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diff --git a/old/2001-12-30-3445-8.zip b/old/2001-12-30-3445-8.zip Binary files differdeleted file mode 100644 index 2bf9674..0000000 --- a/old/2001-12-30-3445-8.zip +++ /dev/null diff --git a/old/3445-h.htm.2019-05-22 b/old/3445-h.htm.2019-05-22 deleted file mode 100644 index 00e11bb..0000000 --- a/old/3445-h.htm.2019-05-22 +++ /dev/null @@ -1,15787 +0,0 @@ -<?xml version="1.0" encoding="utf-8"?>
-
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- "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd" >
-
-<html xmlns="http://www.w3.org/1999/xhtml">
- <head>
- <meta content="pg2html (binary v0.17)" name="linkgenerator" />
- <title>
- Supplemental Nights to the Book of The Thousand and One Nights, by Richard
- F. Burton
- </title>
- <style type="text/css" xml:space="preserve">
- body { margin-left: 15%; margin-right: 15%; text-align: justify; background:#faebd0; }
- P { text-indent: 1em; margin-top: .75em; margin-bottom: .75em; }
- H1,H2,H3,H4,H5,H6 { text-align: center; margin-left: 15%; margin-right: 15%; }
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- .figleft {float: left; margin-left: 0%; margin-right: 1%;}
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- pre { font-family: Times New Roman; font-size: 90%; margin-left: 10%;}
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- <body>
-
-<pre>
-
-The Project Gutenberg EBook of Supplemental Nights, Volume 1 by
-Richard F. Burton #11 in our series by Sir Richard Francis Burton
-
-This eBook is for the use of anyone anywhere in the United States and
-most other parts of the world at no cost and with almost no restrictions
-whatsoever. You may copy it, give it away or re-use it under the terms
-of the Project Gutenberg License included with this eBook or online at
-www.gutenberg.org. If you are not located in the United States, you'll
-have to check the laws of the country where you are located before using
-this ebook.
-
-
-
-Title: Supplemental Nights, Volume 1
-
-Author: Richard F. Burton
-
-Release Date: December 30, 2001 [EBook #3445]
-Last Updated: May 21, 2019
-
-Language: English
-
-Character set encoding: UTF-8
-
-*** START OF THIS PROJECT GUTENBERG EBOOK SUPPLEMENTAL NIGHTS, VOLUME 1 ***
-
-
-
-
-This etext was scanned by JC Byers and proofread by JC Byers,
-Diane Doerfler, Denis Barnden, and Robert Sinton.
-
-HTML file produced by David Widger
-
-
-
-
-
-</pre>
-
- <h1>
- SUPPLEMENTAL NIGHTS TO THE BOOK OF THE THOUSAND AND ONE NIGHTS
- </h1>
- <h3>
- WITH NOTES ANTHROPOLOGICAL AND EXPLANATORY
- </h3>
- <h2>
- By Richard F. Burton
- </h2>
- <h3>
- VOLUME ONE
- </h3>
- <h4>
- Privately Printed By The Burton Club
- </h4>
- <p>
- <br /> <br /> <br /> <br />
- </p>
- <p>
- General Studholme J. Hodgson
- </p>
- <p>
- My Dear General,
- </p>
- <p>
- To whom with more pleasure or propriety can I inscribe this volume than to
- my preceptor of past times; my dear old friend, whose deep study and vast
- experience of such light literature as The Nights made me so often resort
- to him for good counsel and right direction? Accept this little token of
- gratitude, and believe me, with the best of wishes and the kindest of
- memories, Ever your sincere and attached Richard F. Burton.
- </p>
- <p>
- London, July 15, 1886.
- </p>
- <p>
- <br /> <br />
- </p>
-<pre xml:space="preserve">
- "To the pure all things are pure"
- (Puris omnia pura)
- —Arab Proverb.
-
- "Niuna corrotta mente intese mai sanamente parole."
- —"Decameron" —conclusion.
-
- "Erubuit, posuitque meum Lucretia librum
- sed coram Bruto. Brute! recede, leget."
- —Martial.
-
- "Mieulx est de ris que de larmes escripre,
- Pour ce que rire est le propre des hommes."
- —Rabelais.
-
- "The pleasure we derive from perusing the Thousand-and-One
- Stories makes us regret that we possess only a comparatively
- small part of these truly enchanting fictions."
- —Crichton's "History of Arabia."
-</pre>
- <p>
- <br /> <br />
- </p>
- <hr />
- <p>
- <br /> <br />
- </p>
- <h4>
- ORGINAL CONTENTS OF THE ELEVENTH VOLUME.
- </h4>
-<pre xml:space="preserve">
- 1. The Sleeper and the Waker
- Story of the Larrikin and the Cook
- 2. The Caliph Omar Bin Abd Al-Aziz and the Poets
- 3. Al-Hajjaj and the Three Young Men
- 4. Harun Al-Rashid and the Woman of the Barmecides
- 5. The Ten Wazirs; or the History of King Azadbakht and His Son
- a. Of the Uselessness of Endeavour Against Persistent Ill
- Fortune
- aa. Story of the Merchant Who Lost His Luck
- b. Of Looking To the Ends of Affairs
- bb. Tale of the Merchant and His Sons
- c. Of the Advantages of Patience
- cc. Story of Abu Sabir
- d. Of the Ill Effects of Impatience
- dd. Story of Prince Bihzad
- e. Of the Issues of Good and Evil Actions
- ee. Story of King Dadbin and His Wazirs
- f. Of Trust in Allah
- ff. Story of King Bakhtzaman
- g. Of Clemency
- gg. Story of King Bihkard
- h. Of Envy and Malice
- hh. Story of Aylan Shah and Abu Tammam
- i. Of Destiny or That Which Is Written On the Forehead
- ii. Story of King Ibrahim and His Son
- j. Of the Appointed Term, Which, if it be Advanced, May
- Not Be Deferred, and if it be Deferred, May Not Be
- Advanced
- jj. Story of King Sulayman Shah and His Niece
- k. Of the Speedy Relief of Allah
- kk. Story of the Prisoner and How Allah Gave Him
- Relief
- 6. Ja'afar Bin Yahya and Abd Al-Malik Bin Salih the Abbaside
- 7. Al-Rashid and the Barmecides
- 8. Ibn Al-Sammak and Al-Rashid
- 9. Al-Maamum and Zubaydah
- 10. Al-Nu'uman and the Arab of the Banu Tay
- 11. Firuz and His Wife
- 12. King Shah Bakht and his Wazir Al-Rahwan
- a. Tale of the Man of Khorasan, His Son and His Tutor
- b. Tale of the Singer and the Druggist
- c. Tale of the King Who Kenned the Quintessence of Things
- d. Tale of the Richard Who Married His Beautiful Daughter
- to the Poor Old Man
- e. Tale of the Sage and His Three Sons
- f. Tale of the Prince who Fell in Love With the Picture
- g. Tale of the Fuller and His Wife and the Trooper
- h. Tale of the Merchant, The Crone, and the King
- i. Tale of the Simpleton Husband
- j. Tale of the Unjust King and the Tither
- ja. Story of David and Solomon
- k. Tale of the Robber and the Woman
- l. Tale of the Three Men and Our Lord Isa
- la. The Disciple's Story
- m. Tale of the Dethroned Ruler Whose Reign and Wealth Were
- Restored to Him
- n. Talk of the Man Whose Caution Slew Him
- o. Tale of the Man Who Was Lavish of His House and His
- Provision to One Whom He Knew Not
- p. Tale of the Melancholist and the Sharper
- q. Tale of Khalbas and his Wife and the Learned Man
- r. Tale of the Devotee Accused of Lewdness
- s. Tale of the Hireling and the Girl
- t. Tale of the Weaver Who Became a Leach by Order of His
- Wife
- u. Tale of the Two Sharpers Who Each Cozened His Compeer
- v. Tale of the Sharpers With the Shroff and the Ass
- w. Tale of the Chear and the Merchants
- wa. Story of the Falcon and the Locust
- x. Tale of the King and His Chamberlain's Wife
- xa. Story of the Crone and the Draper's Wife
- y. Tale of the Ugly Man and His Beautifule Wife
- z. Tale of the King Who Lost Kingdom and Wife and Wealth
- and Allah Restored Them to Him
- aa. Tale of Salim the Youth of Khorasan and Salma, His
- Sister
- bb. Tale of the King of Hind and His Wazir
- Shahrazad and Shahryar
-</pre>
- <hr />
- <h3>
- LINKED CONTENTS
- </h3>
- <p class="toc">
- <a href="#link2H_4_0001"> THE TRANSLATOR'S FOREWORD. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0002"> <b>SUPPLEMENTAL NIGHTS</b> </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0003"> The Sleeper and the Waker.[1] </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0004"> Story of the Larrikin[11] and the Cook </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0005"> THE CALIPH OMAR BIN ABD AL-AZIZ AND THE
- POETS[85] </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0006"> AL-HAJJAJ AND THE THREE YOUNG MEN[117] </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0007"> HARUN AL-RASHID AND THE WOMAN OF THE
- BARMECIDES[124] </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0008"> THE TEN WAZIRS: OR THE HISTORY OF KING AZADBAKHT
- AND HIS SON.[130] </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0009"> THE FIRST DAY </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0010"> Of the Uselessness of Endeavour Against
- Persistent Ill Fortune. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0011"> The Story of the Merchant Who Lost his
- Luck.[149] </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0012"> THE SECOND DAY. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0013"> Of Looking to the Ends of Affairs. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0014"> The Tale of the Merchant and his Sons.[157] </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0015"> THE THIRD DAY. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0016"> Of the Advantages of Patience.[164] </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0017"> The Story of Abu Sabir. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0018"> THE FOURTH DAY. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0019"> Of the Ill Effects of Impatience. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0020"> The Story of Prince Bihzad.[176] </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0021"> THE FIFTH DAY. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0022"> Of the Issues of Good and Evil Actions. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0023"> The Story of King Dadbin[185] and his Wazirs.
- </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0024"> THE SIXTH DAY. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0025"> Of Trust in Allah. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0026"> The Story of King Bakhtzaman.[201] </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0027"> THE SEVENTH DAY. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0028"> Of Clemency. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0029"> The Story of King Bihkard.[206] </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0030"> THE EIGHTH DAY. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0031"> Of Envy and Malice. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0032"> The Story of Aylan Shah and Abu Tammam.[210]
- </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0033"> THE NINTH DAY. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0034"> Of Destiny or That Which is Written on the
- Forehead. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0035"> The Story of King Ibrahim and his Son.[222] </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0036"> THE TENTH DAY. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0037"> The Story of King Sulayman Shah and his
- Niece.[231] </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0038"> THE ELEVENTH DAY. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0039"> Of the Speedy Relief of Allah. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0040"> The Story of the Prisoner and How Allah Gave Him
- Relief.[251] </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0041"> JA'AFAR BIN YAHYA AND ABD AL-MALIK BIN SALITH
- THE ABBASIDE[258] </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0042"> AL-RASHID AND THE BARMECIDES[269] </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0043"> IBN AL-SAMMAK AND AL-RASHID[280] </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0044"> AL-MAAMUN AND ZUBAYDAH[282] </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0045"> AL-NU'UMAN AND THE ARAB OF THE BANU TAY[287]
- </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0046"> FIRUZ AND HIS WIFE[293] </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0047"> KING SHAH BAKHT AND HIS WAZIR AL-RAHWAN.[295]
- </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0048"> THE FIRST NIGHT OF THE MONTH. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0049"> The Tale of the Man of Khorasan, his Son and his
- Tutor. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0050"> THE SECOND NIGHT OF THE MOUTH. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0051"> Tale of the Singer and the Druggist. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0052"> THE THIRD NIGHT OF THE MONTH. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0053"> The Tale of the King who Kenned the
- Quintessence[334] of Things. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0054"> THE FOURTH NIGHT OF THE MONTH. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0055"> The Tale of the Richard who Married his
- Beautiful Daughter to the Poor Old Man. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0056"> THE FIFTH NIGHT OF THE MONTH. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0057"> The Tale of the Sage and his Three Sons.[355]
- </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0058"> THE SIXTH NIGHT OF THE MONTH. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0059"> The Tale of the Prince who Fell in Love with the
- Picture. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0060"> THE SEVENTH NIGHT OF THE MONTH. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0061"> The Tale of the Fuller and his Wife and the
- Trooper.[362] </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0062"> THE EIGHTH NIGHT OF THE MONTH. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0063"> The Tale of the Merchant, the Crone and the
- King. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0064"> THE NINTH NIGHT OF THE MONTH. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0065"> The Tale of the Simpleton Husband.[371] </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0066"> THE TENTH NIGHT OF THE MONTH. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0067"> The Tale of the Unjust King and the Tither. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0068"> The Story of David and Solomon. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0069"> THE ELEVENTH NIGHT OF THE MONTH. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0070"> The Tale of the Robber and the Woman. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0071"> THE TWELFTH NIGHT OF THE MONTH. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0072"> The Tale of the Three Men and our Lord Isa. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0073"> The Disciple's Story. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0074"> THE THIRTEENTH NIGHT OF THE MONTH. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0075"> The Tale of the Dethroned Ruler Whose Reign and
- Wealth Were Restored to Him. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0076"> THE FOURTEENTH NIGHT OF THE MONTH. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0077"> The Tale of the Man whose Caution Slew Him. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0078"> THE FIFTEENTH NIGHT OF THE MONTH. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0079"> The Tale of the Man who was Lavish of his House
- and his Provision to One Whom He Knew Not. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0080"> The Sixteenth Night of the Month. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0081"> The Tale of the Melancholist and the
- Sharper.[409] </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0082"> THE SEVENTEENTH NIGHT OF THE MONTH. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0083"> The Tale of Khalbas and his Wife and the Learned
- Man. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0084"> THE EIGHTEENTH NIGHT OF THE MONTH. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0085"> The Tale of the Devotee Accused of
- Lewdness.[415] </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0086"> THE NINETEENTH NIGHT OF THE MONTH. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0087"> The Tale of the Hireling and the Girl. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0088"> THE TWENTIETH NIGHT OF THE MONTH. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0089"> The Tale of the Weaver who Became a Leach by
- Order of his Wife. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0090"> THE TWENTY-FIRST NIGHT OF THE MONTH. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0091"> The Tale of the Two Sharpers who each Cozened
- his Compeer. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0092"> THE TWENTY-SECOND NIGHT OF THE MONTH. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0093"> The Tale of the Sharpers with the Shroff[474]
- and the Ass. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0094"> THE TWENTY-THIRD NIGHT OF THE MONTH. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0095"> The Tale of the Cheat and the Merchants. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0096"> The Story of the Falcon and the Locust.[485]
- </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0097"> THE TWENTY-FOURTH NIGHT OF THE MONTH. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0098"> The Tale of the King and his Chamberlain's
- Wife.[488] </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0099"> The Story of the Crone and the Draper's
- Wife.[490] </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0100"> THE TWENTY-FIFTH NIGHT OF THE MONTH. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0101"> The Tale of the Ugly Man and his Beautiful Wife.
- </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0102"> THE TWENTY-SIXTH NIGHT OF THE MONTH. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0103"> The Tale of the King who lost Kingdom and Wife
- and Wealth and Allah restored them to Him.[508] </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0104"> THE TWENTY-SEVENTH NIGHT OF THE MONTH. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0105"> The Tale of Salim, the Youth of Khorasan, and
- Salma, his Sister. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0106"> THE TWENTY-EIGHTH AND LAST NIGHT OF THE MONTH.
- </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0107"> The Tale of the King of Hind and his Wazir. </a>
- </p>
- <p class="toc">
- <a href="#link2H_4_0108"> SHAHRAZAD AND SHAHRYAR. </a>
- </p>
- <p>
- <br />
- </p>
- <p class="toc">
- <a href="#link2H_FOOT"> FOOTNOTES </a>
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0001" id="link2H_4_0001"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE TRANSLATOR'S FOREWORD.
- </h2>
- <p>
- After offering my cordial thanks to friends and subscribers who have
- honoured "The Thousand Nights and a Night" (Kama Shastra Society) with
- their patronage and approbation, I would inform them that my
- "Anthropological Notes" are by no means exhausted, and that I can produce
- a complete work only by means of a somewhat extensive Supplement. I
- therefore propose to print (not publish), for private circulation only,
- five volumes, bearing title—
- </p>
- <h3>
- SUPPLEMENTAL NIGHTS TO THE BOOK OF THE THOUSAND NIGHTS AND A NIGHT
- </h3>
- <p>
- This volume and its successor (Nos. i. and ii.) contain Mr. John Payne's
- Tales from the Arabic; his three tomes being included in my two. The
- stories are taken from the Breslau Edition where they are distributed
- among the volumes between Nos. iv and xii., and from the Calcutta fragment
- of 1814. I can say little for the style of the story-stuff contained in
- this Breslau text, which has been edited with phenomenal incuriousness.
- Many parts are hopelessly corrupted, whilst at present we have no means of
- amending the commissions and of supplying the omissions by comparison with
- other manuscripts. The Arabic is not only faulty, but dry and jejune,
- comparing badly with that of the "Thousand Nights and a Night," as it
- appears in the Macnaghten and the abridged Bulak Texts. Sundry of the
- tales are futile; the majority has little to recommend it, and not a few
- require a diviner rather than a translator. Yet they are valuable to
- students as showing the different sources and the heterogeneous materials
- from and of which the great Saga-book has been compounded. Some are,
- moreover, striking and novel, especially parts of the series entitled King
- Shah Bakht and his Wazir Al- Rahwan (pp. 191-355). Interesting also is the
- Tale of the "Ten Wazirs" (pp. 55-155), marking the transition of the
- Persian Bakhtiyár-Námeh into Arabic. In this text also and in this only is
- found Galland's popular tale "Abou-Hassan; or, the Sleeper Awakened,"
- which I have entitled "The Sleeper and the Waker."
- </p>
- <p>
- In the ten volumes of "The Nights" proper, I mostly avoided parallels of
- folk-lore and fabliaux which, however interesting and valuable to
- scholars, would have over-swollen the bulk of a work especially devoted to
- Anthropology. In the "Supplementals," however, it is otherwise; and, as
- Mr. W.A. Clouston, the "Storiologist," has obligingly agreed to
- collaborate with me, I shall pay marked attention to this subject, which
- will thus form another raison d'être for the additional volumes.
- </p>
- <p>
- Richard F. Burton
- </p>
- <p>
- Junior Travellers' Club, December 1, 1886
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0002" id="link2H_4_0002"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- SUPPLEMENTAL NIGHTS
- </h2>
- <h3>
- TO THE BOOK OF THE
- </h3>
- <h3>
- THOUSAND NIGHTS AND A NIGHT
- </h3>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0003" id="link2H_4_0003"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Sleeper and the Waker.<a href="#linknote-1" name="linknoteref-1"
- id="linknoteref-1"><small>1</small></a>
- </h2>
- <p>
- It hath reached me, O auspicious King, that there was once at Baghdad, in
- the Caliphate of Harun al-Rashid, a man and a merchant, who had a son Abú
- al-Hasan-al-Khalí'a by name.<a href="#linknote-2" name="linknoteref-2"
- id="linknoteref-2"><small>2</small></a> The merchant died leaving great
- store of wealth to his heir who divided it into two equal parts, whereof
- he laid up one and spent of the other half; and he fell to companying with
- Persians<a href="#linknote-3" name="linknoteref-3" id="linknoteref-3"><small>3</small></a>
- and with the sons of the merchants and he gave himself up to good drinking
- and good eating, till all the wealth<a href="#linknote-4"
- name="linknoteref-4" id="linknoteref-4"><small>4</small></a> he had with
- him was wasted and wantoned; whereupon he betook himself to his friends
- and comrades and cup-companions and expounded to them his case,
- discovering to them the failure of that which was in his hand of wealth.
- But not one of them took heed of him or even deigned answer him. So he
- returned to his mother (and indeed his spirit was broken) and related to
- her that which had happened to him and what had befallen him from his
- friends, how they had neither shared with him nor requited him with
- speech. Quoth she, "O Abu al-Hasan, on this wise are the sons<a
- href="#linknote-5" name="linknoteref-5" id="linknoteref-5"><small>5</small></a>
- of this time: an thou have aught, they draw thee near to them,<a
- href="#linknote-6" name="linknoteref-6" id="linknoteref-6"><small>6</small></a>
- and if thou have naught, they put thee away from them." And she went on to
- condole with him, what while he bewailed himself and his tears flowed and
- he repeated these lines:—
- </p>
-<pre xml:space="preserve">
- "An wane my wealth, no mane will succour me, * When my wealth
- waxeth all men friendly show:
- How many a friend, for wealth showed friendliness * Who, when my
- wealth departed, turned to foe!"
-</pre>
- <p>
- Then he sprang up and going to the place wherein was the other half of his
- good, took it and lived with it well; and he sware that he would never
- again consort with a single one of those he had known, but would company
- only with the stranger nor entertain even him but one night and that, when
- it morrowed, he would never know him more. Accordingly he fell to sitting
- every eventide on the bridge over Tigris and looking at each one who
- passed by him; and if he saw him to be a stranger, he made friends with
- him and carried him to his house, where he conversed and caroused with him
- all night till morning. Then he dismissed him and would never more salute
- him with the Salam nor ever more drew near unto him neither invited him
- again. Thus he continued to do for the space of a full year, till, one
- day, while he sat on the bridge, as was his wont, expecting who should
- come to him so he might take him and pass the night with him, behold, up
- came the Caliph and Masrur, the Sworder of his vengeance<a
- href="#linknote-7" name="linknoteref-7" id="linknoteref-7"><small>7</small></a>
- disguised in merchants' dress, according to their custom. So Abu al-Hasan
- looked at them and rising, because he knew them not, asked them, "What say
- ye? Will ye go with me to my dwelling-place, so ye may eat what is ready
- and drink what is at hand, to wit, platter- bread<a href="#linknote-8"
- name="linknoteref-8" id="linknoteref-8"><small>8</small></a> and meat
- cooked and wine strained?" The Caliph refused this, but he conjured him
- and said to him, "Allah upon thee, O my lord, go with me, for thou art my
- guest this night, and baulk not my hopes of thee!" And he ceased not to
- press him till he consented; whereat Abu al-Hasan rejoiced and walking on
- before him, gave not over talking with him till they came to his house and
- he carried the Caliph into the saloon. Al-Rashid entered a hall such as an
- thou sawest it and gazedst upon its walls, thou hadst beheld marvels; and
- hadst thou looked narrowly at its water-conduits thou would have seen a
- fountain cased with gold. The Caliph made his man abide at the door; and,
- as soon as he was seated, the host brought him somewhat to eat; so he ate,
- and Abu al-Hasan ate with him that eating might be grateful to him. Then
- he removed the tray and they washed their hands and the Commander of the
- Faithful sat down again; whereupon Abu al- Hasan set on the drinking
- vessels and seating himself by his side, fell to filling and giving him to
- drink<a href="#linknote-9" name="linknoteref-9" id="linknoteref-9"><small>9</small></a>
- and entertaining him with discourse. And when they had drunk their
- sufficiency the host called for a slave-girl like a branch of Bán who took
- a lute and sang to it these two couplets:—
- </p>
-<pre xml:space="preserve">
- "O thou aye dwelling in my heart, * Whileas thy form is far from
- sight,
- Thou art my sprite by me unseen, * Yet nearest near art thou, my
- sprite."
