as the plur. of Kisrα. +</p> + +<p> +[FN#18] The dearest ambition of a slave is not liberty but to have a slave of +his own. This was systematised by the servile rulers known in history as the +Mameluke Beys and to the Egyptians as the Ghuzz. Each had his household of +servile pages and squires, who looked forward to filling the master's place as +knight or baron. +</p> + +<p> +[FN#19] The well-known capital of Al-Yaman, a true Arabia Felix, a Paradise +inhabited by demons in the shape of Turkish soldiery and Arab caterans. +According to Moslem writers Sana'a was founded by Shem son of Noah who, +wandering southward with his posterity after his father's death, and finding +the site delightful, dug a well and founded the citadel, Ghamdαn, which +afterwards contained a Mason Carrιe rivalling (or attempting to rival) the +Meccan Ka'abah. The builder was Surahbνl who, says M.C. de Perceval coloured +its four faces red, white, golden and green; the central quadrangle had seven +stories (the planets) each forty cubits high, and the lowest was a marble hall +ceiling'd with a single slab. At the four corners stood hollow lions through +whose mouths the winds roared. This palatial citadel-temple was destroyed by +order of Caliph Omar. The city's ancient name was Azal or Uzal whom some +identify with one of the thirteen sons of Joktan (Genesis xi. 27): it took its +present name from the Ethiopian conquerors (they say) who, seeing it for the +first time, cried "Hazα Sana'ah!" meaning in their tongue, this is commodious, +etc. I may note that the word is Kisawahili (Zanzibarian) e.g. "Yαmbo sαnα—is +the state good?" Sana'a was the capital of the Tabαbi'ah or Tobba Kings who +judaized; and the Abyssinians with their Negush made it Christian while the +Persians under Anushirwαn converted it to Guebrism. It is now easily visited +but to little purpose; excursions in the neighborhood being deadly dangerous. +Moreover the Turkish garrison would probably murder a stranger who sympathised +with the Arabs, and the Arabs kill one who took part with their hated and +hateful conquerors. The late Mr. Shapira of Jerusalem declared that he had +visited it and Jews have great advantages in such travel. But his friends +doubted him. +</p> + +<p> +[FN#20] The Bresl. Edit. (iii. 347) prints three vile errors in four lines. +</p> + +<p> +[FN#21] Alcove is a corruption of the Arab. Al-Kubbah (the dome) through Span. +and Port. +</p> + +<p> +[FN#22] Easterns as a rule sleep with head and body covered by a sheet or in +cold weather a blanket. The practice is doubtless hygienic, defending the body +from draughts when the pores are open; but Europeans find it hard to adopt; it +seems to stop their breathing. Another excellent practice in the East, and +indeed amongst barbarians and savages generally, is training children to sleep +with mouths shut: in after life they never snore and in malarious lands they do +not require Outram's "fever-guard," a swathe of muslin over the mouth. Mr. +Catlin thought so highly of the "shut mouth" that he made it the subject of a +book. +</p> + +<p> +[FN#23] Arab. "Hanzal"=coloquintida, an article often mentioned by Arabs in +verse and prose; the bright coloured little gourd attracts every eye by its +golden glance when travelling through the brown-yellow waste of sand and clay. +A favourite purgative (enough for a horse) is made by filling the inside with +sour milk which is drunks after a night's soaking: it is as active as the +croton-nut of the Gold Coast. +</p> + +<p> +[FN#24] The Bresl. Edit. iii. 354 sends him to the "land of Sνn"<br/> + +(China).<br/> + +</p> + +<p> +[FN#25] Arab. "Yα Kisrawi!"=O subject of the Kisrα or Chosroλ; the latter +explained in vol.i.,75.[Volume 1, Footnote # 128] "Fars" is the origin of +"Persia"; and there is a hit at the prodigious lying of the modern race, whose +forefathers were so famous as truth-tellers. "I am a Persian, but I am not +lying now," is a phrase familiar to every traveller. +</p> + +<p> +[FN#26] There is no such name: perhaps it is a clerical error<br/> + +for "Har jαh"=(a man of) any place. I know an Englishman who in<br/> + +Persian called himself "Mirza Abdullah-i-Hνchmakαni"=Master<br/> + +Abdullah of Nowhere.<br/> + +</p> + +<p> +[FN#27] The Bresl. Edit. (loc. cit.) gives a comical description of the Prince +assuming the dress of an astrologer-doctor, clapping an old book under his arm, +fumbling a rosary of beads, enlarging his turband, lengthening his sleeves and +blackening his eyelids with antimony. Here, however, it would be out of place. +Very comical also is the way in which he pretends to cure the maniac by +"muttering unknown words, blowing in her face, biting her ear," etc. +</p> + +<p> +[FN#28] Arab. "Sar'a"=falling sickness. Here again we have in all its +simplicity the old nursery idea of "possession" by evil spirits. +</p> + +<p> +[FN#29] Arab. "Nafahαt"=breathings, benefits, the Heb. Neshamah opp. to +Nephesh (soul) and Ruach (spirit). Healing by the breath is a popular idea +throughout the East and not unknown to Western Magnetists and Mesmerists. The +miraculous cures of the Messiah were, according to Moslems, mostly performed by +aspiration. They hold that in the days of Isa, physic had reached its highest +development, and thus his miracles were mostly miracles of medicine; whereas, +in Mohammed's time, eloquence had attained its climax and accordingly his +miracles were those of eloquence, as shown in the Koran and Ahαdνs. +</p> + +<p> +[FN#30] Lit. "The rose in the sleeves or calyces." I take my English +equivalent from Jeremy Taylor, "So I have seen a rose newly springing from the +clefts of its hood," etc. +</p> + +<p> +[FN#31] These lines are from the Bresl. Edit. (v. 35). The four couplets in +the Mac. Edit. are too irrelevant. +</p> + +<p> +[FN#32] Polo, which Lane calls "Goff." +</p> + +<p> +[FN#33] Arab. "Muffawak"=well-notched, as its value depends upon the notch. At +the end of the third hemistitch Lane's Shaykh very properly reads "baghtatan" +(suddenly) for "burhatan"=during a long time. +</p> + +<p> +[FN#34] "Uns" (which the vulgar pronounce Anas) "al- Wujud"=Delight of +existing things, of being, of the world. Uns wa jud is the normal +pun=love-intimacy and liberality; and the caranomasia (which cannot well be +rendered in English) re-appears again and again. The story is throughout one of +love; hence the quantity of verse. +</p> + +<p> +[FN#35] The allusion to a "written N" suggests the elongated not the rounded +form of the letter as in Night cccxxiv. +</p> + +<p> +[FN#36] The fourteenth Arabic letter in its medial form resembling an eye. +</p> + +<p> +[FN#37] This is done by the man passing his fingers over the brow as if to +wipe off perspiration; the woman acknowledges it by adjusting her head-veil +with both hands. As a rule in the Moslem East women make the first advances; +and it is truly absurd to see a great bearded fellow blushing at being ogled. +During the Crimean war the fair sex of Constantinople began by these +allurements but found them so readily accepted by the Giaours that they were +obliged to desist. +</p> + +<p> +[FN#38] The greatest of all explorers and discoverers of the world will be he +who finds a woman confessing inability to keep a secret. +</p> + +<p> +[FN#39] The original is intensely prosaicand so am I. +</p> + +<p> +[FN#40] Arab. "Sunnat," the practice of the Prophet. For this prayer and other +silly and superstitious means of discovering the "right direction" (which is +often very wrongly directed) see Lane, M.E. chapt. xi. +</p> + +<p> +[FN#41] Arab. "Bahr (sea or river) al-Kunuz": Lane (ii. 576) ingeniously +identifies the site with the Upper Nile whose tribes, between Assouan (Syene) +and Wady al-Subu'a are called the "Kunuz"lit. meaning "treasures" or "hoards." +Philae is still known as the "Islet of Anas (for Uns) al-Wujud;" and the +learned and accurate Burckhardt (Travels in Nubia p. 5) records the local +legend that a mighty King called Al-Wujud built the Osirian temples. I can give +no information concerning Jabal al-Sakla (Thakla), the Mount of the woman +bereft of children, beyond the legend contained in Night ccclxxix. +</p> + +<p> +[FN#42] A religious mendicant (lit. a pauper), of whom there are two great +divisions. The Shara'i acts according to the faith: the others (La Shara'i, or +irreligious) are bound by no such prejudices and are pretty specimens of +scoundrels. (Pilgrimage i.22.) +</p> + +<p> +[FN#43] Meaning his lips and palate were so swollen by drought. +</p> + +<p> +[FN#44] It is a pious act in time of mortal danger to face the<br/> + +Kiblah or Meccan temple, as if standing in prayer.<br/> + +</p> + +<p> +[FN#45] Still the belief of the Badawi who tries to work upon the beast's +compassion: "O great King I am a poor man, with wife and family, so spare me +that Allah spare thee!" and so forth. If not famished the lion will often stalk +off looking behind him as he goes; but the man will never return by the same +path; "for," says he, "haply the Father of Roaring may repent him of a wasted +opportunity." These lion-tales are very common, witness that of Androcles at +Rome and a host of others. Una and her lion is another phase. It remained for +M. Jules Gerard, first the chasseur and then the tueur, du lion, to assail the +reputation of the lion and the honour of the lioness. +</p> + +<p> +[FN#46] Abu Haris=Father of spoils: one of the lion's hundred titles. +</p> + +<p> +[FN#47] "They" again for "she." +</p> + +<p> +[FN#48] Jaxartes and Oxus. The latter (Jayhun or Amu, Oxus or<br/> + +Bactros) is famous for dividing Iran from Turan, Persia from<br/> + +Tartaria. The lands to its north are known as Ma wara al-Nahr<br/> + +(Mawerannahar) or "What is behind the stream,"=Transoxiana and<br/> + +their capitals were successively Samarcand and Bokhara.<br/> + +</p> + +<p> +[FN#49] Arab. "Dani was gharib"=friend and foe. The lines are partly from the +Mac. Edit. and partly from the Bresl. Edit., v. 55. +</p> + +<p> +[FN#50] Arab. "Wa Rahmata-hu!" a form now used only in books. +</p> + +<p> +[FN#51] Before noted. The relationship, like that of foster- brother, has its +rights, duties and privileges. +</p> + +<p> +[FN#52] Arab. "Istikharah," before explained as praying for direction by omens +of the rosary, opening the Koran and reading the first verse sighted, etc., +etc. At Al-Medinah it is called Khirah and I have suggested (Pilgrimage, ii. +287) that it is a relic of the Azlam or Kidah (divining arrows) of paganism. +But the superstition is not local: we have the Sortes Virgilianae (Virgil being +a magician) as well as Coranicae. +</p> + +<p> +[FN#53] Arab. "Wujud al-Habib," a pun, also meaning, "Wujud my beloved." +</p> + +<p> +[FN#54] Arab. "Khilal," as an emblem of attenuation occurring in Al-Hariri +(Ass. of Alexandria, etc.); also thin as a spindle (Maghzal), as a reed, and +dry as a pair of shears. In the Ass. of Barka'id the toothpick is described as +a beautiful girl. The use of this cleanly article was enjoined by +Mohammed:—"Cleanse your mouths with toothpicks; for your mouths are the abode +of the guardian angels; whose pens are the tongues, and whose ink is the +spittle of men; and to whom naught is more unbearable than remains of food in +the mouth." A mighty apparatus for a small matter; but in very hot lands +cleanliness must rank before godliness. +</p> + +<p> +[FN#55] The sense is ambiguous. Lane renders the verse:—"Thou resemblest it +(rose) not of my portion" and gives two explanations "because HE is of my +portion," or, "because HIS cheek cannot be rosy if MINE is not." Mr. Payne +boldly translates +</p> + +<p> +"If the rose ape his cheek, 'Now God forfend,' I say, 'That of my portion aught +to pilfer thou shouldst try'." +</p> + +<p> +[FN#56] Arab. "lif" (not "fibres which grow at the top of the trunk," Lane ii. +577); but the fibre of the fronds worked like the cocoa-nut fibre which forms +the now well-known Indian "coir." This "lif" is also called "filfil" or +"fulfil" which Dr. Jonathan Scott renders "pepper" (Lane i. 8) and it forms a +clean succedaneum for one of the uncleanest articles of civilisation, the +sponge. It is used in every Hammam and is (or should be) thrown away after use. +</p> + +<p> +[FN#57] Arab. "Shinf;" a course sack, a "gunny-bag;" a net compared with such +article. +</p> + +<p> +[FN#58] The eunuch tells him that he is not a "Sandali"=one whose penis and +testes are removed; and consequently the highest valued. There are many ways of +making the castrato; in some (as here) only the penis is removed, in other the +testes are bruised or cut off; but in all cases the animal passion remains, for +in man, unlike other animals, the fons veneris is the brain. The story of +Abelard proves this. Juvenal derided the idea of married eunuchs and yet almost +all of these neutrals have wives with whom they practise the manifold plaisirs +de la petite oie (masturbation, tribadism, irrumation, tete-beche, feuille-de- +rose, etc.), till they induce the venereal orgasm. Such was the account once +given to me by a eunuch's wife; and I need hardly say that she, like her +confrerie, was to be pitied. At the critical moment she held up a little pillow +for her husband to bite who otherwise would have torn her cheeks or breasts. +</p> + +<p> +[FN#59] In real life the eunuch, as a rule, avoids all allusion to his +misfortune, although the slave will often describe his being sold merrily +enough. +</p> + +<p> +[FN#60] The visits are in dreamland. The ringdove thanks the<br/> + +Lord for her (his?) suffering in the holy martyrdom of love.<br/> + +</p> + +<p> +[FN#61] Arab. "Hazar;" I have explained it as meaning "(the bird of) a +thousand (songs)." +</p> + +<p> +[FN#62] The "Bulbul" had his day with us but he departed with Tommy Moore. We +usually English the word by "nightingale;" but it is a kind of shrike or +butcher-bird (Lanius Boulboul. Lath.). +</p> + +<p> +[FN#63] The "Hamam" is a lieu commun in Arabic poetry. I have noticed the +world-wide reverence for the pigeon and the incarnation of the Third Person of +the Hindu Triad (Shiva), as Kapoteshwara (Kapota-ishwara)"=pigeon or dove-god +(Pilgrimage iii. 218). +</p> + +<p> +[FN#64] Arab. "Hamam al-Ayk." Mr. Payne's rendering is so happy that we must +either take it from him or do worse. +</p> + +<p> +[FN#65] All primitive peoples translate the songs of birds with human +language; but, as I have noticed, the versions differ widely. The pigeon cries, +"Allah! Allah!" the dove "Karim, Tawwa" (Bountiful, Pardoner!) the Kata or +sand-grouse "Man sakat salam" (who is silent is safe) yet always betrays itself +by its lay of "Kat-ta" and lastly the cock "Uzkuru 'llah ya ghafilun" +(Remember, or take the name of Allah, ye careless!). +</p> + +<p> +[FN#66] "Nay," the Dervish's reed pipe, symbol of the sighing absent lover +(i.e. the soul parted from the Creator) so famed by the Mullah-i-Rum and Sir +William Jones. +</p> + +<p> +[FN#67] Ba'albak=Ba'al (the God)-city (bek in Coptic and ancient Egyptian.) +Such, at least, is the popular derivation which awaits a better. No cloth has +been made there since the Kurd tribe of gallant robbers known as the "Harfush" +(or blackguards) lorded it over old "Heliopolis." +</p> + +<p> +[FN#68] Thinking her to be a Jinn or Ghul in the shape of a fair woman. This +Arab is a strange contrast to the English fisherman, and yet he is drawn with +truth. +</p> + +<p> +[FN#69] Arab. "Habbaza!" (good this!) or "Habba" (how good!): so<br/> + +"Habba bihi," how dear he is to me.<br/> + +</p> + +<p> +[FN#70] Arab. "Zind," and "Zindah" the names of the two sticks, upper and +lower, hard and soft, by which fire was kindled before flint and steel were +known. We find it in Al-Hariri (Ass. of Banu Haram) "no one sought ire from my +fire-stick (i.e. from me as a fire-stick) and failed." See Night dccciii. +</p> + +<p> +[FN#71] Arab. "Nazih" i.e. travelled far and wide. +</p> + +<p> +[FN#72] "Rajab," lit.="worshipping:" it is the seventh lunar month and still +called "Shahr-i-Khuda" (God's month) by the Persians because in pre-Islamitic +times it formed with Muharram (or in its stead Safar), Zu 'l-ka'adah and +Zu-'l-Hijjah (Nos. 1 or 2; 7,11 and 12) the yearly peace, during which a man +might not kill his father's murderer. The idea must have taken deep root, as +Arab history records only six "impious (or sacrilegious) wars," waged despite +the law. Europeans compare it with the Treuga Dei (truce of God) a seven-years +peace established about A.D. 1032, by a Bishop of Aquitaine; and followed in +A.D. 1245 by the Pax Regis (Royal Peace) under Louis VIII. of France. This +compelled the relations of a murdered man to keep the peace for forty days +after the offence was committed. +</p> + +<p> +[FN#73] His Majesty wrote sad doggrel. He is better at finessing, and his +message was a trick because Rose-in-Hood had told him that at home there were +special obstacles to the marriage. +</p> + +<p> +[FN#74] Arab. "Majzub"=drawn, attracted (literally); the popular term for one +absorbed in the contemplation of the Deity. During this process the soul is +supposed to quit the body leaving the latter irresponsible for its actions. I +remember a scandal being caused in a village near Tunis by one of these men who +suddenly started up from his seat in a dusty corner and, in presence of a small +crowd of people, had connection with a she-donkey. The supporters of the holy +man declared that the deed was proof positive of his exceptional holiness; but +there were lewd fellows, Moslems Voltaireans, who had their doubts and held +that the reverend man had so acted "for the gallery." A similar story is told +with due reserve by the late Abbe Hamilton in his book on the Cyrenaic. There +are three grand divisions of the Sufis; (1) Mukiman, the stationaries; (2) +Salikan, the travellers, or progressives, and (3) Wasilan, those who reach the +desired end. And No. 2 has two classes: the Salik-i-majzub, one progressing in +Divine Love; and the other, who has made greater progress, is the +Majzub-i-Salik (Dabistan iii. 251). +</p> + +<p> +[FN#75] Arab. "Sundus," a kind of brocade (low Lat. brocare to figure cloth), +silk worked in high relief with gold and silver. The idea is figurative meaning +it was hung outside and inside with fine stuff, like the Ka'abah, the "Bride of +Meccah." The "lords" means simply the lost girl. +</p> + +<p> +[FN#76] Arab. "Ayn" lit. eye, also a fount, "the eye of the landscape" (a +noble simile); and here a helper, guard, assistant. +</p> + +<p> +[FN#77] "Lord" for lady, i.e. she. +</p> + +<p> +[FN#78] Arab. "Fi'l-khawafik"=in the four quarters or among the flappers +(standards) or amid palpitations of heart. The bride alludes to a festal +reception in a town, with burning incense, drums, flags, etc., etc. +</p> + +<p> +[FN#79] In Egypt the shorter "honey-moon" lasts a week; and on the seventh day +(pop. called Al-Subu'a) bride and bridegroom receive visits with all ceremony, +of course in separate apartments. The seventh day (like the fortieth, the end +of six months and the anniversary) is kept for births and deaths with Khatmahs +(perlections) of the Koran "Saylah" family gatherings and so forth. The +fortieth day ends the real honey-moon. See Night dccxcii. +</p> + +<p> +[FN#80] I have noted the popular practice, amongst men as well as women, of +hiring the Hammam for private parties and picnicking in it during the greater +part of the day. In this tale the bath would belong to the public and it was a +mere freak of the bride to bathe with her bridegroom. "Respectable" people do +not. +</p> + +<p> +[FN#81] She speaks in the last line as the barber or the bathman. +</p> + +<p> +[FN#82] Here the "Ana" begin; and they mostly date themselves. Of the +following forty-nine, Lane (vol. Ii. P. 578 et seq.) gives only twenty-two and +transforms them to notes in chapt. xviii. He could hardly translate several of +them in a work intended to be popular. Abu Nowαs is a person carefully to be +avoided; and all but anthropological students are advised to "skip" over +anecdotes in which his name and abominations occur. +</p> + +<p> +[FN#83] Arab. "Ghilmαn," the counter part, I have said, of the so-called +"Houris." +</p> + +<p> +[FN#84] Mosul boasts of never having been polluted with idolatrous worship, an +exemption which it owes to being a comparatively modern place. +</p> + +<p> +[FN#85] The Aleppines were once noted for debauchery; and the saying is still +"Halabi Shelebi" (for Chelebi)=the Aleppine is a fellow fine. +</p> + +<p> +[FN#86] Mr. Payne omits the last line. It refers to what Persian boys call, +in half-Turkish phrase, "Alish Takish," each acting woman after he has acted +man. The best wine is still made in monasteries and the co-called Sinai +convent is world-famous for its "Rαki" distilled from raisins. +</p> + +<p> +[FN#87] i.e. what