-</pre>
- <p>
- His hospitality pleased the Caliph and the goodliness of his manners, and
- he said to him, "O youth, who art thou? Make me acquainted with thyself,
- so I may requite thee thy kindness." But Abu al-Hasan smiled and said, "O
- my lord, far be it, alas! that what is past should again come to pass and
- that I company with thee at other time than this time!" The Prince of True
- Believers asked, "Why so? and why wilt thou not acquaint me with thy
- case?" and Abu al-Hasan answered, "Know, O my lord, that my story is
- strange and that there is a cause for this affair." Quoth Al-Rashid, "And
- what is the cause?" and quoth he, "The cause hath a tail." The Caliph<a
- href="#linknote-10" name="linknoteref-10" id="linknoteref-10"><small>10</small></a>
- laughed at his words and Abu al-Hasan said, "I will explain to thee this
- saying by the tale of the Larrikin and the Cook. So hear thou, O my lord,
- the
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0004" id="link2H_4_0004"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- Story of the Larrikin<a href="#linknote-11" name="linknoteref-11"
- id="linknoteref-11"><small>11</small></a> and the Cook
- </h2>
- <p>
- One of the ne'er-do-wells found himself one fine morning without aught and
- the world was straightened upon him and patience failed him; so he lay
- down to sleep and ceased not slumbering till the sun stang him and the
- foam came out upon his mouth, whereupon he arose, and he was penniless and
- had not even so much as a single dirham. Presently he arrived at the shop
- of a Cook, who had set his pots and pans over the fire and washed his
- saucers and wiped his scales and swept his shop and sprinkled it; and
- indeed his fats and oils were clear and clarified and his spices fragrant
- and he himself stood behind his cooking-pots ready to serve customers. So
- the Larrikin, whose wits had been sharpened by hunger, went in to him and
- saluting him, said to him, "Weigh me half a dirham's worth of meat and a
- quarter of a dirham's worth of boiled grain<a href="#linknote-12"
- name="linknoteref-12" id="linknoteref-12"><small>12</small></a> and the
- like of bread." So the Kitchener weighed it out to him and the
- good-for-naught entered the shop, whereupon the man set the food before
- him and he ate till he had gobbled up the whole and licked the saucers and
- sat perplexed, knowing not how he should do with the Cook concerning the
- price of that he had eaten, and turning his eyes about upon everything in
- the shop; and as he looked, behold, he caught sight of an earthen pan
- lying arsy-versy upon its mouth; so he raised it from the ground and found
- under it a horse's tail, freshly cut off and the blood oozing from it;
- whereby he knew that the Cook adulterated his meat with horseflesh. When
- he discovered this default, he rejoiced therein and washing his hands,
- bowed his head and went out; and when the Kitchener saw that he went and
- gave him naught, he cried out, saying, "Stay, O pest, O burglar!" So the
- Larrikin stopped and said to him, "Dost thou cry out upon me and call to
- me with these words, O cornute?" Whereat the Cook was angry and coming
- down from the shop, cried, "What meanest thou by thy speech, O low fellow,
- thou that devourest meat and millet and bread and kitchen and goest forth
- with 'the Peace<a href="#linknote-13" name="linknoteref-13"
- id="linknoteref-13"><small>13</small></a> be on thee!' as it were the
- thing had not been, and payest down naught for it?" Quoth the Lackpenny,
- "Thou liest, O accursed son of a cuckold!" Whereupon the Cook cried out
- and laying hold of his debtor's collar, said, "O Moslems, this fellow is
- my first customer<a href="#linknote-14" name="linknoteref-14"
- id="linknoteref-14"><small>14</small></a> this day and he hath eaten my
- food and given me naught." So the folk gathered about them and blamed the
- Ne'er-do-well and said to him, "Give him the price of that which thou hast
- eaten." Quoth he, "I gave him a dirham before I entered the shop;" and
- quoth the Cook, "Be everything I sell this day forbidden to me, if he gave
- me so much as the name of a coin! By Allah, he gave me naught but ate my
- food and went out and would have made off, without aught said." Answered
- the Larrikin, "I gave thee a dirham," and he reviled the Kitchener, who
- returned his abuse; whereupon he dealt him a buffet and they gripped and
- grappled and throttled each other. When the folk saw them fighting, they
- came up to them and asked them, "What is this strife between you and no
- cause for it?" and the Lackpenny answered, "Ay, by Allah, but there is a
- cause for it, and the cause hath a tail!" Whereupon, cried the Cook, "Yea,
- by Allah, now thou mindest me of thyself and thy dirham! Yes, he gave me a
- dirham and but a quarter of the coin is spent. Come back and take the rest
- of the price of thy dirham." For he understood what was to do, at the
- mention of the tail; "and I, O my brother" (added Abu al-Hasan), "my story
- hath a cause, which I will tell thee." The Caliph laughed at his speech
- and said, "By Allah, this is none other than a pleasant tale! Tell me thy
- story and the cause." Replied the host, "With love and goodly gree! Know,
- O my lord, that my name is Abu al-Hasan al-Khali'a and that my father died
- and left me abundant wealth, of which I made two parts. One I laid up and
- with the other I betook myself to enjoying the pleasures of friendship and
- conviviality and consorting with intimates and boon-companions and with
- the sons of the merchants, nor did I leave one but I caroused with him and
- he with me, and I lavished all my money on comrades and good cheer, till
- there remained with me naught;<a href="#linknote-15" name="linknoteref-15"
- id="linknoteref-15"><small>15</small></a> whereupon I betook myself to the
- friends and fellow-topers upon whom I had wasted my wealth, so perhaps
- they might provide for my case; but, when I visited them and went round
- about to them all, I found no vantage in one of them, nor would any so
- much as break a bittock of bread in my face. So I wept for myself and
- repairing to my mother, complained to her of my case. Quoth she:—'Such are
- friends; an thou have aught, they frequent thee and devour thee, but, an
- thou have naught, they cast thee off and chase thee away.' Then I brought
- out the other half of my money and bound myself to an oath that I would
- never entertain any save one single night, after which I would never again
- salute him nor notice him; hence my saying to thee:—'Far be it, alas! that
- what is past should again come to pass, for I will never again company
- with thee after this night.'" When the Commander of the Faithful heard
- this, he laughed a loud laugh and said, "By Allah, O my brother, thou art
- indeed excused in this matter, now that I know the cause and that the
- cause hath a tail. Nevertheless, Inshallah, I will not sever myself from
- thee." Replied Abu al- Hasan, "O my guest, did I not say to thee, 'Far be
- it, alas! that what is past should again come to pass? For indeed I will
- never again foregather with any!'" Then the Caliph rose and the host set
- before him a dish of roast goose and a bannock of first- bread<a
- href="#linknote-16" name="linknoteref-16" id="linknoteref-16"><small>16</small></a>
- and sitting down, fell to cutting off morsels and morselling the Caliph
- therewith. They gave not over eating till they were filled, when Abu
- al-Hasan brought basin and ewer and potash<a href="#linknote-17"
- name="linknoteref-17" id="linknoteref-17"><small>17</small></a> and they
- washed their hands. Then he lighted three wax-candles and three lamps, and
- spreading the drinking-cloth, brought strained wine, clear, old and
- fragrant, whose scent was as that of virgin musk. He filled the first cup
- and saying, "O my boon-companion, be ceremony laid aside between us by thy
- leave! Thy slave is by thee; may I not be afflicted with thy loss!" drank
- it off and filled a second cup, which he handed to the Caliph with due
- reverence. His fashion pleased the Commander of the Faithful, and the
- goodliness of his speech and he said to himself, "By Allah, I will
- assuredly requite him for this!" Then Abu al-Hasan filled the cup again
- and handed it to the Caliph, reciting these two couplets:<a
- href="#linknote-18" name="linknoteref-18" id="linknoteref-18"><small>18</small></a>—
- </p>
-<pre xml:space="preserve">
- "Had we thy coming known, we would for sacrifice * Have poured
- thee out heart's blood or blackness of the eyes;
- Ay, and we would have spread our bosoms in thy way, * That so thy
- feet might fare on eyelids, carpet-wise."
-</pre>
- <p>
- When the Caliph heard his verses, he took the cup from his hand and kissed
- it and drank it off and returned it to Abu al-Hasan, who make him an
- obeisance and filled it and drank. Then he filled again and kissing the
- cup thrice, recited these lines:—
- </p>
-<pre xml:space="preserve">
- "Your presence honoureth the base, * And we confess the deed of
- grace;
- An you absent yourself from us, * No freke we find to fill your
- place."
-</pre>
- <p>
- Then he gave the cup to the Caliph, saying, "Drink it in health and
- soundness! It doeth away malady and bringeth remedy and setteth the
- runnels of health to flow free." So they ceased not carousing and
- conversing till middle-night, when the Caliph said to his host, "O my
- brother, hast thou in they heart a concupiscence thou wouldst have
- accomplished or a contingency thou wouldst avert?" Said he, "By Allah,
- there is no regret in my heart save that I am not empowered with bidding
- and forbidding, so I might manage what is in my mind!" Quoth the Commander
- of the Faithful, "By Allah, and again by Allah,<a href="#linknote-19"
- name="linknoteref-19" id="linknoteref-19"><small>19</small></a> O my
- brother, tell me what is in thy mind!" And quoth Abu al- Hasan, "Would
- Heaven I might be Caliph for one day and avenge myself on my neighbors,
- for that in my vicinity is a mosque and therein four shaykhs, who hold it
- a grievance when there cometh a guest to my, and they trouble me with talk
- and worry me in words and menace me that they will complain of me to the
- Prince of True Believers, and indeed they oppress me exceedingly, and I
- crave of Allah the Most High power for one day, that I may beat each and
- every of them with four hundred lashes, as well as the Imám of the mosque,
- and parade them round about the city of Baghdad and bid cry before them:
- 'This is the reward and the least of the reward of whoso exceedeth in talk
- and vexeth the folk and turneth their joy to annoy.' This is what I wish,
- and no more." Said the Caliph, "Allah grant thee that thou seekest! Let us
- crack one last cup and rise ere the dawn draw near, and to-morrow night I
- will be with thee again." Said Abu al-Hasan, "Far be it!" Then the Caliph
- crowned a cup, and putting therein a piece of Cretan Bhang,<a
- href="#linknote-20" name="linknoteref-20" id="linknoteref-20"><small>20</small></a>
- gave it to his host and said to him, "My life on thee, O my brother, drink
- this cup from my hand!" and Abu al-Hasan answered, "Ay, by thy life, I
- will drink it from thy hand." So he took it and drank it off; but hardly
- had it settled in his stomach, when his head forewent his heels and he
- fell to the ground like one slain; whereupon the Caliph went out and said
- to his slave Masrur, "Go in to yonder young man, the house master, and
- take him up and bring him to me at the palace; and when thou goest, shut
- the door." So saying, he went away, whilst Masrur entered, and taking up
- Abu al-Hasan, shut the door behind him, and made after his master, till he
- reached with him the palace what while the night drew to an end and the
- cocks began crowing,<a href="#linknote-21" name="linknoteref-21"
- id="linknoteref-21"><small>21</small></a> and set him down before the
- Commander of the Faithful, who laughed at him.<a href="#linknote-22"
- name="linknoteref-22" id="linknoteref-22"><small>22</small></a> Then he
- sent for Ja'afar the Barmecide and when he came before him, said to him,
- "Note thou yonder young man" (pointing to Abu al-Hasan), "and when thou
- shalt see him to-morrow seated in my place of estate and on the throne<a
- href="#linknote-23" name="linknoteref-23" id="linknoteref-23"><small>23</small></a>
- of my Caliphate and clad in my royal clothing, stand thou in attendance
- upon him and enjoin the Emirs and Grandees and the folk of my household
- and the officers of my realm to be upon their feet, as in his service and
- obey him in whatso he shall bid them do; and thou, if he speak to thee of
- aught, do it and hearken unto his say and gainsay him not in anything
- during this coming day." Ja'afar acknowledged the order with "Hearkening
- and obedience" and withdrew, whilst the Prince of True Believers went in
- to the palace women, who came up to him, and he said to them, "When this
- sleeper shall awake to- morrow, kiss ye the ground between his hands, and
- do ye wait upon him and gather round about him and clothe him in the royal
- clothing and serve him with the service of the Caliphate and deny not
- aught of his estate, but say to him, 'Thou art the Caliph.'" Then he
- taught them what they should say to him and how they should do with him
- and withdrawing to a retired room,<a href="#linknote-24"
- name="linknoteref-24" id="linknoteref-24"><small>24</small></a> let down a
- curtain before himself and slept. Thus fared it with the Caliph; but as
- regards Abu al-Hasan, he gave not over snoring in his sleep till the day
- brake clear, and the rising of the sun drew near, when a woman in waiting
- came up to him and said to him, "O our lord, the morning prayer!" Hearing
- these words he laughed and opening his eyes, turned them about the palace
- and found himself in an apartment whose walls were painted with gold and
- lapis lazuli and its ceiling dotted and starred with red gold. Around it
- were sleeping chambers, with curtains of gold- embroidered silk let down
- over their doors, and all about vessels of gold and porcelain and crystal
- and furniture and carpets dispread and lamps burning before the niche
- wherein men prayed, and slave-girls and eunuchs and Mamelukes and black
- slaves and boys and pages and attendants. When he saw this he was
- bewildered in his wit and said, "By Allah, either I am dreaming a dream,
- or this is Paradise and the Abode of Peace!"<a href="#linknote-25"
- name="linknoteref-25" id="linknoteref-25"><small>25</small></a> And he
- shut his eyes and would have slept again. Quoth one of the eunuchs, "O my
- lord, this is not of thy wont, O Commander of the Faithful!" Then the rest
- of the handmaids of the palace came up to him and lifted him into a
- sitting posture, when he found himself upon a mattrass raised a cubit's
- height from the ground and all stuffed with floss silk. So they seated him
- upon it and propped his elbow with a pillow, and he looked at the
- apartment and its vastness and saw those eunuchs and slave-girls in
- attendance upon him and standing about his head, whereupon he laughed at
- himself and said, "By Allah, 'tis not as I were on wake, yet I am not
- asleep! And in his perplexity he bowed his chin upon his bosom and then
- opened his eyes, little by little, smiling and saying, "What is this state
- wherein I find myself?" Then he arose and sat up, whilst the damsels
- laughed at him privily; and he was bewildered in his wit, and bit his
- finger; and as the bite pained him, he cried, "Oh!" and was vexed; and the
- Caliph watched him, whence he saw him not, and laughed. Presently Abu
- al-Hasan turned to a damsel and called to her; whereupon she answered, "At
- thy service, O Prince of True Believers!" Quoth he, "what is thy name?"
- and quoth she, "Shajarat al-Durr."<a href="#linknote-26"
- name="linknoteref-26" id="linknoteref-26"><small>26</small></a> Then he
- said to her, "By the protection of Allah, O damsel, am I Commander of the
- Faithful?" She replied, "Yes, indeed, by the protection of Allah thou in
- this time art Commander of the Faithful." Quoth he, "By Allah, thou liest,
- O thousandfold whore!"<a href="#linknote-27" name="linknoteref-27"
- id="linknoteref-27"><small>27</small></a> Then he glanced at the Chief
- Eunuch and called to him, whereupon he came to him and kissing the ground
- before him, said, "Yes, O Commander of the Faithful." Asked Abu al-Hasan,
- "Who is Commander of the Faithful?" and the Eunuch answered "Thou." And
- Abu al-Hasan said, "Thou liest, thousandfold he-whore that thou art!" Then
- he turned to another eunuch and said to him, "O my chief,<a
- href="#linknote-28" name="linknoteref-28" id="linknoteref-28"><small>28</small></a>
- by the protection of Allah, am I Prince of the True Believers?" Said he,
- "Ay, by Allah, O my lord, thou art in this time Commander of the Faithful
- and Viceregent of the Lord of the three Worlds." Abu al-Hasan laughed at
- himself and doubted of his reason and was bewildered at what he beheld,
- and said, "In one night do I become Caliph? Yesterday I was Abu al-Hasan
- the Wag, and to-day I am Commander of the Faithful." Then the Chief Eunuch
- came up to him and said, "O Prince of True Believers (the name of Allah
- encompass thee!) thou art indeed Commander of the Faithful and Viceregent
- of the Lord of the three Worlds!" And the slave-girls and eunuchs flocked
- round about him, till he arose and abode wondering at his case. Hereupon
- the Eunuch brought him a pair of sandals wrought with raw silk and green
- silk and purfled with red gold, and he took them and after examining them
- set them in his sleeve; whereat the Castrato cried out and said, "Allah!
- Allah! O my lord, these are sandals for the treading of thy feet, so thou
- mayst wend to the wardrobe." Abu al-Hasan was confounded, and shaking the
- sandals from his sleeve, put them on his feet, whilst the Caliph died<a
- href="#linknote-29" name="linknoteref-29" id="linknoteref-29"><small>29</small></a>
- of laughter at him. The slave forewent him to the chapel of ease, where he
- entered and doing his job,<a href="#linknote-30" name="linknoteref-30"
- id="linknoteref-30"><small>30</small></a> came out into the chamber,
- whereupon the slave-girls brought him a basin of gold and an ewer of
- silver and poured water on his hands<a href="#linknote-31"
- name="linknoteref-31" id="linknoteref-31"><small>31</small></a> and he
- made the Wuzú-ablution. Then they spread him a prayer-carpet and he
- prayed. Now he knew not how to pray<a href="#linknote-32"
- name="linknoteref-32" id="linknoteref-32"><small>32</small></a> and gave
- not over bowing and prostrating for twenty inclinations,<a
- href="#linknote-33" name="linknoteref-33" id="linknoteref-33"><small>33</small></a>
- pondering in himself the while and saying, "By Allah, I am none other than
- the Commander of the Faithful in very truth! This is assuredly no dream,
- for all these things happen not in a dream." And he was convinced and
- determined in himself that he was Prince of True Believers, so he
- pronounced the Salám<a href="#linknote-34" name="linknoteref-34"
- id="linknoteref-34"><small>34</small></a> and finished his prayers;
- whereupon the Mamelukes and slave-girls came round about him with bundled
- suits of silken and linen stuffs and clad him in the costume of the
- Caliphate and gave the royal dagger in his hand. Then the Chief Eunuch
- came in and said, "O Prince of True Believers, the Chamberlain is at the
- door craving permission to enter." Said he, "Let him enter!" whereupon he
- came in and after kissing ground offered the salutation, "Peace be upon
- thee, O Commander of the Faithful!" At this Abu al-Hasan rose and
- descended from the couch to the floor; whereupon the official exclaimed,
- "Allah! Allah! O Prince of True Believers, wottest thou not that all men
- are thy lieges and under thy rule and that it is not meet for the Caliph
- to rise to any man?" Presently the Eunuch went out before him and the
- little white slaves behind him, and they ceased not going till they raised
- the curtain and brought him into the hall of judgment and the throne-room
- of the Caliphate. There he saw the curtains and the forty doors and Al-
- 'Ijlí and Al-Rakáshí the poet, and 'Ibdán and Jadím and Abu Ishák<a
- href="#linknote-35" name="linknoteref-35" id="linknoteref-35"><small>35</small></a>
- the cup-companion and beheld swords drawn and the lions<a
- href="#linknote-36" name="linknoteref-36" id="linknoteref-36"><small>36</small></a>
- compassing the throne as the white of the eye encircleth the black, and
- gilded glaives and death-dealing bows and Ajams and Arabs and Turks and
- Daylamites and folk and peoples and Emirs and Wazirs and Captains and
- Grandees and Lords of the land and men of war in band, and in very sooth
- there appeared the might of the house of Abbas<a href="#linknote-37"
- name="linknoteref-37" id="linknoteref-37"><small>37</small></a> and the
- majesty of the Prophet's family. So he sat down upon the throne of the
- Caliphate and set the dagger<a href="#linknote-38" name="linknoteref-38"
- id="linknoteref-38"><small>38</small></a> on his lap, whereupon all
- present came up to kiss ground between his hands and called down on him
- length of life and continuance of weal. Then came forward Ja'afar the
- Barmecide and kissing the ground, said, "Be the wide world of Allah the
- treading of thy feet and may Paradise be thy dwelling-place and the Fire
- the home of thy foes! Never may neighbor defy thee nor the lights of fire
- die out for thee,<a href="#linknote-39" name="linknoteref-39"
- id="linknoteref-39"><small>39</small></a> O Caliph of all cities and ruler
- of all countries!" Therewithal Abu al-Hasan cried out at him and said, "O
- dog of the sons of Barmak, go down forthright, thou and the chief of the
- city police, to such a place in such a street and deliver an hundred
- dinars of gold to the mother of Abu al-Hasan the Wag and bear her my
- salutation. Then, go to such a mosque and take the four Shaykhs and the
- Imám and scourge each of them with a thousand<a href="#linknote-40"
- name="linknoteref-40" id="linknoteref-40"><small>40</small></a> lashes and
- mount them on beasts, face to tail, and parade them round about all the
- city and banish them to a place other than this city; and bid the crier
- make cry before them, saying: 'This is the reward and the least of the
- reward of whoso multiplieth words and molesteth his neighbors and damageth
- their delights and stinteth their eating and drinking!'" Ja'afar received
- the command and answered, "With obedience"; after which he went down from
- before Abu al-Hasan to the city and did all he had ordered him to do.
- Meanwhile, Abu al-Hasan abode in the Caliphate, taking and giving, bidding
- and forbidding, and carrying out his command till the end of the day, when
- he gave leave and permission to withdraw, and the Emirs and Officers of
- state departed to their several occupations and he looked towards the
- Chamberlain and the rest of the attendants and said, "Begone!" Then the
- Eunuchs came to him and calling down on him length of life and continuance
- of weal, walked in attendance upon him and raised the curtain, and he
- entered the pavilion of the Harem, where he found candles lighted and
- lamps burning and singing-women smiting on instruments, and ten
- slave-girls, high- bosomed maids. When he saw this, he was confounded in
- his wit and said to himself, "By Allah, I am in truth Commander of the
- Faithful!" presently adding, "or haply these are of the Jánn and he who
- was my guest yesternight was one of their kings who saw no way to requite
- my favours save by commanding his Ifrits to address me as Prince of True
- Believers. But an these be of the Jann may Allah deliver me in safety from
- their mischief!" As soon as he appeared, the slave-girls rose to him and
- carrying him up on to the daïs,<a href="#linknote-41" name="linknoteref-41"
- id="linknoteref-41"><small>41</small></a> brought him a great tray,
- bespread with the richest viands. So he ate thereof with all his might and
- main, till he had gotten his fill, when he called one of the handmaids and
- said to her, "What is thy name?" Replied she, "My name is Miskah,"<a
- href="#linknote-42" name="linknoteref-42" id="linknoteref-42"><small>42</small></a>
- and he said to another, "What is thy name?" Quoth she, "My name is
- Tarkah."<a href="#linknote-43" name="linknoteref-43" id="linknoteref-43"><small>43</small></a>
- Then he asked a third, "What is thy name?" who answered, "My name is
- Tohfah;"<a href="#linknote-44" name="linknoteref-44" id="linknoteref-44"><small>44</small></a>
- and he went on to question the damsels of their names, one after other,
- till he had learned the ten, when he rose from that place and removed to
- the wine-chamber. He found it every way complete and saw therein ten great
- trays, covered with all fruits and cakes and every sort of sweetmeats. So
- he sat down and ate thereof after the measure of his competency, and
- finding there three troops of singing-girls, was amazed and made the girls
- eat. Then he sat and the singers also seated themselves, whilst the black
- slaves and the white slaves and the eunuchs and pages and boys stood, and
- of the slave-girls some sat and some stood. The damsels sang and warbled
- all varieties of melodies and the place rang with the sweetness of the
- songs, whilst the pipes cried out and the lutes with them wailed, till it
- seemed to Abu al-Hasan that he was in Paradise and his heart was heartened
- and his breast broadened. So he sported and joyance grew on him and he
- bestowed robes of honour on the damsels and gave and bestowed, challenging
- this girl and kissing that and toying with a third, plying one with wine
- and morselling another with meat, till nightfall. All this while the
- Commander of the Faithful was diverting himself with watching him and
- laughing, and when night fell he bade one of the slave-girls drop a piece
- of Bhang in the cup and give it to Abu al-Hasan to drink. So she did his
- bidding and gave him the cup, which no sooner had he drunk than his head
- forewent his feet.<a href="#linknote-45" name="linknoteref-45"
- id="linknoteref-45"><small>45</small></a> Therewith the Caliph came forth
- from behind the curtain, laughing, and calling to the attendant who had
- brought Abu al-Hasan to the palace, said to him, "Carry<a
- href="#linknote-46" name="linknoteref-46" id="linknoteref-46"><small>46</small></a>
- this man to his own place." So Masrur took him up and carrying him to his
- own house, set him down in the saloon. Then he went forth from him, and
- shutting the saloon- door upon him, returned to the Caliph, who slept till
- the morrow. As for Abu al-Hasan, he gave not over slumbering till Almighty
- Allah brought on the morning, when he recovered from the drug and awoke,
- crying out and saying, "Ho, Tuffáhah! Ho, Ráhat al-Kulúb! Ho, Miskah! Ho,
- Tohfah!"<a href="#linknote-47" name="linknoteref-47" id="linknoteref-47"><small>47</small></a>
- and he ceased not calling upon the palace handmaids till his mother heard
- him summoning strange damsels, and rising, came to him and said, "Allah's
- name encompass thee! Up with thee, O my son, O Abu al-Hasan! Thou
- dreamest." So he opened his eyes and finding an old woman at his head,
- raised his eyes and said to her, "Who art thou?" Quoth she, "I am thy
- mother;" and quoth he, "Thou liest! I am the Commander of the Faithful,
- the Viceregent of Allah." Whereupon his mother shrieked aloud and said to
- him, "Heaven preserve thy reason! Be silent, O my son, and cause not the
- loss of our lives and the wasting of thy wealth, which will assuredly
- befal us if any hear this talk and carry it to the Caliph." So he rose
- from his sleep, and finding himself in his own saloon and his mother by
- him, had doubts of his wit, and said to her, "By Allah, O my mother, I saw
- myself in a dream in a palace, with slave-girls and Mamelukes about me and
- in attendance upon me, and I sat upon the throne of the Caliphate and
- ruled. By Allah, O my mother, this is what I saw, and in very sooth it was
- no dream!" then he bethought himself awhile and said, "Assuredly,<a
- href="#linknote-48" name="linknoteref-48" id="linknoteref-48"><small>48</small></a>
- I am Abu al-Hasan al-Khali'a, and this that I saw was only a dream when I
- was made Caliph and bade and forbade." Then he bethought himself again and
- said, "Nay, but 'twas not a dream, and I am none other than the Caliph,
- and indeed I gave gifts and bestowed honour- robes." Quoth his mother to
- him, "O my son, thou sportest with thy reason: thou wilt go to the
- mad-house<a href="#linknote-49" name="linknoteref-49" id="linknoteref-49"><small>49</small></a>
- and become a gazing-stock. Indeed, that which thou hast seen is only from
- the foul Fiend, and it was an imbroglio of dreams, for at times Satan
- sporteth with men's wits in all manner of ways."<a href="#linknote-50"
- name="linknoteref-50" id="linknoteref-50"><small>50</small></a> Then said
- she to him, "O my son, was there any one with thee yesternight?" And he
- reflected and said, "Yes; one lay the night with me and I acquainted him
- with my case and told him my tale. Doubtless, he was of the Devils and I,
- O my mother, even as thou sayst truly, am Abu al-Hasan al-Khali'a." She
- rejoined, "O my son, rejoice in tidings of all good, for yesterday's
- record is that there came the Wazir Ja'afar the Barmecide and his many,
- and beat the Shaykhs of the mosque and the Imam, each a thousand lashes;
- after which they paraded them round about the city, making proclamation
- before them and saying: 'This is the reward and the least of the reward of
- whoso faileth in goodwill to his neighbours and troubleth on them their
- lives!' And he banished them from Baghdad. Moreover, the Caliph sent me an
- hundred dinars and sent to salute me." Whereupon Abu al-Hasan cried out
- and said to her, "O ill-omened crone, wilt thou contradict me and tell me
- that I am not the Prince of True Believers? 'Twas I who commanded Ja'afar
- the Barmecide to beat the Shaykhs and parade them about the city and make
- proclamations before them, and 'twas I, very I, who sent thee the hundred
- dinars and sent to salute thee, and I, O beldam of ill-luck, am in very
- deed the Commander of the Faithful, and thou art a liar, who would make me
- out an idiot." So saying, he rose up and fell upon her, and beat her with
- a staff of almond-wood, till she cried out, "Help, O Moslems!" and he
- increased the beating upon her, till the folk heard her cries and coming
- to her, found Abu al-Hasan bashing his mother and saying to her, "O old
- woman of ill-omen, am I not the Commander of the Faithful? Thou hast
- ensorcelled me!" When the folk heard his words, they said, "This man
- raveth," and doubted not of his madness. So they came in upon him, and
- seizing him, pinioned his elbows, and bore him to the Bedlam. Quoth the
- Superintendent, "What aileth this youth?" and quoth they, "This is a
- madman, afflicted of the Jinn." "By Allah, cried Abu al- Hasan, "they lie
- against me! I am no madman, but the Commander of the Faithful." And the
- Superintendent answered him, saying, "None lieth but thou, O foulest of
- the Jinn-maddened!" Then he stripped him of his clothes, and clapping on
- his neck a heavy chain,<a href="#linknote-51" name="linknoteref-51"
- id="linknoteref-51"><small>51</small></a> bound him to a high lattice and
- fell to beating him two bouts a day and two anights; and he ceased not
- abiding on this wise the space of ten days. Then his mother came to him
- and said, "O my son, O Abu al-Hasan, return to thy right reason, for this
- is the Devil's doing." Quoth he, "Thou sayst sooth, O my mother, and bear
- thou witness of me that I repent me of that talk and turn me from my
- madness. So do thou deliver me, for I am nigh upon death." Accordingly his
- mother went out to the Superintendent<a href="#linknote-52"
- name="linknoteref-52" id="linknoteref-52"><small>52</small></a> and
- procured his release and he returned to his own house. Now this was at the
- beginning of the month, and when it ended, Abu al-Hasan longed to drink
- liquor and, returning to his former habit, furnished his saloon and made
- ready food and bade bring wine; then, going forth to the bridge, he sat
- there, expecting one whom he should converse and carouse with, according
- to his custom. As he sat thus, behold, up came the Caliph and Masrur to
- him; but Abu al-Hasan saluted them not and said to Al- Rashid, "No
- friendly welcome to thee, O King of the Jánn!" Quoth Al-Rashid, "What have
- I done to thee?" and quoth Abu al-Hasan, "What more couldst thou do than
- what thou hast done to me, O foulest of the Jann? I have been beaten and
- thrown into Bedlam, where all said I was Jinn-mad and this was caused by
- none save thyself. I brought thee to my house and fed thee with my best;
- after which thou didst empower thy Satans and Marids to disport themselves
- with my wits from morning to evening. So avaunt and aroynt thee and wend
- thy ways!" The Caliph smiled and, seating himself by his side said to him,
- "O my brother, did I not tell thee that I would return to thee?" Quoth Abu
- al-Hasan, "I have no need of thee; and as the byword sayeth in verse:—
- </p>
-<pre xml:space="preserve">
- 'Fro' my friend, 'twere meeter and wiser to part, * For what eye
- sees not born shall ne'er sorrow heart.'