a difference there is between them! +</p> + +<p> +[FN#88] Arab. "Salli ala 'l-Nabi," a common phrase; meaning not only praise hm +to avert the evil eye; but also used when one would impose silence upon a +babbler. The latter will shuffle off by ejaculating "Al" and continue his +chatter. (Pilgrimage ii.279.) +</p> + +<p> +[FN#89] Arab. "Sukαt" (plur. of Sαki, cupbearer, our old "skinker"): the pure +gold (tibr) is the amber-coloured wine, like the Vino d'oro of the Libanus. +</p> + +<p> +[FN#90] That is, fair, white and read: Turkish slaves then abounded at +Baghdad. +</p> + +<p> +[FN#91] A Wady near Meccah where one of Mohammed's battles was fought. The +line means his waist is a thread connected broad breast and large hind +quarters. +</p> + +<p> +[FN#92] Arab. "Zaurα" which may mean crooked, alluding to the well-known rib. +</p> + +<p> +[FN#93] A pun. Bakr was the name of the eponymus chief and it also means +virgin, as in Abu Bakr. +</p> + +<p> +[FN#94] Arab. "Jαmi'ayn"=two cathedrals, any large (and consequently vicious) +city. +</p> + +<p> +[FN#95] Arab. "Almα," before noticed: I cannot translate "damask-lipped" to +suit European taste. +</p> + +<p> +[FN#96] Sherbet flavoured with musk or apple to cool the mouth of "hot +coppers." +</p> + +<p> +[FN#97] Arab. "In'αsh" lit. raising from his bier. The whole tone is +rollicking and slangy. +</p> + +<p> +[FN#98] i.e. In spite of himself: the phrase often occurs. +</p> + +<p> +[FN#99] Europeans usually write "Beni" for "Banu;" the oblique for the +nominative. I prefer "Odhrah" or "Ozrah" to Udhrah; because the Ayn before the +Zαl takes in pronunciation the more open sound. +</p> + +<p> +[FN#100] Possibly meaning that they were shrouded together; this would be +opposed to Moslem sense of decorum in modern days, but the ancient were not so +squeamish. See Night cccxi. +</p> + +<p> +[FN#101] This phase of passion in the "varium et mutabile" is often treated +of by Oriental storytellers, and not unoften seen in real Eastern life. +</p> + +<p> +[FN#102] As has been said, "Sαhib" (preceding the name not following it as in +India) is a Wazirial title in mediζval Islam. +</p> + +<p> +[FN#103] This parapet was rendered obligatory by Moses (Deut. xxii. 8) on +account of the danger of leaving a flat roof without garde-fou. Eastern +Christians neglect the precaution and often lose their children by the neglect. +</p> + +<p> +[FN#104] Arab. "Lauh." A bit of thin board washed white used for lessons as +slates are amongst us, and as easily cleaned because the inks contain no +minerals. It is a long parallelogram with triangular ears at the short sides; +and the shape must date from ages immemorial as it is found, throughout Syria +and its adjoinings, in the oldest rock inscriptions to which the form serves as +a frame. Hence the "abacus" or counting table derived from the Gr. , a +slab (or in Phenician "sand"), dust or sand in old days having been strewed on +a table or tablet for school- boys' writings and mathematical diagrams. +</p> + +<p> +[FN#105] A pre-Islamic bard and friend to Tarafah the poet of the Suspended +or "Prize Poem." The tale is familiar to all the Moslem East. Tarafah's Laura +was one Khaulα. +</p> + +<p> +[FN#106] King of Hirah in Chaldζa, a drunken and bloodthirsty tyrant. When +offended by the lampoons of the two poets he sent them with litterζ +Bellerophontiζ to the Governor of Al-Bahrayn. Al-Mutalammis "smelt a rat" and +destroyed his charged, but Tarafah was mutilated and buried alive, the victim +of a trick which is old as (and older than) good King David and Uriah. Of +course neither poet could read. +</p> + +<p> +[FN#107] On this occasion, and in presence of the women only, the groom first +sees or is supposed to see the face of his wife. It is, I have said, the +fashion for both to be greatly overcome and to appear as if about to faint: the +groom looks especially ridiculous when so attitudinising. +</p> + +<p> +[FN#108] This leisurely operation of the "deed of kind" was sure to be +noticed; but we do not find in The Nights any allusion to that systematic +prolongatio veneris which is so much cultivated by Moslems under the name Imsαk += retention, withholding i.e. the semen. Yet Eastern books on domestic +medicine consist mostly of two parts; the first of general prescriptions and +the second of aphrodisiacs especially those qui prolongent le plaisir as did +the Gaul by thinking of sa pauvre mθre. The Ananga-Ranga, by the Reverend Koka +Pandit before quoted, gives a host of recipes which are used, either externally +or internally, to hasten the paroxysm of the woman and delay the orgasm of the +man (p. 27). Some of these are curious in the extreme. I heard of a Hindi who +made a candle of frogs' fat and fibre warranted to retain the seed till it +burned out; it failed notably because, relying upon it, he worked too +vigorously. The essence of the "retaining art" is to avoid over-tension of the +muscles and to pre-occupy the brain: hence in coition Hindus will drink +sherbet, chew betel-nut and even smoke. Europeans ignoring the science and +practice, are contemptuously compared with village-cocks by Hindu women who +cannot be satisfied, such is their natural coldness, increased doubtless by +vegetable diet and unuse of stimulants, with less than twenty minutes. Hence +too while thousands of Europeans have cohabited for years with and have had +families by "native women," they are never loved by them:—at least I never +heard of a case. +</p> + +<p> +[FN#109] Abu 'l Abbas al-Rakαshi, a poet of the time. The saying became +proverbial (Burckhardt's A. Proverbs No. 561) and there are variants, e.g. The +night's promise is spread with butter that melteth when day ariseth. +</p> + +<p> +[FN#110] Koran xxvi. 5,6 or "And those who err (Arab. Al- ghαwϊn) follow the +footsteps of the poets," etc. +</p> + +<p> +[FN#111] Half-brother of Abdullah bin al-Zubayr, the celebrated pretender. +</p> + +<p> +[FN#112] Grand-daughter of the Caliph Abu Bakr and the most beautiful woman +of her day. +</p> + +<p> +[FN#113] The Calc. Edit. by mistake reads "Izzah." Torrens (notes i.-xi.) +remarks "The word Ghoonj is applied to this sort of blandishment (i.e. an +affected gait), and says Burckhardt (Prov. No. 685), "The women of Cairo +flatter themselves that their Ghoonj is superior to that of all other females +in the Levant." But Torrens did not understand and Burckhardt would not +explain "Ghunj" except by "assumed airs" (see No. 714). It here means the art +of moving in coition, which is especially affected, even by modest women, +throughout the East and they have many books teaching the genial art. In China +there are professors, mostly old women, who instruct young girls in this branch +of the gymnastic. +</p> + +<p> +[FN#114] When reciting the Fαtihah (opening Koranic chapter), the hands are +held in this position as if to receive a blessing falling from Heaven; after +which both palms are passed down the face to distribute it over the eyes and +other organs of sense. +</p> + +<p> +[FN#115] The word used is "bizα'at" = capital or a share in a mercantile +business. +</p> + +<p> +[FN#116] This and the following names are those of noted traditionists of the +eighth century, who derive back to Abdallah bin Mas'ϊd, a "Companion of the +Apostle." The text shows the recognised formula of ascription for quoting a +"Hadνs" = saying of Mohammed; and sometimes it has to pass through half a dozen +mouths. +</p> + +<p> +[FN#117] Traditionists of the seventh and eighth centuries who refer back to +the "Father of the Kitten" (Abu Horayrah), an uncle of the Apostle. +</p> + +<p> +[FN#118] Eastern story-books abound in these instances. Pilpay says in +"Kalilah was Dimnah," "I am the slave of what I have spoken and the lord of +what I keep hidden." Sa'adi follows suit, "When thou speakest not a word, thou +hast thy hand upon it; when it is once spoken it hath laid its hand on thee." +Caxton, in the "Dyctes, or Sayings of Philosophers" (printed in 1477) uses +almost the same words. +</p> + +<p> +[FN#119] i.e. for her husband's and her sin in using a man like a beast. +</p> + +<p> +[FN#120] See the Second Lady's story (tantτt Kadi, tantτt bandit), pp. 20-26 +by my friend Yacoub Artin Pasha in the Bulletin before quoted, series ii. No. 4 +of 1883. The sharpers' trick is common in Eastern folk-lore, and the idea that +underlies is always metempsychosis or metamorphosis. So, in the Kalilah wa +Dimnah (new Syriac), the three rogues persuade the ascetic that he is leading a +dog not a sheep. +</p> + +<p> +[FN#121] This is the popular prejudice and it has doubtless saved many a +reputation. The bat is known to Moslems as the Bird of Jesus, a legend derived +by the Koran from the Gospel of Infancy (1 chapt. xv. Hone's Apocryphal New +Testament), in which the boy Jesus amuses herself with making birds of clay and +commanding them to fly when (according to the Moslems) they became bats. These +Apocryphal Gospels must be carefully read, if the student would understand a +number of Moslem allusions to the Injνl which no Evangel contains. +</p> + +<p> +[FN#122] Because it quibbled away out of every question, a truly diplomatic +art. +</p> + +<p> +[FN#123] This Caliph, the orthodox Abbaside of Egypt (A.D. 1261) must not be +confounded with the Druze-god, the heretical Fatimite (A.D. 996-1021). +D'Herbelot (Hakem") gives details. Mr. S.L. Poole (The Academy, April 26, '79) +is very severe on the slip of Mr. Payne. +</p> + +<p> +[FN#124] The beautiful name is Persian "Anϊshνn-rawαn" = Sweet of Soul; and +the glorious title of this contemporary of Mohammed is "Al-Malik al-Adil" = the +Just King. Kisra, the Chosroλ per excellentiam, is also applied to the godly +Guebre of whom every Eastern dictionary gives details. +</p> + +<p> +[FN#125] "Sultan" is here an anachronism: I have noted that the title was +first assumed independently by Mohammed of Ghazni after it had been conferred +by the Caliph upon his father the Amir Al- Umarα (Mayor of the Palace), +Sabuktagin A.D. 974. +</p> + +<p> +[FN#126] The "Sakkα" or water-carrier race is peculiar in Egypt and famed for +trickery and intrigue. Opportunity here as elsewhere makes the thief. +</p> + +<p> +[FN#127] A famous saying of Mohammed is recorded when an indiscretion of his +young wife Ayishah was reported to him, "There be no adultress without an +adulterer (of a husband)." Fatimah the Apostle's daughter is supposed to have +remained a virgin after bearing many children: this coarse symbolism of purity +was known to the classics (Pausanias), who made Juno recover her virginity by +bathing in a certain river every year. In the last phrase, "Al-Salaf" +(ancestry) refers to Mohammed and his family. +</p> + +<p> +[FN#128] Khusrau Parwiz, grandson of Anushirwan, the Guebre King who tore his +kingdom by tearing Mohammed's letter married the beautiful Maria or Irene (in +Persian "Shνrνn = the sweet) daughter of the Greek Emperor Maurice: their loves +were sung by a host of poets; and likewise the passion of the sculptor Farhαd +for the same Shirin. Mr. Lyall writes "Parwκz" and holds "Parwνz" a modern +form. +</p> + +<p> +[FN#129] he could afford it according to historians. His throne was +supported by 40,000 silver pillars; and 1,000 globes, hung in the dome, formed +an orrery, showing the motion of the heavenly bodies; 30,000 pieces of +embroidered tapestry overhung the walls below were vaults full of silver, gold +and gems. +</p> + +<p> +[FN#130] Arab. "Khunsα," meaning also a catamite as I have explained. Lane +(ii. 586) has it; "This fish is of a mixed kind." (!). +</p> + +<p> +[FN#131] So the model lovers became the ordinary married couple. +</p> + +<p> +[FN#132] Arab. "Jamm." Heb. "Yamm." Al-Harνri (Ass. Of Sinjar and Sαwah) +uses the rare form Yam for sea or ocean. +</p> + +<p> +[FN#133] Al-Hadi, immediate predecessor of Harun al-Rashid, called +"Al-Atbik": his upper lip was contracted and his father placed a slave over him +when in childhood, with orders to say, "Musa! atbik!" (draw thy lips together) +when he opened his mouth. +</p> + +<p> +[FN#134] Immediate successor of Harun al-Rashid. Al-Amin is an imposing +physical figure, fair, tall, handsome and of immense strength; according to +Al-Mas'ϊdi, he killed a lion with his own hands; but his mind and judgement +were weak. He was fond of fishing; and his reply to the courtier bringing +important news, "Confound thee! leave me! for Kausar (an eunuch whom he loved) +hath caught two fish and I none," reminds one of royal frivolity in France. +</p> + +<p> +[FN#135] Afterwards governor in Khorasan under Al-Maamun. +</p> + +<p> +[FN#136] Intendant of the palace under Harun al-Rashid. +</p> + +<p> +[FN#137] Moslem women have this advantage over their Western sisterhood: they +can always leave the house of father or husband and, without asking permission, +pay a week or ten days' visit to their friends. But they are not expected to +meet their lovers. +</p> + +<p> +[FN#138] The tale of "Susannah and the Elders" in Moslem form.<br/> + +Dαniyαl is the Arab Daniel, supposed to have been buried at<br/> + +Alexandria. (Pilgrimage, i. 16.)<br/> + +</p> + +<p> +[FN#139] According to Moslem law, laid down by Mohammed on a delicate +occasion and evidently for a purpose, four credible witnesses are required to +prove fornication, adultery, sodomy and so forth; and they must swear that +actually saw rem in re, the "Kohl-needle in the Kohl-ιtui," as the Arabs have +it. This practically prevents conviction and the sabre cuts the Gordian knot. +</p> + +<p> +[FN#140] Who, in such case, would represent our equerry. +</p> + +<p> +[FN#141] The Badawi not only always tells the truth, a perfect contrast with +the townsfolk; he is blunt in speech addressing his Sultan "O Sa'νd!" and he +has a hard rough humour which we may fairly describe as "wut." When you chaff +him look out for falls. +</p> + +<p> +[FN#142] The answer is as old as the hills, teste the tale of what happened +when Amasis (who on horseback) raised his leg, "broke wind and bad the +messenger carry it back to Apries." Herod. Ii. 162. But for the full +significance of the Badawi's most insulting reply see the Tale of Abu Hasan in +Night ccccxi. +</p> + +<p> +[FN#143] Arab. "Yα sαki" al-Dakan" meaning long bearded (foolish) as well as +frosty bearded. +</p> + +<p> +[FN#144] P. N. of the tribe, often mentioned in The Nights. +</p> + +<p> +[FN#145] Adnan, which whom Arab genealogy begins, is generally supposed to be +the eighth (Al-Tabari says the fortieth) descendant from Ishmael and nine +generations are placed between him and Fahr (Fihr) Kuraysh. The Prophet cut +all disputes short by saying, "Beyond Adnan none save Allah wotteth and the +genealogists lie." (Pilgrimage ii. 344) M.C. de Perceval dates Adnan about +B.C. 130. +</p> + +<p> +[FN#146] Koran xxxiii., 38. +</p> + +<p> +[FN#147] Arab. "Arab al-Arabα," as before noticed (vol. i. 12) the pure and +genuine blood as opposed to the "Musta'aribah," the "Muta'arribah," the +"Mosarabians" and other Araboids; the first springing from Khatan (Yaktan?) and +the others from Adnan. And note that "Arabi" = a man of pure Arab race, either +of the Desert or of the city, while A'arαbi applies only to the Desert man, +the Badawi. +</p> + +<p> +[FN#148] Koran xxxviii. 2, speaking of the Unbelievers (i.e. non-Moslems) who +are full of pride and contention. +</p> + +<p> +[FN#149] One of the Ashαb, or Companions of the Apostle, that is them who +knew him personally. (Pilgrimage ii. 80, etc.) The Ashαb al-Suffah +(Companions of the bench or sofa) were certain houseless Believers lodged by +the Prophet. (Pilgrimage ii. 143). +</p> + +<p> +[FN#150] Hence Omar is entitled "Al-Adil = the Just." Readers will remember +that by Moslem law and usage murder and homicide are offences to be punished by +the family, not by society or its delegates. This system reappears in +civilisation under the denomination of "Lynch Law," a process infinitely +distasteful to lawyers (whom it abolishes) and most valuable when administered +with due discretion. +</p> + +<p> +[FN#151] Lane translates (ii. 592) "from a desire of seeing the face of God;" +but the general belief of Al-Islam is that the essence of Allah's corporeal +form is different from man's. The orthodox expect to "see their Lord on +Doom-day as they see the full moon" (a tradition). But the Mu'atazilites deny +with the existence of matter the corporiety of Alah and hold that he will be +seen only with the spiritual eyes, i.e. of reason. +</p> + +<p> +[FN#152] See Gesta Romanorum, Tale cviii., "of Constancy in adhering to +Promises," founded on Damon and Pythias or, perhaps, upon the Arabic. +</p> + +<p> +[FN#153] Arab. "Al-Ahrαm," a word of unknown provenance. It has been +suggested that the singular form (Haram), preceded by the Coptic article "pi" +(= the) suggested to the Greeks "Pyramis." But this word is still sub judice +and every Egyptologist seems to propose his own derivation. Brugsch (Egypt i. +72) makes it Greek, the Egyptian being "Abumir," while "pir- am-us" = the edge +of the pyramid, the corners running from base to apex. The Egyptologist proves +also what the Ancients either ignored or forgot to mention, that each pyramid +had its own name. +</p> + +<p> +[FN#154] Arab. "Ahkαm," in this matter supporting the<br/> + +"Pyramidologists."<br/> + +</p> + +<p> +[FN#155] All imaginative. +</p> + +<p> +[FN#156] It has always been my opinion founded upon considerations too long +to detail, that the larger Pyramids contain many unopened chambers. Dr. Grant +Bey of Cairo proposed boring through the blocks as Artesian wells are driven. +I cannot divine why Lane (ii, 592) chose to omit this tale, which is founded on +historic facts and interests us by suggesting a comparison between Mediζval +Moslem superstitions and those of our xixth Century, which to our descendants +will appear as wild, if not as picturesque, as those of The Nights. The +"inspired British inch" and the building by Melchisedek (the Shaykh of some +petty Syrian village) will compare not unaptly with the enchanted swords, +flexible glass and guardian spirits. But the Pyramidennarren is a race which +will not speedily die out: it is based on Nature, the Pyramids themselves. +</p> + +<p> +[FN#157] Arab. "Rizm"; hence, through the Italian Risma our ream (= 20 +quires of paper, etc.), which our dictionaries derive from (!). See +"frail" in Night dcccxxxviii. +</p> + +<p> +[FN#158] Arab. "Tarνkah" = the path trodden by ascetics and mystics in order +to attain true knowledge (Ma'rifat in Pers. Dαnish). These are extensive +subjects: for the present I must refer readers to the Dabistan, iii. 35 and +iii. 29, 36-7. +</p> + +<p> +[FN#159] Alluding to the Fishαr or "Squeeze of the tomb." This is the Jewish +Hibbut hakkeber which all must endure, save those who lived in the Holy Land or +died on the Sabbath-eve (Friday night). Then comes the questioning by the +Angels Munkar and Nakir (vulgarly called Nαkir and Nakνr) for which see Lane +(M.E. chapt. xviii.). In Egypt a "Mulakkin" (intelligencer) is hired to prompt +and instruct the dead. Moslems are beginning to question these facts of their +faith: a Persian acquaintance of mine filled his dead father's mouth with flour +and finding it in loco on opening the grave, publicly derided the belief. But +the Mullahs had him on the hip, after the fashion of reverends, declaring that +the answers were made through the whole body, not only by the mouth. At last +the Voltairean had to quit Shiraz. +</p> + +<p> +[FN#160] Arab. "Walν" = a saint, Santon (Ital. Form) also a slave. See in +Richardson (Dissert. iii.), an illustration of the difference between Wali and +Wαli as exemplified by the Caliph al- Kαdir and Mahmϊd of Ghazni. +</p> + +<p> +[FN#161] Arab. "Tνn" = the tenacious clay puddled with chaff which serves as +mortar for walls built of Adobe or sun dried brick. I made a mistake in my +Pilgrimage (i.10) translating Ras al-Tνn the old Pharos of Alexandria, by +"Headland of Figs." It is Headland of Clay, so called from the argile there +found and which supported an old pottery. +</p> + +<p> +[FN#162] The danik (Pers. Dang) is the sixth of a dirham. Mr. S. L. Poole +(The Acad. April 26, '79) prefers his uncle's translation "a sixth" (what of?) +to Mr. Payne's "farthing." The latter at any rate is intelligible. +</p> + +<p> +[FN#163] The devotee was "Sαim al-dahr" i.e. he never ate nor drank from +daylight to dark throughout the year. +</p> + +<p> +[FN#164] The ablution of a common man differs from that of an<br/> + +educated Moslem as much as the eating of a clown and a gentleman.<br/> + +Moreover there are important technical differences between the<br/> + +Wuzu of the Sunni and the Shi'ah.<br/> + +</p> + +<p> +[FN#165] i.e., by honouring his father. +</p> + +<p> +[FN#166] This young saint was as selfish and unnatural a sinner as Saint +Alexius of the Gesta Romanorum (Tale xv.), to whom my friend, the late Thomas +Wright, administered just and due punishment. +</p> + +<p> +[FN#167] The verses are affecting enough, though by no means high poetry. +</p> + +<p> +[FN#168] The good young man cut his father for two reasons: secular power (an +abomination to good Moslems) and defective title to the Caliphate. The latter +is a trouble to Turkey in the present day and with time will prove worse. +</p> + +<p> +[FN#169] Umm Amrν (written Amrϊ and pronounced Amr') a matronymic, "mother of +Amru." This story and its terminal verse is a regular Joe Miller. +</p> + +<p> +[FN#170] Abuse and derision of schoolmaster are staple subjects in the East +as in the West, (Quem Dii oderunt pζdagogum fecerunt). Anglo-Indians will +remember: +</p> + +<p> + "Miyαn-ji ti-ti!<br/> + + Bachche-kν gαnd men anguli kν thi!"<br/> + + ("Schoolmaster hum!<br/> + + Who fumbled and fingered the little boy's bum?")<br/> + +</p> + +<p> +[FN#171] Arab. "Mujawirin" = the lower servants, sweepers, etc. See +Pilgrimage ii. 161, where it is also applied to certain "settlers" at +Al-Medinah. Burckhardt (No. 480) notices another meaning "foreigners who +attend mosque-lectures" and quotes the saying, "A. pilgrimaged:" quoth B. "yes! +and for his villanies resideth (Mujαwir) at Meccah." +</p> + +<p> +[FN#172] The custom (growing obsolete in Egypt) is preserved in Afghanistan +where the learned wear turbans equal to the canoe- hats of the Spanish +cardinals. +</p> + +<p> +[FN#173] Arab. "Makmarah," a metal cover for the usual brasier or pan of +charcoal which acts as a fire-place. Lane (ii. 600) does not translate the +word and seems to think it means a belt or girdle, thus blunting the point of +the dominie's excuse. +</p> + +<p> +[FN#174] This story, a very old Joe Miller, was told to Lane as something new +and he introduced it into his Modern Egyptians, end of chapt. ii. +</p> + +<p> +[FN#175] This tale is a mere abbreviation of "The King and his<br/> + +Wazir's Wife," in the Book of Sindibad or the Malice of Women,<br/> + +Night dcxxviii., {which see for annotations}.<br/> + +</p> + +<p> +[FN#176] The older "Roe" which may be written "Rukh" or "Rukhkh." Colonel +Yule, the learned translator of Marco Polo, has shown that "Roc's" feathers +were not uncommon curiosities in mediζval ages; and holds that they were mostly +fronds of the palm Raphia vinifera, which has the largest leaf in the vegetable +kingdom and which the Moslems of Zanzibar call "Satan's date-tree." I need +hardly quote "Frate Cipolla and the Angel Gabriel's Feather." (Decameron vi. +10.) +</p> + +<p> +[FN#177] The tale is told in a bald, disjointed style and will be repeated in +Sindbad the Seaman where I shall again notice the "Roc." See Night dxxxvii., +etc. +</p> + +<p> +[FN#178] Hνrah in Mesopotamia was a Christian city and<br/> + +principality subject to the Persian Monarchs; and a rival to the<br/> + +Roman kingdom of Ghassαn. It has a long history, for which see<br/> + +D'Herbelot.<br/> + +</p> + +<p> +[FN#179] A pre-Islamite poet. +</p> + +<p> +[FN#180] Arab. "Bikα'a," alluding to the pilgrimages made to monasteries and +here equivalent to, "Address ye to the road," etc. +</p> + +<p> +[FN#181] Whose by name was Abu Ali, a poet under the Abbasides (eighth and +ninth centuries). +</p> + +<p> +[FN#182] A well-known quarter of Baghdad, often mentioned in The<br/> + +Nights.<br/> + +</p> + +<p> +[FN#183] Another well-known poet of the time. +</p> + +<p> +[FN#184] Arab. "Sardαb": noticed before. +</p> + +<p> +[FN#185] A gigantic idol in the Ka'abah, destroyed by Mohammed: it gave name +to a tribe. +</p> + +<p> +[FN#186] Arab. "Ya Kawwαd:" hence the Port. and Span.<br/> + +Alcoviteiro.<br/> + +</p> + +<p> +[FN#187] Arab "Tufayli," a term before noticed; the class was as well-known in +Baghdad and Cairo as in ancient Rome. +</p> + +<p> +[FN#188] Arab. "Jauzar"=a bubalus (Antilope defessa), also called "Aye" from +the large black eyes. This bovine antelope is again termed Bakar al-Wahsh (wild +cattle) or "Bos Sylvestris" (incerti generic, Forsk.). But Janzar also +signifies hart, so I render it by "Ariel" (the well-known antelope). +</p> + +<p> +[FN#189] Arab. "Tarαib" plur. of tarνbah. The allusion is to the heart, and +"the little him's a her." +</p> + +<p> +[FN#190] A well-known poet of the ninth century (A.D.). +</p> + +<p> +[FN#191] These easy deaths for love are a lieu common: See sundry of them in +the Decameron (iv. 7, etc.); and, in the Heptameron (Nouv. Ixx.), the widow who +lay down and died of love and sorrow that her passion had become known. For the +fainting of lovers see Nouvelle xix. +</p> + +<p> +[FN#192] This is a favourite Badawi dish, but too expensive unless some +accident happen to the animal. Old camel is much like bull-beef, but the young +meat is excellent, although not relished by Europeans because, like strange +fish, it has no recognised flavour. I have noticed it in my "First Footsteps" +(p. 68, etc.). There is an old idea in Europe that the maniacal vengeance of +the Arab is increased by eating this flesh, the beast is certainly vindictive +enough; but a furious and frantic vengefulness characterises the North American +Indian who never saw a camel. Mercy and pardon belong to the elect, not to the +miserables who make up " humanity." +</p> + +<p> +[FN#193] i.e. of the Province Hazramaut, the Biblical Hazarmaveth (Gen. x. +26). The people are the Swill of Arabia and noted for thrift and hard bargains; +hence the saying, If you meet a serpent and a Hazrami, slay the Hazrami. To +prove how ubiquitous they are it is related that a man, flying from their +society, reached the uttermost parts of China where he thought himself safe. +But, as he was about to pass the night in some ruin, he heard a voice bard by +him exclaim, "O Imαd al-Din!" (the name of the patron-saint of Hazramaut). +Thereupon he arose and fled and he is, they say, flying still. +</p> + +<p> +[FN#194] Arab. "Fαl" alluding to the Sortes Coranicζ and other silly +practices known to the English servant-girs when curious about her future and +her futur. +</p> + +<p> +[FN#195] i.e., in Arab-land (where they eat dates) and Ajam, or lands +non-Arab (where bread is the staff of life); that is, all the world over. +</p> + +<p> +[FN#196] This story is curious and ethnologically valuable. The Badawi who +eructates as a civility, has a mortal hatred to a crepitus ventris; and were a +by-stander to laugh at its accidental occurrence, he would at once be cut down +as a "pundonor." The same is the custom amongst the Highlanders of Afghanistan, +and its artificial nature suggests direct derivation, for the two regions are +separated by a host of tribes, Persians and Baloch, Sindis and Panjαbis who +utterly ignore the point of honour and behave like Europeans. The raids of the +pre-Islamitic Arabs over the lands lying to the north-east of them are almost +forgotten; still there are traces, and this may be one of them. +</p> + +<p> +[FN#197] Arab. "Al-Αr." The Badawi saying is "Al-nαr wa lα l- αr" +(Hell-)fire, but not shame. The sentiment is noble. Hasan the Prophet's +grandson, a poor creature demoralised by over- marrying, chose the converse, +"Shame is better than Hell-fire." An old Arabic poem has, +</p> + +<p> + "The Fire and not shame be the Lord of thee<br/> + + And e'en to The Fire from shame go flee."<br/> + +</p> + +<p> +Al-Hariri (Ass. of the Badawin) also has, +</p> + +<p> + "For rather would I die my death than shame,—<br/> + + On bier be borne than bear a caitiff's name."<br/> + +</p> + +<p> +[FN#198] A grammarian and rhetorician of ninth century. +</p> + +<p> +[FN#199] Once existing in Syrian Hamαh (the Biblical Hamath); and so called +because here died the Emperor Heraclius called by the Arabs "Hirakl." +</p> + +<p> +[FN#200] Till lately it was the custom to confine madmen in Syrian +monasteries, hoping a cure from the patron Saint, and a terrible time they had +of it. Every guide book relates the healing process as formerly pursued at the +Maronite Convent Koshaya not far from Bayrut. The idiot or maniac was thrust +headlong by the monks into a dismal cavern with a heavy chain round his neck, +and was tied up within a span of the wall to await the arrival of Saint Anthony +who especially affects this holy place. In very few weeks the patient was +effectually cured or killed by cold, solitude and starvation. +</p> + +<p> +[FN#201] The Moslem Eve, much nearer the Hebrew "Hawah" = the "manifester," +because (Gen. iii. 20) she was (to be) the mother of all that live ("Kull +hayy"). +</p> + +<p> +[FN#202] The mad lover says "they" for "she," which would be too familiar in +speaking to strangers. +</p> + +<p> +[FN#203] i.e. falsely to report the death. +</p> + +<p> +[FN#204] A famous grammarian, etc., of the tenth century. +</p> + +<p> +[FN#205] The classical Amorium in Phrygia now Anatolia: Anbαr is<br/> + +a town (before mentioned) on the Euphrates; by the rules of<br/> + +Arabic grammar the word is pronounced (though never written)<br/> + +Ambαr.<br/> + +</p> + +<p> +[FN#206] "Art thou not the slave of the Messiah, the Rαhib (monk)?" "No! I am +the slave of Allah, the Rαghib (desirous of mercy from the Almighty). " A fair +specimen of the Saj'a or rhymed prose. Abdallah (properly "Abdu'llah:") is a +kind of neutral name, neither Jewish, Moslem nor Christian; hence I adopted it, +(Pilgrimage i. 20.) +</p> + +<p> +[FN#207] Arab. "Hanut," prop. a tavern where liquors are sold, a term applied +contemptuously to shops, inns, etc., kept by Christians. +</p> + +<p> +[FN#208] Arab. "Shirk" = syntheism of the "Mushrik" (one who makes other gods +partners with God), a word pronounced "Mushrit" by the Wahhabis and the +Badawin. +</p> + +<p> +[FN#209] Koran vii. 195. The passage declaims against the idols of the Arabs, +sun, moon. stars, etc. +</p> + +<p> +[FN#210] This minor miracle is commonly reported, and is not, I believe, +unknown to modern "Spiritualism." The dead Wali or Waliyah (Saintess) often +impels the bier-bearers to the spot where he would be buried: hence in Cairo +the tombs scattered about the city. Lane notices it, Mod. E. chaps. xxviii. +</p> + +<p> +[FN#211] Koran x. 36, speaking of being turned aside from the true worship. +</p> + +<p> +[FN#212] One of the Wazirs of al-Maamun, Kurrat al-Ayn = "coolness (i.e. +delight) of the eyes" Ali bin Hishαm surnamed Abu'l-Hasan, was prefect of +Baghdad under the same reign. +</p> + +<p> +[FN#213] The Mac. Edit. (ii. 448) reads for Kawαid (plur. of Kαid = Governors, +Span. Alcayde) "Fawαid": hence Lane (ii. 606) translates " try thy heart." +</p> + +<p> + [FN#214] The mats of Sind were famous even in my day, but under<br/> + +English rule native industries are killed out by Manchester and<br/> + +Birmingham.<br/> + +</p> + +<p> +[FN#215] Sajαh was the name of a famous female impostor, a contemporary of +"Musaylimah the Liar." +</p> + +<p> +[FN#216] A poet of Mohammed's day. +</p> + +<p> +[FN#217] A singer and composer of the first century (A. H.). +</p> + +<p> +[FN#218] Arab = a roe, a doe; also the Yoni (of women, mares and bitches). It +is the Heb. Tabitha and the Greek Dorcas. +</p> + +<p> +[FN#219] Within the Hudϊd al-Harem (bounds of the Holy Places), at Al-Medinah +as well as Meccah, all "Muharramαt" (forbidden sins) are doubly unlawful, such +as drinking spirits, immoral life, etc. The Imam Malik forbids slaying animals +without, however, specifying any penalty. The felling of trees is a disputed +point; and no man can be put to death except invaders, infidels and +desecraters. (Pilgrimage ii. 167.) +</p> + +<p> +[FN#220] A poet of the first century (A.H.). +</p> + +<p> +[FN#221] In Arab. =a fawn beginning to walk, also the 28th lunar mansion or +station, usually known as Batn al-Hut or Whale's belly. These mansions or +houses, the constellations through which the moon passes in her course along +her orbit, are much used in Moslem astrology and meteorology. +</p> + +<p> +[FN#222] Arab. Kalla-mα = it is seldom (rare) that etc. used in books. +</p> + +<p> +[FN#223] Dishonoured by his love being made public. So Hafiz,<br/> + +Petrarch and Camoens.<br/> + +</p> + +<p> +[FN#224] Sixth Abbaside, A.D. 809-813. +</p> + +<p> +[FN#225] Ala'llah, tenth Abbaside, A. H. 232-47 (847-61), grandson of +Al-Rashid who succeeded Al-Wαsik. He was a fanatic Sunni, much opposed to the +Shi'ahs and he ordered the Christians to wear round their necks the Ghull +(collar of wood, iron, or leather), to dress in yellow head-gear and girdles, +use wooden stirrups and place figures of devils in front of their +dwelling-houses. He also gave distinct dresses to their women and slaves. The +Ghull, or collar, was also used for a punishment and vermin gathered under it +when riveted round the neck: hence Golius calls it "pediculosum columbar." +</p> + +<p> +[FN#226] Wazir of the above. killed by al-Muntasir Billah A. H. 247 (= 861). +</p> + +<p> +[FN#227] Easterns during purgation are most careful and deride the want of +precaution in Europeans. They do not leave the house till all is passed off, +and avoid baths, wine and women which they afterwards resume with double zest. +Here "breaking the seal" is taking the girl's maidenhead. +</p> + +<p> +[FN#228] Johannes, a Greek favoured by Al-Mutawakkil and other<br/> + +Abbaside Caliphs.<br/> + +</p> + +<p> +[FN#229] Lady of Shaykhs, elders in the faith and men of learning +</p> + +<h5>[FN#230] = A.D. 1166.</h5> + +<p> +[FN#231] Koran iv. 38. I have before noted what the advantages are. +</p> + +<p> +[FN#232] Koran ii. 282, "of those whom ye shall choose for witnesses." +</p> + +<p> +[FN#233] Koran iv. 175, "Whereas if there be two sisters, they inherit only +two-thirds between them." +</p> + +<p> +[FN#234] The secondary meaning is "Fα'il" = the active sodomite and "Mafa'ϊl" += the passive, a catamite: the former is not an insulting word, the latter is a +most injurious expression. "Novimus et qui te!" +</p> + +<p> +[FN#235] It is an unpleasant fact that almost all the poetry of Hαfiz is +addressed to youths, as we see by the occasional introduction of Arabic (e.g., +Afαka'llαh). Persian has no genders properly so called, hence the effect is +less striking. Sa'di, the "Persian Moralist" begins one of the tales, "A +certain learned man fell in love with a beautiful son of a blacksmith," which +Gladwin, translating for the general, necessarily changed to "daughter." +</p> + +<p> +[FN#236] The famous author of the Anthology called Al-Hamαsah. +</p> + +<p> +[FN#237] i.e., teeth under the young mustachio. +</p> + +<p> +[FN#238] The "Silk man" and the celebrated author of the Makαmαt, assemblies +or seances translated (or attempted) into all the languages of Europe. We have +two in English, the first by Theodore Preston, M.A. (London, Madden, 1850); but +it contains only twenty of the fifty pieces. The second by the late Mr. Chenery +(before alluded to) ends with the twenty-sixth assembly: one volume in fact, +the other never having been finished. English readers, therefore, are driven to +the grand edition of the Makαmαt in folio by Baron Silvestre de Sacy. +</p> + +<p> +[FN#239] The sword of the eye has a Hamαil (baldrick worn over right shoulder, +Pilgrimage i. 352) to support the "Ghimd" (vulg. Ghamad) or scabbard (of wood +or leather): and this baldrick is the young whisker. +</p> + +<p> +[FN#240] The conceit of "Sulαfat" (ptisane, grape juice allowed to drain on +the slabs) and "Sawαlif" (tresses, locks) has been explained. The newest wine +is the most inebriating, a fact not much known in England, but familiar to the +drinker of "Vino novo." +</p> + +<p> +[FN#241] Koran xii. 51, this said by the nobleman's (Potiphar's) wife who +adds, "I selected him to lie with me; and he (Joseph) is one of those who speak +truth." +</p> + +<p> +[FN#242] Here we have a specimen of the strained Saj'a or balanced prose: +slave-girls (jawαrν) are massed with flowing tears (dam'u jαri) on account of +the Kαfiyah or rhyme. +</p> + +<p> +[FN#243] The detected sodomite is punished with death according to Moslem law, +but again comes the difficulty of proof. At Shiraz I have heard of a pious +Moslem publicly executing his son. +</p> + +<p> +[FN#244] Koran xxvi. 165 et seq. The Lord speaks to the "people of Lot" +(Sodomites). Mr. Payne renders "Min al-αlamνma," "from the four corners of the +world." +</p> + +<p> +[FN#245] Meaning before and behind, a Moslemah "Bet Balmanno." +</p> + +<p> +[FN#246] Arab. " Lϊti," (plur. Lawαtν), much used in Persian as a buffoon, a +debauchee, a rascal. The orig. sig. is "One of (the people of) Lot." The old +English was Ingle or Yngle (a bardachio, a catamite, a boy kept for sodomy), +which Minsheu says is, "Vox hispanica et significat Latinθ Inguen" (the groin). +Our vulgar modern word like the Italian bugiardo is pop. derived from Fr. +Bougre, alias Bulgarus, a Bulgarian, a heretic: hence Boulgrin (Rabelais i. +chaps. ii.) is popularly applied to the Albigeois (Albigenses, whose +persecution began shortly after A.D. 1200) and the Lutherans. I cannot but +think that "bougre" took its especial modern signification after the French +became acquainted with the Brazil, where the Huguenots (in A.D. 1555) were +founding a Nouvelle France, alias Equinoctiale, alias Antarctique, and whence +the savages were carried as curiosities to Paris. Their generic name was +"Bugre" (properly a tribe in Southern Brazil, but applied to all the redskins) +and they were all born Sodomites. More of this in the terminal Essay. +</p> + +<p> +[FN#247] His paper is the whiteness of his skin. I have quoted the Persian +saying of a young beard: "his cheeks don mourning for his beauty's death." +</p> + +<p> +[FN#248] Arab. "Khabαl," lit. the pus which flows from the bodies of the +damned. +</p> + +<p> +[FN#249] Most characteristic of Egypt is all this scene. Her reverence, it is +true, sits behind a curtain; but her virtue uses language which would shame the +lowest European prostitute; and which is filthy almost as Dean Swift's. +</p> + +<p> +[FN#250] Arab. "Niyat:" the Moslem's idea of intentions quite runs with the +Christian's. There must be a "Niyat" or purpose of prayer or the devotion is +valueless. Lane tells a pleasant tale of a thief in the Mosque, saying "I +purpose (before Prayer) to carry off this nice pair of new shoes!" +</p> + +<p> +[FN#251] Arab. "Ya 'l-Ajϊz" (in Cairo "Agooz" pronounced "Ago-o- oz"): the +address is now insulting and would elicit "The old woman in thine eye" (with +fingers extended). In Egypt the polite address is "O lady (Sitt), O pilgrimess, +O bride, and O daughter" (although she be the wrong side of fifty). In Arabia +you may say "O woman (Imraah)" but in Egypt the reply would be "The woman shall +see Allah cut out thy heart!" So in Southern Italy you address "bella fι" (fair +one) and cause a quarrel by "vecchiarella." +</p> + +<p> +[FN#252] Governor of Egypt, Khorasan, etc. under Al-Maamun. +</p> + +<p> +[FN#253] i.e., a companion, a solacer: it is also a man's name (vol. i. xxiv.). +</p> + +<p> +[FN#254] At Baghdad; evidently written by a Baghdad or Mosul man. +</p> + +<p> +[FN#255] A blind traditionist of Bassorah (ninth century). +</p> + +<p> +[FN#256] Arab. "Zaghab"=the chick's down; the warts on the cucumber which +sometimes develop into projections. +</p> + +<p> +[FN#257] The Persian saying is, A kiss without moustachio is bread without +salt. +</p> + +<p> +[FN#258] "And We will prove you with evil, and with good, for a trial of you; +and unto Us shall ye return." (Koran xxi. 36.) The saying is always in the +Moslem's mouth. +</p> + +<p> +[FN#259] Arab. "Sunnat," lit.=a law, especially applied to the habit and +practice of the Apostle in religious and semi-religious matters, completing the +"Hadis," or his spoken words. Anything unknown is entitled +"Bida'ah"=innovation. Hence the strict Moslem is a model Conservative whose +exemplar of life dates from the seventh century. This fact may be casuistically +explained away; but is not less an obstacle to all progress and it will be one +of the principal dangers threatening Al-Islam. Only fair to say that an +"innovation" introduced by a perfect follower of the Prophet is held equal +theoretically to a Sunnat; but vulgarly it is said, "The rabble will not take +gold which is not coined." +</p> + +<p> +[FN#260] Arab. "Arsh"=the ninth Heaven, the Throne of the Deity, above the +Seven Heavens of the planets and the Primum Mobile which, in the Ptolemaic +system, sets them all in motion. +</p> + +<p> +[FN#261] This description of a good Moslem's death is at once concise, pathetic +and picturesque. +</p> + +<p> +[FN#262] This is the first mention of coffee; apparently<br/> + +introduced by the scribe: the word rendered "coffee-makers" is<br/> + +"Kahwajiyah"; an Arab. plur. of a Turkish termination (-ji) to an<br/> + +Arab. word "Kahwah" (before noticed).