-</pre>
- <p>
- And indeed, O my brother, the night thou camest to me and we conversed and
- caroused together, I and thou, 'twas as if the Devil came to me and
- troubled me that night." Asked the Caliph, "And who is he, the Devil?" and
- answered Abu al-Hasan, "He is none other than thou;" whereat the Caliph
- laughed and coaxed him and spake him fair, saying, "O my brother, when I
- went out from thee, I forgot the door and left it open and perhaps Satan
- came in to thee."<a href="#linknote-53" name="linknoteref-53"
- id="linknoteref-53"><small>53</small></a> Quoth Abu al-Hasan, "Ask me not
- of that which hath betided me. What possessed thee to leave the door open,
- so that the Devil came in to me and there befel me with him this and
- that?" And he related to him all that had betided him, first and last (and
- in repetition is no fruition); what while the Caliph laughed and hid his
- laughter. Then said he to Abu al- Hasan, "Praised be Allah who hath done
- away from thee whatso irked thee and that I see thee once more in weal!"
- And Abu al- Hasan said, "Never again will I take thee to cup-companion or
- sitting-comrade; for the proverb saith, 'Whoso stumbleth on a stone and
- thereto returneth, upon him be blame and reproach.' And thou, O my
- brother, nevermore will I entertain thee nor company with thee, for that I
- have not found thy heel propitious to me."<a href="#linknote-54"
- name="linknoteref-54" id="linknoteref-54"><small>54</small></a> But the
- Caliph coaxed him and said, "I have been the means of thy winning to thy
- wish anent the Imam and the Shaykhs." Abu al-Hasan replied, "Thou hast;"
- and Al-Rashid continued, "And haply somewhat may betide thee which shall
- gladden thy heart yet more." Abu al-Hasan asked, "What dost thou require
- of me?" and the Commander of the Faithful answered, "Verily, I am thy
- guest; reject not the guest." Quoth Abu al-Hasan, "On condition that thou
- swear to me by the characts on the seal of Solomon David's son (on the
- twain be the Peace!), that thou wilt not suffer thine Ifrits to make fun
- of me." He replied, "To hear is to obey!" Whereupon the Wag took him and
- brought him into the saloon and set food before him and entreated him with
- friendly speech. Then he told him all that had befallen him, whilst the
- Caliph was like to die of stifled laughter; after which Abu al-Hasan
- removed the tray of food and bringing the wine-service, filled a cup and
- cracked it three times, then gave it to the Caliph, saying, "O
- boon-companion mine, I am thy slave and let not that which I am about to
- say offend thee, and be thou not vexed, neither do thou vex me." And he
- recited these verses:—
- </p>
-<pre xml:space="preserve">
- "Hear one that wills thee well! Lips none shall bless * Save
- those who drink for drunk and all transgress.
- Ne'er will I cease to swill while night falls dark * Till lout my
- forehead low upon my tasse:
- In wine like liquid sun is my delight * Which clears all care and
- gladdens allegresse."
-</pre>
- <p>
- When the Caliph heard these his verses and saw how apt he was at couplets,
- he was delighted with exceeding delight and taking the cup, drank it off,
- and the twain ceased not to converse and carouse till the wine rose to
- their heads. Then quoth Abu al- Hasan to the Caliph, "O boon-companion
- mine, of a truth I am perplexed concerning my affair, for meseemed I was
- Commander of the Faithful and ruled and gave gifts and largesse, and in
- very deed, O my brother, it was not a dream." Quoth the Caliph, "These
- were the imbroglios of sleep," and crumbling a bit of Bhang into the cup,
- said to him, "By my life, do thou drink this cup;" and said Abu al-Hasan,
- "Surely I will drink it from thy hand." Then he took the cup and drank it
- off, and no sooner had it settled in his stomach than his head fell to the
- ground before his feet. Now his manners and fashions pleased the Caliph
- and the excellence of his composition and his frankness, and he said in
- himself, "I will assuredly make him my cup-companion and sitting-comrade."
- So he rose forthright and saying to Masrur, "Take him up," returned to the
- palace. Accordingly, the Eunuch took up Abu al-Hasan and carrying him to
- the palace of the Caliphate, set him down before Al-Rashid, who bade the
- slaves and slave-girls compass him about, whilst he himself hid in a place
- where Abu al-Hasan could not see him. Then he commanded one of the
- hand-maidens to take the lute and strike it over the Wag's head, whilst
- the rest smote upon their instruments. So they played and sang, till Abu
- al-Hasan awoke at the last of the night and heard the symphony of lutes
- and tambourines and the sound of the flutes and the singing of the
- slave-girls, whereupon he opened his eyes and finding himself in the
- palace, with the hand- maids and eunuchs about him, exclaimed, "There is
- no Majesty and there is no Might save in Allah, the Glorious, the Great!
- Come to my help this night which meseems more unlucky than the former!
- Verily, I am fearful of the Madhouse and of that which I suffered therein
- the first time, and I doubt not but the Devil is come to me again, as
- before. O Allah, my Lord, put thou Satan to shame!" Then he shut his eyes
- and laid his head in his sleeve, and fell to laughing softly and raising
- his head bytimes, but still found the apartment lighted and the girls
- singing. Presently, one of the eunuchs sat down at his head and said to
- him, "Sit up, O Prince of True Believers, and look on thy palace and thy
- slave- girls." Said Abu al-Hasan, "Under the veil of Allah, am I in truth
- Commander of the Faithful, and dost thou not lie? Yesterday I rode not
- forth neither ruled, but drank and slept, and this eunuch cometh to make
- me rise." Then he sat up and recalled to thought that which had betided
- him with his mother and how he had beaten her and entered the Bedlam, and
- he saw the marks of the beating, wherewith the Superintendant had beaten
- him, and was perplexed concerning his affair and pondered in himself,
- saying, "By Allah, I know not how my case is nor what is this that
- betideth me!" Then, gazing at the scene around him, he said privily, "All
- these are of the Jann in human shape, and I commit my case to Allah."
- Presently he turned to one of the damsels and said to her, "Who am I?"
- Quoth she, "Thou art the Commander of the Faithful;" and quoth he, "Thou
- liest, O calamity!<a href="#linknote-55" name="linknoteref-55"
- id="linknoteref-55"><small>55</small></a> If I be indeed the Commander of
- the Faithful, bite my finger." So she came to him and bit it with all her
- might, and he said to her, "It doth suffice." Then he asked the Chief
- Eunuch, "Who am I?" and he answered, "Thou art the Commander of the
- Faithful." So he left him and returned to his wonderment: then, turning to
- a little white slave, said to him, "Bite my ear;" and he bent his head low
- down to him and put his ear to his mouth. Now the Mameluke was young and
- lacked sense; so he closed his teeth upon Abu al-Hasan's ear with all his
- might, till he came near to sever it; and he knew not Arabic, so, as often
- as the Wag said to him, "It doth suffice," he concluded that he said,
- "Bite like a vice," and redoubled his bite and made his teeth meet in the
- ear, whilst the damsels were diverted from him with hearkening to the
- singing-girls, and Abu al-Hasan cried out for succour from the boy and the
- Caliph lost his sense for laughter. Then he dealt the boy a cuff, and he
- let go his ear, whereupon all present fell down with laughter and said to
- the little Mameluke, "Art mad that thou bitest the Caliph's ear on this
- wise?" And Abu al-Hasan cried to them, "Sufficeth ye not, O ye wretched
- Jinns, that which hath befallen me? But the fault is not yours: the fault
- is of your Chief who transmewed you from Jinn shape to mortal shape. I
- seek refuge against you this night by the Throne-verse and the Chapter of
- Sincerity<a href="#linknote-56" name="linknoteref-56" id="linknoteref-56"><small>56</small></a>
- and the Two Preventives!"<a href="#linknote-57" name="linknoteref-57"
- id="linknoteref-57"><small>57</small></a> So saying the Wag put off his
- clothes till he was naked, with prickle and breech exposed, and danced
- among the slave-girls. They bound his hands and he wantoned among them,
- while they died of laughing at him and the Caliph swooned away for excess
- of laughter. Then he came to himself and going forth the curtain to Abu
- al-Hasan, said to him, "Out on thee, O Abu al-Hasan! Thou slayest me with
- laughter." So he turned to him and knowing him, said to him, "By Allah,
- 'tis thou slayest me and slayest my mother and slewest the Shaykhs and the
- Imam of the Mosque!" After which he kissed ground before him and prayed
- for the permanence of his prosperity and the endurance of his days. The
- Caliph at once robed him in a rich robe and gave him a thousand dinars;
- and presently he took the Wag into especial favour and married him and
- bestowed largesse on him and lodged him with himself in the palace and
- made him of the chief of his cup-companions, and indeed he was preferred
- with him above them and the Caliph advanced him over them all. Now they
- were ten in number, to wit, Al-'Ijlí and Al-Rakáshi and 'Ibdán and Hasan
- al-Farazdak and Al-Lauz and Al-Sakar and Omar al-Tartís and Abu Nowas and
- Abu Ishak al-Nadím and Abu al-Hasan al-Khali'a, and by each of them
- hangeth a story which is told in other than this book.<a
- href="#linknote-58" name="linknoteref-58" id="linknoteref-58"><small>58</small></a>
- And indeed Abu al-Hasan became high in honour with the Caliph and favoured
- above all, so that he sat with him and the Lady Zubaydah bint al-Kasim,
- whose treasuress Nuzhat al- Fuád<a href="#linknote-59"
- name="linknoteref-59" id="linknoteref-59"><small>59</small></a> hight, was
- given to him in marriage. After this Abu al-Hasan the Wag abode with his
- wife in eating and drinking and all delight of life, till whatso was with
- them went the way of money, when he said to her, "Harkye, O Nuzhat
- al-Fuad!" Said she, "At they service;" and he continued, "I have it in
- mind to play a trick on the Caliph<a href="#linknote-60"
- name="linknoteref-60" id="linknoteref-60"><small>60</small></a> and thou
- shalt do the same with the Lady Zubaydah, and we will take of them at
- once, to begin with, two hundred dinars and two pieces of silk. She
- rejoined, "As thou willest, but what thinkest thou to do?" And he said,
- "We will feign ourselves dead and this is the trick. I will die before
- thee and lay myself out, and do thou spread over me a silken napkin and
- loose my turban over me and tie my toes and lay on my stomach a knife and
- a little salt.<a href="#linknote-61" name="linknoteref-61"
- id="linknoteref-61"><small>61</small></a> Then let down thy hair and
- betake thyself to thy mistress Zubaydah, tearing thy dress and slapping
- thy face and crying out. She will ask thee, 'What aileth thee?' and do
- thou answer her, 'May thy head outlive Abu al-Hasan the Wag; for he is
- dead.' She will mourn for me and weep and bid her new treasuress give thee
- an hundred dinars and a piece of silk<a href="#linknote-62"
- name="linknoteref-62" id="linknoteref-62"><small>62</small></a> and will
- say to thee, 'Go, lay him out and carry him forth.' So do thou take of her
- the hundred dinars and the piece of silk and come back, and when thou
- returnest to me, I will rise up and thou shalt lie down in my place, and I
- will go to the Caliph and say to him, 'May thy head outlive Nuzhat al
- Fuad,' and rend my raiment and pluck out my beard. He will mourn for thee
- and say to his treasurer, 'Give Abu al-Hasan an hundred dinars and a piece
- of silk.' Then he will say to me, 'Go; lay her out and carry her forth;'
- and I will come back to thee." Therewith Nuzhat al-Fuad rejoiced and said,
- "Indeed, this is an excellent device." Then Abu al-Hasan stretched himself
- out forthright and she shut his eyes and tied his feet and covered him
- with the napkin and did whatso her lord had bidden her; after which she
- tare her gear and bared her head and letting down her hair, went in to the
- Lady Zubaydah, crying out and weeping. When the Princess saw her in this
- state, she cried, "What plight is this? What is thy story and what maketh
- thee weep?" And Nuzhat al-Fuad answered, weeping and loud-wailing the
- while, "O my lady, may thy head live and mayst thou survive Abu al-Hasan
- al-Khali'a; for he is dead!" The Lady Zubaydah mourned for him and said,
- "Alas, poor Abu al-Hasan the Wag!" and she shed tears for him awhile. Then
- she bade her treasuress give Nuzhat al-Fuad an hundred dinars and a piece
- of silk and said to her, "O Nuzhat al- Fuad, go, lay him out and carry him
- forth." So she took the hundred dinars and the piece of silk and returned
- to her dwelling, rejoicing, and went in to her spouse and acquainted him
- what had befallen, whereupon he arose and rejoiced and girdled his middle
- and danced and took the hundred dinars and the piece of silk and laid them
- up. Then he laid out Nuzhat al-Fuad and did with her as she had done with
- him; after which he rent his raiment and plucked out his beard and
- disordered his turban and ran out nor ceased running till he came in to
- the Caliph, who was sitting in the judgment-hall, and he in this plight,
- beating his breast. The Caliph asked him, "What aileth thee, O Abu al-
- Hasan?" and he wept and answered, "Would heaven thy cup-companion had
- never been and would his hour had never come!"<a href="#linknote-63"
- name="linknoteref-63" id="linknoteref-63"><small>63</small></a> Quoth the
- Caliph, "Tell me thy case:" and quoth Abu al-Hasan, "O my lord, may thy
- head outlive Nuzhat al-Fuad!" The Caliph exclaimed, "There is no god but
- God;" and smote hand upon hand. Then he comforted Abu al-Hasan and said to
- him, "Grieve not, for we will bestow upon thee a bed-fellow other than
- she." And he ordered the treasurer to give him an hundred dinars and a
- piece of silk. Accordingly the treasurer did what the Caliph bade him, and
- Al-Rashid said to him, "Go, lay her out and carry her forth and make her a
- handsome funeral." So Abu al-Hasan took that which he had given him and
- returning to his house, rejoicing, went in to Nuzhat al-Fuad and said to
- her, "Arise, for our wish is won." Hereat she arose and he laid before her
- the hundred ducats and the piece of silk, whereat she rejoiced, and they
- added the gold to the gold and the silk to the silk and sat talking and
- laughing each to other. Meanwhile, when Abu al-Hasan fared forth the
- presence of the Caliph and went to lay out Nuzhat al-Fuad, the Commander
- of the Faithful mourned for her and dismissing the divan, arose and betook
- himself, leaning upon Masrur, the Sworder of his vengeance, to the Lady
- Zubaydah, that he might condole with her for her hand-maid. He found her
- sitting weeping and awaiting his coming, so she might condole with him for
- his boon-companion Abu al-Hasan the Wag. So he said to her, "May thy head
- outlive thy slave-girl Nuzhat al-Fuad!" and said she, "O my lord, Allah
- preserve my slave-girl! Mayst thou live and long survive thy
- boon-companion Abu al-Hasan al-Khali'a; for he is dead." The Caliph smiled
- and said to his eunuch, "O Masrur, verily women are little of wit. Allah
- upon thee, say, was not Abu al-Hasan with me but now?"<a
- href="#linknote-64" name="linknoteref-64" id="linknoteref-64"><small>64</small></a>
- Quoth the Lady Zubaydah, laughing from a heart full of wrath, "Wilt thou
- not leave thy jesting? Sufficeth thee not that Abu al-Hasan is dead, but
- thou must put to death my slave-girl also and bereave us of the twain, and
- style me little of wit?" The Caliph answered, "Indeed, 'tis Nuzhat al-Fuad
- who is dead." And the Lady Zubaydah said, "Indeed he hath not been with
- thee, nor hast thou seen him, and none was with me but now save Nuzhat
- al-Fuad, and she sorrowful, weeping, with her clothes torn to tatters. I
- exhorted her to patience and gave her an hundred dinars and a piece of
- silk; and indeed I was awaiting thy coming, so I might console thee for
- thy cup-companion Abu al-Hasan al-Khali'a, and was about to send for
- thee."<a href="#linknote-65" name="linknoteref-65" id="linknoteref-65"><small>65</small></a>
- The Caliph laughed and said, "None is dead save Nuzhat al-Fuad;" and she,
- "No, no, good my lord; none is dead but Abu al-Hasan the Wag." With this
- the Caliph waxed wroth, the Háshimí vein<a href="#linknote-66"
- name="linknoteref-66" id="linknoteref-66"><small>66</small></a> started
- out from between his eyes and throbbed: and he cried out to Masrur and
- said to him, "Fare thee forth to the house of Abu al-Hasan the Wag and see
- which of them is dead." So Masrur went out, running, and the Caliph said
- to the Lady Zubaydah, "Wilt thou lay me a wager?" And said she, "Yes, I
- will wager, and I say that Abu al-Hasan is dead." Rejoined the Caliph,
- "And I wager and say that none is dead save Nuzhat al-Fuad; and the stake
- between me and thee shall be the Garden of Pleasance<a href="#linknote-67"
- name="linknoteref-67" id="linknoteref-67"><small>67</small></a> against
- thy palace and the Pavilion of Pictures."<a href="#linknote-68"
- name="linknoteref-68" id="linknoteref-68"><small>68</small></a> So they
- agreed upon this and sat awaiting Masrur's return with the news. As for
- the Eunuch, he ceased not running till he came to the by-street, wherein
- was the stead of Abu al-Hasan al-Khali'a. Now the Wag was comfortably
- seated and leaning back against the lattice,<a href="#linknote-69"
- name="linknoteref-69" id="linknoteref-69"><small>69</small></a> and
- chancing to look round, saw Masrur running along the street and said to
- Nuzhat al- Fuad, "Meseemeth the Caliph, when I went forth from him
- dismissed the Divan and went in to the Lady Zubaydah, to condole with her;
- whereupon she arose and condoled with him, saying, 'Allah increase thy
- recompense for the loss of Abu al-Hasan al-Khali'a!' And he said to her,
- 'None is dead save Nuzhat al-Fuad, may thy head outlive her!' Quoth she,
- ''Tis not she who is dead, but Abu al-Hasan al-Khali'a, thy
- boon-companion.' And quoth he, 'None is dead save Nuzhat al-Fuad.' And
- they waxed so obstinate that the Caliph became wroth and they laid a
- wager, and he hath sent Masrur the Sworder to see who is dead. Now,
- therefore, 'twere best that thou lie down, so he may sight thee and go and
- acquaint the Caliph and confirm my saying."<a href="#linknote-70"
- name="linknoteref-70" id="linknoteref-70"><small>70</small></a> So Nuzhat
- al-Fuad stretched herself out and Abu al-Hasan covered her with her
- mantilla and sat weeping at her head. Presently, Masrur the eunuch
- suddenly came in to him and saluted him, and seeing Nuzhat al-Fuad
- stretched out, uncovered her face and said, "There is no god but God! Our
- sister Nuzhat al-Fuad is dead indeed. How sudden was the stroke of
- Destiny! Allah have ruth on thee and acquit thee of all charge!" Then he
- returned and related what had passed before the Caliph and the Lady
- Zubaydah, and he laughing as he spoke. "O accursed one," cried the Caliph,
- "this is no time for laughter! Tell us which is dead of them." Masrur
- replied, "By Allah, O my lord, Abu al-Hasan is well, and none is dead but
- Nuzhat al-Fuad." Quoth the Caliph to Zubaydah, "Thou hast lost thy
- pavilion in thy play," and he jeered at her and said, "O Masrur, tell her
- what thou sawest." Quoth the Eunuch, "Verily, O my lady, I ran without
- ceasing till I came in to Abu al-Hasan in his house and found Nuzhat
- al-Fuad lying dead and Abu al-Hasan sitting tearful at her head. I saluted
- him and condoled with him and sat down by his side and uncovered the face
- of Nuzhat al-Fuad and saw her dead and her face swollen.<a
- href="#linknote-71" name="linknoteref-71" id="linknoteref-71"><small>71</small></a>
- So I said to him, 'Carry her out forthwith, so we may pray over her.' He
- replied, ''Tis well'; and I left him to lay her out and came hither, that
- I might tell you the news." The Prince of True Believers laughed and said,
- "Tell it again and again to thy lady Little-wits." When the Lady Zubaydah
- heard Masrur's words and those of the Caliph she was wroth and said, "None
- is little of wit save he who believeth a black slave." And she abused
- Masrur, whilst the Commander of the Faithful laughed: and the Eunuch,
- vexed at this, said to the Caliph, "He spake sooth who said, "Women are
- little of wits and lack religion."<a href="#linknote-72"
- name="linknoteref-72" id="linknoteref-72"><small>72</small></a> Then said
- the Lady Zubaydah to the Caliph, "O Commander of the Faithful, thou
- sportest and jestest with me, and this slave hoodwinketh me, the better to
- please thee; but I will send and see which of them be dead." And he
- answered, saying, "Send one who shall see which of them is dead." So the
- Lady Zubaydah cried out to an old duenna, and said to her, "Hie thee to
- the house of Nuzhat al-Fuad in haste and see who is dead and loiter not."
- And she used hard words to her.<a href="#linknote-73" name="linknoteref-73"
- id="linknoteref-73"><small>73</small></a> So the old woman went out
- running, whilst the Prince of True Believers and Masrur laughed, and she
- ceased not running till she came into the street. Abu al-Hasan saw her,
- and knowing her, said to his wife, "O Nuzhat al-Fuad, meseemeth the Lady
- Zubaydah hath sent to us to see who is dead and hath not given credit to
- Masrur's report of thy death: accordingly, she hath despatched the old
- crone, her duenna, to discover the truth. So it behoveth me to be dead in
- my turn for the sake of thy credit with the Lady Zubaydah." Hereat he lay
- down and stretched himself out, and she covered him and bound his eyes and
- feet and sat in tears at his head. Presently the old woman came in to her
- and saw her sitting at Abu al-Hasan's head, weeping and recounting his
- fine qualities; and when she saw the old trot, she cried out and said to
- her, "See what hath befallen me! Indeed Abu al-Hasan is dead and hath left
- me lone and lorn!" Then she shrieked out and rent her raiment and said to
- the crone, "O my mother, how very good he was to me!"<a href="#linknote-74"
- name="linknoteref-74" id="linknoteref-74"><small>74</small></a> Quoth the
- other, "Indeed thou art excused, for thou wast used to him and he to
- thee." Then she considered what Masrur had reported to the Caliph and the
- Lady Zubaydah and said to her, "Indeed, Masrur goeth about to cast discord
- between the Caliph and the Lady Zubaydah." Asked Nuzhat al-Fuad, "And what
- is the cause of discord, O my mother?" and the other replied, "O my
- daughter, Masrur came to the Caliph and the Lady Zubaydah and gave them
- news of thee that thou wast dead and that Abu al-Hasan was well." Nuzhat
- al-Fuad said to her, "O naunty mine,<a href="#linknote-75"
- name="linknoteref-75" id="linknoteref-75"><small>75</small></a> I was with
- my lady just now and she gave me an hundred dinars and a piece of silk;
- and now see my case and that which hath befallen me! Indeed, I am
- bewildered, and how shall I do, and I lone, and lorn? Would heaven I had
- died and he had lived!" Then she wept and with her wept the old woman,
- who, going up to Abu al-Hasan and uncovering his face, saw his eyes bound
- and swollen for the swathing. So she covered him up again and said,
- "Indeed, O Nuzhat al-Fuad, thou art afflicted in Abu al-Hasan!" Then she
- condoled with her and going out from her, ran along the street until she
- came in to the Lady Zubaydah and related to her the story; and the
- Princess said to her, laughing, "Tell it over again to the Caliph, who
- maketh me out little of wit, and lacking of religion, and who made this
- ill-omened liar of a slave presume to contradict me." Quoth Masrur, "This
- old woman lieth; for I saw Abu al-Hasan well and Nuzhat al-Fuad it was who
- lay dead." Quoth the duenna, "'Tis thou that liest, and wouldst fain cast
- discord between the Caliph and the Lady Zubaydah." And Masrur cried, "None
- lieth but thou, O old woman of ill-omen and thy lady believeth thee and
- she must be in her dotage." Whereupon Lady Zubaydah cried out at him and
- in very sooth she was enraged with him and with his speech and shed tears.