<br/> + +</p> + +<p> +[FN#263] Picnics are still made to Rauzah (Rodah) island: I have enjoyed many a +one, but the ground is all private property. +</p> + +<p> +[FN#264] Arab. "Hosh," plur. Hνshαn, the low courts surrounded by mean lodgings +which in "native" Cairo still contrast so strongly with the "gingerbread" of +the new buildings. +</p> + +<p> +[FN#265] This is the Moslem equivalent of "thank you." He looks upon the donor +as the channel through which Allah sends him what he wants and prays for more +to come. Thus "May your shadow never be less" means, May you increase in +prosperity so that I may gain thereby! And if a beggar is disposed to be +insolent (a very common case), he will tell you his mind pretty freely on the +subject, and make it evident to you that all you have is also his and that La +propriιtι (when not shared) est le vol. +</p> + +<p> +[FN#266] I have noticed in my Pilgrimage (i. 51-53) the kindly care with which +the stranger is treated by Moslems, a marvellous contrast to the ways of +"civilization." +</p> + +<p> +[FN#267] Arab. "Dimyat," vulg. pronounced "Dumνyat." +</p> + +<p> +[FN#268] Where the door-keepers sit and receive their friends. +</p> + +<p> +[FN#269] This is a traveller's 'Kit' in the East. +</p> + +<p> +[FN#270] Arab. "Takht-rawαn," from Persian meaning "moveable throne." +</p> + +<p> +[FN#271] The use of the expression proved the speaker to be a<br/> + +Moslem Jinnν.<br/> + +</p> + +<p> +[FN#272] The "haunted" house proper, known to the vulgar and to spiritualists +becomes, I have said, amongst Moslems a place tenanted by Jinns. +</p> + +<p> +[FN#273] Needless to say there never was a Sultan or a King of Baghdad nor a +Duke of Athens. This story would seem not to have been written by the author of +"the Emir bin Tahir," etc. Night ccccxxiv. +</p> + +<p> +[FN#274] Plur. of Αlim=one learned in the law, a D.D. Mohammed did his best to +abolish the priest and his craft by making each Moslem paterfamilias a pontifex +in his own household and he severely condemned monkery and celibacy. But human +nature was too much for him: even before his death ascetic associations began +to crop up. Presently the Olema in Al-Islam formed themselves into a kind of +clergy; with the single but highly important difference that they must (or +ought to) live by some honest secular calling and not by the "cure of souls"; +hence Mahomet IV. of Turkey was solemnly deposed. So far and no farther +Mohammed was successful and his success has secured for him the lively and +lasting hatred of the ecclesiastical caste which he so honestly and wisely +attempted to abate. Even to the present day missionaries have a good word for +the Guebre and the Buddhist, the Brahmanist and the Confucian, but none for the +Moslem: Dr. Livingstone, for one instance of many, evidently preferred the +Fetichist, whom he could convert, to the Unitarian Faithful whom he could not. +</p> + +<p> +[FN#275] i.e. they recited seven times (an unusual number), for greater +solemnity, the opening Chapter of the Koran which does general duty on such +occasions as making covenants and swearing fealty. This proclaiming a King by +acclamation suggests the origin of the old and venerable Portuguese +institution. +</p> + +<p> +[FN#276] By affixing his own seal and that of the King. This in later times was +supplanted by the "Tughrα," the imperial cypher or counter-mark (much like a +writing master's flourish), with which Europe has now been made familiar +through the agency of Turkish tobacco. +</p> + +<p> +[FN#277] Arab. "Wird"=the twenty-five last chapters of the Koran which are +repeated, one or more at a time, after the end of the "Farz," or obligatory +prayers and ad libitum with the Sunnat or customary, and the Nαfilah or +supererogatory. +</p> + +<p> +[FN#278] The sensible creed of Al-Islam freely allows anthropophagy when it +saves life; a contrast to the sentimentalism of the West which brings a "charge +of cannibalism" against unfortunate expeditionists. I particularly allude to +the scandalous pulings of the English Press over the gallant and unfortunate +Greely voyage. (The Academy, Sept. 25, 1884.) +</p> + +<p> +[FN#279] The story is mere Ζsopic: the "Two dogs" contains it all. One of +Mohammed's sensible sayings is recorded and deserves repetition:—"Empire +endureth with infidelity (idolatry, etc.), but not with tyranny." +</p> + +<p> +[FN#280] This couplet occurs in Night xxi. (vol. i. 207); so I give Torrens +(p.207) by way of variety. +</p> + +<p> +[FN#281] Lane (ii. 636) omits this tale, "as it would not only require a volume +of commentary but be extremely tiresome to most readers." Quite true; but it is +valuable to Oriental Students who are beginning their studies, as an excellent +compendium of doctrine and practice according to the Shafi'ν School. +</p> + +<p> +[FN#282] Pronounced Aboo 'l-Husn = Father of Beauty, a fancy name. +</p> + +<p> +[FN#283] As in most hot climates so in Egypt the dead are buried at once +despite the risk of vivisepulture. This seems an instinct with the Semitic +(Arabian) race teste Abraham, as with the Gypsy. Hence the Moslems have invoked +religious aid. The Mishkαt al-Masαbih (i. 387) makes Mohammed say, "When any +one of you dieth you may not keep him in the house but bear him quickly to his +grave"; and again, "Be quick in raising up the bier: for if the dead have been +a good man, it is good to bear him gravewards without delay; and if bad, it is +frowardness ye put from your necks." +</p> + +<p> +[FN#284] This biting of the hand in Al-Harνri expresses bitterness of +repentance and he uses more than once the Koranic phrase (chapter vii., 148) +"Sukita fν aydνhim," lit. where it (the biting) was fallen upon their hands; +i.e. when it repented them; "sukita" being here not a passive verb as it +appears, but an impersonal form uncommon in Arabic. The action is instinctive, +a survival of the days when man was a snarling and snapping animal (physically) +armed only with claws and teeth. +</p> + +<p> +[FN#285] Arab. "'Alam," applied to many things, an "old man" of stones (Kαkϊr), +a signpost with a rag on the top, etc. +</p> + +<p> +[FN#286] The moon of Ramazan was noticed in Night ix. That of Sha'aban (eighth +month) begins the fighting month after the conclusion of the Treuga Dei in +Rajab. See Night ccclxxviii. +</p> + +<p> +[FN#287] These lines have occurred in Night cccxix. I give Mr.<br/> + +Payne's version for variety.<br/> + +</p> + +<p> +[FN#288] i.e. in her prime, at fourteen to fifteen. +</p> + +<p> +[FN#289] i.e. pale and yellow. +</p> + +<p> +[FN#290] The word means the wood; but it alludes to a preparation made by +levigating it on a stone called in India "Sandlαsα." The gruel-like stuff is +applied with the right hand to the right side of the neck, drawing the open +fingers from behind forwards so as to leave four distinct streaks, then down to +the left side, and so on to the other parts of the body. +</p> + +<p> +[FN#291] Arab. "Haykal" which included the Porch, the Holy and<br/> + +the Holy of Holies. The word is used as in a wider sense by<br/> + +Josephus A. J. v. v. 3. In Moslem writings it is applied to a<br/> + +Christian Church generally, on account of its images.<br/> + +</p> + +<p> +[FN#292] These lines having occurred before, I here quote Mr.<br/> + +Payne.<br/> + +</p> + +<p> +[FN#293] Arab writers often mention the smile of beauty, but rarely, after +European fashion, the laugh, which they look upon as undignified. A Moslem will +say "Don't guffaw (Kahkahah) in that way; leave giggling and grinning to +monkeys and Christians." The Spaniards, a grave people, remark that Christ +never laughed. I would draw the reader's attention to a theory of mine that the +open-hearted laugh has the sound of the vowels a and o; while e, i, and u +belong to what may be roughly classed as the rogue order. +</p> + +<p> +[FN#294] i.e. gaining the love of another, love. +</p> + +<p> +[FN#295] i.e. the abrogated passages and those by which they are abrogated. +This division is necessary for "inspired volumes," which always abound in +contradictions. But the charge of "opportunism" brought against the Koran is +truly absurd; as if "revelation" could possibly be aught save opportune. +</p> + +<p> +[FN#296] Koran iv. 160, the chapter "Women." +</p> + +<p> +[FN#297] She unveiled, being a slave-girl and for sale. If a free woman show +her face to a Moslem, he breaks out into violent abuse, because the act is +intended to let him know that he is looked upon as a small boy or an eunuch or +a Chriastian—in fact not a man. +</p> + +<p> +[FN#298] Ilah=Heb. El, a most difficult root, meaning strength, interposition, +God (Numen) "the" (article) "don't" (do not), etc. etc. +</p> + +<p> +[FN#299] As far as I know Christians are the only worshippers who kneel as if +their lower legs were cut off and who "join hands" like the captive offering +his wrists to be bound (dare manus). The posture, however, is not so ignoble as +that of the Moslem "Sijdah" (prostration) which made certain North African +tribes reject Al-Islam saying, "These men show their hind parts to heaven." +</p> + +<p> +[FN#300] i.e. saying "I intend (purpose) to pray (for instance) the two-bow +prayer (ruka'tayn) of the day-break," etc. +</p> + +<p> +[FN#301] So called because it prohibits speaking with others till the prayer is +ended. +</p> + +<p> +[FN#302] Lit. "any thing opposite;" here used for the Ka'abah towards which men +turn in prayer; as Guebres face the sun or fire and idolators their images. +"Al-Kiblatayn" (= the two Kiblahs) means Meccah and Jerusalem, which was faced +by Moslems as well as Jews and Christians till Mohammed changed the direction. +For the occasion of the change see my Pilgrimage, ii. 320. +</p> + +<p> +[FN#303] Which includes Tayammum or washing with sand. This is a very cleanly +practice in a hot, dry land and was adopted long before Mohammed. Cedrenus +tells of baptism with sand being administered to a dying traveller in the +African desert. +</p> + +<p> +[FN#304] The Koranic order for Wuzϊ is concise and as usual obscure, giving +rise to a host of disputes and casuistical questions. Its text runs (chapt. +v.), "O true believers, when you prepare to pray, wash (Ghusl) your faces, and +your hands unto the elbows; and rub (Mas-h) your hands and your feet unto the +ankles; and if ye be unclean by having lain with a woman, wash (Ghusl) +yourselves all over." The purifications and ceremonious ablutions of the Jews +originated this command; and the early Christians did very unwisely in not +making the bath obligatory. St. Paul (Heb. xi. 22) says, "Let us draw near with +a true heart…having our hearts sprinkled from an evil conscience and our bodies +washed with clean (or pure) water." But this did not suffice. Hence the Eastern +Christian, in hot climates where cleanliness should rank before godliness, is +distinguished by his dirt which as a holy or reverend man he makes still +dirtier, and he offers an ugly comparison with the Moslem and especially the +Hindu. The neglect of commands to wash and prohibitions to drink strong waters +are the two grand physical objections of the Christian code of morality. +</p> + +<p> +[FN#305] Arab. "Istinshαk"=snuffing up water from the palm of the right hand so +as to clean thoroughly the nostrils. This "function" is unreasonably neglected +in Europe, to the detriment of the mucous membrane and the olfactory nerves. +</p> + +<p> +[FN#306] So as to wash between them. The thick beard is combed out with the +fingers. +</p> + +<p> +[FN#307] Poor human nature! How sad to compare ita pretensions with its +actualities. +</p> + +<p> +[FN#308] Complete ablution is rendered necessary chiefly by the emission of +semen either in copulation or in nocturnal pollution. The water must be pure +and not less than a certain quantity, and it must touch every part of the skin +beginning with the right half of the person and ending with the left. Hence a +plunge-bath is generally preferred. +</p> + +<p> +[FN#309] Arab. "Ta'mνm," lit. crowning with turband, or tiara, here=covering, +i.e. wetting. +</p> + +<p> +[FN#310] This practice (saying "I purpose to defer the washing of the feet," +etc.) is now somewhat obsolete. +</p> + +<p> +[FN#311] Arabs have a prejudice against the hydropathic treatment of wounds, +holding that water poisons them: and, as the native produce usually contains +salt, soda and magnesia, they are justified by many cases. I once tried +water-bandages in Arabia and failed dismally. +</p> + +<p> +[FN#312] The sick man says his prayers lying in bed, etc., and as he best can. +</p> + +<p> +[FN#313] i.e. saying, "And peace be on us and on the worshippers of Allah which +be pious." +</p> + +<p> +[FN#314] i.e. saying, " I seek refuge with Allah from Satan the<br/> + +Stoned."<br/> + +</p> + +<p> +[FN#315] Certain parts should be recited aloud (jahr) and others sotto voce +(with mussitation=Khafi). No mistake must be made in this matter where a Moslem +cannot err. +</p> + +<p> +[FN#316] Hence an interest of two-and-a-half percent is not held to be "Ribα" +or unlawful gain of money by money, usury. +</p> + +<p> +[FN#317] The meal must be finished before the faster can plainly distinguish +the white thread from the black thread (Koran ii. 183); some understand this +literally, others apply it to the dark and silvery streak of zodiacal light +which appears over the Eastern horizon an hour or so before sunrise. The fast +then begins and ends with the disappearance of the sun. I have noticed its +pains and penalties in my Pilgrimage, i. 110, etc. +</p> + +<p> +[FN#318] For the "Azαn" or call to prayer see Lane, M. E., chapt. xviii. The +chant, however, differs in every country, and a practical ear will know the +land by its call. +</p> + +<p> +[FN#319] Arab. "Hadνs" or saying of the Apostle. +</p> + +<p> +[FN#320] "Al-I'itikaf" resembles the Christian "retreat;" but the worshipper +generally retires to a mosque, especially in Meccah. The Apostle practised it +on Jabal Hira and other places. +</p> + +<p> +[FN#321] The word is the Heb. "Hagg" whose primary meaning is circularity of +form or movement. Hence it applied to religious festivals in which dancing +round the idol played a prime part; and Lucian of "saltation" says, dancing was +from the beginning and coeval with the ancient god, Love. But man danced with +joy before he worshipped, and, when he invented a systematic saltation, he made +it represent two things, and only two things, love and war, in most primitive +form, courtship and fighting. +</p> + +<p> +[FN#322] Two adjoining ground-waves in Meccah. For these and for the places +subsequently mentioned the curious will consult my Pilgrimage, iii. 226, etc. +</p> + +<p> +[FN#323] The 'Umrah or lesser Pilgrimage, I have noted, is the ceremony +performed in Meccah at any time out of the pilgrim-season proper, i.e. between +the eighth and tenth days of the twelfth lunar month Zu 'l-Hijjah. It does not +entitle the Moslem to be called Hαjj (pilgrim) or Hαjν as Persians and Indians +corrupt the word. +</p> + +<p> +[FN#324] I need hardly note that Mohammed borrowed his pilgrimage-practices +from the pagan Arabs who, centuries before his day, danced around the Meccan +Ka'abah. Nor can he be blamed for having perpetuated a Gentile rite, if indeed +it be true that the Ka'abah contained relics of Abraham and Ishmael. +</p> + +<p> +[FN#325] On first sighting Meccah. See Night xci. +</p> + +<p> +[FN#326] Arab. "Tawαf:" the place is called Matαf and the guide Mutawwif. +(Pilgrimage, iii. 193, 205.) The seven courses are termed Ashwαt. +</p> + +<p> +[FN#327] Stoning the Devil at Mina. (Pilgrimage, iii. 282.) Hence<br/> + +Satan's title "the Stoned" (lapidated not castrated).<br/> + +</p> + +<p> +[FN#328] Koran viii. 66; in the chapter entided "Spoil," and relating mainly to +the "day of Al-Bedr. +</p> + +<p> +[FN#329] Arab. "AI-Ikαlah"= cancelling: Mr. Payne uses the technical term +"resiliation." +</p> + +<p> +[FN#330] Freedman of Abdallah, son of the Caliph Omar and noted as a +traditionist. +</p> + +<p> +[FN#331] i.e. at a profit: the exchange must be equal—an ordinance intended to +protect the poor. Arabs have strange prejudices in these matters; for instance +it disgraces a Badawi to take money for milk. +</p> + +<p> +[FN#332] Arab. "Jamα'ah," which in theology means the Greek , our "Church," the +congregation of the Faithful under a lawful head. Hence the Sunnis call +themselves "People of the Sunnat and Jamα'at." In the text it is explained as +"Ulfat" or intimacy. +</p> + +<p> +[FN#333] Arab. "Al-Khalνl," i.e. of Allah=Abraham. Mohammed, following Jewish +tradition, made Abraham rank second amongst the Prophets, inferior only to +himself and superior to Hazrat Isa=Jesus. I have noted that Ishmael the elder +son succeeded his father. He married Da'alah bint Muzαz bin Omar, a Jurhamite, +and his progeny abandoning Hebrew began to speak Arabic (ta'arraba); hence +called Muta'arribah or Arabised Arabs. (Pilgrimage iii. 190.) He died at Meccah +and was buried with his mother in the space North of the Ka'abah called Al-Hijr +which our writers continue to confuse with the city Al-Hijr. (Ibid. 165-66.) +</p> + +<p> +[FN#334] This ejaculation, "In the name of Allah" is, I have noted, equivalent +to "saying grace." If neglected it is a sin and entails a curse. +</p> + +<p> +[FN#335] The ceremonious posture is sitting upon the shin-bones, not +tailor-fashion; and "bolting food" is a sign of boorishness. +</p> + +<p> +[FN#336] Arab. "Zidd," the word is a fair specimen of Arabic ambiguity meaning +primarily opposite or contrary (as virtue to vice), secondarily an enemy or a +friend (as being opposite to an enemy). +</p> + +<p> +[FN#337] "The whole earth (shall be) but His handful on the Resurrection day +and in His right hand shall the Heaven be rolled up (or folded +together)."-Koran xxxix. 67. +</p> + +<p> +[FN#338] See Night lxxxi. +</p> + +<p> +[FN#339] Koran lxxviii. 19. +</p> + +<p> +[FN#340] Arab. "Al-Munαfik," technically meaning one who outwardly professes +Al-Islam while inwardly hating it. Thus the word is by no means synonymous with +our "hypocrite," hypocrisy being the homage vice pays to virtue; a homage, I +may observe, nowhere rendered more fulsomely than among the so-called +Anglo-Saxon race. +</p> + +<p> +[FN#341] Arab. "Tawakkul alα 'llah": in the imperative the phrase is vulgarly +used="Be off!" +</p> + +<p> +[FN#342] i.e. ceremonial impurity which is sui generis, a very different thing +from general dirtiness. +</p> + +<p> +[FN#343] A thick beard is one which does not show the skin; otherwise the +wearer is a "Kausaj;" in Pers. "Kϊseh." See vol. iii., 246. +</p> + +<p> +[FN#344] Arab. "Al-Khutnah." Nowhere commanded in the Koran and being only a +practice of the Prophet, the rite is not indispensable for converts, especially +the aged and the sick. Our ideas upon the subject are very hazy, for modern +"niceness" allows a "Feast of the Circumcision," but no discussion thereon. +Moses (alias Osarsiph) borrowed the rite from the Egyptian hierophants who were +all thus "purified"; the object being to counteract the over-sensibility of the +"sixth sense" and to harden the glans against abrasions and infection by +exposure to air and friction against the dress. Almost all African tribes +practise it but the modes vary and some are exceedingly curious: I shall notice +a peculiarly barbarous fashion called Al-Salkh (the flaying) still practised in +the Arabian province Al-Asνr. (Pilgrimage iii. 80.) There is a difference too +between the Hebrew and the Moslem rite. The Jewish operator, after snipping off +the foreskin, rips up the prepuce with his sharp thumb-nails so that the +external cutis does not retract far from the internal; and the wound, when +healed, shows a narrow ring of cicatrice. This ripping is not done by Moslems. +They use a stick as a probe passed round between glans and prepuce to ascertain +the extent of the frenum and that there is no abnormal adhesion. The foreskin +is then drawn forward and fixed by the forceps, a fork of two bamboo splints, +five or six inches long by a quarter thick, or in some cases an iron like our +compasses. This is tied tightly over the foreskin so as to exclude about an +inch and a half of the prepuce above and three quarters below. A single stroke +of the razor drawn directly downwards removes the skin. The slight bleeding is +stopped by burnt rags or ashes and healed with cerates, pledgets and +fumigations. Thus Moslem circumcision does not prevent the skin retracting. +</p> + +<p> +[FN#345] Of these 6336 versets only some 200 treat on law, civil and +ceremonial, fiscal and political, devotional and ceremonial, canonical and +ecclesiastical. +</p> + +<p> +[FN#346] The learned young woman omitted Ukhnϊkh=Enoch, because not in Koran; +and if she denoted him by "Idrνs," the latter is much out of place. +</p> + +<p> +[FN#347] Some say grandson of Shem. (Koran vii. 71.) +</p> + +<p> +[FN#348] Koran vii. 63, etc. +</p> + +<p> +[FN#349] Father-in-law of Moses. (Koran vii. 83.) +</p> + +<p> +[FN#350] Who is the last and greatest of the twenty-five. +</p> + +<p> +[FN#351] See Night ccccxxxviii. +</p> + +<p> +[FN#352] Koran ii., whose 256th Ayah is the far-famed and sublime Throne-verse +which begins "Allah! there is no god but He, the Living, the Eternal One, whom +nor slumber nor sleep seizeth on!" The trivial name is taken from the last +line, "His throne overstretcheth Heaven and Earth and to Him their preservation +is no burden for He is the most Highest, the Supreme." The lines are often +repeated in prayers and engraved on agates, etc., as portable talismans. +</p> + +<p> +[FN#353] Koran ii. 159. +</p> + +<p> +[FN#354] Koran xvi. 92. The verset ends with, "He warneth you, so haply ye may +be mindful." +</p> + +<p> +[FN#355] Koran lxx. 38. +</p> + +<p> +[FN#356] Koran xxxix. 54. +</p> + +<p> +[FN#357] The Sunnis hold that the "Anbiyα" (=prophets, or rather announcers of +Allah's judgments) were not sinless. But this dogma is branded as most +irreverent and sinful by the Shi'ahs or Persian "followers of Ali," who make +capital out of this blasphemy and declare that if any prophet sinned he sinned +only against himself. +</p> + +<p> +[FN#358] Koran xii. 18. +</p> + +<p> +[FN#359] Koran ii. 107. +</p> + +<p> +[FN#360] Koran ii. 57. He (Allah) does not use the plurale majestatis. +</p> + +<p> +[FN#361] Koran ii. 28. +</p> + +<p> +[FN#362] Koran xvi. 100. Satan is stoned in the Minα or Munα basin (Night +ccccxlii.) because he tempted Abraham to disobey the command of Allah by +refusing to sacrifice Ishmael. (Pilgrimage iii. 248.) +</p> + +<p> +[FN#363] It may also mean "have recourse to God." +</p> + +<p> +[FN#364] Abdallah ibn Abbas, before noticed, first cousin of<br/> + +Mohammed and the most learned of the Companions. See D'Herbelot.<br/> + +</p> + +<p> +[FN#365] Koran xcvi., "Blood-clots," 1 and 2. "Read" may mean "peruse the +revelation" (it was the first Koranic chapter communicated to Mohammed), or +"recite, preach." +</p> + +<p> +[FN#366] Koran xxvii. 30. Mr. Rodwell (p.1) holds to the old idea that the +"Basmalah" is of Jewish origin, taught to the Kuraysh by Omayyah, of Taif, the +poet and Hanνf (convert). +</p> + +<p> +[FN#367] Koran ix.: this was the last chapter revealed and the only one +revealed entire except verse 110. +</p> + +<p> +[FN#368] Ali was despatched from Al-Medinah to Meccah by the Prophet on his own +slit-eared camel to promulgate this chapter; and meeting the assembly at +Al-'Akabah he also acquainted them with four things; (1) No Infidel may +approach the Meccah temple; (2) naked men must no longer circut the Ka'abah; +(3) only Moslems enter Paradise, and (4) public faith must be kept. +</p> + +<p> +[FN#369] Dictionaries give the word "Basmalah" (=saying<br/> + +Bismillah); but the common pronunciation is "Bismalah."<br/> + +</p> + +<p> +[FN#370] Koran xvii. 110, a passage revealed because the Infidels, hearing +Mohammed calling upon The Compassionate, imagined that Al-Rahmαn was other +deity but Allah. The "names" have two grand divisions, Asmα Jalαlν, the fiery +or terrible attributes, and the Asmα Jamαlν (airy, watery, earthy or) amiable. +Together they form the Asmα al-Husna or glorious attributes, and do not include +the Ism al-A'azam, the ineffable name which is known only to a few. +</p> + +<p> +[FN#371] Koran ii. 158. +</p> + +<p> +[FN#372] Koran xcvi. before noticed. +</p> + +<p> +[FN#373] A man of Al-Medinah, one of the first of Mohammed's disciples. +</p> + +<p> +[FN#374] Koran lxxiv. 1, etc., supposed to have been addressed by Gabriel to +Mohammed when in the cave of Hira or Jabal Nϊr. He returned to his wife +Khadijah in sore terror at the vision of one sitting on a throne between heaven +and earth, and bade her cover him up. Whereupon the Archangel descended with +this text, supposed to be the first revealed. Mr. Rodwell (p. 3) renders it, "O +thou enwrapped in thy mantle!" and makes it No. ii. after a Fatrah or silent +interval of six months to three years. +</p> + +<p> +[FN#375] There are several versets on this subject (chapts. ii. and xxx.) +</p> + +<p> +[FN#376] Koran cx. 1. +</p> + +<p> +[FN#377] The third Caliph; the "Writer of the Koran." +</p> + +<p> +[FN#378] Koran, v. 4. Sale translates "idols." Mr. Rodwell, "On the blocks (or +shafts) of Stone," rude altars set by the pagan Arabs before their dwellings. +</p> + +<p> +[FN#379] Koran, v. 116. The words are put into the mouth of<br/> + +Jesus.<br/> + +</p> + +<p> +[FN#380] The end of the same verse. +</p> + +<p> +[FN#381] Koran, v. 89. Supposed to have been revealed when certain Moslems +purposed to practise Christian asceticism, fasting, watching, abstaining from +women and sleeping on hard beds. I have said Mohammed would have "no monkery in +Al-Islam," but human nature willed otherwise. Mr. Rodwell prefers "Interdict +the healthful viands." +</p> + +<p> +[FN#382] Koran, iv. 124. +</p> + +<p> +[FN#383] Arab. "Mukri." "Kαri" is one who reads the Koran to pupils; the Mukri +corrects them. "With the passage of the clouds" = without a moment's +hesitation. +</p> + +<p> +[FN#384] The twenty-first, twenty-fourth and eighteenth Arabic letters. +</p> + +<p> +[FN#385] Arab. "Hizb." The Koran is divided into sixty portions, answering to +"Lessons" for convenience of public worship. +</p> + +<p> +[FN#386] Arab. "Jalαlah,"=saying Jalla Jalαlu-hu=magnified be His<br/> + +Majesty!, or glorified be His Glory.<br/> + +</p> + +<p> +[FN#387] Koran, xi. 50. +</p> + +<p> +[FN#388] The partition-wall between Heaven and Hell which others call Al-'Urf +(in the sing. from the verb meaning he separated or parted). The Jews borrowed +from the Guebres the idea of a partition between Heaven and Hell and made it so +thin that the blessed and damned can speak together. There is much dispute +about the population of Al-A'arαf, the general idea being that they are men who +do not deserve reward in Heaven or punishment in Hell. But it is not a +"Purgatory" or place of expiating sins. +</p> + +<p> +[FN#389] Koran, vii. 154. +</p> + +<p> +[FN#390] A play on the word ayn, which means "eye" or the eighteenth letter +which in olden times had the form of a circle. +</p> + +<p> +[FN#391] From misreading these words comes the absurd popular belief of the +moon passing up and down Mohammed's sleeves. George B. Airy (The Athenζum, +Nov.29, 1884) justly objects to Sale's translation "The hour of judgment +approacheth" and translates "The moon hath been dichotomised" a well-known +astronomical term when the light portion of the moon is defined in a strait +line: in other words when it is really a half-moon at the first and third +quarters of each lunation. Others understand, The moon shall be split on the +Last Day, the preterite for the future in prophetic style. "Koran Moslems" of +course understand it literally. +</p> + +<p> +[FN#392] Chapters liv., lv. and lvi. +</p> + +<p> +[FN#393] We should say, not to utter, etc. +</p> + +<p> +[FN#394] These well-known "humours of Hippocrates," which reappear in the form +of temperaments of European phrenology, are still the base of Eastern +therapeutics. +</p> + +<p> +[FN#395] The doctrine of the three souls will be intelligible to<br/> + +Spiritualists.<br/> + +</p> + +<p> +[FN#396] Arab. "Al-lαmi"=the l-shaped, curved, forked. +</p> + +<p> +[FN#397] Arab. "Usus," our os sacrum because, being incorruptible, the body +will be built up thereon for Resurrection-time. Hence Hudibras sings (iii. 2), +</p> + +<p> + "The learned Rabbis of the Jews<br/> + + Write there's a bone which they call leuz,<br/> + + I' the rump of man, etc."<br/> + +</p> + +<p> +It is the Heb. "Uz," whence older scholars derived os. Sale (sect. iv.) called +it "El Ajb, os coccygis or rump-bone." +</p> + +<p> +[FN#398] Arab physiologists had difficulties in procuring "subjects"; and +usually practised dissection on the simiads. Their illustrated books are droll; +the figures have been copied and recopied till they have lost all resemblance +to the originals. +</p> + +<p> +[FN#399] The liver and spleen are held to be congealed blood.<br/> + +Hence the couplet,<br/> + +</p> + +<p> + "We are allowed two carrions (i.e. with throats uncut) and<br/> + + two bloods,<br/> + + The fish and the locust, the liver and the spleen."<br/> + +(Pilgrimage iii. 92.)<br/> + +</p> + +<p> +[FN#400] This is perfectly true and yet little known to the general. +</p> + +<p> +[FN#401] Koran xvii. 39. +</p> + +<p> +[FN#402] Arab. "Al-malikhulνya," proving that the Greeks then pronounced the +penultimate vowel according to the acute accentνa; not as we slur it over. In +old Hebrew we have the transliteration of four Greek words; in the languages of +Hindostan many scores including names of places; and in Latin and Arabic as +many hundreds. By a scholar-like comparison of these remains we should find +little difficulty in establishing the true Greek pronunciation since the days +of Alexander the Great; and we shall prove that it was pronounced according to +accent and emphatically not quantity. In the next century I presume English +boys will be taught to pronounce Greek as the Greeks do. +</p> + +<p> +[FN#403] Educated Arabs can quote many a verse bearing upon domestic medicine +and reminding us of the lines bequeathed to Europe by the School of Salerno. +Such e.g. are; +</p> + +<p> + "After the noon-meal, sleep, although for moments twain;<br/> + + After the night-meal, walk, though but two steps be ta'en;<br/> + + And after swiving stale, though but two drops thou drain."<br/> + +</p> + +<p> +[FN#404] Arab. "Sarνdah" (Tharνdah), also called "ghaut"=crumbled bread and +hashed meat in broth; or bread, milk and meat. The Sarνdah of Ghassαn, cooked +with eggs and marrow, was held a dainty dish: hence the Prophet's dictum. +</p> + +<p> +[FN#405] Koran v. 92. "Lots"=games of chance and "images"=statues. +</p> + +<p> +[FN#406] Koran ii. 216. The word "Maysar" which I have rendered "gambling" or +gaming (for such is the modern application of the word), originally meant what +St. Jerome calls and explains thereby the verse (Ezek. xxi. 22), +"The King held in his hand the lot of Jerusalem" i.e. the arrow whereon the +city-name was written. The Arabs use it for casting lots with ten azlam or +headless arrows (for dice) three being blanks and the rest notched from one to +seven. They were thrown by a "Zαrib" or punter and the stake was generally a +camel. Amongst so excitable a people as the Arabs, this game caused quarrels +and bloodshed, hence its prohibition: and the theologians, who everywhere and +at all times delight in burdening human nature, have extended the command, +which is rather admonitory than prohibitive, to all games of chance. Tarafah is +supposed to allude to this practice in his Mu'allakah. +</p> + +<p> +[FN#407] Liberal Moslems observe that the Koranic prohibition is not absolute, +with threat of Hell for infraction. Yet Mohammed doubtless forbade all +inebriatives and the occasion of his so doing is well known. (Pilgrimage ii. +322.) +</p> + +<p> +[FN#408] I have noticed this soured milk in Pilgrimage i. 362. +</p> + +<p> +[FN#409] He does not say the "Caliph" or successor of his uncle<br/> + +Mohammed.<br/> + +</p> + +<p> +[FN#410] The Jewish Korah (Numbers xvi.) fabled by the Koran (xxviii. 76), +following a Talmudic tradition, to have been a man of immense wealth. The +notion that lying with an old woman, after the menses have ceased, is +unwholesome, dates from great antiquity; and the benefits of the reverse +process were well known to good King David. The faces of children who sleep +with their grandparents (a bad practice now waxing obsolete in England), of a +young wife married to an old man and of a young man married to an old woman, +show a peculiar wizened appearance, a look of age overlaying youth which cannot +be mistaken. +</p> + +<p> +[FN#411] Arab. "Hindibα"(=endubium): the modern term is<br/> + +Shakurνyah=chicorιe. I believe it to be very hurtful to the eyes.<br/> + +</p> + +<p> +[FN#412] Arab. "Khuffαsh" and "Watwαt": in Egypt a woman is called "Watwαtνyah" +when the hair of her privities has been removed by applying bats' blood. I have +often heard of this; but cannot understand how such an application can act +depilatory. +</p> + +<p> +[FN#413] Dictionaries render the word by "dragon, cockatrice." The Badawin +apply it to a variety of serpents mostly large and all considered venomous. +</p> + +<p> +[FN#414] Arab. "Zarr wa 'urwah," 1it.=handle. The button-hole, I have said, is +a modern invention; Urwah is also applied to the loopshaped handle of the +water-skin, for attachment of the Allαkah or suspensory thong. +</p> + +<p> +[FN#415] Koran lxx. 40; see also the chapter following, v. 16. +</p> + +<p> +[FN#416] Koran x. 5; the "her" refers to the sun. +</p> + +<p> +[FN#417] Koran xxxvi. 40. +</p> + +<p> +[FN#418] Koran xxii. 60. +</p> + +<p> +[FN#419] Arab. "Manαzil:" these are the Hindu "Nakshatra"; extensively used in +meteorology even by Europeans unconsciously: thus they will speak of the +Elephantina-storm without knowing anything of the lunar mansion so called. The +names in the text are successively Sharatαn=two horns of the Ram; (2) the Ram's +belly; (3) the Pleiades; (4) Aldebaran; (5) three stars in Orion's head; (6) +ditto in Orion's shoulder; (7) two stars above the Twins; (8) Lion's nose and +first summer station; (9) Lion's eye; (1O) Lion's forehead; (11) Lion's mane; +(12) Lion's heart; (13) the Dog, two stars in Virgo; (14) Spica Virginis; (15) +foot of Virgo; (16) horns of Scorpio; (17) the Crown; (18) heart of Scorpio; +(19) tail of Scorpio; (2O) stars in Pegasus; (21) where no constellation +appears; (22) the Slaughterer's luck; (23) Glutton's luck; (24) Luck of Lucks, +stars in Aquarius; (25) Luck of Tents, stars in Aquarius; (26) the fore-lip or +spout of Urn; (27) hind lip of Urn; and (28) in navel of Fish's belly (Batn +al-Hϊt); of these 28, to each of the four seasons 7 are allotted. +</p> + +<p> +[FN#420] The Hebrew absey, still used by Moslems in chronograms. For mnemonic +purposes the 28 letters are distributed into eight words of which the first and +second are Abjad and Hawwaz. The last six letters in two words (Thakhiz and +Zuzigh) are Arabian, unknown to the Jews and not found in Syriac. +</p> + +<p> +[FN#421] Arab. "Zindνk;" properly, one who believes in two gods (the old +Persian dualism); in books an atheist, i.e. one who does not believe in a god +or gods; and, popularly, a free-thinker who denies the existence of a Supreme +Being, rejects revelation for the laws of Nature imprinted on the heart of man +and for humanity in its widest sense. Hence he is accused of permitting +incestuous marriages and other abominations. We should now call him (for want +of something better) an Agnostic. +</p> + +<p> +[FN#422] Koran xxxi. 34. The words may still be applied to meteorologists +especially of the scientific school. Even the experienced (as the followers of +the late Mathieu de la Drτme) reckon far more failures than successes. The +Koranic passage enumerates five things known only to Allah; Judgment-day; rain; +sex of child in womb; what shall happen to-morrow and where a man shall die. +</p> + +<p> +[FN#423] The fifth and seventh months (January and March) of the Coptic year +which, being solar, is still used by Arab and Egyptian meteorologists. Much +information thereon will be found in the "Egyptian Calendar" by Mr. Mitchell, +Alexandria, 1876. It bears the appropriate motto "Anni certus modus apud solos +semper Egyptios fuit." (Macrobius.) See also Lane M.E., chapt. ix. +</p> + +<p> +[FN#424] Vulg. Kiyαk; the fourth month, beginning 9th—1Oth<br/> + +December. The first month is Tϊt, commencing 1Oth—11th<br/> + +September.<br/> + +</p> + +<p> +[FN#425] The 8th and 12th months partly corresponding with April and August: +Hαtϊr is the 3rd (November) and AmshRr the 6th (February). +</p> + +<p> +[FN#426] Moslems have been compelled to adopt infidel names for the months +because Mohammed's Koranic rejection of Nasy or intercalation makes their lunar +months describe the whole circle of the seasons in a cycle of about +thirty-three and a half years. Yet they have retained the terms which contain +the original motive of the denomination. The first month is Muharram, the +"Holy," because war was forbidden; it was also known as Safar No. 1. The second +Safar="Emptiness," because during the heats citizens left the towns and retired +to Tαif and other cool sites. Rabν'a (first and second) alluded to the +spring-pasturages; Jumαdα (first and second) to the "hardening" of the dry +ground and, according to some, to the solidification, freezing, of the water in +the highlands. Rajab (No.7)="worshipping," especially by sacrifice, is also +known as Al-Asamm the deaf; because being sacred, the rattle of arms was +unheard. Sha'abαn="collecting," dispersing, ruining, because the tribal wars +recommenced: Ramazan (intensely hot) has been explained and Shawwαl (No. 10) +derives from Shaul (elevating) when the he-camels raise their tails in rut. +Zϊ'l-Ka'adah, the sedentary, is the rest time of the year, when fighting is +forbidden and Zu'l-Hijjah explains itself as the pilgrimage-month. +</p> + +<p> +[FN#427] The lowest of the seven. +</p> + +<p> +[FN#428] Koran xxxvii. 5. +</p> + +<p> +[FN#429] Arab. "Faylasϊf," an evident corruption from the Greek. Amongst the +vulgar it denotes a sceptic, an atheist; much the same a "Frammαsϊn" or +Freemason. The curious reader will consult the Dabistan, vol. iii. chapt. xi. +p. 138 et seq. "On the Religion of the Wise" (philosophi), and, Beaconsfield's +theft from Shaftesbury. +</p> + +<p> +[FN#430] Koran xxxvi. 37-38. +</p> + +<p> +[FN#431] Koran xxii. 7. The Hour i.e. of Judgment. +</p> + +<p> +[FN#432] Koran xx. 58. The Midrasch Tanchumah on Exod. vii. gives a similar +dialogue between Pharaoh and Moses. (Rodwell, in loco.) +</p> + +<p> +[FN#433] Arab. "Sham'ϊn" or "Shim'ϊn," usually applied to Simon<br/> + +Peter (as in Acts xv. 14). But the text alludes to Saint Simeon<br/> + +(Luke ii. 25-35). See Gospel of Infancy (ii. 8) and especially<br/> + +the Gospel of Nicodemus (xii. 3) which makes him a High-Priest.<br/> + +</p> + +<p> +[FN#434] Sαlih the Patriarch's she-camel, miraculously produced from the rock +in order to convert the Thamϊd-tribe. (Koran vii.) +</p> + +<p> +[FN#435] When Abu Bakr was hiding with Mohammed in a cave on the Hill Al-Saur +(Thaur or Thϊr, Pilgrimage ii. 131) South of Meccah, which must not be +confounded with the cave on Jabal Hirα now called Jabal Nϊr on the way to +Arafat (Pilgrimage iii. 246), the fugitives were protected by a bird which +built her nest at the entrance (according to another legend it was curtained by +a spider's web), whilst another bird (the crow of whom I shall presently speak) +tried to betray them. The first bird is popularly supposed to have been a +pigeon, and is referred to by Hudibras, +</p> + +<p> + "Th' apostles of this fierce religion<br/> + + Like Mahomet, were ass and widgeon."<br/> + +</p> + +<p> +The ass I presume alludes to the marvellous beast Al-Burαk which the Greeks +called from (Euthymius in Pocock, Spec. A.H. p.144) and which +Indian Moslems picture with human face, ass's ears, equine body and peacock's +wings and tail. The "widgeon" I presume to be a mistake or a misprint for +pigeon. +</p> + +<p> +[FN#436] The Arabs are not satisfied with the comparative moderation of the +Hebrew miracle, and have added all manner of absurdities. (Pilgrimage ii. 288.) +</p> + +<p> +[FN#437] Koran lxxxi. 