- Then said the Caliph to her, "I lie and my eunuch lieth, and thou liest
- and thy waiting-woman lieth; so 'tis my rede we go, all four of us
- together, that we may see which of us telleth the truth." Masrur said,
- "Come, let us go, that I may do to this ill-omened old woman evil deeds<a
- href="#linknote-76" name="linknoteref-76" id="linknoteref-76"><small>76</small></a>
- and deal her a sound drubbing for her lying." And the duenna answered him,
- "O dotard, is thy wit like unto my wit? Indeed, thy wit is as the hen's
- wit." Masrur was incensed at her words and would have laid violent hands
- on her, but the Lady Zubaydah pushed him away from her and said to him,
- "Her truth-speaking will presently be distinguished from thy
- truth-speaking and her leasing from thy leasing." Then they all four
- arose, laying wagers one with other, and went forth a-foot from the
- palace-gate and hied on till they came in at the gate of the street where
- Abu al-Hasan al-Khali'a dwelt. He saw them and said to his wife Nuzhat
- al-Fuad, "Verily, all that is sticky is not a pancake<a href="#linknote-77"
- name="linknoteref-77" id="linknoteref-77"><small>77</small></a> they cook
- nor every time shall the crock escape the shock. It seemeth the old woman
- hath gone and told her lady and acquainted her with our case and she has
- disputed with Masrur the Eunuch and they have laid wagers each with other
- about our death and are come to us, all four, the Caliph and the Eunuch
- and the Lady Zubaydah and the old trot." When Nuzhat al- Fuad heard this,
- she started up from her outstretched posture and asked, "How shall we do?"
- whereto he answered, "We will both feign ourselves dead together and
- stretch ourselves out and hold our breath." So she hearkened unto him and
- they both lay down on the place where they usually slept the siesta<a
- href="#linknote-78" name="linknoteref-78" id="linknoteref-78"><small>78</small></a>
- and bound their feet and shut their eyes and covered themselves with the
- veil and held their breath. Presently, up came the Caliph, Zubaydah,
- Masrur and the old woman and entering, found Abu al- Hasan the Wag and
- wife both stretched out as dead; which when the Lady saw, she wept and
- said, "They ceased not to bring ill-news of my slave-girl till she died,<a
- href="#linknote-79" name="linknoteref-79" id="linknoteref-79"><small>79</small></a>
- methinketh Abu al-Hasan's death was grievous to her and that she died
- after him."<a href="#linknote-80" name="linknoteref-80" id="linknoteref-80"><small>80</small></a>
- Quoth the Caliph, "Thou shalt not prevent me with thy prattle and prate.
- She certainly died before Abu al-Hasan, for he came to me with his raiment
- rent and his beard plucked out, beating his breast with two bits of
- unbaked brick,<a href="#linknote-81" name="linknoteref-81"
- id="linknoteref-81"><small>81</small></a> and I gave him an hundred dinars
- and a piece of silk and said to him, "Go, bear her forth and I will give
- thee a bed-fellow other than she and handsomer, and she shall be in stead
- of her. But it would appear that her death was no light matter to him and
- he died after her;<a href="#linknote-82" name="linknoteref-82"
- id="linknoteref-82"><small>82</small></a> so it is who have beaten thee
- and gotten thy stake." The Lady Zubaydah answered him in words galore and
- the dispute between them waxed sore. At last the Caliph sat down at the
- head of the pair and said, "By the tomb of the Apostle of Allah (whom may
- He save and assain!) and the sepulchres of my fathers and forefathers,
- whoso will tell me which of them died before the other, I will willingly
- give him a thousand dinars!" when Abu al-Hasan heard the Calipih's words,
- he sprang up in haste and said, "I died first, O Commander of the
- Faithful! Here with the thousand dinars and acquit thee of thine oath and
- the swear thou sworest." Nuzhat al-Fuad rose also and stood up before the
- Caliph and the Lady Zubaydah, who both rejoiced in this and in their
- safety, and the Pricess chid her slave-girl. Then the Caliph and Zubaydah
- gave them joy of their well-being and knew that this death was a trick to
- get the gold; and the Lady said to Nuzhat al-Fuad, "Thou shouldst have
- sought of me that which thou needest, without this fashion, and not have
- burned<a href="#linknote-83" name="linknoteref-83" id="linknoteref-83"><small>83</small></a>
- my heart for thee." And she, "Verily, I was ashamed, O my lady." As for
- the Caliph, he swooned away for laughing and said, "O Abu al-Hasan, thou
- wilt never cease to be a wag and do peregrine things and prodigious!"
- Quoth he, "O Commander of the Faithful, this trick I played off for that
- money which thou gavest me was exhausted, and I was ashamed to ask of thee
- again. When I was single, I could never keep money in hand; but since thou
- marriedst me to this damsel, if I possessed even thy wealth, I should lay
- it waste. Wherefore when all that was in my hand was spent, I wrought this
- sleight, so I might get of thee the hundred dinars and the piece of silk;
- and all this is an alms from our lord. But now make haste to give me the
- thousand dinars and acquit thee of thine oath." The Caliph and the Lady
- Zubaydah laughed and returned to the palace; and he gave Abu al-Hasan the
- thousand dinars saying, "Take them as a douceur<a href="#linknote-84"
- name="linknoteref-84" id="linknoteref-84"><small>84</small></a> for thy
- preservation from death," whilst her mistress did the like with Nuzhat
- al-Fuad, honouring her with the same words. Moreover, the Caliph increased
- the Wag in his solde and supplies, and he and his wife ceased not to live
- in joy and contentment, till there came to them the Destroyer of delights
- and Severer of societies, the Plunderer of palaces, and the Garnerer of
- Graves.
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0005" id="link2H_4_0005"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE CALIPH OMAR BIN ABD AL-AZIZ AND THE POETS<a href="#linknote-85"
- name="linknoteref-85" id="linknoteref-85"><small>85</small></a>
- </h2>
- <p>
- It is said that, when the Caliphate devolved on Omar bin Abd al- Aziz<a
- href="#linknote-86" name="linknoteref-86" id="linknoteref-86"><small>86</small></a>
- (of whom Allah accept), the poets resorted to him, as they had been used
- to resort to the Caliphs before him, and abode at his door days and days,
- but he suffered them not to enter, till there came to him 'Adí bin Artah,<a
- href="#linknote-87" name="linknoteref-87" id="linknoteref-87"><small>87</small></a>
- who stood high in esteem with him. Jarír<a href="#linknote-88"
- name="linknoteref-88" id="linknoteref-88"><small>88</small></a> accosted
- him and begged him to crave admission for them to the presence; so Adi
- answered, "'Tis well;" and, going in to Omar, said to him, "The poets are
- at thy door and have been there days and days; yet hast thou not given
- them leave to enter, albeit their sayings abide<a href="#linknote-89"
- name="linknoteref-89" id="linknoteref-89"><small>89</small></a> and their
- arrows from mark never fly wide." Quoth Omar, "What have I to do with the
- poets?" and quoth Adi, "O Commander of the Faithful, the Prophet (Abhak!)<a
- href="#linknote-90" name="linknoteref-90" id="linknoteref-90"><small>90</small></a>
- was praised by a poet<a href="#linknote-91" name="linknoteref-91"
- id="linknoteref-91"><small>91</small></a> and gave him largesse, and in
- him<a href="#linknote-92" name="linknoteref-92" id="linknoteref-92"><small>92</small></a>
- is an exemplar to every Moslem." Quoth Omar, "And who praised him?" and
- quoth Adi, "'Abbás bin Mirdás<a href="#linknote-93" name="linknoteref-93"
- id="linknoteref-93"><small>93</small></a> praised him, and he clad him
- with a suit and said, O Generosity,<a href="#linknote-94"
- name="linknoteref-94" id="linknoteref-94"><small>94</small></a> cut off
- from me his tongue!" Asked the Caliph, "Dost thou remember what he said?"
- and Adi answered, "Yes." Rejoined Omar, "Then repeat it;" so Adi repeated,<a
- href="#linknote-95" name="linknoteref-95" id="linknoteref-95"><small>95</small></a>
- </p>
-<pre xml:space="preserve">
- "I saw thee, O thou best of human race, * Bring out a Book which
- brought to graceless Grace.
- Thou showedst righteous road to men astray * From Right, when
- darkest Wrong had ta'en its place;—
- Thou with Islám didst light the gloomiest way, *Quenching with
- proof live coals of frowardness;
- I own for Prophet mine Mohammed's self; * And man's award upon his
- word we base;
- Thou madest straight the path that crooked ran, * Where in old
- days foul growth o'ergrew its face.
- Exalt be thou in Joy's empyrean * And Allah's glory ever grow
- apace.
-</pre>
- <p>
- "And indeed" (continued Adi), "this Elegy on the Prophet (Abhak!) is well
- known and to comment it would be tedious." Quoth Omar "Who is at the
- door?" and quoth Adi, "Among them is Omar ibn Abi Rabí'ah, the Korashí;<a
- href="#linknote-96" name="linknoteref-96" id="linknoteref-96"><small>96</small></a>
- whereupon the Caliph cried, "May Allah show him no favour neither quicken
- him! Was it not he who said these verses,
- </p>
-<pre xml:space="preserve">
- 'Would Heaven what day Death shall visit me * I smell as thy
- droppings and drippings<a href="#linknote-97" name="linknoteref-97"
- id="linknoteref-97">97</a> smell!
- Could I in my clay-bed on Salmá lie * There to me were better
- than Heaven or Hell!'
-</pre>
- <p>
- "Had he not been" (continued the Caliph) "the enemy of Allah, he had
- wished for her in this world, so he might after repent and return to
- righteous dealing. By Allah, he shall not come in to me! Who is at the
- door other than he?" Quoth Adi, "Jamíl bin Ma'mar al-Uzri<a
- href="#linknote-98" name="linknoteref-98" id="linknoteref-98"><small>98</small></a>
- is at the door;" and quoth Omar, "'Tis he who saith in one of his elegies,
- </p>
-<pre xml:space="preserve">
- 'Would Heaven conjoint we lived, and if I die * Death only grant
- me a grave within her grave:
- For I'd no longer deign to live my life * If told upon her head
- is laid the pave.'"<a href="#linknote-99" name="linknoteref-99"
- id="linknoteref-99">99</a>
-</pre>
- <p>
- Quoth Omar, "Away with him from me! Who is at the door?" and quoth Adi,
- "Kuthayyir 'Azzah"<a href="#linknote-100" name="linknoteref-100"
- id="linknoteref-100"><small>100</small></a>; whereupon Omar cried, "'Tis
- he who saith in one of his odes,
- </p>
-<pre xml:space="preserve">
- 'Some talk of faith and creed and nothing else * And wait for
- pains of Hell in prayer-seat;<a href="#linknote-101"
- name="linknoteref-101" id="linknoteref-101">101</a>
- But did they hear what I from Azzah heard, * They'd make
- prostration, fearfull at her feet.'
-
- "Leave the mention of him. Who is at the door?" Quoth Adi, "Al-
- Ahwas al-'Ansárí."<a href="#linknote-102" name="linknoteref-102"
- id="linknoteref-102">102</a> Cried Omar, "Allah Almighty put him
- away and estrange him from His mercy! Is it not he who said,
- berhyming on a Medinite's slave-girl, so she might outlive her
- lord,
-
- 'Allah be judge betwixt me and her lord! * Who ever flies with
- her and I pursue.'
-
- "He shall not come in to me. who is at the door, other than he?"
- Adi replied, "Hammám bin Ghálib al-Farazdak;"<a href="#linknote-103"
- name="linknoteref-103" id="linknoteref-103">103</a> and Omar
- said, "'Tis he who saith, glorying in whoring,
-
- 'Two girls let me down eighty fathoms deep, * As low sweeps a
- falcon wi' pinions spread;
- And cried; as my toes touched the ground, 'Dost live * To return,
- or the fall hath it done thee dead?
-
- "He shall not come in to me. who is at the door, other than he?"
- Adi replied, "Al-Akhtal al-Taghlibí"<a href="#linknote-104"
- name="linknoteref-104" id="linknoteref-104">104</a> and Omar said, "He
- is the Miscreant who saith in his singing,
-
- 'Ramazan I ne'er fasted in life-time; nay * I ate flesh in public
- at undurn day;<a href="#linknote-105" name="linknoteref-105"
- id="linknoteref-105">105</a>
- Nor chide I the fair, save in way of love, * Nor seek Meccah's
- plain<a href="#linknote-106" name="linknoteref-106" id="linknoteref-106">106</a> in salvation-way:
- Nor stand I praying like rest who cry * 'Hie
- salvationwards'<a href="#linknote-107" name="linknoteref-107"
- id="linknoteref-107">107</a> at the dawn's first ray.
- But I drink her cooled<a href="#linknote-108" name="linknoteref-108"
- id="linknoteref-108">108</a> by fresh Northern breeze * And my
- head at dawn to her prone I lay.'<a href="#linknote-109"
- name="linknoteref-109" id="linknoteref-109">109</a>
-
- "By Allah, he treadeth no carpet of mine! who is at the door,
- other than he?" Said Adi, "Jarír ibn al-Khatafah"; and Omar
- cried, "'Tis he who saith,
-
- 'But for ill-spying glances had our eyes espied * Eyne of the
- antelope and ringlets of the Reems.<a href="#linknote-110"
- name="linknoteref-110" id="linknoteref-110">110</a>
- A huntress of the eyes<a href="#linknote-111" name="linknoteref-111"
- id="linknoteref-111">111</a> by night-tide came and I * Cried,
- 'Turn in peace, no time for visit this, meseems!'
-
- "An it must be and no help, admit Jarir." So Adi went forth and
- admitted Jarir, who entered, saying.
-
- "Yea, he who sent Mohammed unto man, * A just successor for
- Imám<a href="#linknote-112" name="linknoteref-112" id="linknoteref-112">112</a> assigned.
- His ruth and justice all mankind embrace, * To daunt the bad and
- stablish well-designed.
- Verily now I look to present good, * For man hath ever-transient
- weal in mind."
-
- Quoth Omar, "O Jarir, keep the fear of Allah before thine eyes
- and say naught save the sooth." And Jarir recited these
- couplets,
-
- "How many widows loose the hair in far Yamámah-land<a href="#linknote-113"
- name="linknoteref-113" id="linknoteref-113">113</a> * How
- many an orphan there abides feeble of voice and eye,
- Since faredst thou who wast to them instead of father lost * When
- they like nested fledglings were sans power to creep or fly!
- And now we hope, since brake the clouds their word and troth with
- us, * Hope from the Caliph's grace to gain a rain<a href="#linknote-114"
- name="linknoteref-114" id="linknoteref-114">114</a>
- that ne'er shall dry."
-</pre>
- <p>
- When the Caliph heard this, he said, "By Allah, O Jarir, Omar possesseth
- but an hundred dirhams.<a href="#linknote-115" name="linknoteref-115"
- id="linknoteref-115"><small>115</small></a> Ho, boy! do thou give them to
- him." Moreover he gifted him with the ornaments of his sword; and Jarir
- went forth to the other poets, who asked him, "What is behind thee?"<a
- href="#linknote-116" name="linknoteref-116" id="linknoteref-116"><small>116</small></a>
- and he answered, "A man who giveth to the poor and denieth the poets, and
- with him I am well- pleased."
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0006" id="link2H_4_0006"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- AL-HAJJAJ AND THE THREE YOUNG MEN<a href="#linknote-117"
- name="linknoteref-117" id="linknoteref-117"><small>117</small></a>
- </h2>
- <p>
- They tell that Al-Hajjáj<a href="#linknote-118" name="linknoteref-118"
- id="linknoteref-118"><small>118</small></a> once bade the Chief of Police
- go his rounds about Bassorah city by night, and whomsoever he found abroad
- after supper-tide that he should smite his neck. So he went round one
- night of the nights and came upon three youths swaying and staggering from
- side to side, and on them signs of wine-bibbing. So the watch laid hold of
- them and the captain said to them, "Who be you that ye durst transgress
- the commandment of the Commander of the Faithful<a href="#linknote-119"
- name="linknoteref-119" id="linknoteref-119"><small>119</small></a> and
- come abroad at this hour?" quoth one of the youths, "I am the son of him
- to whom all necks<a href="#linknote-120" name="linknoteref-120"
- id="linknoteref-120"><small>120</small></a> abase themselves, alike the
- nose- pierced of them and the breaker; they come to him in their own
- despite, abject and submissive, and he taketh of their wealth and of their
- blood." The Master of Police held his hand from him,, saying, "Belike he
- is of the kinsman of the Prince of True Believers," and said to the
- second, "Who art thou?" Quoth he, "I am the son of him whose rank<a
- href="#linknote-121" name="linknoteref-121" id="linknoteref-121"><small>121</small></a>
- Time abaseth not, and if it be lowered one day, 'twill assuredly return to
- its former height; thou seest the folk crowd in troops to the light of his
- fire, some standing around it and some sitting." So the Chief of Police
- refrained from slaying him and asked the third, "Who art thou?" He
- answered, "I am the son of him who plungeth through the ranks<a
- href="#linknote-122" name="linknoteref-122" id="linknoteref-122"><small>122</small></a>
- with his might and levelleth them with the sword, so that they stand
- straight: his feet are not loosed from the stirrup, whenas the horsemen on
- the day of the battle are a- weary." So the Master of the Police held his
- hand from him also, saying, "Belike, he is the son of a Brave of the
- Arabs." Then he kept them under guard, and when the morning morrowed, he
- referred their case to Al-Hajjaj, who caused bring them before him and
- enquiring into their affair, when behold, the first was the son of a
- barber-surgeon, the second of a bean-seller, and the third of a weaver. So
- he marvelled at their eloquent readiness of speech and said to the men of
- his assembly, "Teach your sons the rhetorical use of Arabic:<a
- href="#linknote-123" name="linknoteref-123" id="linknoteref-123"><small>123</small></a>
- for, by Allah, but for their ready wit, I had smitten off their heads!"
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0007" id="link2H_4_0007"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- HARUN AL-RASHID AND THE WOMAN OF THE BARMECIDES<a href="#linknote-124"
- name="linknoteref-124" id="linknoteref-124"><small>124</small></a>
- </h2>
- <p>
- They tell<a href="#linknote-125" name="linknoteref-125"
- id="linknoteref-125"><small>125</small></a> that Harun Al-Rashid was
- sitting one day to abate grievances, when there came up to him a woman and
- said, "O Commander of the Faithful, may Allah perfect thy purpose and
- gladden thee in whatso He hath given thee and increase thee in elevation!
- Indeed, thou hast done justice and wrought equitably." <a
- href="#linknote-126" name="linknoteref-126" id="linknoteref-126"><small>126</small></a>
- Quoth the Caliph to those who were present with him, "Know ye what this
- one means by her saying?" and quoth they, "Of a surety, she meaneth not
- otherwise than well, O Prince of True Believers." Al-Rashid rejoined:
- "Nay, in this she purposeth only to curse me. As for her saying, 'Allah
- perfect thy purpose,' she hath taken it from the saying of the poet,
- </p>
-<pre xml:space="preserve">
- 'When thy purpose is effected beginneth its decay; * when they
- say 'Thy wish is won' feel thou sure 'twill pass away.'
-</pre>
- <p>
- As for her saying 'Allah gladden thee in whatso He hath given thee,' she
- took it from the saying of Almighty Allah,<a href="#linknote-127"
- name="linknoteref-127" id="linknoteref-127"><small>127</small></a> 'Till,
- whenas they were gladdened in that they were given, We suddenly laid hold
- of them and lo, they were in despair!' As for her saying, 'Allah increase
- thee in elevation!' she took it from the saying of the poet:—
- </p>
-<pre xml:space="preserve">
- 'No flier flieth however tall * but as he flieth shall come to
- fall.'
-</pre>
- <p>
- And as for her saying, 'Indeed, thou hast done justice and wrought
- equitably, 'tis from the saying of the Almighty, 'If ye swerve<a
- href="#linknote-128" name="linknoteref-128" id="linknoteref-128"><small>128</small></a>
- or lag behind or turn aside, verily, Allah of that which ye do is well
- aware;' and 'As for the swervers<a href="#linknote-129"
- name="linknoteref-129" id="linknoteref-129"><small>129</small></a> they
- are fuel for Hell.'" Then he turned to the woman and asked her, "Is it not
- thus?" answered she, "Yes, O Commander of the Faithful," and quoth he,
- "What prompted thee to this?" Quoth she, "Thou slewest my parents and my
- kinsfolk and despoiledst their good." Enquired the Caliph, "Whom meanest
- thou?" and she replied, "I am of the House of Barmak." Then said he to
- her, "As for the dead, they are of those who are past away, and it booteth
- not to speak of them; but, as for that which I took of wealth, it shall
- forthright be restored to thee, yea, and more than it." And he was
- bountiful to her to the uttermost of his bounties.
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0008" id="link2H_4_0008"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE TEN WAZIRS: OR THE HISTORY OF KING AZADBAKHT AND HIS SON.<a
- href="#linknote-130" name="linknoteref-130" id="linknoteref-130"><small>130</small></a>
- </h2>
- <p>
- There was once, of old days, a king of the kings, whose name was
- Azádbakht; his capital was hight Kunaym Madúd<a href="#linknote-131"
- name="linknoteref-131" id="linknoteref-131"><small>131</small></a> and his
- kingdom extended to the confines of Sístán<a href="#linknote-132"
- name="linknoteref-132" id="linknoteref-132"><small>132</small></a> and
- from the confines of Hindostan to the Indian Ocean. He had ten Wazirs, who
- ordered his kingship and his dominion, and he was possessed of judgment
- and exceeding wisdom. One day he went forth with certain of his guards to
- the chase and fell in with an Eunuch riding a mare and hending in hand the
- halter of a she-mule, which he led along. On the mule's back was a domed
- litter of brocade purfled with gold and girded with an embroidered band
- set with pearls and gems, and about it was a company of Knights. When King
- Azadbakht saw this, he separated himself from his suite and, making for
- the horsemen and that mule, questioned them, saying, "To whom belongeth
- this litter and what is therein?" The Eunuch answered (for he knew not
- that the speaker was King Azadbakht), saying, "This litter belongeth to
- Isfahand, Wazir to King Azadbakht, and therein is his daughter, whom he is
- minded to marry to the King hight Zád Sháh."
- </p>
- <p>
- As the Eunuch was speaking with the king, behold, the maiden raised a
- corner of the curtain that shut in the litter, so she might look upon the
- speaker, and saw the king. When Azadbakht beheld her and noted her fashion
- and her loveliness (and indeed never did seer<a href="#linknote-133"
- name="linknoteref-133" id="linknoteref-133"><small>133</small></a> espy
- her like), his soul inclined to her and she took hold upon his heart and
- he was ravished by her sight. So he said to the Eunuch, "Turn the mule's
- head and return, for I am King Azadbakht and in very sooth I will marry
- her myself, inasmuch as Isfahand her sire is my Wazir and he will accept
- of this affair and it will not be hard to him." Answered the Eunuch, "O
- king, Allah prolong thy continuance, have patience till I acquaint my lord
- her parent, and thou shalt wed her in the way of consent, for it besitteth
- thee not, neither is it seemly for thee, to seize her on this wise, seeing
- that it will be an affront to her father an if thou take her without his
- knowledge." Quoth Azadbakht, 'I have not patience to wait till thou repair
- to her sire and return, and no shame will betide him, if I marry her." And
- quoth the eunuch, "O my lord, naught that in haste is done long endureth
- nor doth the heart rejoice therein; and indeed it behoveth thee not to
- take her on this unseemly wise. Whatsoever betideth thee, destroy not
- thyself with haste, for I know that her sire's breast will be straitened
- by this affair and this that thou dost will not win thy wish." But the
- king said, "Verily, Isfahand is my Mameluke and a slave of my slaves, and
- I reck not of her father, an he be fain or unfain." So saying, he drew the
- reins of the mule and carrying the damsel, whose name was Bahrjaur,<a
- href="#linknote-134" name="linknoteref-134" id="linknoteref-134"><small>134</small></a>
- to his house married her. Meanwhile, the Eunuch betook himself, he and the
- knights, to her sire and said to him, "O my lord, thou hast served the
- king a many years' service and thou hast not failed him a single day; and
- now he hath taken thy daughter without thy consent and permission." And he
- related to him what had passed and how the king had seized her by force.