18. Sale translates "by the morning when it appeareth;" +and the word (tanaffus) will bear this meaning. Mr. Rodwell prefers, "By the +dawn when it clears away the darkness by its breath." +</p> + +<p> +[FN#438] As a rule Moslems are absurdly ignorant of arithmetic and apparently +cannot master it. Hence in Egypt they used Copts for calculating-machines and +further East Hindds. The mildest numerical puzzle, like the above, is sure of +success. +</p> + +<p> +[FN#439] The paradiseal tree which supplied every want. Mohammed borrowed it +from the Christians (Rev. xxi. 10-21 and xxii. 1-2) who placed in their +paradise the Tree of Life which bears twelve sorts of fruits and leaves of +healing virtue. (See also the 3rd book of Hermas, his Similitudes.) The Hebrews +borrowed it from the Persians. Amongst the Hindus it appears as "Kalpavriksha;" +amongst the Scandinavians as Yggdrasil. The curious reader will consult Mr. +James Fergusson's learned work, "Tree and Serpent Worship," etc. London, 1873. +</p> + +<p> +[FN#440] Aaron's Rod becomes amongst Moslems (Koran vii. 110) Moses' Staff; the +size being that of a top-mast. (Pilgrimage i. 300, 301.) In Koran xx. 18, 19, +we find a notice of its uses; and during the Middle Ages it reappeared in the +Staff of Wamba the Goth (A.D.672-680) the witch's broomstick was its latest +development. +</p> + +<p> +[FN#441] Christ, say the Eutychians, had only one nature, the divine; so he was +crucified in effigy. +</p> + +<p> +[FN#442] Jesus is compared with Adam in the Koran (chapt. iii.): his titles are +Kalαmu 'llah (word of God) because engendered without a father, and Rϊhu 'llah +(breath of God) because conceived by Gabriel in the shape of a beautifui youth +breathing into the Virgin's vulva. Hence Moslems believe in a "miraculous +conception" and consequently determine that one so conceived was, like Elias +and Khizr, not subject to death; they also hold him born free from "original +sin" (a most sinful superstition), a veil being placed before the Virgin and +Child against the Evil One who could not touch them. He spoke when a babe in +cradle; he performed miracles of physic; he was taken up to Heaven; he will +appear as the forerunner of Mohammed on the White Tower of Damascus, and +finally he will be buried at Al-Medinah. The Jews on the other hand speak of +him as "that man:" they hold that he was begotten by Joseph during the +menstrual period and therefore a born magician. Moreover he learned the Sham +ha-maphrash or Nomen tetragrammaton, wrote it on parchment and placed it in an +incision in his thigh, which closed up on the Name being mentioned (Buxtorf, +Lex Talmud, 25-41). Other details are given in the Toldoth Jesu (Historia +Joshuζ Nazareni). This note should be read by the eminent English littιrateur +who discovered a fact, well known to Locke and Carlyle, that "Mohammedans are +Christians." So they are and something more. +</p> + +<p> +[FN#443] In the Kalamdαn, or pen-case, is a little inkstand of metal occupying +the top of the long, narrow box. +</p> + +<p> +[FN#444] A fair specimen of the riddle known as the "surprise." +</p> + +<p> +[FN#445] Koran xli. 10. +</p> + +<p> +[FN#446] Koran xxxvi. 82. +</p> + +<p> +[FN#447] Here we enter upon a series of disputed points. The Wahhαbis deny the +intercession of the Apostle (Pilgrimage ii. 76-77). The Shi'ahs place Ali next +in dignity to Mohammed and there is a sect (Ali-Ilαhi) which believes him to be +an Avatar or incarnation of the Deity. For the latter the curious reader will +consult the "Dabistan," ii. 451. The Koran by its many contradictions seems to +show that Mohammed never could make up his own mind on the subject, thinking +himself at times an intercessor and then sharply denying all intercession. +</p> + +<p> +[FN#448] Arab. "Kanjifah"=a pack of cards; corrupted from the Persian +"Ganjνfah." We know little concerning the date or origin of this game in the +East, where the packs are quite unlike ours. +</p> + +<p> +[FN#449] It is interesting to compare this account with the pseudo Ovid and +with Tale clxvi. in Gesta "Of the game of Schaci." Its Schacarium is the +chess-board. Rochus (roccus, etc.) is not from the Germ. Rock (a coat) but from +Rukh (Pers. a hero, a knight-errant) Alphinus (Ital. Alfino) is Al-Firzαn +(Pers. science, wise). +</p> + +<p> +[FN#450] Arab, "Baydak" or "Bayzak"; a corruption of the Persian "Piyαdah"=a +footman, peon, pawn; and proving whence the Arabs derived the game. The +Persians are the readiest backgammon-players known to me, better even than the +Greeks; they throw the dice from the hand and continue foully abusing the +fathers and mothers of the "bones" whilst the game lasts. It is often played in +the intervals of dinner by the higher classes in Persia. +</p> + +<p> +[FN#451] Metaphor from loading camels and mules. To "eat" a piece is to take +it. +</p> + +<p> +[FN#452] Arab. "Bilαbil"; a plural of "Bulbul" with a double entendre balαbil +(plur. of ballalah)=heart's troubles, and "balα, bul"=a calamity, nay, etc. +</p> + +<p> +[FN#453] The popular English idea of the Arab horse is founded upon utter +unfact. Book after book tells us, "There are three distinct breeds of Arabians +-the Attechi, a very superior breed; the Kadishi, mixed with these and of +little value; and the Kochlani, highly prized and very difficult to procure." +"Attechi" may be At-Tαzi (the Arab horse, or hound) or some confusion with "At" +(Turk.) a horse. "Kadish" (Gadish or Kidish) is a nag; a gelding, a hackney, a +"pacer" (generally called "Rahwαn"). "Kochlani" is evidently "Kohlαni," the +Kohl-eyed, because the skin round the orbits is dark as if powdered. This is +the true blue blood; and the bluest of all is "Kohlαni al-Ajϊz" (of the old +woman) a name thus accounted for. An Arab mare dropped a filly when in flight; +her rider perforce galloped on and presently saw the foal appear in camp, when +it was given to an old woman for nursing and grew up to be famous. The home of +the Arab horse is the vast plateau of Al-Najd: the Tahαmah or lower maritime +regions of Arabia, like Malabar, will not breed good beasts. The pure blood all +descends from five collateral lines called Al-Khamsah (the Cinque). Literary +and pedantic Arabs derive them from the mares of Mohammed, a native of the dry +and rocky region, Al-Hijaz, whither horses are all imported. Others go back +(with the Koran, chapt. xxviii.) to Solomon, possibly Salmαn, a patriarch +fourth in descent from Ishmael and some 600 years older than the Hebrew King. +The Badawi derive the five from Rabν'at al-Faras (R. of the mare) fourth in +descent from Adnαn, the fount of Arab genealogy. But they differ about the +names: those generally given are Kahilan (Kohaylat), Saklαwi (which the Badawin +pronounce Saglαwi), Abayαn, and Hamdαni; others substitute Manαkhi (the +long-maned), Tanνs and Jalfϊn. These require no certificate amongst Arabs; for +strangers a simple statement is considered enough. The Badawin despise all +half-breeds (Arab sires and country mares), Syrian, Turkish, Kurdish and +Egyptian. They call these (first mentioned in the reign of Ahmes, B.C. 1600) +the "sons of horses"; as opposed to "sons of mares," or thorough-breds. Nor do +they believe in city-bred animals. I have great doubts concerning our old +English sires, such as the Darley Arabian which looks like a Kurdish half-bred, +the descendant of those Cappadocians so much prized by the Romans: in Syria I +rode a "Harfϊshν" (Kurd) the very image of it. There is no difficulty in buying +Arab stallions except the price. Of course the tribe does not like to part with +what may benefit the members generally; but offers of £500 to £1,000 would +overcome men's scruples. It is different with mares, which are almost always +the joint property of several owners. The people too dislike to see a hat on a +thorough-bred mare: "What hast thou done that thou art ridden by that +ill-omened Kafir?" the Badawin used to mutter when they saw a highly +respectable missionary at Damascus mounting a fine Ruwalα mare. The feeling +easily explains the many wars about horses occurring in Arab annals, e.g. about +Dαhis and Ghabrα. (C. de Perceval, Essas, vol.ii.) +</p> + +<p> +[FN#454] The stricter kind of Eastern Jew prefers to die on the floor, not in +bed, as was the case with the late Mr. Emmanuel Deutsch, who in his well-known +article on the Talmud had the courage to speak of "Our Saviour." But as a rule +the Israelite, though he mostly appears as a Deist, a Unitarian, has a fund of +fanatical feelings which crop up in old age and near death. The "converts" in +Syria and elsewhere, whose Judaism is intensified by "conversion," when offers +are made to them by the missionaries repair to the Khαkhαm (scribe) and, after +abundant wrangling determine upon a modus vivendi. They are to pay a proportion +of their wages, to keep careful watch in the cause of Israel and to die +orthodox. In Istria there is a legend of a Jew Prior in a convent who was not +discovered till he announced himself most unpleasantly on his death-bed. For a +contrary reason to Jewish humility, the Roman Emperors preferred to die +standing. +</p> + +<p> +[FN#455] He wished to die in a state of ceremonial purity; as has before been +mentioned. +</p> + +<p> +[FN#456] Arab. "Badal": in Sind (not to speak of other places) it was customary +to hire a pauper "badal" to be hanged in stead of a rich man. Sir Charles +Napier signed many a death-warrant before he ever heard of the practice. +</p> + +<p> +[FN#457] Arab. "La'an" = curse. The word is in every mouth though strongly +forbidden by religion. Even of the enemies of Al-Islam the learned say, "Ila'an +Yezνd wa lα tazνd" = curse Yezid but do not exceed (i.e. refrain from cursing +the others). This, however, is in the Shafi'ν school and the Hanafνs do not +allow it (Pilgrimage i. 198). Hence the Moslem when scrupulous uses na'al +(shoe) for la'an (curse) as Ina'al abϊk (for Ila'an abu'-k) or, drat (instead +of damn) your father. Men must hold Supreme Intelligence to be of feeble kind +if put off by such miserable pretences. +</p> + +<p> +[FN#458] Koran vi. 44, speaking of the Infidels. It is a most unamiable +chapter, with such assertions as "Allah leadeth into error whom He pleaseth," +etc. +</p> + +<p> +[FN#459] Alluding to the "formication" which accompanies a stroke of paralysis. +</p> + +<p> +[FN#460] Pronounce Zool Karnayn. +</p> + +<p> +[FN#461] i.e. the Koranic and our mediζval Alexander, Lord of the two Horns +(East and West) much "Matagrobolized" and very different from him of Macedon. +The title is variously explained, from two protuberances on his head or helm, +from two long locks and, possibly, from the ram-horns of Jupiter Ammon. The +anecdote in the text seems suggested by the famous interview (probably a +canard) with Diogenes: see in the Gesta, Tale cxlvi., "The answer of Diomedes +the Pirate to Alexander." Iskandar was originally called Marzbαn (Lord of the +Marches), son of Marzabah; and, though descended from Yunαn, son of Japhet, the +eponymus of the Greeks, was born obscure, the son of an old woman. According to +the Persians he was the son of the Elder Dαrαb (Darius Codomannus of the +Kayanian or Second dynasty), by a daughter of Philip of Macedon; and was +brought up by his grandfather. When Abraham and Isaac had rebuilt the Ka'abah +they foregathered with him and Allah sent him forth against the four quarters +of the earth to convert men to the faith of the Friend or to cut their throats; +thus he became one of the four world-conquerors with Nimrod, Solomon, Bukht +al-Nasr (Nabochodonosor); and he lived down two generations of men. His Wazir +was Aristϊ (the Greek Aristotle) and he carried a couple of flags, white and +black, which made day and night for him and facilitated his conquests. At the +end of Persia, where he was invited by the people, on account of the cruelty of +his half brother Darab II., he came upon two huge mountains on the same line, +behind which dwelt a host of abominable pygmies, two spans high, with curious +eyes, ears which served as mattresses and coverlets, huge fanged mouths, lions' +claws and hairy hind quarters. They ate men, destroyed everything, copulated in +public and had swarms of children. These were Yαjϊj and Mαjϊj (Gog and Magog) +descendants of Japhet. Sikandar built against them the famous wall with stones +cemented and riveted by iron and copper. The "Great Wall" of China, the famous +bulwark against the Tartars, dates from B.C. 320 (Alexander of Macedon died +B.C. 324); and as the Arabs knew Canton well before Mohammed's day, they may +have built their romance upon it. The Guebres consigned Sikandar to hell for +burning the Nusks or sections of the Zendavesta. +</p> + +<p> +[FN#462] These terrific preachments to Eastern despots (who utterly ignore +them) are a staple produce of Oriental tale-literature and form the +chiaro-oscuro, as it were, of a picture whose lights are brilliant touches of +profanity and indelicate humour. It certainly has the charm of contrast. Much +of the above is taken from the Sikandar-nameh (Alexander Book) of the great +Persian poet, Nizαmi, who flourished A.H. 515-597, between the days of Firdausi +(ob. A.D.1021) and Sa'adi (ob. A.D. 1291). In that romance Sikandar builds, +"where the sun goes down," a castle of glittering stone which kills men by +causing excessive laughter and surrounds it with yellow earth like gold. Hence +the City of Brass. He also converts, instead of being converted by, the savages +of the text. He finds a stone of special excellence which he calls Almαs +(diamond); and he obtains it from the Valley of Serpents by throwing down flesh +to the eagles. Lastly he is accompanied by "Bilνnas" or "Bilνnus," who is +apparently Apollonius of Tyana. +</p> + +<p> +[FN#463] I have explained the beautiful name in Night cclxxxix:<br/> + +He is stil famous for having introduced into Persia the fables of<br/> + +Pilpay (Bidyapati, the lord of lore) and a game which the genius<br/> + +of Persia developed into chess.<br/> + +</p> + +<p> +[FN#464] Here we find an eternal truth, of which Malthusians ever want +reminding; that the power of a nation simply consists in its numbers of +fighting men and in their brute bodily force. The conquering race is that which +raises most foot-pounds: hence the North conquers the South in the Northern +hemisphere and visa versa. +</p> + +<p> +[FN#465] Arab. "Wayha," not so strong as "Woe to," etc. Al-Hariri often uses it +as a formula of affectionate remonstrance. +</p> + +<p> +[FN#466] As a rule (much disputed) the Sayyid is a descendant from Mohammed +through his grandchild Hasan, and is a man of the pen; whereas the Sharif +derives from Husayn and is a man of the sword. The Najνb al-taraf is the son of +a common Moslemah by a Sayyid, as opposed to the "Najib al-tarafayn," when both +parents are of Apostolic blood. The distinction is not noticed in Lane's +"Modern Egyptians". The Sharif is a fanatic and often dangerous, as I have +instanced in Pilgrimage iii. 132. +</p> + +<p> +[FN#467] A theologian of Bassorah (eighth century): surnamed Abϊ Yahyα. The +prayer for mercy denotes that he was dead when the tale was written. +</p> + +<p> +[FN#468] A theologian of Bassorah (eighth century). +</p> + +<p> +[FN#469] Arab. "Musallα"; lit. a place of prayer; an oratory, a chapel, opp. to +"Jαmi'" = a (cathedral) mosque. +</p> + +<p> +[FN#470] According to all races familiar with the negro, a calf like a shut +fist planted close under the ham is, like the "cucumber shin" and "lark heel", +a good sign in a slave. Shapely calves and well-made legs denote the idle and +the ne'er-do-well. I have often found this true although the rule is utterly +empirical. Possibly it was suggested by the contrast of the nervous and +lymphatic temperaments. +</p> + +<p> +[FN#471] These devotees address Allah as a lover would his beloved. The curious +reader will consult for instances the Dabistan on Tasawwuf (ii. 221; i.,iii. +end, and passim). +</p> + +<p> +[FN#472] Arab. "Ma'rifat," Pers. Dαnish; the knowledge of the Truth. The seven +steps are (1) Sharν'at, external law like night; (2) Tarνkat, religious rule +like the stars; (3) Hakνkat, reality, truth like the moon; (4) Ma'arifat like +the sun; (5) Kurbat, proximity to Allah; (6) Wasνlat, union with Allah, and (7) +Suknat, dwelling in Allah. (Dabistan iii.29.) +</p> + +<p> +[FN#473] Name of a fountain of Paradise: See Night xlix., vol. ii., p.100. +</p> + +<p> +[FN#474] Arab. "Atbαk"; these trays are made of rushes, and the fans of +palm-leaves or tail-feathers. +</p> + +<p> +[FN#475] Except on the two great Festivals when fasting is forbidden. The only +religion which has shown common sense in this matter is that of the Guebres or +Parsis: they consider fasting neither meritorious nor lawful; and they honour +Hormuzd by good living "because it keeps the soul stronger." Yet even they have +their food superstitions, e.g. in Gate No. xxiv.: "Beware of sin specially on +the day thou eatest flesh, for flesh is the diet of Ahriman." And in India the +Guebres have copied the Hindus in not slaughtering horned cattle for the table. +</p> + +<p> +[FN#476] Arab. "Jallαbiyah," a large-sleeved robe of coarse stuff worn by the +poor. +</p> + +<p> +[FN#477] His fear was that his body might be mutilated by the fall. +</p> + +<p> +[FN#478] The phrase means "offering up many and many a prayer." +</p> + +<p> +[FN#479] A saying of Mohammed is recorded "Al-fakru fakhrν" (poverty is my +pride!), intelligible in a man who never wanted for anything. Here he is +diametrically opposed to Ali who honestly abused poverty; and the Prophet seems +to have borrowed from Christendom, whose "Lazarus and Dives" shows a man sent +to Hell because he enjoyed a very modified Heaven in this life and which +suggested that one of the man's greatest miseries is an ecclesiastical +virtue—"Holy Poverty"—represented in the Church as a bride young and lovely. If +a "rich man can hardly enter the kingdom" what must it be with a poor man whose +conditions are far more unfavourable? Going to the other extreme we may say +that Poverty is the root of all evil and the more so as it curtails man's power +of benefiting others. Practically I observe that those who preach and praise it +the most, practise it the least willingly: the ecclesiastic has always some +special reasons, a church or a school is wanted; but not the less he wishes for +more money. In Syria this Holy Poverty leads to strange abuses. At Bayrut I +recognised in most impudent beggers well-to-do peasants from the Kasrawαn +district, and presently found out that whilst their fields were under snow they +came down to the coast, enjoyed a genial climate and lived on alms. When I +asked them if they were not ashamed to beg, they asked me if I was ashamed of +following in the footsteps of the Saviour and Apostles. How much wiser was +Zoroaster who found in the Supreme Paradise (Minuwαn-minu) "many persons, rich +in gold and silver who had worshipped the Lord and had been grateful to Him." +(Dabistan i. 265.) +</p> + +<p> +[FN#480] Koran vii. 52. +</p> + +<p> +[FN#481] Arab. "Al-bayt" = the house. The Arabs had probably learned this +pleasant mode of confinement from the Chinese whose Kea or Cangue is well +known. The Arabian form of it is "Ghull," or portable pillory, which reprobates +will wear on Judgment Day. +</p> + +<p> +[FN#482] This commonest conjuring trick in the West becomes a miracle in the +credulous East. +</p> + +<p> +[FN#483] Arab. "Kαnϊn"; the usual term is Mankal (pron. Mangal) a pan of copper +or brass. Some of these "chafing-dishes" stand four feet high and are works of +art. Lane (M.E. chapt. iv) gives an illustration of the simpler kind, together +with the "Azikν," a smaller pan for heating coffee. See Night dxxxviii. +</p> + +<p> +[FN#484] See vol. iii., p.239. The system is that of the Roman As and Unciae. +Here it would be the twenty-fourth part of a dinar or miskal; something under +5d. I have already noted that all Moslem rulers are religiously bound to some +handicraft, if it be only making toothpicks. Mohammed abolished kingship proper +as well as priestcraft. +</p> + +<p> +[FN#485] Al-Islam, where salvation is found under the shade of the swords. +</p> + +<p> +[FN#486] Moslems like the Classics (Aristotle and others) hold the clitoris +(Zambϊr) to be the sedes et scaturigo veneris which, says Sonnini, is mere +profanity. In the babe it protrudes beyond the labiζ and snipping off the head +forms female circumcision. This rite is supposed by Moslems to have been +invented by Sarah who so mutilated Hagar for jealousy and was afterwards +ordered by Allah to have herself circumcised at the same time as Abraham. It is +now (or should be) universal in Al-Islam and no Arab would marry a girl +"unpurified" by it. Son of an "uncircumcised" mother (Ibn al-bazrα) is a sore +insult. As regards the popular idea that Jewish women were circumcised till the +days of Rabbi Gershom (A.D.1000) who denounced it as a scandal to the Gentiles, +the learned Prof. H. Graetz informs me, with some indignation, that the rite +was never practised and that the great Rabbi contended only against polygamy. +Female circumcision, however, is I believe the rule amongst some outlying +tribes of Jews. The rite is the proper complement of male circumcision, evening +the sensitiveness of the genitories by reducing it equally in both sexes: an +uncircumcised woman has the venereal orgasm much sooner and oftener than a +circumcised man, and frequent coitus would injure her health; hence I believe, +despite the learned historian, that it is practised by some Eastern Jews. +"Excision" is universal amongst the negroids of the Upper Nile (Werne), the +Somαl and other adjacent tribes. The operator, an old woman, takes up the +instrument, a knife or razor-blade fixed into a wooden handle, and with three +sweeps cuts off the labia and the head of the clitoris. The parts are then sewn +up with a packneedle and a thread of sheepskin; and in Dar-For a tin tube is +inserted for the passage of urine. Before marriage the bridegroom trains +himself for a month on beef, honey and milk; and, if he can open his bride with +the natural weapon, he is a sworder to whom no woman in the tribe can deny +herself. If he fails, he tries penetration with his fingers and by way of last +resort whips out his whittle and cuts the parts open. The sufferings of the +first few nights must be severe. The few Somαli prostitutes who practised at +Aden always had the labiζ and clitoris excised and the skin showing the scars +of coarse sewing. The moral effect of female circumcision is peculiar. While it +diminishes the heat of passion it increases licentiousness, and breeds a +debauchery of mind far worse than bodily unchastity, because accompanied by a +peculiar cold cruelty and a taste for artificial stimulants to "luxury." It is +the sexlessness of a spayed canine imitated by the suggestive brain of +humanity. +</p> + +<p> +[FN#487] Koran vi. So called because certain superstitions about<br/> + +Cattle are therein mentioned.<br/> + +</p> + +<p> +[FN#488] Koran iv. So called because it treats of marriages, divorces, etc. +</p> + +<p> +[FN#489] Sνdi (contracted from Sayyidν = my lord) is a title still applied to +holy men in Marocco and the Maghrib; on the East African coast it is assumed by +negro and negroid Moslems, e.g. Sidi Mubαrak Bombay; and "Seedy boy" is the +Anglo-Indian term for a Zanzibar-man. "Khawwαs" is one who weaves palm-leaves +(Khos) into baskets, mats, etc.: here, however, it may be an inherited name. +</p> + +<p> +[FN#490] i.e. in spirit; the "strangers yet" of poor dear Richard<br/> + +Monckton Milnes, Lord Houghton.<br/> + +</p> + +<p> +[FN#491] Al-Hakk = the Truth, one of the ninety-nine names of<br/> + +Allah.<br/> + +</p> + +<p> +[FN#492] The Moslem is still unwilling to address Salαm (Peace be with you) to +the Christian, as it is obligatory (Farz) to a Moslem (Koran, chapt. iv. and +lxviii.). He usually evades the difficulty by saluting the nearest Moslem or by +a change of words Allah Yahdν-k (Allah direct thee to the right way) or "Peace +be upon us and the righteous worshipers of Allah" (not you) or Al-Samm (for +Salam) alayka = poison to thee. The idea is old: Alexander of Alexandria in his +circular letter describes the Arian heretics as "men whom it is not lawful to +salute or to bid God-speed." +</p> + +<p> +[FN#493] Koran xxxvi. 82. I have before noted that this famous phrase was +borrowed from the Hebrews, who borrowed it from the Egyptians. +</p> + +<p> +[FN#494] The story of Moses and Khizr has been noticed before. See Koran chapt. +xviii. 64 et seq. It is also related, says Lane (ii. 642), by Al-Kazwνni in the +Ajαib al-Makhlϊkαt. This must be "The Angel and the Hermit" in the Gesta +Romanorum, Tale lxxx. which possibly gave rise to Parnell's Hermit; and Tale +cxxvii. "Of Justice and Equity." The Editor says it "contains a beautiful +lesson:" I can find only excellent excuses for "doing evil that good may come +of it." +</p> + +<p> +[FN#495] Koran chapt. v.108. +</p> + +<p> +[FN#496] The doggrel is phenomenal. +</p> + +<p> +[FN#497] He went in wonder and softened heart to see the miracle of saintly +affection. +</p> + +<p> +[FN#498] In Sufistical parlance, the creature is the lover and the Creator the +Beloved: worldly existence is Disunion, parting, severance; and the life to +come is Reunion. The basis of the idea is the human soul being a divinζ +particula aurζ, a disjoined molecule from the Great Spirit, imprisoned in a +jail of flesh; and it is so far valuable that it has produced a grand and +pathetic poetry; but Common Sense asks, Where is the proof? And Reason wants to +know, What does it all mean? +</p> + +<p> +[FN#499] Koran xiii. 41. +</p> + +<p> +[FN#500] Robinson Crusoe, with a touch of Arab prayerfulness.<br/> + +Also the story of the Knight Placidus in the Gesta (cx.),<br/> + +Boccaccio, etc.<br/> + +</p> + +<p> +[FN#501] Arabs note two kinds of leprosy, "Bahak" or "Baras" the common or +white, and "Juzam" the black leprosy; the leprosy of the joints, mal rouge. +Both are attributed to undue diet as eating fish and drinking milk; and both +are treated with tonics, especially arsenic. Leprosy is regarded by Moslems as +a Scriptural malady on account of its prevalence amongst the Israelites who, as +Manetho tells us, were expelled from Egypt because they infected and polluted +the population. In mediζval Christendom an idea prevailed that the Saviour was +a leper; hence the term "morbus sacer"; the honours paid to the sufferers by +certain Saints and the Papal address (Clement III. A.D.1189) dilectis filiis +leprosis. (Farrar's Life of Christ, i.149.) For the "disgusting and impetuous +lust" caused by leprosy, see Sonnini (p.560) who visited the lepers at Canea in +Candia. He is one of many who describes this symptom; but in the Brazil, where +the foul malady still prevails, I never heard of it. +</p> + +<p> +[FN#502] A city in Irak; famous for the three days' battle which caused the +death of Yezdegird, last Sassanian king. +</p> + +<p> +[FN#503] A mountain pass near Meccah famous for the "First Fealty of the Steep" +(Pilgrimage ii. 126). The mosque was built to commemorate the event. +</p> + +<p> +[FN#504] To my surprise I read in Mr. Redhouse's "Mesnevi" (Trubner, 1881), +"Arafat, the mount where the victims are slaughtered by the pilgrims." (p.60). +This ignorance is phenomenal. Did Mr. Redhouse never read Burckhardt or Burton? +</p> + +<p> +[FN#505] i.e. listening to the sermon. +</p> + +<p> +[FN#506] It is sad doggrel. +</p> + +<p> +[FN#507] This long story, containing sundry episodes and occupying fifty-three +Nights, is wholly omitted by Lane (ii. 643) because "it is a compound of the +most extravagant absurdities." He should have enabled his readers to form their +own judgment. +</p> + +<p> +[FN#508] Called Jamasp (brother and minister of the ancient Persian King +Gushtasp) in the translations of Trebutien and others from Von Hammer. +</p> + +<p> +[FN#509] The usual term of lactation in the East, prolonged to two years and +a-half, which is considered the rule laid down by the Shara' or precepts of the +Prophet. But it is not unusual to see children of three and even four years +hanging to their mothers' breasts. During this period the mother does not +cohabit with her husband; the separation beginning with her pregnancy. Such is +the habit, not only of the "lower animals," but of all ancient peoples, the +Egyptians (from whom the Hebrews borrowed it), the Assyrians and the Chinese. I +have discussed its bearing upon pregnancy in my "City of the Saints": the +Mormons insist upon this law of purity being observed; and the beauty, strength +and good health of the younger generation are proofs of their wisdom. +</p> + +<p> +[FN#510] Thus distinguishing it from "Asal-kasab," cane honey or sugar. See +vol. i., 271. +</p> + +<p> +[FN#511] The student of Hinduism will remember the Nαga-Kings and<br/> + +Queens (Melusines and Echidnζ) who guard the earth-treasures in<br/> + +Naga-land. The first appearance of the snake in literature is in<br/> + +Egyptian hieroglyphs, where he forms the letters f and t, and<br/> + +acts as a determinative in the shape of a Cobra di Capello<br/> + +(Coluber Naja) with expanded hood.<br/> + +</p> + +<p> +[FN#512] In token that he was safe. +</p> + +<p> +[FN#513] "Akhir al-Zamαn." As old men praise past times, so prophets prefer to +represent themselves as the last. The early Christians caused much scandal +amongst the orderly law-loving Romans by their wild and mistaken predictions of +the end of the world being at hand. The catastrophe is a fact for each man +under the form of death; but the world has endured for untold ages and there is +no apparent cause why it should not endure as many more. The "latter days," as +the religious dicta of most "revelations" assure us, will be richer in sinners +than in sanctity: hence "End of Time" is a facetious Arab title for a villain +of superior quality. My Somali escort applied it to one thus distinguished: in +1875, I heard at Aden that he ended life by the spear as we had all predicted. +</p> + +<p> +[FN#514] Jahannam and the other six Hells are personified as feminine; and +(woman-like) they are somewhat addicted to prolix speechification. +</p> + +<p> +[FN#515] These puerile exaggerations are fondly intended to act as nurses +frighten naughty children. +</p> + +<p> +[FN#516] Alluding to an oft-quoted saying "Lau lα-ka, etc. Without thee (O +Mohammed) We (Allah) had not created the spheres," which may have been +suggested by "Before Abraham was, I am" (John viii. 58); and by Gate xci. of +Zoroastrianism "O Zardusht for thy sake I have created the world" (Dabistan i. +344). The sentiment is by no means "Shi'ah," as my learned friend Prof. Aloys +Springer supposes. In his Mohammed (p. 220) we find an extract from a sectarian +poet, "For thee we dispread the earth; for thee we caused the waters to flow; +for thee we vaulted the heavens." As Baron Alfred von Kremer, another learned +and experienced Orientalist, reminds me, the "Shi'ahs" have always shown a +decided tendency to this kind of apotheosis and have deified or quasi-deified +Ali and the Imams. But the formula is first found in the highly orthodox Burdah +poem of Al-Busiri:— +</p> + +<p> +"But for him (Lau lα-hu) the world had never come out of nothingness." +</p> + +<p> +Hence it has been widely diffused. See Les Aventures de Kamrup (pp. 146-7) and +Les uvres de Wali (pp. 51-52), by M. Garcin de Tassy and the Dabistan (vol. i. +pp. 2-3). +</p> + +<p> +[FN#517] Arab. "Sνmiyα" from the Pers., a word apparently built on the model of +"Kαmiyα" = alchemy, and applied, I have said, to fascination, minor miracles +and white magic generally like the Hindu "Indrajal." The common term for +Alchemy is Ilm al-Kαf (the K-science) because it is not safe to speak of it +openly as Alchemy. +</p> + +<p> +[FN#518] Mare Tenebrarum = Sea of Darknesses; usually applied to the "mournful +and misty Atlantic." +</p> + +<p> +[FN#519] Some Moslems hold that Solomon and David were buried in Jerusalem, +others on the shore of Lake Tiberias. Mohammed, according to the history of +Al-Tabari (p. 56 vol. i. Duleux's "Chronique de Tabari") declares that the +Jinni bore Solomon's corpse to a palace hewn in the rock upon an island +surrounded by a branch of the "Great Sea" and set him on a throne, with his +ring still on his finger, under a guard of twelve Jinns. "None hath looked upon +the tomb save only two, Affan who took Bulukiya as his companion: with extreme +pains they arrived at the spot, and Affan was about to carry off the ring when +a thunderbolt consumed him. So Bulukiya returned." +</p> + +<p> +[FN#520] Koran xxxviii. 34, or, "art the liberal giver." +</p> + +<p> +[FN#521] i.e. of the last trumpet blown by the Archangel Israfil: an idea +borrowed from the Christians. Hence the title of certain churches—ad Tubam. +</p> + +<p> +[FN#522] This may mean that the fruits were fresh and dried like dates or +tamarinds (a notable wonder), or soft and hard of skin like grapes and +pomegranates. +</p> + +<p> +[FN#523] Arab. "Ai-lksνr" meaning lit. an essence; also the philosopher's +stone. +</p> + +<p> +[FN#524] Name of the Jinni whom Solomon imprisoned in Lake<br/> + +Tiberias (See vol. i., 41).<br/> + +</p> + +<p> +[FN#525] Vulgarly pronounced "Jahannum." The second hell is usually assigned to +Christians. As there are seven Heavens (the planetary orbits) so, to satisfy +Moslem love of symmetry, there must be as many earths and hells under the +earth. The Egyptians invented these grim abodes, and the marvellous Persian +fancy worked them into poem. +</p> + +<p> +[FN#526] Arab. "Yαjϊj and Majuj," first named in Gen. x. 2, which gives the +ethnology of Asia Minor, circ. B.C. 800. "Gomer" is the Gimri or Cymmerians; +"Magog" the original Magi, a division of the Medes, "Javan" the Ionian Greeks, +"Meshesh" the Moschi; and "Tires" the Turusha, or primitive Cymmerians. In +subsequent times, "Magog" was applied to the Scythians, and modern Moslems +determine from the Koran (chaps. xviii. and xxi.) that Yajuj and Majuj are the +Russians, whom they call Moska or Moskoff from the Moskwa River, +</p> + +<p> +[FN#527] I attempt to preserve the original pun; "Mukarrabin" (those near +Allah) being the Cherubim, and the Creator causing Iblis to draw near Him +(karraba). +</p> + +<p> +[FN#528] A vulgar version of the Koran (chaps. vii.), which seems to have +borrowed from the Gospel of Barnabas. Hence Adam becomes a manner of God-man. +</p> + +<p> +[FN#529] These wild fables are caricatures of Rabbinical legends which began +with "Lilith," the Spirit-wife of Adam: Nature and her counterpart, Physis and +Antiphysis, supply a solid basis for folk-lore. Amongst the Hindus we have +Brahma (the Creator) and Viswakarmα, the anti-Creator: the former makes a horse +and a bull and the latter caricatures them with an ass and a buffalo, and so +forth. +</p> + +<p> +[FN#530] This is the "Lauh al-Mahfϊz," the Preserved Tablet, upon which are +written all Allah's decrees and the actions of mankind good (white) and evil +(black). This is the "perspicuous Book" of the Koran, chaps. vi. 59. The idea +again is Guebre. +</p> + +<p> +[FN#531] i.e. the night before Friday which in Moslem parlance would be Friday +night. +</p> + +<p> +[FN#532] Again Persian "Gαw-i-Zamνn" = the Bull of the Earth.<br/> + +"The cosmogony of the world," etc., as we read in the Vicar of<br/> + +Wakefield.<br/> + +</p> + +<p> +[FN#533] The Calc. Edit. ii. 614. here reads by a clerical error "bull." +</p> + +<p> +[FN#534] i.e. Lakes and rivers. +</p> + +<p> +[FN#535] Here some abridgement is necessary, for we have another recital of +what has been told more than once. +</p> + +<p> +[FN#536] This name, "King of Life," is Persian: "Tegh" or "Tigh" means a +scimitar and "Bahrwαn," is, I conceive, a mistake for "Bihrϊn," the Persian +name of Alexander the Great. +</p> + +<p> +[FN#537] Arab. "Mulαkαt" or meeting the guest which, I have said, is an +essential part of Eastern ceremony, the distance from the divan, room, house or +town being proportioned to his rank or consideration. +</p> + +<p> +[FN#538] Arab. "Sifr": whistling is held by the Badawi to be the speech of +devils; and the excellent explorer Burckhardt got a bad name by the ugly habit. +</p> + +<p> +[FN#539] The Arabs call "Shikk" (split man) and the Persians "Nνmchahrah" +(half-face) a kind of demon like a man divided longitudinally: this gruesome +creature runs with amazing speed and is very cruel and dangerous. For the +celebrated soothsayers "Shikk" and "Sαtih" see Chenery's Al-Hariri, p. 371. +</p> + +<p> +[FN#540] Arab. "Takht" (Persian) = a throne or a capital. +</p> + +<p> +[FN#541] Arab. "Wady al-Naml"; a reminiscence of the Koranic Wady (chaps. +xxvii.), which some place in Syria and others in Tαif. +</p> + +<p> +[FN#542] This is the old, old fable of the River Sabbation which<br/> + +Pliny ((xxx). 18) reports as "drying up every Sabbath-day"<br/> + +(Saturday): and which Josephus reports as breaking the Sabbath by<br/> + +flowing only on the Day of Rest.<br/> + +</p> + +<p> +[FN#543] They were keeping the Sabbath. When lodging with my Israelite friends +at Tiberias and Safet, I made a point of never speaking to them (after the +morning salutation) till the Saturday was over. +</p> + +<p> +[FN#544] Arab. "La'al" and "Yαkϊt," the latter also applied to the garnet and +to a variety of inferior stones. The ruby is supposed by Moslems to be a common +mineral thoroughly "cooked" by the sun, and produced only on the summits of +mountains inaccessible even to Alpinists. The idea may have originated from +exaggerated legends of the Badakhshαn country (supposed to be the home of the +ruby) and its terrors of break-neck foot-paths, jagged peaks and horrid +ravines: hence our "balas-ruby" through the Spanish corruption "Balaxe." +Epiphanius, archbishop of Salamis in Cyprus, who died A.D. 403, gives, m a +little treatise (De duodecim gemmis rationalis summi sacerdotis Hebrζorum +Liber, opera Fogginii, Romae, 1743, p. 30), a precisely similar description of +the mode of finding jacinths in Scythia. "In a wilderness in the interior of +Great Scythia," he writes, "there is a valley begirt with stony mountains as +with walls. It is inaccessible to man, and so excessively deep that the bottom +of the valley is invisible from the top of the surrounding mountains. So great +is the darkness that it has the effect of a kind of chaos. To this place +certain criminals are condemned, whose task it is to throw down into the valley +slaughtered lambs, from which the skin has been first taken off. The little +stones adhere to these pieces of flesh. Thereupon the eagles, which live on the +summits of the mountains, fly down following the scent of the flesh, and carry +away the lambs with the stones adhering to them. They, then, who are condemned +to this place watch until the eagles have finished their meal, and run and take +away the stones." Epiphanius, who wrote this, is spoken of in terms of great +respect by many ecclesiastical writers, and St. Jerome styles the treatise here +quoted, "Egregium volumen, quod si legere volueris, plenissimam scientiam +consequeris ," and, indeed, it is by no means improbable that it was from the +account of Epiphanius that this story was first translated into Arabic. A +similar account is given by Marco Polo and by Nicolς de Conti, as of a usage +which they had heard was practiced in India, and the position ascribed to the +mountain by Conti, namely, fifteen days' journey north of Vijanagar, renders it +highly probable that Golconda was alluded to. He calls the mountain +Albenigaras, and says that it was infested with serpents. Marco Polo also +speaks of these serpents, and while his account agrees with that of Sindbad, +inasmuch as the serpents, which are the prey of Sindbad's Rukh, are devoured by +the Venetian's eagles, that of Conti makes the vultures and eagles fly away +with the meat to places where they may be safe from the serpents. (Introd. p. +xiii., India in the Fifteenth Century, etc., R. H. Major, London, Hakluyt Soc. +MDCCCLVII.) +</p> + +<p> +[FN#545] Elder Victory: "Nasr" is a favourite name with Moslems. +</p> + +<p> +[FN#546] These are the "Swan-maidens" of whom Europe in late years has heard +more than enough. It appears to me that we go much too far for an explanation +of the legend; a high-bred girl is so like a swan in many points that the idea +readily suggests itself. And it is also aided by the old Egyptian (and +Platonic) belief in pre-existence and by the Rabbinic and Buddhistic doctrine +of ante-natal sin, to say nothing of metempsychosis. (Joseph Ant. xvii.. 153.) +</p> + +<p> +[FN#547] The lines have occurred before. I quote Mr. Payne for variety. +</p> + +<p> +[FN#548] Arab. "Al-Khayαl": it is a synonym of "al-Tayf' and the nearest +approach to our "ghost," as has been explained. In poetry it is the figure of +the beloved seen when dreaming. +</p> + +<p> +[FN#549] He does not kiss her mouth because he intends to marry her. +</p> + +<p> +[FN#550] It should be "manifest" excellence. (Koran xxvii. 16.) +</p> + +<p> +[FN#551] The phrase is Koranic used to describe Paradise, and Damascus is a +familiar specimen of a city under which a river, the Baradah, passes, +distributed into a multitude of canals. +</p> + +<p> +[FN#552] It may be noted that rose-water is sprinkled on the faces of the +"nobility and gentry, " common water being good enough for the commonalty. I +have had to drink tea made in compliment with rose-water and did not enjoy it. +</p> + +<p> +[FN#553] The "Valley Flowery:" Zahrαn is the name of a place near<br/> + +Al-Medinah.