- When Isfahand heard the eunuch's words, he was wroth with exceeding wrath
- and assembling many troops, said to them, "Whenas the king was occupied
- with his women<a href="#linknote-135" name="linknoteref-135"
- id="linknoteref-135"><small>135</small></a> we took no reck of him; but
- now he putteth out his hand to our Harim; wherefore 'tis my rede that we
- look us out a place wherein we may have sanctuary." Then he wrote a letter
- to King Azadbakht, saying to him, "I am a Mameluke of thy Mamelukes and a
- slave of thy slaves and my daughter at thy service is a hand-maid, and
- Almighty Allah prolong thy days and appoint thy times to be in joy and
- gladness! Indeed, I went ever waist-girded in thy service and in caring to
- conserve thy dominion and warding off from thee all thy foes; but now I
- abound yet more than erewhile in zeal and watchfulness, because I have
- taken this charge upon myself, since my daughter is become thy wife." And
- he despatched a courier to the king with the letter and a present. When
- the messenger came to King Azadbakht and he read the letter and the
- present was laid before him, he rejoiced with joy exceeding and occupied
- himself with eating and drinking, hour after hour. But the chief Wazir of
- his Wazirs came to him and said, "O king, know that Isfahand the Wazir is
- thine enemy, for that his soul liketh not that which thou hast done with
- him, and this message he hath sent thee is a trick; so rejoice thou not
- therein, neither be thou misled by the sweets of his say and the softness
- of his speech." The king hearkened to his Wazir's speech, but presently
- made light of the matter and busied himself with that which he was about
- of eating and drinking, pleasuring and merrymaking. Meanwhile, lsfahand
- the Wazir wrote a letter and sent it to all the Emirs, acquainting them
- with that which had betided him from King Azadbakht and how he had forced
- his daughter, adding, "And indeed he will do with you more than he hath
- done with me." When the letter reached the chiefs,<a href="#linknote-136"
- name="linknoteref-136" id="linknoteref-136"><small>136</small></a> they
- all assembled together to Isfahand and said to him, "What was his affair?"<a
- href="#linknote-137" name="linknoteref-137" id="linknoteref-137"><small>137</small></a>
- Accordingly he discovered to them the matter of his daughter and they all
- agreed, of one accord, to strive for the slaughter of the king; and,
- taking horse with their troops, they set out to seek him. Azadbakht knew
- naught till the noise of the revolt beset his capital city, when he said
- to his wife Bahrjaur, "How shall we do?" She answered, "Thou knowest best
- and I am at thy commandment;" so he bade fetch two swift horses and
- bestrode one himself, whilst his wife mounted the other. Then they took
- what they could of gold and went forth, flying through the night to the
- desert of Karmán;<a href="#linknote-138" name="linknoteref-138"
- id="linknoteref-138"><small>138</small></a> while Isfahand entered the
- city and made himself king. Now King Azadbakht's wife was big with child
- and the labour pains took her in the mountain; so they alighted at the
- foot, by a spring of water, and she bare a boy as he were the moon.
- Bahrjaur his mother pulled off a coat of gold-woven brocade and wrapped
- the child therein, and they passed the night in that place, she giving him
- the breast till morning. Then said the king to her, "We are hampered by
- this child and cannot abide here nor can we carry him with us; so methinks
- we had better leave him in this stead and wend our ways, for Allah is able
- to send him one who shall take him and rear him." So they wept over him
- with exceeding sore weeping and left him beside the fountain, wrapped in
- that coat of brocade: then they laid at his head a thousand gold pieces in
- a bag and mounting their horses, fared forth and fled. Now, by the
- ordinance of the Most High Lord, a company of highway robbers fell upon a
- caravan hard by that mountain and despoiled them of what was with them of
- merchandise. Then they betook themselves to the highlands, so they might
- share their loot, and looking at the foot thereof, espied the coat of
- brocade: so they descended to see what it was, and behold, it was a boy
- wrapped therein and the gold laid at his head. They marvelled and said,
- "Praised be Allah! By what misdeed cometh this child here?" Thereupon they
- divided the money between them and the captain<a href="#linknote-139"
- name="linknoteref-139" id="linknoteref-139"><small>139</small></a> of the
- highwaymen took the boy and made him his son and fed him with sweet milk
- and dates,<a href="#linknote-140" name="linknoteref-140"
- id="linknoteref-140"><small>140</small></a> till he came to his house,
- when he appointed a nurse for rearing him. Meanwhile, King Azadbakht and
- his wife stayed not in their flight till they came to the court of the
- King of Fars, whose name was Kisra<a href="#linknote-141"
- name="linknoteref-141" id="linknoteref-141"><small>141</small></a>. When
- they presented themselves to him, he honoured them with all honour and
- entertained them with handsomest entertainment, and Azadbakht told him his
- tale from incept to conclusion. So he gave him a mighty power and wealth
- galore and he abode with him some days till he was rested, when he made
- ready with his host and setting out for his own dominions, waged war with
- Isfahand and falling in upon the capital, defeated the whilome Minister
- and slew him. Then he entered the city and sat down on the throne of his
- kingship; and whenas he was rested and his kingdom waxed peaceful for him,
- he despatched messengers to the mountain aforesaid in search of the child;
- but they returned and informed the king that they had not found him. As
- time ran on, the boy, the son of the king, grew up and fell to cutting the
- way<a href="#linknote-142" name="linknoteref-142" id="linknoteref-142"><small>142</small></a>
- with the highwaymen, and they used to carry him with them, whenever they
- went banditing. They sallied forth one day upon a caravan in the land of
- Sistan, and there were in that caravan strong men and valiant, and with
- them a mighty store of merchandise. Now they had heard that in that land
- banditti abounded: so they gathered themselves together and gat ready
- their weapons and sent out spies, who returned and gave them news of the
- plunderers. Accordingly, they prepared for battle, and when the robbers
- drew near the caravan, they fell upon them and the twain fought a sore
- fight. At last the caravan-folk overmastered the highwaymen by dint of
- numbers, and slew some of them, whilst the others fled. They also took the
- boy, the son of King Azadbakht, and seeing him as he were the moon, a
- model of beauty and loveliness, bright of face and engraced with grace,
- asked him, "Who is thy father, and how camest thou with these banditti?"
- And he answered, saying, "I am the son of the Captain of the highwaymen."
- So they seized him and carried him to the capital of his sire, King
- Azadbakht. When they reached the city, the king heard of their coming and
- commanded that they should attend him with what befitted of their goods.
- Accordingly they presented themselves before him, and the boy with them,
- whom when the king saw, he asked them, "To whom belongeth this boy?" and
- they answered, "O King, we were going on such a road, when there came out
- upon us a sort of robbers; so we fought them and beat them off and took
- this boy prisoner. Then we questioned him, saying, Who is thy sire? and he
- replied, I am the son of the robber-captain." Quoth the king, "I would
- fain have this boy;" and quoth the captain of the caravan, "Allah maketh
- thee gift of him, O king of the age, and we all are thy slaves." Then the
- king (who was not aware that the boy was his son) dismissed the caravan
- and bade carry the lad into his palace, and he became as one of the pages,
- while his sire the king still knew not that he was his child. As the days
- rolled on, the king observed in him good breeding and understanding and
- handiness galore and he pleased him; so he committed his treasuries to his
- charge and shortened the Wazir's hand therefrom, commanding that naught
- should be taken forth save by leave of the youth. On this wise he abode a
- number of years and the king saw in him only good conduct and the habit of
- righteousness. Now the treasuries had been aforetime in the hands of the
- Wazirs to do with them whatso they would, and when they came under the
- youth's hand, that of the Ministers was shortened from them, and he became
- dearer than a son to the king, who could not support being separated from
- him. When the Wazirs saw this, they were jealous of him and envied him and
- sought a device against him whereby they might oust him from the King's
- eye,<a href="#linknote-143" name="linknoteref-143" id="linknoteref-143"><small>143</small></a>
- but found no means. At last, when Fate descended,<a href="#linknote-144"
- name="linknoteref-144" id="linknoteref-144"><small>144</small></a> it
- chanced that the youth one day of the days drank wine and became drunken
- and wandered from his right wits; so he fell to going round about within
- the king's palace and Destiny led him to the lodging of the women, in
- which there was a little sleeping chamber, where the king lay with his
- wife. Thither came the youth and entering the dormitory, found there a
- spread couch, to wit, a sleeping place: so he cast himself on the bed,
- marvelling at the paintings that were in the chamber, which was lighted by
- one waxen taper. Presently he fell asleep and slumbered heavily till
- eventide, when there came a hand-maid, bringing with her as of wont all
- the dessert, eatables and drinkables, usually made ready for the king and
- his wife, and seeing the youth lying on his back (and none knowing of his
- case and he in his drunkenness unknowing where he was), thought that he
- was the king asleep on his couch; so she set the censing-vessel and laid
- the perfumes by the bedding, then shut the door and went her ways. Soon
- after this, the king arose from the wine-chamber and taking his wife by
- the hand, repaired with her to the chamber in which he slept. He opened
- the door and entered when, lo and behold! he saw the youth lying on the
- bed, whereupon he turned to his wife and said to her, "What doth this
- youth here? This fellow cometh not hither save on thine account." Said
- she. "I have no knowledge of him." Hereupon the youth awoke and seeing the
- king, sprang up and prostrated himself before him, and Azadbakht said to
- him, "O vile of birth,<a href="#linknote-145" name="linknoteref-145"
- id="linknoteref-145"><small>145</small></a> O traitor of unworth, what
- hath driven thee to my dwelling?" And he bade imprison him in one place
- and the Queen in another.
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0009" id="link2H_4_0009"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE FIRST DAY
- </h2>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0010" id="link2H_4_0010"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- Of the Uselessness of Endeavour Against Persistent Ill Fortune.
- </h2>
- <p>
- When the morning morrowed and the king sat on the throne of his kingship,
- he summoned his Grand Wazir, the Premier of all his Ministers, and said to
- him, "How seest thou the deed this robber-youth hath done?<a
- href="#linknote-146" name="linknoteref-146" id="linknoteref-146"><small>146</small></a>
- He hath entered my Harim and lain down on my couch and I fear lest there
- be an object between him and the woman. What deemest thou of the affair?"
- Said the Wazir, "Allah prolong the king's continuance! What sawest thou in
- this youth?<a href="#linknote-147" name="linknoteref-147"
- id="linknoteref-147"><small>147</small></a> Is he not ignoble of birth,
- the son of thieves? Needs must a thief revert to his vile origin, and
- whoso reareth the serpent's brood shall get of them naught but biting. As
- for the woman, she is not at fault; since from time ago until now, nothing
- appeared from her except good breeding and modest bearing; and at this
- present, an the king give me leave, I will go to her and question her, so
- I may discover to thee the affair." The king gave him leave for this and
- the Wazir went to the Queen and said to her, "I am come to thee, on
- account of a grave shame, and I would fain have thee soothfast with me in
- speech and tell me how came the youth into the sleeping-chamber." Quoth
- she, "I have no knowledge whatsoever of it, no, none at all," and sware to
- him a binding oath to that intent, whereby he knew that the woman had no
- inkling of the affair, nor was in fault and said to her, "I will show thee
- a sleight, wherewith thou mayst acquit thyself and thy face be whitened
- before the king." Asked she, "What is it?" and he answered, "When the king
- calleth for thee and questioneth thee of this, say thou to him, 'Yonder
- youth saw me in the boudoir-chamber and sent me a message, saying, 'I will
- give thee an hundred grains of gem for whose price money may not suffice,
- so thou wilt suffer me to enjoy thee.' I laughed at him who bespake me
- with such proposal and rebuffed him; but he sent again to me, saying, 'An
- thou consent not thereto, I will come one of the nights, drunken, and
- enter and lie down in the sleeping-chamber, and the king will see me and
- slay me; so wilt thou be put to shame and thy face shall be blackened with
- him and thine honour dishonoured.' Be this thy saying to the king, and I
- will fare to him forthright and repeat this to him." Quoth the Queen, "And
- I also will say thus." Accordingly, the Minister returned to the king and
- said to him, "Verily, this youth hath merited grievous pains and penalties
- after the abundance of thy bounty, and no kernel which is bitter can ever
- wax sweet;<a href="#linknote-148" name="linknoteref-148"
- id="linknoteref-148"><small>148</small></a> but, as for the woman, I am
- certified that there is no default in her." Thereupon he repeated to the
- king the story which he had taught the Queen, which when Azadbakht heard,
- he rent his raiment and bade the youth be brought. So they fetched him and
- set him before the king, who bade summon the Sworder, and the folk all
- fixed their eyes upon the youth, to the end that they might see what the
- Sovran should do with him. Then said Azadbakht to him (and his words were
- words of anger and the speech of the youth was reverent and well-bred), "I
- bought thee with my money and looked for fidelity from thee, wherefore I
- chose thee over all my Grandees and Pages and made thee Keeper of my
- treasuries. Why, then, hast thou outraged mine honour and entered my house
- and played traitor with me and tookest thou no thought of all I have done
- thee of benefits?" Replied the youth, "O king, I did this not of my choice
- and freewill and I had no business in being there; but, of the lack of my
- luck, I was driven thither, for that Fate was contrary and fair Fortune
- failed me. Indeed, I had endeavoured with all endeavour that naught of
- foulness should come forth me and I kept watch and ward over myself, lest
- default foreshow in me; and none may withstand an ill chance, nor doth
- striving profit against adverse Destiny, as appeareth by the example of
- the merchant who was stricken with ill luck and his endeavour availed him
- naught and he fell by the badness of his fortune." The king asked, "What
- is the story of the merchant and how was his luck changed upon him by the
- sorriness of his doom?" Answered the youth, "May Allah prolong the king's
- continuance!" and began
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0011" id="link2H_4_0011"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Story of the Merchant Who Lost his Luck.<a href="#linknote-149"
- name="linknoteref-149" id="linknoteref-149"><small>149</small></a>
- </h2>
- <p>
- There was once a merchant man, who prospered in trade, and at one time his
- every dirham won him fifty. Presently, his luck turned against him and he
- knew it not; so he said to himself, "I have wealth galore, yet do I toil
- and travel from country to country; so better had I abide in my own land
- and rest myself in my own house from this travail and trouble and sell and
- buy at home." Then he made two parts of his money, and with one bought
- wheat in summer, saying, "Whenas winter cometh, I shall sell it at a great
- profit." But, when the cold set in wheat fell to half the price for which
- he had purchased it, whereat he was concerned with sore chagrin and left
- it till the next year. However, the price then fell yet lower and one of
- his intimates said to him, "Thou hast no luck in this wheat; so do thou
- sell it at whatsoever price." Said the merchant, "Ah, long have I
- profited! so 'tis allowable that I lose this time. Allah is all-knowing!
- An it abide with me ten full years, I will not sell it save for a gaining
- bargain."<a href="#linknote-150" name="linknoteref-150"
- id="linknoteref-150"><small>150</small></a> Then he walled up in his anger
- the granary-door with clay, and by the ordinance of Allah Almighty, there
- came a great rain and descended from the terrace-roofs of the house
- wherein was the wheat so that the grain rotted; and the merchant had to
- pay the porters from his purse five hundred dirhams for them to carry it
- forth and cast it without the city, the smell of it having become fulsome.
- So his friend said to him, "How often did I tell thee thou hadst no luck
- in wheat? But thou wouldst not give ear to my speech, and now it behoveth
- thee to go to the astrologer<a href="#linknote-151" name="linknoteref-151"
- id="linknoteref-151"><small>151</small></a> and question him of thine
- ascendant." Accordingly the trader betook himself to the astrologer and
- questioned him of his star, and astrophil said to him, "Thine ascendant is
- adverse. Put not forth thy hand to any business, for thou wilt not prosper
- thereby." However, he paid no heed to the astrologer's words and said in
- himself, "If I do my business, I am not afraid of aught." Then he took the
- other half of his money, after he had spent the first in three years, and
- builded him a ship, which he loaded with a cargaison of whatso seemed good
- to him and all that was with him and embarked on the sea, so he might
- voyage questing gain. The ship remained in port some days, till he should
- be certified whither he would wend, and he said, "I will ask the traders
- what this merchandise profiteth and in what land 'tis wanted and how much
- can it gain." They directed him to a far country, where his dirham should
- produce an hundredfold. So he set sail and made for the land in question;
- but, as he went, there blew on him a furious gale, and the ship foundered.
- The merchant saved himself on a plank and the wind cast him up, naked as
- he was, on the sea-shore, where stood a town hard by. He praised Allah and
- gave Him thanks for his preservation; then, seeing a great village nigh
- hand, he betook himself thither and saw, seated therein, a very old man,
- whom he acquainted with his case and that which had betided him. The
- Shaykh grieved for him with sore grieving, when he heard his tale and set
- food before him. He ate of it and the old man said to him, "Tarry here
- with me, so I may make thee my overseer<a href="#linknote-152"
- name="linknoteref-152" id="linknoteref-152"><small>152</small></a> and
- factor over a farm I have here, and thou shalt have of me five dirhams a
- day." Answered the merchant, "Allah make fair thy reward, and requite thee
- with His boons and bounties." So he abode in this employ, till he had
- sowed and reaped and threshed and winnowed, and all was clean in his hand
- and the Shaykh appointed neither agent nor inspector, but relied utterly
- upon him. Then the merchant bethought himself and said, "I doubt me the
- owner of this grain will never give me my due; so the better rede were to
- take of it after the measure of my wage; and if he give me my right, I
- will return to him that I have taken." So he laid hands upon the grain,
- after the measure of that which fell to him, and hid it in a hiding place.
- Then he carried the rest and meted it out to the old man, who said to him
- "Come, take thy wage, for which I conditioned with thee, and sell the
- grain and buy with the price clothes and what not else; and though thou
- abide with me ten years, yet shalt thou still have this hire and I will
- acquit it to thee on this wise." Quoth the merchant in himself, "Indeed, I
- have done a foul deed by taking it without his permission." Then he went
- to fetch that which he had hidden of the grain, but found it not and
- returned, perplexed, sorrowful, to the Shaykh, who asked him, "What aileth
- thee to be mournful?" and he answered, "Methought thou wouldst not pay me
- my due; so I took of the grain, after the measure of my hire; and now thou
- hast paid me all my right and I went to bring back to thee that which I
- had hidden from thee, but found it gone, for those who had come upon it
- have stolen it." The Shaykh was wroth, when he heard these words, and said
- to the merchant, "There is no device against ill luck! I had given thee
- this but, of the sorriness of thy doom and thy fortune, thou hast done
- this deed, O oppressor of thine own self! Thou deemedst I would not fulfil
- to thee thy wage; but, by Allah, nevermore will I give thee aught." Then
- he drove him away from him. So the merchant went forth, woeful, grieving,
- weeping-eyed, and wandered along the sea-shore, till he came to a sort of
- duckers<a href="#linknote-153" name="linknoteref-153" id="linknoteref-153"><small>153</small></a>
- diving in the sea for pearls. They saw him weeping and wailing and said to
- him, "What is thy case and what garreth thee shed tears?" So he acquainted
- them with his history, from incept to conclusion, whereby the duckers knew
- him and asked him "Art thou Such-an-one, son of Such-an-one?" He answered
- "Yes;" whereupon they condoled with him and wept sore for him and said to
- him, "Abide here till we dive upon thy luck this next time and whatso
- betideth us shall be between us and thee."<a href="#linknote-154"
- name="linknoteref-154" id="linknoteref-154"><small>154</small></a>
- Accordingly, they ducked and brought up ten oyster-shells, in each two
- great unions: whereat they marvelled and said to him,"By Allah, thy luck
- hath re-appeared and thy good star is in the ascendant!" Then the
- pearl-fishers gave him the ten pearls and said to him, "Sell two of them
- and make them thy stock-in-trade: and hide the rest against the time of
- thy straitness." So he took them, joyful and contented, and applied
- himself to sewing eight of them in his gown, keeping the two others in his
- mouth; but a thief saw him and went and advertised his fellows of him;
- whereupon they gathered together upon him, and took his gown and departed
- from him. When they were gone away, he arose, saying, "The two unions I
- have will suffice me," and made for the nearest city, where he brought out
- the pearls for sale. Now as Destiny would have it, a certain jeweller of
- the town had been robbed of ten unions, like those which were with the
- merchant; so, when he saw the two pearls in the broker's hand, he asked
- him, "To whom do these belong?" and the broker answered, "To yonder man."
- The jeweller, seeing the merchant in pauper case and clad in tattered
- clothes, suspected him and said to him, "Where be the other eight pearls?"
- The merchant thought he asked him of those which were in the gown, whenas
- the man had purposed only to surprise him into confession, and replied,
- "The thieves stole them from me." When the jeweller heard his reply, he
- was certified that it was the wight who had taken his good; so he laid
- hold of him and haling him before the Chief of Police, said to him, "This
- is the man who stole my unions: I have found two of them upon him and he
- confesseth to the other eight." Now the Wali knew of the theft of the
- pearls; so he bade throw the merchant into jail. Accordingly they
- imprisoned him and whipped him, and he lay in trunk a whole year, till, by
- the ordinance of Allah Almighty, the Chief of Police arrested one of the
- divers aforesaid, and imprisoned him in the prison where the merchant was
- jailed. The ducker saw him and knowing him, questioned him of his case;
- whereupon he told them his tale, and that which had befallen him; and the
- diver marvelled at the lack of his luck. So, when he came forth of the
- prison, he acquainted the Sultan with the merchant's case and told him
- that it was he who had given him the pearls. The Sultan bade bring him
- forth of the jail, and asked him of his story, whereupon he told him all
- that had befallen him, and the Sovran pitied him and assigned him a
- lodging in his own palace, together with pay and allowances for his
- support. Now the lodging in question adjoined the king's house, and whilst
- the merchant was rejoicing in this and saying, "Verily, my luck hath
- returned, and I shall live in the shadow of this king the rest of my
- life," he espied an opening walled up with clay and stones. So he cleared
- the opening the better to see what was behind it, and behold, it was a
- window giving upon the lodging of the king's women. When he saw this, he
- was startled and affrighted and rising in haste, fetched clay and stopped
- it up again. But one of the eunuchs<a href="#linknote-155"
- name="linknoteref-155" id="linknoteref-155"><small>155</small></a> saw
- him, and suspecting him, repaired to the Sultan, and told him of this. So
- he came and seeing the stones pulled out, was wroth with the merchant and
- said to him, "Be this my reward from thee, that thou seekest to unveil my
- Harim?" Thereupon he bade pluck out his eyes; and they did as he
- commanded. The merchant took his eyes in his hand and said, "How long, O
- star of ill-omen, wilt thou afflict me? First my wealth and now my life!"
- And he bewailed himself, saying, "Striving profiteth me naught against
- evil fortune. The Compassionate aided me not, and effort was worse than
- useless."<a href="#linknote-156" name="linknoteref-156"
- id="linknoteref-156"><small>156</small></a> "On like wise, O king,"
- continued the youth, "whilst fortune was favourable to me, all that I did
- came to good; but now that it hath turned against me, everything turneth
- to mine ill." When the youth had made an end of his tale, the king's anger
- subsided a little, and he said, "Return him to the prison, for the day
- draweth to an end, and to-morrow we will look into his affair, and punish
- him for his ill-deeds."
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0012" id="link2H_4_0012"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE SECOND DAY.
- </h2>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0013" id="link2H_4_0013"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- Of Looking to the Ends of Affairs.
- </h2>
- <p>
- When it was the next day, the second of the king's Wazirs, whose name was
- Baharún, came in to him and said, "Allah advance the king! This deed which
- yonder youth hath done is a grave matter, and a foul misdeed and a heinous
- against the household of the king." So Azadbakht bade fetch the youth,
- because of the Minister's speech; and when he came into the presence, said
- to him, "Woe to thee, O youth! There is no help but that I do thee die by
- the dreadest of deaths, for indeed thou hast committed a grave crime, and
- I will make thee a warning to the folk." The youth replied, "O king,
- hasten not, for the looking to the ends of affairs is a column of the
- kingdom, and a cause of continuance and assurance for the kingship. Whoso
- looketh not to the issues of actions, there befalleth him that which befel
- the merchant, and whoso looketh to the consequences of actions, there
- betideth him of joyance that which betideth the merchant's son." The king
- asked, "And what is the story of the merchant and his sons?" and the youth
- answered, "Hear, O king,
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0014" id="link2H_4_0014"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Tale of the Merchant and his Sons.<a href="#linknote-157"
- name="linknoteref-157" id="linknoteref-157"><small>157</small></a>
- </h2>
- <p>
- There was once a merchant, who had abundant wealth, and a wife to boot. He
- set out one day on a business journey, leaving his wife big with child,
- and said to her, "Albeit, I now leave thee, yet I will return before the
- birth of the babe, Inshallah!" Then he farewelled her and setting out,
- ceased not faring from country to country till he came to the court of one
- of the kings and foregathered with him. Now this king needed one who
- should order his affairs and those of his kingdom and seeing the merchant
- wellbred and intelligent, he required him to abide at court and entreated
- him honourably. After some years, he sought his Sovran's leave to go to
- his own house, but the king would not consent to this; whereupon he said
- to him, "O king, suffer me go and see my children and come again." So he
- granted him permission for this and, taking surety of him for his return,
- gave him a purse, wherein were a thousand gold dinars. Accordingly, the
- merchant embarked in a ship and set sail, intending for his mother-land.
- On such wise fared it with the trader; but as regards his wife, news had
- reached her that her husband had accepted service with King Such-an-one;
- so she arose and taking her two sons (for she had borne twins in his
- absence), set out seeking those parts. As Fate would have it, they
- happened upon an island, and her husband came thither that very night in
- the ship. So the woman said to her children, "The ship cometh from the
- country where your father is: hie ye to the sea-shore, that ye may enquire
- of him." Accordingly, they repaired to the sea-shore and going up into the
- ship, fell to playing about it and busied themselves with their play till
- evening evened. Now the merchant their sire lay asleep in the ship, and
- the noisy disport of the boys troubled him; whereupon he rose to call out
- to them "Silence" and let the purse with the thousand dinars fall among
- the bales of merchandise. He sought for it and finding it not, buffeted
- his head and seized upon the boys, saying, "None took the purse but you:
- ye were playing all about the bales, so ye might steal somewhat, and there
- was none here but you twain." Then he took his staff, and laying hold of
- the children, fell to beating them and flogging them, whilst they wept,
- and the crew came round about them saying, "The boys of this island are
- all rogues and robbers." Then, of the greatness of the merchant's anger,
- he swore an oath that, except they brought out the purse, he would drown
- them in the sea; so when by reason of their denial his oath demanded the
- deed, he took the two boys and binding them each to a bundle of reeds,
- cast them into the water. Presently, finding that they tarried from her,
- the mother of the two boys went searching for them, till she came to the
- ship and fell to saying,"Who hath seen two boys of mine? Their fashion is
- so and so and their age thus and thus." When the crew heard her words,
- they said, "This is the description of the two boys who were drowned in
- the sea but now." Their mother hearing this began calling on them and
- crying, "Alas, my anguish for your loss, O my sons! Where was the eye of
- your father this day, that it might have seen you?" Then one of the
- sailors asked her, "Whose wife art thou?" and she answered, "I am the wife
- of Such-an-one the trader. I was on my way to him, and there hath befallen
- me this calamity." When the merchant heard her words, he knew her and
- rising to his feet, rent his raiment and beat his head and said to his
- wife, "By Allah, I have destroyed my children with mine own hand! This is
- the end of whoso looketh not to the endings of affairs. This is his reward
- who taketh not time to reflect." Then he took to wailing and weeping over
- them, he and his wife, and he said to his shipmates, "By Allah, I shall
- never enjoy my life, till I light upon news of them!" And he began to go
- round about the sea, in quest of his sons, but found them not. Meanwhile,
- the wind carried the two children from the ship towards the land, and cast
- them up on the sea-shore. As for one of them, a company of the guards of
- the king of those parts found him and carried him to their lord, who
- marvelled at him with exceeding marvel and adopted him, giving out to the
- folk that he was his own son, whom he had hidden,<a href="#linknote-158"
- name="linknoteref-158" id="linknoteref-158"><small>158</small></a> of his
- love for him. So the folk rejoiced in him with joy exceeding, for their
- lord's sake, and the king appointed him his heir-apparent and the
- inheritor of his kingdom. On this wise a number of years passed, till the
- king died and they enthroned the youth sovran in his stead, when he sat
- down on the seat of his kingship and his estate flourished and his affairs
- prospered with all regularity. Meanwhile, his father and mother had gone
- round about, in quest of him and his brother, all the islands of the sea,
- hoping that the tide might have cast them up, but found no trace of them;
- so they despaired of them and took up their abode in a certain of the
- islands. One day, the merchant, being in the market, saw a broker, and in
- his hand a boy he was crying for sale, and said in himself, "I will buy
- yonder boy, so I may solace myself with him for my sons."<a
- href="#linknote-159" name="linknoteref-159" id="linknoteref-159"><small>159</small></a>
- So he bought him and bore him to his house; and, when his wife saw him,
- she cried out and said, "By Allah, this is my son!" Accordingly his father
- and mother rejoiced in him with exceeding joy and asked him of his
- brother; but he answered, "The waves parted us and I knew not how it went
- with him." Therewith his father and mother consoled themselves with him
- and on this wise a number of years passed by. Now the merchant and his
- wife had homed them in a city of the land where their other son was king,
- and when the boy they had recovered grew up, his father assigned unto him
- merchandise, to the end that he might travel therewith. Upon this he fared
- forth and entered the city wherein his brother ruled and anon news reached
- the king that a merchant had come thither with merchandise befitting
- royalties; so he sent for him and the young trader obeyed the summons and
- going in to him, sat down before him. Neither of them knew the other; but
- blood moved between them<a href="#linknote-160" name="linknoteref-160"
- id="linknoteref-160"><small>160</small></a> and the king said to the
- merchant youth, "I desire of thee that thou tarry with me and I will exalt
- thy station and give thee all that thou requirest and cravest."
- Accordingly, he abode with him awhile, never quitting him; and when he saw
- that he would not suffer him to depart from him, he sent to his father and
- mother and bade them remove thither to him. Hereat they resolved upon
- moving to that island, and their son still increased in honour with the
- king, albeit he knew not that he was his brother. Now it chanced one night
- that the king sallied forth without the city and drank and the wine got
- the mastery of him and he became drunken. So, of the youth's fear for his
- safety, he said, "I will keep watch myself over the king this night,
- seeing that he deserveth this from me, for that which he hath done with me
- of kindly deeds;" and he arose forthright and baring his brand, stationed
- himself at the door of the king's pavilion. But one of the royal pages saw
- him standing there, with the drawn sword in his hand, and he was of those
- who envied him his favour with the king; therefore, he said to him. "Why
- dost thou on this wise at this time and in the like of this place?" Said
- the youth, "I am keeping watch and ward over the king myself, in requital
- of his bounties to me." The page said no more to him; however, when it was
- morning, he acquainted a number of the king's servants with the matter,
- and they said, "This is an opportunity for us. Come, let us assemble
- together and acquaint the king therewith, so the young merchant may lose
- regard with him<a href="#linknote-161" name="linknoteref-161"
- id="linknoteref-161"><small>161</small></a> and he rid us of him and we be
- at rest from him." So they assembled together and going in to the king,
- said to him, "We have a warning wherewith we would warn thee." Quoth he,
- "And what is your warning?" and quoth they, "This youth, the trader, whom
- thou hast taken into favour and whose rank thou hast exalted above the
- chiefest of thy lords, we saw yesterday bare his brand and design to fall
- upon thee, to the end that he might slay thee." Now when the king heard
- this, his colour changed and he said to them, "Have ye proof of this?"
- They rejoined, "What proof wouldst thou have? An thou desirest this, feign
- thyself drunken again this night and lie down as if asleep, and privily
- watch him and thou wilt see with thine eyes all that we have mentioned to
- thee." Then they went to the youth and said to him, "Know that the king
- thanketh thee for thy dealing yesternight and exceedeth in commendation of
- thy good deed;" and they prompted him again to do the like. Accordingly,
- when the next night came, the king abode on wake, watching the youth; and
- as for the latter, he went to the door of the pavilion and unsheathing his
- scymitar, stood in the doorway. When the king saw him do thus, he was sore
- disquieted and bade seize him and said to him, "Is this my reward from
- thee? I showed thee favour more than any else and thou wouldst do with me
- this abominable deed." Then arose two of the king's pages and said to him,
- "O our lord, an thou order it, we will smite his neck." But the king said,
- "Haste in killing is a vile thing, for 'tis a grave<a href="#linknote-162"
- name="linknoteref-162" id="linknoteref-162"><small>162</small></a> matter;
- the quick we can kill, but the killed we cannot quicken, and needs must we
- look to the end of affairs. The slaying of this youth will not escape us."<a
- href="#linknote-163" name="linknoteref-163" id="linknoteref-163"><small>163</small></a>
- Therewith he bade imprison him, whilst he himself went back to the city
- and, his duties done, fared forth to the chase. Then he returned to town
- and forgot the youth; so the pages went in to him and said to him, "O
- king, an thou keep silence concerning yonder youth, who designed to
- slaughter thee, all thy servants will presume upon the king's majesty, and
- indeed the folk talk of this matter." Hereat the king waxed wroth and
- cried, "Fetch him hither;" and bade the headsman strike off his head. So
- they brought the youth and bound his eyes; and the sworder stood at his
- head and said to the king, "By thy leave, O my lord, I will smite his
- neck." But the king cried, "Stay, till I look into his affair. Needs must
- I put him to death and the dispatching of him will not escape me." Then he
- restored him to the prison and there he abode till it should be the king's
- will to do him die. Presently, his parents heard of the matter; whereupon
- his father arose and going up to the palace, wrote a letter and presented
- it to the king, who read it, and behold, therein was written, saying,
- "Have ruth on me, so may Allah have ruth on thee, and hasten not in the
- slaughter of my son; for indeed I acted hastily in a certain affair and
- drowned his brother in the sea, and to this day I bemourn him. An thou
- must needs kill him, kill me in his stead." Therewith the old merchant,
- weeping bitterly, prostrated himself before the king, who said to him,
- "Tell me thy tale." Said the merchant, "O my lord, this youth had a
- brother and I in my haste cast the twain into the sea." And he related to
- him his story, first and last, whereupon the king cried with a mighty loud
- cry and casting himself down from the throne, embraced his father and
- brother and said to the merchant, "By Allah, thou art my very father and
- this is my brother and thy wife is our mother." And they abode weeping,
- all three of them. Then the king acquainted his people with the matter and
- said to them, "O folk, how deem ye of my looking to the consequences of
- action?" and they all marvelled at his wisdom and foresight. Then he
- turned to his sire and said to him, "Hadst thou looked to the issue of
- thine affair and made due delay in whatso thou didst, there had not
- betided thee this repentance and chagrin all this time." Thereupon he sent
- for his mother and they rejoiced one in other and lived all their days in
- joy and gladness. "What then" (continued the young treasurer), "is more
- grievous than the lack of looking to the ends of things? Wherefore hasten
- thou not in the slaying of me, lest penitence betide thee and sore
- chagrin." When the king heard this, he said, "Return him to the prison
- till the morrow, so we may look into his affair; for that deliberation in
- such is advisable and the slaughter of this youth shall not escape us."
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0015" id="link2H_4_0015"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE THIRD DAY.
- </h2>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0016" id="link2H_4_0016"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- Of the Advantages of Patience.<a href="#linknote-164"
- name="linknoteref-164" id="linknoteref-164"><small>164</small></a>
- </h2>
- <p>
- When it was the third day, the third Wazir came in to the king and said to
- him, "O king, delay not the matter of this youth, because his deed hath
- caused us fall into the mouths of folk, and it behoveth that thou slay him
- forthright, that the talk may be cut from us and it be not said, 'The king
- saw on his bed a man with his wife and spared him.'" The king was
- chagrined by these words and bade bring the youth. Accordingly, they
- fetched him in fetters, and indeed the king's anger was upstirred against
- him by the Minister's speech and he was troubled; so he said to him, "O
- base of birth, thou hast dishonoured us and marred our mention, and needs
- must I do away thy life from the world." Quoth the youth, "O king, make
- use of patience in all thine affairs, so wilt thou win to thy wish, for
- that Allah Almighty hath appointed the issue of long-suffering to be in
- abounding good, and indeed by patience Abú Sábir ascended from the pit and
- sat down upon the throne." Asked the king, "Who was Abú Sábir, and what is
- his tale?" and the youth answered, saying, "Hear thou, O king,
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0017" id="link2H_4_0017"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Story of Abu Sabir.
- </h2>
- <p>
- There was once a man, a village headman,<a href="#linknote-165"
- name="linknoteref-165" id="linknoteref-165"><small>165</small></a> Abú
- Sabír hight, and he had much black cattle and a buxom wife, who had borne
- him two sons. They abode in a certain hamlet and there used to come
- thither a lion and rend and devour Abu Sabir's herd, so that the most part
- thereof was wasted and his wife said to him one day, "This lion hath
- wasted the greater part of our property. Arise, mount thy horse and take
- thy host and do thy best to kill him, so we may be at rest from him." But
- Abu Sabir said, "Have patience, O woman, for the issue of patience is
- praised. This lion it is which transgresseth against us, and the
- transgressor, perforce must Almighty Allah destroy him. Indeed, 'tis our
- long-suffering that shall slay him,<a href="#linknote-166"
- name="linknoteref-166" id="linknoteref-166"><small>166</small></a> and he
- that doth evil needs must it recoil upon him." A few days after, the king
- went forth one morning to hunt and falling in with the lion, he and his
- host, gave chase to him and ceased not pursuit till they slew him. This
- news reached Abú Sábir who improved the occasion to his wife, "Said I not
- to thee, O woman, that whoso doth evil, it shall recoil upon him? Haply an
- I sought to slay the lion myself, I had not prevailed against him, and
- this is the issue of patience." It befel, after this, that a man was slain
- in Abú Sábir's village; wherefore the Sultan bade plunder the village, and
- they spoiled the patient one's goods with the rest. Thereupon his wife
- said to him, "All the king's officers know thee; so do thou prefer thy
- plaint to the sovran, that he may bid thy beasts to be restored to thee."
- But he said to her, "O woman, said I not to thee that he who worketh wrong
- shall be wronged? Indeed, the king hath done evil, and right soon he shall
- suffer the issues of his deed, for whoso taketh the goods of the folk,
- needs must his goods be taken." A man of his neighbours heard his speech,
- and he was an envier of his; so he went to the Sultan and acquainted him
- therewith, whereupon the king sent and plundered all the rest of his goods
- and drave him forth from the village, and his wife and family with him.
- They went wandering in the waste grounds about the hamlet and his wife
- said to him, "All that hath befallen us cometh of thy slowness in affairs
- and thy helplessness." But he said to her, "Have patience, for the issue
- of patience is good." Then they walked on a little way, and thieves met
- them and despoiling them of whatso remained with them, stripped them of
- their raiment and took from them the two children; whereupon the woman
- wept and said to her husband, "Hearkye, my good man, put away from thee
- this folly and up with us to follow the thieves, so, peradventure they may
- have compassion on us and restore the children to us." He replied, "O
- woman, have patience, for he who doth evil shall be requited with evil and
- his frowardness shall revert upon him. Were I to follow them, belike one
- of them would take his sword and smite my neck and slay me; but have
- patience, for the issue of patience is praised." Then they fared on till
- they made a village<a href="#linknote-167" name="linknoteref-167"
- id="linknoteref-167"><small>167</small></a> in the land of Kirman, and by
- it a river of water; so the man said to his wife, "Tarry thou here, whilst
- I enter the village and look us out a place wherein we may home
- ourselves." And he left her by the water and entered the village.
- Presently, up came a horseman in quest of water, wherewith to water his
- horse: he saw the woman and she was pleasing in his eyes; so quoth he to
- her, "Arise, mount with me and I will take thee to wife and entreat thee
- kindly." Quoth she, "Spare me, so may Allah spare thee! Indeed I have a
- husband." But he drew his dudgeon and said to her, "An thou obey me not, I
- will smite thee and slay thee." When she saw his frowardness, she wrote on
- the ground in the sand with her finger, saying, "O Abú Sábir, thou hast
- not ceased to be patient, till thy good is gone from thee and thy children
- and now thy wife, who was more precious in thy sight than everything and
- than all thy monies, and indeed thou abidest in thy sorrow the whole of
- thy life long, so thou mayest see what thy patience will profit thee."
- Then the horseman took her, and setting her behind him, went his way. As
- for Abú Sábir, when he returned, he saw not his wife but he read what was
- writ upon the ground, wherefore he wept and sat awhile sorrowing. Then
- said he to himself, "O Abú Sábir, it behoveth thee to be patient, for
- haply there shall betide thee an affair yet sorer than this and more
- grievous;" and he went forth a-following his face,<a href="#linknote-168"
- name="linknoteref-168" id="linknoteref-168"><small>168</small></a> like to
- one love-distraught and passion-madded, till he came to a gang of
- labourers working upon the palace of the king, by way of forced labour.<a
- href="#linknote-169" name="linknoteref-169" id="linknoteref-169"><small>169</small></a>
- When the overseers saw him, they laid hold of him and said to him, "Work
- thou with these folk at the palace of the king; else we will imprison thee
- for life." So he fell to working with them as a labourer and every day
- they gave him a bannock of bread. He wrought with them a month's space,
- till it chanced that one of the labourers mounted a ladder and falling,
- brake his leg; whereupon he cried out and shed tears. Quoth Abú Sábir to
- him, "Have patience and weep not; for in thine endurance thou shalt find
- ease." But the man said to him, "How long shall I have patience?" And he
- answered, saying, "Long-suffering bringeth a man forth of the bottom of
- the pit and seateth him on the throne of the kingdom." It so fortuned that
- the king was seated at the lattice, hearkening to their talk, and Abú
- Sábir's words angered him for the moment; wherefore he bade bring him
- before him and they brought him forthright. Now there was in the king's
- palace an underground dungeon and therein a vast silo<a
- href="#linknote-170" name="linknoteref-170" id="linknoteref-170"><small>170</small></a>
- and a deep, into which the king caused cast Abú Sábir, saying to him, "O
- little of wit, soon shall we see how thou wilt come forth of the pit to
- the throne of the kingdom." Then he used continuously to come and stand at
- the mouth of the pit and say, "O little of wit, O Abú Sábir,<a
- href="#linknote-171" name="linknoteref-171" id="linknoteref-171"><small>171</small></a>
- I see thee not come forth of the pit and sit down on the king's throne!"
- And he assigned him each day two bannocks of bread, whilst Abú Sábir kept
- silence and spake not, but patiently bore whatso betided him. Now the king
- had a brother, whom he had imprisoned in that pit of old time, and he had
- died there; but the folk of the realm deemed him still alive, and when his
- durance grew long, the courtiers of the king used to talk of this and of
- the tyranny of their liege Lord, and the bruit spread abroad that the
- sovran was a tyrant, so they fell upon him one day and slew him. Then they
- sought the silo and brought out therefrom Abú Sábir, deeming him the
- king's brother, for that he was the nearest of folk to him in favour and
- the likest, and he had been long in the pit. So they doubted not but that
- he was the Prince and said to him, "Reign thou in thy brother's room, for
- we have slain him and thou art sovran in his stead." But Abú Sábir was
- silent and spoke not a word;<a href="#linknote-172" name="linknoteref-172"
- id="linknoteref-172"><small>172</small></a> and he knew that this was the
- result of his patience. Then he arose and sitting down on the king's
- throne, donned the royal dress and dispensed justice and equity, and
- affairs prospered; wherefore the lieges obeyed him and the subjects
- inclined to him and many were his soldiers. Now the king, who erst had
- plundered Abú Sábir's goods and driven him forth of his village, had an
- enemy; and the foe mounted horse against him and overcame him and captured
- his capital; wherefore he betook him to flight and came to Abú Sábir's
- city, craving support of him and seeking that he should succour him. He
- knew not that the king of the city was the headman whom he had spoiled; so
- he presented himself before him and made complaint to him; but Abú Sábir
- knew him and said to him, "This is somewhat of the issue of patience.
- Allah the Most High hath given me power over thee." Then he commanded his
- guards to plunder the unjust king and his suite; so they spoiled them and
- stripping them of their clothes, put them forth of his country. When Abú
- Sábir's troops saw this, they marvelled and said, "What be this deed the
- king doth? There cometh a king to him, craving protection, and he spoileth
- him! This is not the fashion of kings." But they dared not speak of this.
- Presently, news came to the king of highwaymen in his land; so he set out
- in quest of them and ceased not to follow after them, till he seized on
- them all. and behold, they were the very thieves who had plundered him and
- his wife by the way and had carried off his children. Accordingly he bade
- bring them before him, and when they came into his presence, he questioned
- them, saying, "Where are the two boys ye took on such a day?" Said they,
- "They are with us and we will present them to our lord the king for
- Mamelukes to serve him and give him wealth galore that we have gotten
- together and doff all we own and repent from lawlessness and fight in thy
- service." Abú Sábir, however, paid no heed to their words, and seized all
- their good and bade put them all to death. Furthermore. he took his two
- boys and rejoiced in them with exceeding joy, whereat the troops murmured
- among themselves, saying, "Verily, this is a greater tyrant than his
- brother! There cometh to him a gang of thieves, and they seek to repent
- and proffer two boys by way of peace-offering, and he taketh the two lads
- and all their good and slayeth them! Indeed this be violent oppression."
- After this came the horseman, who had seized Abú Sábir's wife, and
- complained of her to the king that she would not give him possession of
- her person, and solemnly declared that she was his wife. The king bade
- bring her before him, that he might hear her plea and pronounce judgment
- upon her. So the horseman came with her before him, and when the king saw
- her, he knew her and taking her from her ravisher, bade put him to death.
- Then he became aware of the troops, that they murmured against him and
- spake of him as a tyrant; so he turned to his courtiers and ministers and
- said to them, "As for me, by Allah of All-might,<a href="#linknote-173"
- name="linknoteref-173" id="linknoteref-173"><small>173</small></a> I am
- not the king's brother! Nay, I am but one whom the king imprisoned upon a
- word he heard from me and he used every day to come and taunt me
- therewith. Ye deem me the king's brother; but I am Abú Sabir and the Lord
- hath given me the kingship in virtue of my patience. As for the king who
- sought protection of me and I plundered him, 'twas he who first wronged
- me, for that he plundered me aforetime and drave me forth of my native
- land and banished me, without due cause; wherefore I requited him with
- that which he had done to me, in the way of lawful retribution. As for the
- highwaymen who proffered repentance, there was no repentance for them with
- me, because they began upon me with foul dealing and waylaid me by the
- road and despoiled me and seized my good and my sons, the two boys that I
- took of them, and those ye deemed Mamelukes are my very sons; so I avenged
- myself on the thieves of that which they did with me whilome and requited
- them with strict justice. As for the horseman whom I slew, this woman I
- took from him was my wife and he seized her by force, but Allah the Most
- High hath restored her to me; so this was my right, and my deed that I
- have done was righteous, albeit ye, judging by the externals of the
- matter, deemed that I had done this by way of tyranny." When the folk
- heard these words, they marvelled and fell prostrate before him; and they
- redoubled in esteem for him and exceeding affection and sued pardon of
- him, admiring that which Allah had done with him and how He had given him
- the kingship by reason of his longsuffering and his patience and how he
- had raised himself by his endurance from the bottom of the pit to the
- throne of the kingdom, what while Allah cast down the late king from the
- throne into the pit.<a href="#linknote-174" name="linknoteref-174"
- id="linknoteref-174"><small>174</small></a> Then Abú Sábir foregathered
- with his wife and said to her, "How deemest thou of the fruit of patience
- and its sweetness and the fruit of haste and its bitterness? Verily, all
- that a man doth of good and evil, he shall assuredly encounter the same."
- "On like wise, O king" (continued the young treasurer), "it besitteth thee
- to practice patience, whenever it is possible to thee, for that
- longsuffering is the wont of the noble, and it is the chiefest of their
- reliance, especially for kings." When the king heard this from the youth,
- his wrath subsided; so he bade return him to the prison, and the folk
- dispersed that day.
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0018" id="link2H_4_0018"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE FOURTH DAY.
- </h2>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0019" id="link2H_4_0019"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- Of the Ill Effects of Impatience.
- </h2>
- <p>
- When it was the fourth day, the fourth Wazir, whose name was Zúshád,<a
- href="#linknote-175" name="linknoteref-175" id="linknoteref-175"><small>175</small></a>
- made his appearance, and prostrating himself to his liege lord, said to
- him, "O king, let not the talk of yonder youth delude thee, for that he is
- not a truth-teller. As long as he shall remain alive, the folk will not
- leave talking nor will thy heart cease to be occupied with him." Cried the
- king, "By Allah, thou sayst sooth and I will cause fetch him this day and
- slay him between my hands." Then bade he bring the youth; so they fetched
- him in fetters and he said to him, "Woe to thee! Thinkest thou to appease
- my heart with thy prate, whereby the days are spent in talk? I mean to do
- thee die this day and be quit of thee." Said the youth, "O king, 'tis in
- thy power to put me out of the world whenso thou wilt, but haste is the
- wont of the ignoble and patience the sign of the noble. An thou do me to
- death, thou wilt repent, and when thou desire to bring me back to life,
- thou wilt not be able. Indeed, whoso acteth hastily in an affair, there
- befalleth him what befel Bihzád, son of the king." Quoth the king, "And
- what is his tale?" Replied the treasurer, "O king, hear
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0020" id="link2H_4_0020"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Story of Prince Bihzad.<a href="#linknote-176" name="linknoteref-176"
- id="linknoteref-176"><small>176</small></a>
- </h2>
- <p>
- There was once, of olden time, a king and he had a son Bihzad hight, there
- was not in his tide a fairer than he and he loved to fellow with the folk
- and to mix with the merchants and sit and talk with them. One day, as he
- was seated in an assembly, amongst a number of people, he heard them
- talking of his own beauty and loveliness, and saying, "There be not in his
- time a fairer than he." But one of the company said, "Indeed, the daughter
- of King Such-an-one is seemlier than he." When Bihzad heard this saying,
- his reason fled and his heart fluttered and he called the last speaker and
- said to him, "Repeat to me that which thou saidst and tell me the truth
- concerning her whom thou avouchest to be goodlier than I and whose
- daughter she is." Quoth the man, "She is the daughter of King
- Such-an-one;" whereupon Bihzad's heart clave to her and his colour
- changed. Presently the news reached his sire, who said to him, "O my son,
- this maiden to whom thy heart cleaveth is at thy command and we have power
- over her; so wait till I demand her in wedlock for thee." But the Prince
- said, "I will not wait." So the king hastened in the matter and sent to
- demand her of her sire, who required of him an hundred thousand dinars
- paid down to his daughter's dowry. Quoth Bihzad's father, "So be it," and
- weighed out what was in his treasuries, and there remained to his charge
- but a little of the dower.<a href="#linknote-177" name="linknoteref-177"
- id="linknoteref-177"><small>177</small></a> So he said, "Have patience, O
- my son, till we gather together the rest of the money and send to fetch
- her for thee, since now she is become thine." Therewith the Prince waxed
- wroth with exceeding wrath and cried, "I will not have patience;" so he
- took his sword and his lance<a href="#linknote-178" name="linknoteref-178"
- id="linknoteref-178"><small>178</small></a> and mounting his horse, went
- forth and fell to cutting the way.<a href="#linknote-179"
- name="linknoteref-179" id="linknoteref-179"><small>179</small></a> It
- chanced one day that he fell upon a company of folk who overcame him by
- dint of numbers and taking him prisoner, pinioned him and carried him to
- the lord of that land wherein he was a-highwaying. This king saw his
- semblance and loveliness and misdoubting of him, said, "This be no
- robber's favour. Tell me truly, O youth, who thou art." Bihzad was ashamed
- to acquaint him with his condition and preferred death for himself; so he
- answered, "I am naught but a thief and a bandit." Quoth the king, "It
- behoveth us not to act hastily in the matter of this youth, but that we
- look into his affair, for that impatience gendereth penitence." So he
- imprisoned him in his palace and assigned him one to serve him. Meanwhile
- the news spread abroad that Bihzad, son of the sovran, was lost, whereupon
- his father sent letters in quest of him to all the kings including him
- with whom he was imprisoned. When the letter reached the latter, he
- praised Almighty Allah for that he had not anyways hastened in Bihzad's
- affair and bidding them bring him before himself, said to him, "Art thou
- minded to destroy thy life?" Quoth Bihzad, "I did this for fear of shame;"
- and the king said, "An thou fear shame, thou shouldst not practise haste
- in thy doings; knowest thou not that the fruit of impatience is
- repentance? Had we hasted, we also, like thee, had repented." Then he
- conferred on him a robe of honour and engaged to him for the completion of
- the dowry and sent to his father, giving him the glad tidings and
- comforting his heart with news of his son's safety; after which he said to
- Bihzad, "Arise, O my son, and go to thy sire." Rejoined the Prince, "O
- king, complete thy kindness to me by hastening my going-in to my wife;
- for, an I go back to my sire, the time will be long till he send a
- messenger and he return, promising me dispatch." The king laughed and
- marvelled at him and said to him, "I fear for thee from this precipitancy,
- lest thou come to shame and win not thy wish." Then he gave him muchel of
- wealth and wrote him letters, commending him to the father of the
- Princess, and despatched him to them. When he drew near their country, the
- king came forth to meet him with the people of his realm and assigned him
- a fine lodging and bade hasten the going-in of his daughter to him, in
- compliance with the other king's letter. He also advised the Prince's
- father of his son's coming and they busied themselves with the affair of
- the young lady. When it was the day of the bride's going-in<a
- href="#linknote-180" name="linknoteref-180" id="linknoteref-180"><small>180</small></a>
- Bihzad, of his impetuosity and lack of patience, betook himself to the
- wall, which was between himself and her lodging and wherein was a hole
- pierced, and of his haste looked through it, so he might see his bride.