<br/> + +</p> + +<p> +[FN#554] The Proud or Petulant. +</p> + +<p> +[FN#555] i.e. Lion, Son of ( ?). +</p> + +<p> +[FN#556] i.e. Many were slain. +</p> + +<p> +[FN#557] I venture to draw attention to this battle-picture which is at once +simple and highly effective. +</p> + +<p> +[FN#558] Anglicθ a quibble, evidently evasive. +</p> + +<p> +[FN#559] In text "Anα A'amil," etc., a true Egypto-Syrian vulgarism. +</p> + +<p> +[FN#560] i.e. magical formulζ. The context is purposely left vague. +</p> + +<p> +[FN#561] The repetition is a condescension, a token of kindness. +</p> + +<p> +[FN#562] This is the common cubic of 18 inches: the modern vary from 22 to 26. +</p> + +<p> +[FN#563] I have noticed the two-humped Bactrian camel which the Syrians and +Egyptians compare with an elephant. See p. 221 (the neo-Syrian) Book of Kalilah +and Dimnah. +</p> + +<p> +[FN#564] The Noachian dispensation revived the Islam or true religion first +revealed to Adam and was itself revived and reformed by Moses. +</p> + +<p> +[FN#565] Probably a corruption of the Turkish "Kara Tαsh" = black stone, in +Arab. "Hαjar Jahannam" (hell-stone), lava, basalt. +</p> + +<p> +[FN#566] A variant of lines in Night xx., vol. i., 211. +</p> + +<p> +[FN#567] i.e. Daughter of Pride: the proud. +</p> + +<p> +[FN#568] In the Calc. Edit. by misprint "Maktab." Jabal Mukattam is the old +sea-cliff where the Mediterranean once beat and upon whose North-Western slopes +Cairo is built. +</p> + +<p> +[FN#569] Arab. "Kutb"; lie. an axle, a pole; next a prince; a high order or +doyen in Sainthood especially amongst the Sufi-gnostics. +</p> + +<p> +[FN#570] Lit. "The Green" (Prophet), a mysterious personage confounded with +Elijah, St. George and others. He was a Moslem, i.e. a ewe believer in the +Islam of his day and Wazir to Kaykobad, founder of the Kayanian dynasty, sixth +century B.C. We have before seen him as a contemporary of Moses. My learned +friend Ch. Clermone-Ganneau traces him back, with a multitude of his similars +(Proteus, Perseus, etc.), to the son of Osiris (p. 45, Horus et Saint Georges). +</p> + +<p> +[FN#571] Arab. "Waled," more ceremonious than "ibn." It is, by the by, the +origin of our "valet" in its sense of boy or servant who is popularly addressed +Yα waled. Hence I have seen in a French book of travels "un petit Iavelet." +</p> + +<p> +[FN#572] Arab. "Azal" = Eternity (without beginning); "Abad" =<br/> + +Infinity (eternity without end).<br/> + +</p> + +<p> +[FN#573] The Moslem ritual for slaughtering (by cutting the throat) is not so +strict as that of the Jews; but it requires some practice; and any failure in +the conditions renders the meat impure, mere carrion (fatνs). +</p> + +<p> +[FN#574] The Wazir repeats all the words spoken by the Queen—but "in iteration +there is no recreation." +</p> + +<p> +[FN#575] A phrase always in the Moslem's mouth: the slang meaning of "we put +our trust in Allah" is "let's cut our stick." +</p> + +<p> +[FN#576] Koran liii. 14. This "Sidrat al-Muntahα" (Zizyphus lotus) stands m the +seventh heaven on the right hand of Allah's throne: and even the angels may not +pass beyond it. +</p> + +<p> +[FN#577] Arab. "Habash" the word means more than "Abyssinia" as it includes the +Dankali Country and the sea-board, a fact unknown to the late Lord Stratford de +Redcliffe when he disputed with the Porte. I ventured to set him right and +suffered accordingly. +</p> + +<p> +[FN#578] Here ends vol. ii. of the Mac. Edit. +</p> + +</div><!--end chapter--> + +<pre> + + + + + +End of the Project Gutenberg EBook of The Book of the Thousand Nights and a Night, Volume 5, by Richard F. Burton + +*** END OF THIS PROJECT GUTENBERG EBOOK THE BOOK OF THE THOUSAND NIGHTS AND A NIGHT *** + +***** This file should be named 3439-h.htm or 3439-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/3/4/3/3439/ + +This etext was scanned by J.C. Byers and proofread by Doris Ringbloom. + +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. Special rules, set forth in the General Terms of Use part +of this license, apply to copying and distributing Project +Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm +concept and trademark. Project Gutenberg is a registered trademark, +and may not be used if you charge for the eBooks, unless you receive +specific permission. If you do not charge anything for copies of this +eBook, complying with the rules is very easy. You may use this eBook +for nearly any purpose such as creation of derivative works, reports, +performances and research. They may be modified and printed and given +away--you may do practically ANYTHING in the United States with eBooks +not protected by U.S. copyright law. Redistribution is subject to the +trademark license, especially commercial redistribution. + +START: FULL LICENSE + +THE FULL PROJECT GUTENBERG LICENSE +PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK + +To protect the Project Gutenberg-tm mission of promoting the free +distribution of electronic works, by using or distributing this work +(or any other work associated in any way with the phrase "Project +Gutenberg"), you agree to comply with all the terms of the Full +Project Gutenberg-tm License available with this file or online at +www.gutenberg.org/license. + +Section 1. General Terms of Use and Redistributing Project +Gutenberg-tm electronic works + +1.A. By reading or using any part of this Project Gutenberg-tm +electronic work, you indicate that you have read, understand, agree to +and accept all the terms of this license and intellectual property +(trademark/copyright) agreement. If you do not agree to abide by all +the terms of this agreement, you must cease using and return or +destroy all copies of Project Gutenberg-tm electronic works in your +possession. If you paid a fee for obtaining a copy of or access to a +Project Gutenberg-tm electronic work and you do not agree to be bound +by the terms of this agreement, you may obtain a refund from the +person or entity to whom you paid the fee as set forth in paragraph +1.E.8. + +1.B. "Project Gutenberg" is a registered trademark. It may only be +used on or associated in any way with an electronic work by people who +agree to be bound by the terms of this agreement. There are a few +things that you can do with most Project Gutenberg-tm electronic works +even without complying with the full terms of this agreement. See +paragraph 1.C below. There are a lot of things you can do with Project +Gutenberg-tm electronic works if you follow the terms of this +agreement and help preserve free future access to Project Gutenberg-tm +electronic works. See paragraph 1.E below. + +1.C. The Project Gutenberg Literary Archive Foundation ("the +Foundation" or PGLAF), owns a compilation copyright in the collection +of Project Gutenberg-tm electronic works. Nearly all the individual +works in the collection are in the public domain in the United +States. If an individual work is unprotected by copyright law in the +United States and you are located in the United States, we do not +claim a right to prevent you from copying, distributing, performing, +displaying or creating derivative works based on the work as long as +all references to Project Gutenberg are removed. Of course, we hope +that you will support the Project Gutenberg-tm mission of promoting +free access to electronic works by freely sharing Project Gutenberg-tm +works in compliance with the terms of this agreement for keeping the +Project Gutenberg-tm name associated with the work. You can easily +comply with the terms of this agreement by keeping this work in the +same format with its attached full Project Gutenberg-tm License when +you share it without charge with others. + +1.D. The copyright laws of the place where you are located also govern +what you can do with this work. Copyright laws in most countries are +in a constant state of change. If you are outside the United States, +check the laws of your country in addition to the terms of this +agreement before downloading, copying, displaying, performing, +distributing or creating derivative works based on this work or any +other Project Gutenberg-tm work. The Foundation makes no +representations concerning the copyright status of any work in any +country outside the United States. + +1.E. Unless you have removed all references to Project Gutenberg: + +1.E.1. The following sentence, with active links to, or other +immediate access to, the full Project Gutenberg-tm License must appear +prominently whenever any copy of a Project Gutenberg-tm work (any work +on which the phrase "Project Gutenberg" appears, or with which the +phrase "Project Gutenberg" is associated) is accessed, displayed, +performed, viewed, copied or distributed: + + 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. + +1.E.2. If an individual Project Gutenberg-tm electronic work is +derived from texts not protected by U.S. copyright law (does not +contain a notice indicating that it is posted with permission of the +copyright holder), the work can be copied and distributed to anyone in +the United States without paying any fees or charges. If you are +redistributing or providing access to a work with the phrase "Project +Gutenberg" associated with or appearing on the work, you must comply +either with the requirements of paragraphs 1.E.1 through 1.E.7 or +obtain permission for the use of the work and the Project Gutenberg-tm +trademark as set forth in paragraphs 1.E.8 or 1.E.9. + +1.E.3. If an individual Project Gutenberg-tm electronic work is posted +with the permission of the copyright holder, your use and distribution +must comply with both paragraphs 1.E.1 through 1.E.7 and any +additional terms imposed by the copyright holder. Additional terms +will be linked to the Project Gutenberg-tm License for all works +posted with the permission of the copyright holder found at the +beginning of this work. + +1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm +License terms from this work, or any files containing a part of this +work or any other work associated with Project Gutenberg-tm. + +1.E.5. Do not copy, display, perform, distribute or redistribute this +electronic work, or any part of this electronic work, without +prominently displaying the sentence set forth in paragraph 1.E.1 with +active links or immediate access to the full terms of the Project +Gutenberg-tm License. + +1.E.6. You may convert to and distribute this work in any binary, +compressed, marked up, nonproprietary or proprietary form, including +any word processing or hypertext form. However, if you provide access +to or distribute copies of a Project Gutenberg-tm work in a format +other than "Plain Vanilla ASCII" or other format used in the official +version posted on the official Project Gutenberg-tm web site +(www.gutenberg.org), you must, at no additional cost, fee or expense +to the user, provide a copy, a means of exporting a copy, or a means +of obtaining a copy upon request, of the work in its original "Plain +Vanilla ASCII" or other form. Any alternate format must include the +full Project Gutenberg-tm License as specified in paragraph 1.E.1. + +1.E.7. Do not charge a fee for access to, viewing, displaying, +performing, copying or distributing any Project Gutenberg-tm works +unless you comply with paragraph 1.E.8 or 1.E.9. + +1.E.8. You may charge a reasonable fee for copies of or providing +access to or distributing Project Gutenberg-tm electronic works +provided that + +* You pay a royalty fee of 20% of the gross profits you derive from + the use of Project Gutenberg-tm works calculated using the method + you already use to calculate your applicable taxes. The fee is owed + to the owner of the Project Gutenberg-tm trademark, but he has + agreed to donate royalties under this paragraph to the Project + Gutenberg Literary Archive Foundation. Royalty payments must be paid + within 60 days following each date on which you prepare (or are + legally required to prepare) your periodic tax returns. Royalty + payments should be clearly marked as such and sent to the Project + Gutenberg Literary Archive Foundation at the address specified in + Section 4, "Information about donations to the Project Gutenberg + Literary Archive Foundation." + +* You provide a full refund of any money paid by a user who notifies + you in writing (or by e-mail) within 30 days of receipt that s/he + does not agree to the terms of the full Project Gutenberg-tm + License. You must require such a user to return or destroy all + copies of the works possessed in a physical medium and discontinue + all use of and all access to other copies of Project Gutenberg-tm + works. + +* You provide, in accordance with paragraph 1.F.3, a full refund of + any money paid for a work or a replacement copy, if a defect in the + electronic work is discovered and reported to you within 90 days of + receipt of the work. + +* You comply with all other terms of this agreement for free + distribution of Project Gutenberg-tm works. + +1.E.9. If you wish to charge a fee or distribute a Project +Gutenberg-tm electronic work or group of works on different terms than +are set forth in this agreement, you must obtain permission in writing +from both the Project Gutenberg Literary Archive Foundation and The +Project Gutenberg Trademark LLC, the owner of the Project Gutenberg-tm +trademark. Contact the Foundation as set forth in Section 3 below. + +1.F. + +1.F.1. Project Gutenberg volunteers and employees expend considerable +effort to identify, do copyright research on, transcribe and proofread +works not protected by U.S. copyright law in creating the Project +Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm +electronic works, and the medium on which they may be stored, may +contain "Defects," such as, but not limited to, incomplete, inaccurate +or corrupt data, transcription errors, a copyright or other +intellectual property infringement, a defective or damaged disk or +other medium, a computer virus, or computer codes that damage or +cannot be read by your equipment. + +1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right +of Replacement or Refund" described in paragraph 1.F.3, the Project +Gutenberg Literary Archive Foundation, the owner of the Project +Gutenberg-tm trademark, and any other party distributing a Project +Gutenberg-tm electronic work under this agreement, disclaim all +liability to you for damages, costs and expenses, including legal +fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT +LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE +PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE +TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE +LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR +INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH +DAMAGE. + +1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a +defect in this electronic work within 90 days of receiving it, you can +receive a refund of the money (if any) you paid for it by sending a +written explanation to the person you received the work from. If you +received the work on a physical medium, you must return the medium +with your written explanation. The person or entity that provided you +with the defective work may elect to provide a replacement copy in +lieu of a refund. If you received the work electronically, the person +or entity providing it to you may choose to give you a second +opportunity to receive the work electronically in lieu of a refund. If +the second copy is also defective, you may demand a refund in writing +without further opportunities to fix the problem. + +1.F.4. Except for the limited right of replacement or refund set forth +in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO +OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT +LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. + +1.F.5. Some states do not allow disclaimers of certain implied +warranties or the exclusion or limitation of certain types of +damages. If any disclaimer or limitation set forth in this agreement +violates the law of the state applicable to this agreement, the +agreement shall be interpreted to make the maximum disclaimer or +limitation permitted by the applicable state law. The invalidity or +unenforceability of any provision of this agreement shall not void the +remaining provisions. + +1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the +trademark owner, any agent or employee of the Foundation, anyone +providing copies of Project Gutenberg-tm electronic works in +accordance with this agreement, and any volunteers associated with the +production, promotion and distribution of Project Gutenberg-tm +electronic works, harmless from all liability, costs and expenses, +including legal fees, that arise directly or indirectly from any of +the following which you do or cause to occur: (a) distribution of this +or any Project Gutenberg-tm work, (b) alteration, modification, or +additions or deletions to any Project Gutenberg-tm work, and (c) any +Defect you cause. + +Section 2. Information about the Mission of Project Gutenberg-tm + +Project Gutenberg-tm is synonymous with the free distribution of +electronic works in formats readable by the widest variety of +computers including obsolete, old, middle-aged and new computers. It +exists because of the efforts of hundreds of volunteers and donations +from people in all walks of life. + +Volunteers and financial support to provide volunteers with the +assistance they need are critical to reaching Project Gutenberg-tm's +goals and ensuring that the Project Gutenberg-tm collection will +remain freely available for generations to come. In 2001, the Project +Gutenberg Literary Archive Foundation was created to provide a secure +and permanent future for Project Gutenberg-tm and future +generations. To learn more about the Project Gutenberg Literary +Archive Foundation and how your efforts and donations can help, see +Sections 3 and 4 and the Foundation information page at +www.gutenberg.org + + + +Section 3. Information about the Project Gutenberg Literary Archive Foundation + +The Project Gutenberg Literary Archive Foundation is a non profit +501(c)(3) educational corporation organized under the laws of the +state of Mississippi and granted tax exempt status by the Internal +Revenue Service. The Foundation's EIN or federal tax identification +number is 64-6221541. Contributions to the Project Gutenberg Literary +Archive Foundation are tax deductible to the full extent permitted by +U.S. federal laws and your state's laws. + +The Foundation's principal office is in Fairbanks, Alaska, with the +mailing address: PO Box 750175, Fairbanks, AK 99775, but its +volunteers and employees are scattered throughout numerous +locations. Its business office is located at 809 North 1500 West, Salt +Lake City, UT 84116, (801) 596-1887. Email contact links and up to +date contact information can be found at the Foundation's web site and +official page at www.gutenberg.org/contact + +For additional contact information: + + Dr. Gregory B. Newby + Chief Executive and Director + gbnewby@pglaf.org + +Section 4. Information about Donations to the Project Gutenberg +Literary Archive Foundation + +Project Gutenberg-tm depends upon and cannot survive without wide +spread public support and donations to carry out its mission of +increasing the number of public domain and licensed works that can be +freely distributed in machine readable form accessible by the widest +array of equipment including outdated equipment. Many small donations +($1 to $5,000) are particularly important to maintaining tax exempt +status with the IRS. + +The Foundation is committed to complying with the laws regulating +charities and charitable donations in all 50 states of the United +States. Compliance requirements are not uniform and it takes a +considerable effort, much paperwork and many fees to meet and keep up +with these requirements. We do not solicit donations in locations +where we have not received written confirmation of compliance. To SEND +DONATIONS or determine the status of compliance for any particular +state visit www.gutenberg.org/donate + +While we cannot and do not solicit contributions from states where we +have not met the solicitation requirements, we know of no prohibition +against accepting unsolicited donations from donors in such states who +approach us with offers to donate. + +International donations are gratefully accepted, but we cannot make +any statements concerning tax treatment of donations received from +outside the United States. U.S. laws alone swamp our small staff. + +Please check the Project Gutenberg Web pages for current donation +methods and addresses. Donations are accepted in a number of other +ways including checks, online payments and credit card donations. To +donate, please visit: www.gutenberg.org/donate + +Section 5. General Information About Project Gutenberg-tm electronic works. + +Professor Michael S. Hart was the originator of the Project +Gutenberg-tm concept of a library of electronic works that could be +freely shared with anyone. For forty years, he produced and +distributed Project Gutenberg-tm eBooks with only a loose network of +volunteer support. + +Project Gutenberg-tm eBooks are often created from several printed +editions, all of which are confirmed as not protected by copyright in +the U.S. unless a copyright notice is included. Thus, we do not +necessarily keep eBooks in compliance with any particular paper +edition. + +Most people start at our Web site which has the main PG search +facility: www.gutenberg.org + +This Web site includes information about Project Gutenberg-tm, +including how to make donations to the Project Gutenberg Literary +Archive Foundation, how to help produce our new eBooks, and how to +subscribe to our email newsletter to hear about new eBooks. + + + +</pre> + +</body> +</html> + |