- But her mother espied him<a href="#linknote-181" name="linknoteref-181"
- id="linknoteref-181"><small>181</small></a> and this was grievous to her;
- so she took from one of the pages two red-hot iron spits and thrust them
- into the hole through which the Prince was looking. The spits ran into his
- eyes and put them out and he fell down fainting and the wedding-festival
- was changed to mourning and sore concern. "See, then, O king" (continued
- the youth), "the issue of the Prince's haste and lack of deliberation, for
- indeed his impatience bequeathed him long penitence and his joy turned to
- annoy; and on like wise was it with the woman who hastened to put out his
- eyes and delayed not to deliberate. All this was the doing of haste;
- wherefore it behoveth the king not to be hasty in putting me to death, for
- that I am under the hold of his hand, and whatso time thou desirest my
- slaughter, it shall not escape thee." When the king heard this his anger
- subsided and he said, "Return him back to the prison till to-morrow, so we
- may look into his case."
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0021" id="link2H_4_0021"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE FIFTH DAY.
- </h2>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0022" id="link2H_4_0022"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- Of the Issues of Good and Evil Actions.
- </h2>
- <p>
- When it was the fifth day, the fifth Wazir, whose name was Jahrbaur,<a
- href="#linknote-182" name="linknoteref-182" id="linknoteref-182"><small>182</small></a>
- came in to the king and prostrating himself before him. said, "O king, it
- behoveth thee, an thou see or hear one look on thy house,<a
- href="#linknote-183" name="linknoteref-183" id="linknoteref-183"><small>183</small></a>
- that thou pluck out his eyes. How then should it be with him whom thou
- sawest a-middlemost thy palace and on thy royal bed, and he suspected with
- thy Harim, and not of thy lineage or of thy kindred? So do thou away this
- shame by putting him to death. Indeed, we urge thee not to this, except
- for the assurance of thine empire and of our zeal for thy loyal
- counselling and of our affection to thee. How can it be lawful that this
- youth should live for a single hour?" Therewith the king was filled with
- fury and cried, "Bring him forthright." So they fetched the youth whom
- they set before him in fetters, and the king said to him, "Woe to thee!
- Thou hast sinned a great sin and the time of thy survival hath been long;<a
- href="#linknote-184" name="linknoteref-184" id="linknoteref-184"><small>184</small></a>
- but needs must we put thee to death, because there is no ease for us in
- thy life till we take it." Quoth the youth, "Know O king, that I, by
- Allah, am guiltless, and by reason of this I hope for life, for that he
- who is innocent of all offence goeth not in fear of pains and penalties,
- neither greateneth his mourning and his concern; but whoso hath sinned,
- needs must his sin be expiated upon him, though his life be prolonged, and
- it shall overtake him, even as it overtook Dádbín the king and his Wazir."
- Asked Azadbakht, "How was that?" and the youth said, "Hear, O king (whose
- days may Allah increase!),
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0023" id="link2H_4_0023"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Story of King Dadbin<a href="#linknote-185" name="linknoteref-185"
- id="linknoteref-185"><small>185</small></a> and his Wazirs.
- </h2>
- <p>
- There was once a king in the land of Tabaristan,<a href="#linknote-186"
- name="linknoteref-186" id="linknoteref-186"><small>186</small></a> by name
- Dádbín, and he had two Wazirs, one called Zorkhan and the other Kárdán.<a
- href="#linknote-187" name="linknoteref-187" id="linknoteref-187"><small>187</small></a>
- The Minister Zorkhan had a daughter, there was not in her day a fairer
- than she nor yet a chaster or a more pious, for she was a faster, a prayer
- and an adorer of Allah the Almighty, and her name was Arwà.<a
- href="#linknote-188" name="linknoteref-188" id="linknoteref-188"><small>188</small></a>
- Now Dadbin, the king, heard tell of her praises; so his heart clave to her
- and he called the Wazir her sire and said to him, "I desire of thee that
- thou marry me to thy daughter." Quoth Zorkhan, "O my liegest lord, suffer
- me to consult her, and if she consent, I will marry thee with her." And
- the king, said, "Haste thee with this." So the Minister went in to his
- daughter and said to her, "O my daughter, the king seeketh thee of me and
- desireth to marry thee." She said. "O my father, I desire not a husband,
- and if thou wilt marry me, marry me not but with a mate who shall be mine
- inferior in rank and I nobler than he, so he may not turn to other than
- myself nor lift his eyes upon me,<a href="#linknote-189"
- name="linknoteref-189" id="linknoteref-189"><small>189</small></a> and
- marry me not to one who is nobler than I, lest I be with him as a
- slave-girl and a serving-woman." Accordingly the Wazir returned to the
- king and acquainted him with that which his daughter had said, whenas he
- redoubled in desire and love-longing for her, and said to her sire, "An
- thou marry me not to her of good grace, I will take her in thy despite and
- by force." The Minister again betook himself to his daughter and repeated
- to her the king's words, but she replied, "I want no husband." So he
- returned to the king and told him what she said, and he was wroth and
- threatened him, whereupon the father took his daughter and fled with her.
- When this came to the king's knowledge, he despatched troops in pursuit of
- Zorkhan, to stop the road upon him, whilst he himself went out and
- overtaking the Wazir, smote him on the head with his mace<a
- href="#linknote-190" name="linknoteref-190" id="linknoteref-190"><small>190</small></a>
- and slew him. Then he took his daughter by force and returning to his
- dwelling-place, went in to her and married her. Arwa resigned herself with
- patience to that which betided her and committed her case to Allah
- Almighty; and indeed she was used to serve Him night and day with a goodly
- service in the house of King Dadbin her husband. It befel one day that the
- king had occasion to make a journey; so he called his second Wazir Kardan
- and said to him, "I have a charge to commit to thy care, and it is yonder
- lady, my wife, the daughter of the Wazir Zorkhan, and I desire that thou
- keep her and guard her thy very self, because I have not in the world
- aught dearer than she." Quoth Kardan in his mind, "Of a truth, the king
- honoureth me with an exceeding honour in entrusting me with this lady."
- And he answered, "With love and all gladness." When the king had departed
- on his journey, Kardan said in himself, "Needs must I look upon this lady
- whom the king loveth with all this love." So he hid himself in a place,
- that he might espy her, and saw her surpassing description; wherefor he
- was confounded at her and his wit was wildered and love gat the lordship
- of him, so that he sent to her, saying, "Have pity on me, for indeed I
- perish for the love of thee." She sent back to him and replied, "O Wazir,
- thou art in the place of faith and confidence, so do not thou betray thy
- trust, but make thine inward life like unto thine outward<a
- href="#linknote-191" name="linknoteref-191" id="linknoteref-191"><small>191</small></a>
- and occupy thyself with thy wife and that which is lawful to thee. As for
- this, 'tis mere lust and women are all of one and the same taste.<a
- href="#linknote-192" name="linknoteref-192" id="linknoteref-192"><small>192</small></a>
- And if thou wilt not be forbidden from this talk, I will make thee a
- byword and a reproach among folk." When the Minister heard her answer, he
- knew that she was chaste of soul and body; wherefore he repented with the
- utmost of repentance and feared for himself from the king and said, "Needs
- must I devise a device whereby I may destroy her; else shall I be
- disgraced with the king." Now when the king returned from his journey, he
- questioned Kardan of the affairs of his kingdom, and the Wazir answered,
- "All is right well, O king, save a vile matter, which I have espied here
- and with which I am ashamed to confront the sovran; but, if I hold my
- peace thereof, I fear lest other than I discover it and I shall have
- played traitor to the king in the matter of my warning and my trust."
- Quoth Dadbin, "Speak, for to me thou art none other than a truth-teller, a
- trustworthy and a loyal counsellor in whatso thou sayest, undistrusted in
- aught." And the Minister said, "O king, this woman to whose love thy heart
- cleaveth and of whose piety thou talkest and her fasting and her praying,
- I will plainly prove to thee that this is craft and guile." Hereat the
- king was troubled and said, "What may be the matter?" and the Wazir
- replied, "I would have thee wot that some days after thy departure, one
- came to me and said to me, Come, O Wazir, and look. So I went to the door
- of the queen's sleeping-chamber and behold, she was sitting with Abu
- al-Khayr, her father's page, whom she favoureth, and she did with him what
- she did, and such is the manner of that which I saw and heard." When
- Dadbin heard this, he burnt with rage and said to one of his eunuchs,<a
- href="#linknote-193" name="linknoteref-193" id="linknoteref-193"><small>193</small></a>
- "Go and slay her in her chamber." But the eunuch said to him, "O king,
- Allah prolong thy life! Indeed, the killing of her may not be in this way
- neither at this time; but do thou bid one of thine Castratos take her up
- on a camel and carry her to one of the trackless wolds and cast her down
- there; so, if she be guilty, Allah shall cause her to perish, and if she
- be innocent, He will deliver her, and the king shall be free from default
- against her; for that this lady is dear to thee and thou slewest her
- father by reason of thy love for her." Quoth the king, "By Allah, thou
- sayst sooth!" Then he bade one of his eunuchs carry her on a camel to one
- of the far-off wilds and cut-off wolds and there leave her and wend his
- ways, and he forbad her torment to be prolonged. So he took her up and
- betaking himself with her to the desert, left her there without provaunt
- or water and returned, whereupon she made for one of the hills, and
- ranging stones before her in form of prayer-niche, stood praying. Now it
- chanced that a camel-driver, belonging to Kisrà<a href="#linknote-194"
- name="linknoteref-194" id="linknoteref-194"><small>194</small></a> the
- king, lost certain camels, and his lord threatened him, if he found them
- not, that he would slay him. Accordingly he set out and plunged into the
- wastes till he came to the place where the lady was, and seeing her
- standing at prayer utterly alone, waited till she had made an end of her
- orisons, when he went up to her and saluted her with the salam, saying,
- "Who art thou?" Quoth she, "I am a hand-maid of the Almighty." He asked,
- "What doest thou in this desolate place?" and she answered, "I serve Allah
- the Most High." When he saw her beauty and loveliness, he fell in love
- with her, and said to her, "Harkye! Do thou take me to mate and I will be
- tender to thee and use thee with exceeding ruth, and I will further thee
- in obedience to Allah Almighty." But she answered, saying, "I have no need
- of wedlock and I desire to abide here alone with my Lord and His worship;
- but an thou wouldst have ruth upon me and further me in the obedience of
- Allah the Most High, carry me to a place where there is water and thou
- wilt have done me a kindness." Thereupon he took her to a place wherein
- was running water and setting her down on the ground, left her and went
- his ways, marvelling at her. After he left her, he found his camels, by
- her blessing, and when he returned, King Kisra asked him, "Hast thou found
- the camels?" He answered "Yes," and acquainted him with the affair of the
- damsel, and detailed to him her beauty and loveliness: whereupon the
- king's heart clave to her and he mounted with a few men and betook himself
- to that place, where he found the lady and was amazed at her, because he
- saw her surpassing the description wherewith the camel-driver had
- described her to him. So he accosted her and said to her, "I am King
- Kisra, greatest of the kings. Wilt thou not have me to husband?" Quoth
- she, "What wilt thou do with me, O king, and I a woman abandoned in the
- waste?" And quoth he, "Needs must this be, and if thou wilt not consent to
- me, I will take up my abode here and devote myself to Allah's service and
- thy service, and with thee worship the Almighty." Then he bade set up for
- her a tent and another for himself, facing hers, so he might adore Allah
- with her, and fell to sending her food; and she said in herself, "This is
- a king, and 'tis not lawful for me that I suffer him for my sake to
- forsake his lieges and his land." Presently she said to the servingwoman,
- who used to bring her the food, "Speak the king that he return to his
- women, for he hath no need of me, and I desire to abide in this place, so
- I may worship therein Allah the Most High." The slave-girl returned to the
- king and told him this, whereupon he sent back to her, saying, "I have no
- need of the kingship and I also desire to tarry here and worship Allah
- with thee in this waste." When she found this earnestness in him, she fell
- in with his wishes, and said, "O king, I will consent to that which thou
- desirest and will be to thee a wife, but on condition that thou bring me
- Dadbin the king and his Wazir Kardan and his Chamberlain the chief Eunuch,
- and that they be present in thine assembly, so I may speak a word with
- them in thy presence, to the intent that thou mayst redouble in affection
- for me." Quoth Kisra, "And what is thy want unto this?" So she related to
- him her story from first to last, how she was the wife of Dadbin the king
- and how the Wazir Kardan had misspoken of her honour. When King Kisra
- heard this, he redoubled in love-longing for her and affection and said to
- her, "Do whatso thou willest:" then he let bring a litter<a
- href="#linknote-195" name="linknoteref-195" id="linknoteref-195"><small>195</small></a>
- and carrying her therein to his dwelling-place, entreated her with the
- utmost honour and espoused her. Presently he sent a great army to King
- Dadbin and fetching him and his Wazir Kardan and the Eunuch-chamberlain,
- caused bring them before him, they unknowing the while what he might
- purpose to do with them. Moreover, he caused set up for Arwa a pavilion<a
- href="#linknote-196" name="linknoteref-196" id="linknoteref-196"><small>196</small></a>
- in the courtyard of his palace, and she entered it and let down the
- curtain before herself. When the servants had set their seats and they had
- seated themselves, Arwa raised a corner of the curtain and said, "O
- Kardan, rise to thy feet, for it besitteth not that thou sit in the like
- of this assembly, before this mighty King Kisra." When the Wazir heard
- these words, his heart fluttered and his joints were loosened and he rose
- to his feet of his fear. Then said she to him, "By the virtue of Him who
- hath made thee stand up to judgment in this standing-stead, and thou
- abject and humiliated, I conjure thee speak the truth and say what egged
- thee on to lie against me and drive me from my home and from the land of
- my husband and made thee practise thus against a man and a Moslem so as to
- slay him.<a href="#linknote-197" name="linknoteref-197"
- id="linknoteref-197"><small>197</small></a> This is no place wherein lying
- availeth nor may artifice be herein." When the Wazir was 'ware that she
- was Arwa and heard her speech, he knew that it behoved him not to lie and
- that naught would avail him save truth; so he bowed his head groundwards
- and wept and said, "Whoso doth evil, needs must he incur it, albe his day
- be prolonged. By Allah, I am he who hath sinned and transgressed, and
- naught prompted me unto this but fear and overmastering desire and the
- misery writ upon my brow.<a href="#linknote-198" name="linknoteref-198"
- id="linknoteref-198"><small>198</small></a> And indeed this woman is pure
- and chaste and free from all fault." When King Dadbin heard this, he beat
- his face and said to Kardan, his Wazir, "Allah slay thee!<a
- href="#linknote-199" name="linknoteref-199" id="linknoteref-199"><small>199</small></a>
- 'Tis thou that hast parted me and my wife and wronged me!" But Kisra the
- king said to him, "Allah shall assuredly slay thee, because thou
- hastenedst and lookedst not into thine affair, and knewest not the guilty
- from the guiltless. Hadst thou wrought deliberately, the unright had been
- made manifest to thee from the right; so when this villain Wazir purposed
- thy ruin, where was thy judgment and whither went thy sight?" Then he
- asked Arwa, "What wilt thou that I do with them?" and she answered,
- "Accomplish on them the ordinance of Almighty Allah:<a href="#linknote-200"
- name="linknoteref-200" id="linknoteref-200"><small>200</small></a> let the
- slayer be slain and the transgressor transgressed against, even as he
- transgressed against us; yea, and to the well-doer weal shall be done even
- as he did unto us." So she gave her officers order concerning Dadbin and
- they smote him on the head with a mace and slew him, and she said, "This
- is for the slaughter of my sire." Then she bade set the Wazir on a beast
- and bear him to the desert whither he had caused her to be borne, and
- leave him there without provaunt or water; and she said to him, "An thou
- be guilty, thou shalt suffer the punishment of thy guilt and die in the
- desert of hunger and thirst; but an there be no guilt in thee, thou shalt
- be delivered, even as I was delivered." As for the Eunuch-chamberlain, who
- had counselled King Dadbin not to slay her, but to cause carry her to the
- desert, she bestowed on him a costly robe of honour and said to him, "The
- like of thee it befitteth kings to hold in favour and promote to high
- place, for that thou spakest loyally and well, and a man is requited
- according to his deed." And Kisra the King made him Wali in a certain
- province of his empire. "Know, therefore, O king" (continued the youth),
- "that whoso doeth good is requited with good, and he who is guiltless of
- sin and offence feareth not the issue of his affair. And I, O my liege
- lord, am free from guilt, wherefore I hope in Allah that He will show
- forth the truth to mine auspicious king, and vouchsafe me the victory over
- enemies and enviers." When the king heard this, his wrath subsided and he
- said, "Return him to the prison till the morrow, so we may look into his
- case."
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0024" id="link2H_4_0024"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE SIXTH DAY.
- </h2>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0025" id="link2H_4_0025"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- Of Trust in Allah.
- </h2>
- <p>
- When it was the sixth day, the wrath of the Wazirs redoubled, because they
- had not won their will of the youth and they feared for their lives from
- the liege lord; so three of them went in to him and prostrating themselves
- between his hands, said to him, "O king, indeed we are loyal counsellors
- to thy dignity and fondly solicitous for thy weal. Verily, thou persistest
- long in leaving this youth alive and we know not what is thine advantage
- therein. Every day findeth him yet on life and the talk of folk redoubleth
- suspicion on thee; so do thou do him dead, that the talk may be made an
- end of." When the king heard this speech, he said, "By Allah, verily ye
- say sooth and speak rightly!" Then he bade them bring the young treasurer
- and when he came into the presence said to him, "How Iong shall I look
- into thy case, and find no helper for thee and see them athirst for thy
- blood?" The youth answered, "O king, I hope for succour only from Allah,
- not from created beings: an He aid me, none shall have power to harm me,
- and if He be with me and on my side, because of the truth, from whom shall
- I fear, because of untruth? Indeed, I have made my intent with Allah a
- pure intent and a sincere, and I have severed my expectation from the help
- of the creature; and whoso seeketh aid of Allah findeth of his desire that
- which Bakhtzamán found." Quoth the king, "Who was Bakhtzaman and what is
- his story?" and quoth the youth, "Hear, O king,
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0026" id="link2H_4_0026"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Story of King Bakhtzaman.<a href="#linknote-201" name="linknoteref-201"
- id="linknoteref-201"><small>201</small></a>
- </h2>
- <p>
- There was once a king of the kings, whose name was Bakhtzaman, and he was
- a great eater and drinker and carouser. Now enemies of his made their
- appearance in certain parts of his realm, which they coveted; and one of
- his friends said to him, "O king, the foe intendeth for thee: be on thy
- guard against him." Quoth Bakhtzaman, "I reck not of him, for that I have
- weapons and wealth and warmen and am not afraid of aught." Then said his
- friends to him, "Ask aid of Allah, O king, for He will help thee more than
- thy wealth and thy weapons and thy warriors." But he turned a deaf ear to
- the speech of his loyal counsellors, and presently the enemy came upon him
- and waged war upon him and got the victory over him and profited him
- naught his trust in other than Allah the Most High. So he fled from him
- and seeking one of the sovrans, said to him, "I come to thee and lay hold
- upon thy skirts and take refuge with thee, so thou mayst help me against
- my foe." The king gave him money and men and a mighty many and Bakhtzaman
- said in himself, "Now am I fortified with this force and needs must I
- conquer my foe with such combatants and overcome him;" but he said not,
- "With the aid of Allah Almighty." So his enemy met him and overcame him
- again and he was defeated and put to the rout and fled at random: his
- troops were dispersed from him and his money lost and the enemy pursued
- him. Thereupon he sought the sea and passing over to the other side, saw a
- great city and therein a mighty citadel. He asked its name and that of its
- owner, and they said to him, "It belongeth to Khadídán<a
- href="#linknote-202" name="linknoteref-202" id="linknoteref-202"><small>202</small></a>
- the king." So he fared on till he came to the royal palace and concealing
- his condition, passed himself off for a horseman<a href="#linknote-203"
- name="linknoteref-203" id="linknoteref-203"><small>203</small></a> and
- sought service with King Khadidan, who attached him to his attendance and
- entreated him with honour; but his heart still clung to his mother-land
- and his home. Presently, it chanced that an enemy came out against King
- Khadidan; so he sent his troops to meet him and made Bakhtzaman head of
- the host. Then they went forth to the field and Khadidan also came forth
- and ranged his troops and levelled lance and sallied out in person and
- fought a sore fight and overcame his foe, who with his troops
- ignominiously fled. When the king and his army returned in triumph,
- Bakhtzaman said to him, "Harkye, O king! This be a strange thing I see in
- thee that thou art compassed about with this mighty great army, yet dost
- thou apply thyself in person to battle and adventurest thy life." Quoth
- the king, "Dost thou call thyself a knight and a learned wight and deemest
- that victory is in the many of men?" Quoth Bakhtzaman, "Such is indeed my
- belief." And Khadidan the king cried, "By Allah, then, thou errest in this
- thy belief!" presently adding, "woe and again woe to him whose trust is in
- other than Allah! Indeed, this army is appointed only for phantasy and
- majesty, and victory is from Allah alone. I too, O Bakhtzaman, whilome
- believed that victory was in the number of men,<a href="#linknote-204"
- name="linknoteref-204" id="linknoteref-204"><small>204</small></a> and an
- enemy came out against me with eight hundred head, whilst I had eight
- hundred thousand. I trusted in the tale of my troops, whilst my foe
- trusted in Allah, so he defeated me and routed me and I was put to a
- shameful flight and hid myself in one of the mountains, where I met with a
- Religious who had withdrawn himself from the world. So I joined myself to
- him and complained to him of my case and acquainted him with all that had
- befallen me. Quoth the Recluse, 'Wottest thou why this befel thee and thou
- wast defeated?' Quoth I, 'I know not;' and he said, 'Because thou didst
- put thy trust in the multitude of thy warmen and reliedst not upon Allah
- the Most High. Hadst thou put thy trust in the Almighty and believed of
- Him that it is He alone who advantageth and endamageth thee, never had thy
- foe availed to cope with thee. Return unto Allah.' So I returned to my
- right senses, and repented at the hands of that Religious, who said to me,
- 'Turn back with what remaineth to thee of troops and confront thy foes,
- for, if their intents be changed and turned away from Allah, thou wilt
- overcome them, e'en wert thou alone.' When I heard the Solitary's words, I
- put my trust in Allah of All-Might; and, gathering together those who
- remained with me, fell upon mine enemies at unawares in the night. They
- deemed us many and fled with the shamefullest flight, whereupon I entered
- my city and repossessed myself of my place by the might of Almighty Allah,
- and now I fight not but trusting in His aid." When Bakhtzaman heard these
- words he awoke from his heedlessness and cried, "Extolled be the
- perfection of God the Great! O king, this is my case and my story, nothing
- added and naught subtracted, for I am King Bakhtzaman and all this
- happened to me: wherefore I will seek the gate of Allah's mercy and repent
- unto Him." So he went forth to one of the mountains and worshipped Allah
- there awhile, till one night, as he slept, a personage appeared to him in
- a dream and said to him, "O Bakhtzaman, Allah accepteth thy repentance and
- openeth on thee the door of succour and will aid thee against thy foe."
- When he was assured of this in the dream, he arose and turned back,
- intending for his own city; and when he drew near thereunto, he saw a
- company of the king's retainers, who said to him, "Whence art thou? We see
- that thou art a foreigner and fear for thee from this king, for that every
- stranger who entereth this city, he destroyeth him, of his dread of King
- Bakhtzaman." Said Bakhtzaman, "None shall prejudice him nor profit him
- save Allah the Most High." And they replied. "Indeed, he hath a vast army
- and his heart is fortified in the multitude of his many." When King
- Bakhtzaman heard this, his mind was comforted and he said to himself, "I
- place my trust in Allah. An He will, I shall overcome mine enemy by the
- might of the Lord of Omnipotence." So he said to the folk, "Wot ye not who
- I am?" and they said, "No, by Allah." Cried he, "I am King Bakhtzaman."
- When they heard this and knew that it was indeed he, they dismounted from
- their horses and kissed his stirrup, to do him honour, and said to him, "O
- king, why thus risk thy life?" Quoth he, "Indeed, my life is a light
- matter to me and I set my trust in Almighty Allah, looking to Him for
- protection." And quoth they, "May that suffice thee!" presently adding,
- "We will do with thee that which is in our power and whereof thou art
- worthy: hearten thy heart, for we will succour thee with our substance and
- our existence, and we are his chief officers and the most in favour with
- him of all folk. So we will take thee with us and cause the lieges follow
- after thee, because the inclination of the people, all of them, is
- theewards." Said he, "Do whatso Allah Almighty enableth you to do." So
- they carried him into the city and hid him with them. Then they agreed
- with a company of the king's chief officers, who had aforetime been those
- of Bakhtzaman, and acquainted them with this; whereat they rejoiced with
- joy exceeding. Then they assembled together to Bakhtzaman, and made a
- covenant and handfast of fealty with him and fell upon the foe and slew
- him and seated King Bakhtzaman again on the throne of his kingship. And
- his affairs prospered and Allah amended his estate and restored to him His
- bounty, and he ruled his subjects justly and abode in the obedience of the
- Almighty. "On this wise, O king" (continued the young treasurer), "he with
- whom Allah is and whose intent is pure, meeteth naught save good. As for
- me, I have no helper other than the Almighty, and I am content to submit
- myself to His ordinance, for that He knoweth the purity of my intent."
- With this the king's wrath subsided and he said, "Return him to the prison
- till the morrow, so we may look into his case."
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0027" id="link2H_4_0027"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE SEVENTH DAY.
- </h2>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0028" id="link2H_4_0028"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- Of Clemency.
- </h2>
- <p>
- When it was the seventh day, the seventh Wazir, whose name was Bihkamál,<a
- href="#linknote-205" name="linknoteref-205" id="linknoteref-205"><small>205</small></a>
- came in to the king and prostrating himself to him, said, "O king, what
- doth thy long-suffering with this youth profit thee? Indeed the folk talk
- of thee and of him. Why, then, dost thou postpone the putting him to
- death?" The Minister's words aroused the anger of the king, and he bade
- bring the youth. So they fetched him before him in fetters and Azadbakht
- said to him, "Ho, woe to thee! By Allah, after this day there abideth no
- deliverance for thee from my hand, by reason that thou hast outraged mine
- honour, and there can be no forgiveness for thee." The youth replied, "O
- king, there is no great forgiveness save in case of a great default, for
- according as the offence is great in so much magnified is mercy; and it is
- no grace to the like of thee if he spare the like of me. Verily, Allah
- knoweth that there is no crime in me, and indeed He commandeth to
- clemency, and no clemency is greater than that which spareth from
- slaughter, for that thy pardon of him whom thou purposest to put to death
- is as the quickening of a dead man; and whoso doth evil shall find it
- before him, even as it was with King Bihkard." Asked the king, "And what
- is the story of King Bihkard?" And the youth answered, "Hear, O king,
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0029" id="link2H_4_0029"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Story of King Bihkard.<a href="#linknote-206" name="linknoteref-206"
- id="linknoteref-206"><small>206</small></a>
- </h2>
- <p>
- There was once a king named Bihkard, and he had mickle of wealth and many
- troops; but his deeds were evil and he would punish for a slight offence,
- and he never forgave any offender. He went forth one day to hunt and a
- certain of his pages shot a shaft, which lit on the king's ear and cut it
- off. Bihkard cried, "Who shot that arrow?" So the guards brought him in
- haste the misdemeanant, whose name was Yatrú,<a href="#linknote-207"
- name="linknoteref-207" id="linknoteref-207"><small>207</small></a> and he
- of his fear fell down on the ground in a fainting fit. Then quoth the
- king, "Slay him;" but Yatru said, "O king, this which hath befallen was
- not of my choice nor of my knowledge; so do thou pardon me, in the hour of
- thy power over me, for that mercy is of the goodliest of deeds and belike
- it shall be in this world a provision and a good work for which thou shalt
- be repaid one of these days, and a treasure laid up to thine account with
- Allah in the world to come. Pardon me, therefore, and fend off evil from
- me, so shall Allah fend off from thee the like evil." When the king beard
- this, it pleased him and he pardoned the page, albeit he had never before
- pardoned any. Now this page was of the sons of the kings and had fled from
- his sire on account of a sin he had committed: then he went and took
- service with Bihkard the king, and there happened to him what happened.
- After a while, it chanced that a man recognised him and went and told his
- father, who sent him a letter, comforting his heart and mind and calling
- upon him to return to him. Accordingly he returned to his father, who came
- forth to meet him and rejoiced in him, and the Prince's affairs were set
- right with his sire. Now it befel, one day of the days, that king Bihkard
- shipped him in a ship and put out to sea, so he might fish: but the wind
- blew on them and the craft sank. The king made the land upon a plank,
- unknown of any, and came forth, mother-naked, on one of the coasts; and it
- chanced that he landed in the country whereof the father of the page
- aforesaid was king. So he came in the night to the gate of the sovran's
- capital, and finding it shut, lodged him in a burying-place there. When
- the morning morrowed and the folk came forth of the city, behold, they
- found a man lately murthered and cast down in a corner of the burial
- ground, and seeing Bihkard there, doubted not but it was he who had slain
- him during the night; so they laid hands on him and carried him up to the
- king and said to him, "This fellow hath slain a man." The king bade
- imprison him; whereupon they threw him in jail, and he fell to saying in
- himself, what while he was in the prison, "All that hath befallen me is of
- the abundance of my sins and my tyranny, for, indeed, I have slain much
- people unrighteously and this is the requital of my deeds and that which I
- have wrought whilome of oppression." As he was thus pondering in himself,
- there came a bird and lighted down on the pinnacle of the prison,
- whereupon, of his passing eagerness in the chase, he took a stone and
- threw it at the bird. Now the king's son was playing in the
- exercise-ground with the ball and the bat,<a href="#linknote-208"
- name="linknoteref-208" id="linknoteref-208"><small>208</small></a> and the
- stone lit on his ear and cut it off, whereupon the Prince fell down in a
- fit. So they enquired who had thrown the stone and finding that it was
- Bihkard, took him and carried him before the king's son, who bade do him
- die. Accordingly, they cast the turband from his head and were about to
- fillet his eyes, when the Prince looked at him and seeing him cropped of
- an ear, said to him, "But for thy villainies thine ear had not been cut
- off." Said Bihkard, "Not so, by Allah! Nay, but the story of the loss of
- my ear is so and so, and I pardoned him who smote me with an arrow and cut
- off my ear." When the prince heard this, he looked in his face and knowing
- him, cried out and said, "Art thou not Bihkard the king?" "Yes," replied
- he, and the Prince said to him, "What ill chance threw thee here?"
- Thereupon he told him all that had betided him and the folk wondered and
- extolled the perfection of the Almighty, crying "Subhána 'llah!—laud to
- the Lord!" Then the Prince rose to him and embraced him and kissed him
- and, entreating him with respect, seated him in a chair and bestowed on
- him a robe of honour; and he turned to his sire and said to him, "This be
- the king who pardoned me and this be his ear which I cut off with a shaft;
- and indeed he deserveth my pardon by having pardoned me." Then said he to
- Bihkard, "Verily, the issue of mercy hath been a provision for thee in
- such hour as this." And they entreated him with the utmost kindness and
- sent him back to his own country in all honour. "Know, then, O king"
- (continued the youth), "that there is no goodlier quality than mercy and
- that all thou dost of clemency, thou shalt find before thee a treasure for
- thee treasured up." When the king heard this, his wrath subsided and he
- said, "Return him to the prison till the morrow, so we may look into his
- case.
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0030" id="link2H_4_0030"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE EIGHTH DAY.
- </h2>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0031" id="link2H_4_0031"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- Of Envy and Malice.
- </h2>
- <p>
- When it was the eighth day, the Wazirs all assembled and had speech
- together and said, "How shall we do with this youth, who overcometh us
- with his much talk? Indeed, we fear lest he be saved and we fall into
- destruction. So, let us all go in to the king and unite our efforts to
- gain our cause, ere he appear without guilt and come forth and get the
- better of us." Accordingly they all went in to the king and prostrating
- themselves before him, said to him, "O king, beware lest this youth
- ensorcell thee with his sorcery and beguile thee with his wiles. An thou
- heardest what we hear, thou wouldst not suffer him live; no, not a single
- day. Wherefore heed not his speech, for we are thy Ministers, who
- endeavour for thy permanence, and if thou hearken not to our word, to
- whose word wilt thou hearken? See, we are ten Wazirs who testify against
- this youth that he is guilty and entered not the king's sleeping chamber
- save with ill intent, so he might put the king to shame and outrage his
- honour; and if the king slay him not, let him banish him his realm, that
- the tongue of the folk may desist from him." When the king heard his
- Ministers' words, he was wroth with exceeding wrath and bade bring the
- youth, and when he came in to the king, the Wazirs all cried out with one
- voice, saying, "O Lack-wits, thinkest thou to save thyself from slaughter
- by guile and sleight, that thou wilest the king with thy talk and hopest
- pardon for the like of this mighty great crime thou hast committed?" Then
- the king bade fetch the sworder, so he might smite his neck; whereupon
- each of the Wazirs fell to saying, "I will slay him;" and they sprang upon
- him. Quoth the youth, "O king, consider and ponder the eagerness of these
- thy Ministers. Is this of envy or is it not? They would fain make
- severance between me and thee, so there may fall to them what they shall
- plunder, as aforetime." And the king said to him, "Consider their witness
- against thee." The young man said, "O king, how shall they testify of that
- which they saw not?<a href="#linknote-209" name="linknoteref-209"
- id="linknoteref-209"><small>209</small></a> This is but envy and despight;
- and thou, an thou slay me, wilt indeed regret me, and I fear lest there
- betide thee of repentance that which betided Aylán Sháh, by reason of the
- malice of his Wazirs." Asked Azadbakht, "And what is his story?" and the
- youth answered, "Hear, O king,
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0032" id="link2H_4_0032"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Story of Aylan Shah and Abu Tammam.<a href="#linknote-210"
- name="linknoteref-210" id="linknoteref-210"><small>210</small></a>
- </h2>
- <p>
- Whilome there was a merchant named Abu Tammám, and he was a clever man and
- a well-bred, quick-witted and truthful in all his affairs, and he was
- monied to boot. Now there was in his land a king as unjust as he was
- jealous, and Abu Tammam feared for his wealth from this king and said, "I
- will remove hence to another place where I shall not be in dread." So he
- made for the city of Aylán Sháh and built himself a palace therein and
- transporting his wealth thither, took up his abode there. Presently, the
- news of him reached King Aylan Shah; so he sent to invite him to his
- presence and said to him, "We know of thy coming to us and thine entering
- under our allegiance, and indeed we have heard of thine excellence and wit
- and generosity; so welcome to thee and fair welcome! The land is thy land
- and at thy command, and whatsoever need thou needest of us, 'tis already
- accomplished to thee; and it behoveth that thou be near our person and of
- our assembly." Abu Tammam prostrated himself before the king, and said to
- him, "O king, I will serve thee with my monies and with my life, but do
- thou excuse me from nearness to thee, for that an I took office about
- thee, I should not be safe from enemies and enviers." Then he applied
- himself to the royal service with presents and largesses, and the king saw
- him to be intelligent, well-bred and of good counsel; so his heart
- inclined to him and he committed to him the ordinance of his affairs and
- the power to bind and to loose was in his hand. Now Aylan Shah had three
- Wazirs, in whose hands public affairs were wont to be and they had been
- accustomed not to quit the king night or day; but they became shut out
- from him by reason of Abu Tammam and the king was occupied with him to
- their exclusion. Herewith the Ministers took counsel together upon the
- matter and said, "What is your rede we should do, seeing that the king is
- occupied from us with yonder man, and indeed he honoureth him with more
- honour than us? But now come, let us devise some device whereby we may
- alienate him from the king." So each of them spoke forth that which was in
- his mind, and one of them said, "The king of the Turks hath a daughter,
- whose like there is not in the world, and whatso messenger goeth to demand
- her in marriage, him her father slaughtereth. Now our king hath no
- knowledge of this; so, come, let us foregather with him and bring up the
- mention of her: when his heart is taken with her, we will advise him to
- dispatch Abu Tammam to seek her hand in marriage; whereupon her father
- will slay him and we shall be quit of him and settle his affair once for
- all." Accordingly, they went in to the king one day (Abu Tammam being
- present among them), and mentioned the affair of the damsel, the daughter
- of the Turks' king, and enlarged upon her charms, till the king's heart
- was taken with her and he said to them, "We will send one to demand her to
- wife for us; but who shall be our messenger?" Quoth the Wazirs, "There is
- none fit for this business but Abu Tammam, by reason of his wit and good
- breeding;" and the king said, "Indeed, even as ye say, none is fitting for
- this affair save he." Then he turned to Abu Tammam and said to him, "Wilt
- thou not go with my message and seek me in marriage the daughter of the
- Turks' king?" and he answered, "To hear is to obey, O my Sovran!" So they
- made ready his affair and the king conferred on him a robe of honour, and
- he took with him a present and a letter under the king's hand and setting
- out, fared on till he came to the capital city of Turkistan. When the king
- of the Turks knew of his coming, he despatched his officers to receive him
- and entreated him with honour and lodged him as befitted his rank. Then he
- guested him three days, after which time he summoned him to his presence
- and Abu Tammam went in to him; and, prostrating himself as beseemeth
- before kings, laid that present before him and gave him the letter. The
- king read the writ and said to Abu Tammam, "We will do what behoveth in
- the matter; but, O Abu Tammam, needs must thou view my daughter and she
- view thee, and needs must thou hear her speech and she hear thine." So
- saying, he sent him to the lodging of the Princess, who had had notice of
- this; so that they had adorned her sitting-room with the costliest that
- might be of vessels of gold and silver and the like, and she seated
- herself on a chair of gold, clad in the richest of royal robes and
- ornaments. When Abu Tammam entered, he took thought and said, "The wise
- declare that whoso governeth his sight shall suffer naught unright and he
- who guardeth his tongue shall hear naught of foul taunt, and he who
- keepeth watch over his hand, it shall be lengthened and not shortened."<a
- href="#linknote-211" name="linknoteref-211" id="linknoteref-211"><small>211</small></a>
- So he entered and seating himself on the floor, cast down his eyes and
- covered his hands and feet with his dress.<a href="#linknote-212"
- name="linknoteref-212" id="linknoteref-212"><small>212</small></a> Quoth
- the king's daughter to him, "Raise thy head, O Abu Tammam, and look on me
- and speak with me." But he spake not neither raised his head, and she
- continued, "They sent thee only to view me and talk with me, and yet
- behold thou sayest not a word;" presently adding, "Take of these
- union-pearls that be round thee and of these jewels and gold and silver."
- But he put not forth his hand to aught, and when she saw that he paid no
- heed to anything, she was angry and cried, "They have messaged me with a
- messenger, blind, dumb, deaf." Then she sent to acquaint her father with
- this; whereupon the king called Abu Tammam to him and said to him, "Thou
- camest not save to view my daughter: why, then, hast thou not looked upon
- her?" Quoth Abu Tammam, "I saw everything;" and quoth the king, "Why didst
- thou not take somewhat of that which thou sawest of jewels and the like?
- Indeed they were set out for thee." But he answered, "It behoveth me not
- to put out my hand to aught that is not mine." When the king heard his
- speech, he gave him a sumptuous robe of honour and loved him muchly<a
- href="#linknote-213" name="linknoteref-213" id="linknoteref-213"><small>213</small></a>
- and said to him, "Come, look at this well." So Abu Tammam went up to the
- pit-mouth and looked, and behold, it was full of heads of the sons of
- Adam, and the king said to him, "These are the heads of envoys whom I
- slew, because I saw them without loyalty to their lords, and I was used,
- whenas I beheld an envoy without good manners, to say, 'He who sent him is
- worsemannered than he, because the messenger is the tongue of him who
- sendeth him and his breeding is of his master's breeding; and whoso is
- after this fashion, it befitteth not that he be akin to me.'<a
- href="#linknote-214" name="linknoteref-214" id="linknoteref-214"><small>214</small></a>
- For this reason I used to put the envoys to death; but, as for thee, thou
- hast overcome us and won my daughter, of the excellence of thy manners; so
- hearten thy heart, for she is thy lord's." Then he sent him back to King
- Aylan Shah with presents and rarities and a letter, saying, "This that I
- have done is in honour of thee and of thine envoy." When Abu Tammam
- returned after accomplishing his mission and brought the presents and the
- letter, King Aylan Shah rejoiced in this and redoubled all his favours and
- showed him honour the highest. Some days after, the King of Turkistan sent
- his daughter and she went in to King Aylan Shah, who rejoiced in her with
- exceeding joy and Abu Tammam's worth was exalted in the royal sight. When
- the Wazirs saw this, they redoubled in envy and despite and said, "'An we
- contrive us not a contrivance to rid us of this man, we shall die of
- rage." So they bethought them and agreed upon a device they should
- practise. Then they betook themselves to two boys, pages affected to the
- service of the king, who slept not but on their knee,<a
- href="#linknote-215" name="linknoteref-215" id="linknoteref-215"><small>215</small></a>
- and they lay at his head, for that they were his bed-chamber pages. So the
- Ministers gave them each a thousand dinars of gold, saying, "We desire of
- you that ye do somewhat we require and take this gold as a provision
- against your time of need." Quoth the lads, "What is it ye would have us
- do?" and quoth the Wazirs, "This Abu Tammam hath marred matters for us,
- and if his case abide in this way, he will remove us all from the king's
- favour; and what we want of you twain is that, when ye are alone with the
- king and he leaneth back, as he were asleep, one of you say to his fellow,
- 'Verily, the king hath taken Abu Tammam into high favour and hath advanced
- him to exalted rank, yet he is a transgressor against the king's honour
- and an accursed wight.' Then let the other of you ask, 'And what is his
- transgression?' and let the first answer, 'He outrageth the king's honour
- and saith, the King of Turkistan was used, when a messenger went to him to
- seek his daughter in marriage, to slay him; but me he spared, because she
- liked me, and by reason of this her sire sent her hither, for that she
- loved me.' Then let the other say, 'Knowest thou this for truth?' and let
- the first reply, 'By Allah, this is familiar to all the folk, but, of
- their fear of the king, they dare not divulge it to him; and as often as
- the king is absent a-hunting or a-wayfaring, Abu Tammam cometh to her and
- is private with her.'" Whereupon the boys answered, "We will say this."
- Accordingly, one night, when they were alone with the king and he leant
- back, as he were asleep, they said these words and the king heard all and
- was like to die of fury and despite and said to himself, "These are young
- boys, not come to years of discretion, and have no business with any; and
- unless they had heard these words from some one, they had not spoken
- thereof each with other." When it was morning wrath overmastered him, so
- that he stayed not neither deliberated, but summoned Abu Tammam and taking
- him apart, said to him, "Whoso guardeth not the honour of his liege lord,<a
- href="#linknote-216" name="linknoteref-216" id="linknoteref-216"><small>216</small></a>
- what deserveth he?" Said Abu Tammam, "He deserveth that his lord guard not
- his honour." Aylan Shah continued, "And whoso entereth the king's house
- and playeth traitor with him, what behoveth unto him?" and Abu Tammam
- replied, "He shall not be left alive." Whereupon the king spat in his face
- and said to him, "Both these deeds hast thou done." Then he drew his
- poinard on him in haste and smiting him in the belly, slit it and Abu
- Tammam died forthright; whereupon the king dragged him along and cast him
- into a well that was in his palace. After he had slain him, he fell into
- repentance and mourning increased and chagrin waxed sore upon him, and he
- would acquaint none who questioned him with the cause, nor, of his love
- for his wife, did he tell her of this, and whenever she asked him
- wherefore he grieved, he answered her not. When the Wazirs knew of Abu
- Tammam's death, they rejoiced with exceeding joy and knew that the king's
- sorrow arose from regret for him. As for Aylan Shah, after this he used to
- betake himself by night to the sleeping-chamber of the two boys and spy
- upon them, that he might hear what they said concerning his wife. As he
- stood one night privily at the door of their chamber, he saw them spread
- out the gold between their hands and play with it and heard one of them
- say, "Woe to us! What doth this gold profit us? Indeed we cannot buy
- therewith any thing nor spend it upon ourselves. Nay, but we have sinned
- against Abu Tammam and done him dead unjustly." And said the other, "Had
- we known that the king would slay him on the spot, we had not done what we
- did." When the king heard that, he could not contain himself, but rushed
- in upon them and said to them, "Woe to you! What did ye? Tell me." And
- they cried, "Amán,<a href="#linknote-217" name="linknoteref-217"
- id="linknoteref-217"><small>217</small></a> O king!" He cried, "An ye
- would have pardon from Allah and me, you are bound to tell me the truth,
- for nothing shall save you from me but soothfastness." Hereat they
- prostrated themselves before him and said, "By Allah, O king, the Wazirs
- gave us this gold and taught us to lie against Abu Tammam, so thou
- mightest kill him, and what we said was their speech." When the king heard
- this, he plucked at his beard, till he was like to tear it up by the roots
- and bit upon his fingers, till he well nigh cut them in twain, for
- repentance and sorrow that he had wrought hastily and had not delayed with
- Abu Tammam, so he might consider his case. Then he sent for the Ministers
- and said to them, "O villainous Wazirs, ye deemed that Allah was heedless
- of your deed, but right soon shall your wickedness revert upon you. Know
- ye not that whoso diggeth for his brother a pit shall himself fall into
- it?<a href="#linknote-218" name="linknoteref-218" id="linknoteref-218"><small>218</small></a>
- Take from me the punishment of this world and to-morrow ye shall receive
- the punishment of the next world and requital from Allah." Then he bade
- put them to death; so the headsman smote off their heads before the king,
- and he went in to his wife and acquainted her with whatso he had misdone
- to Abu Tammam; whereupon she grieved for him with mighty great grief and
- the king and his household ceased not weeping and repenting all their
- lives. Moreover, they brought Abu Tammam forth of the well and the king
- built him a dome<a href="#linknote-219" name="linknoteref-219"
- id="linknoteref-219"><small>219</small></a> in his palace and buried him
- therein. "See, then, O auspicious king" (continued the youth), "what
- jealousy doth and injustice and how Allah caused the Wazirs' malice to
- revert upon their own necks; and I trust in the Almighty that He will
- empower me over all who envy me my favour with the king and show forth the
- truth unto him. Indeed, I dread naught for my life from death; only I fear
- lest the king repent of my slaughter, for that I am guiltless of offence,
- and if I knew that I were guilty on any wise, my tongue would be
- dumb-struck." When the king heard this, he bowed his head groundwards in
- perplexity and confusion and said, "Restore him to the prison till the
- morrow, so we may look into his case."
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0033" id="link2H_4_0033"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE NINTH DAY.
- </h2>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0034" id="link2H_4_0034"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- Of Destiny or That Which is Written on the Forehead.
- </h2>
- <p>
- Now when it was the ninth day, the Wazirs met and said one to other,
- "Verily, this youth baffleth us, for as often as the king is minded to
- kill him, he beguileth him and bewitcheth him with a story; so what be
- your rede we should do, that we may slay him and be at rest from him?"
- Then they advised together and agreed that they should go to the king's
- wife.<a href="#linknote-220" name="linknoteref-220" id="linknoteref-220"><small>220</small></a>
- So they betook themselves to her and said to her, "Thou art careless of
- this affair wherein thou art and this uncare shall not profit thee; whilst
- the king, occupied with eating and drinking and diversion, forgetteth that
- the folk beat upon tambourines and sing of thee and say, The wife of the
- king loveth the youth; and as long as he abideth alive the talk will
- increase and not diminish." Quoth she, "By Allah, 'twas ye egged me on
- against him, and what shall I do now?" and quoth they, "Go thou in to the
- king and weep and say to him, 'Verily, the women come to me and inform me
- that I am dishonoured throughout the city, and what is thine advantage in
- the sparing of this youth? An thou wilt not slay him, slay me to the end
- that this talk may be cut off from us.'" So the woman arose and rending
- her raiment, went in to the king, in the presence of the Wazirs, and cast
- herself upon him, saying, "O king, is my shame not upon thee or fearest
- thou not shame? Indeed, this is not the fashion of kings that their
- jealousy over their women should be such as this.<a href="#linknote-221"
- name="linknoteref-221" id="linknoteref-221"><small>221</small></a> Thou
- art heedless and all the folk of the realm prate of thee, men and women.
- Either slay him, that the talk may be cut off, or slay me, if thy soul
- will not consent to his slaughter." Thereupon the king's wrath waxed hot
- and he said to her, "I have no pleasure in his continuance and needs must
- I slay him this very day. So return to thy palace and solace thy heart."
- Then he bade fetch the youth; whereupon they brought him before him and
- the Wazirs said, "O base of base, fie upon thee! Thy life-term is at hand
- and earth hungereth for thy flesh, so it may make a meal of it." But he
- said to them, "Death is not in your word or in your envy; nay, it is a
- destiny written upon the forehead: wherefore, if aught be writ upon my
- front, there is no help but it come to pass, and neither striving nor
- thought-taking nor precaution-seeking shall deliver me therefrom; even as
- happened to King Ibrahim and his son." Quoth the king, "Who was King
- Ibrahim and who was his son?" and quoth the youth "Hear, O king,
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0035" id="link2H_4_0035"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Story of King Ibrahim and his Son.<a href="#linknote-222"
- name="linknoteref-222" id="linknoteref-222"><small>222</small></a>
- </h2>
- <p>
- There was once a king of the kings, Sultan Ibrahim hight, to whom the
- sovrans abased themselves and did obedience; but he had no son and was
- straitened of breast because of that, fearing lest the kingship go forth
- of his hand. He ceased not to long for a son and to buy slave-girls and
- lie with them, till one of them conceived, whereat he rejoiced with
- passing joy and gave great gifts and the largest largesse. When the girl's
- months were complete and the time of her lying-in drew near, the king
- summoned the astrologers and they watched for the hour of child-bearing
- and raised their astrolabes and carefully noted the time. The hand-maid
- gave birth to a man-child, whereat the king rejoiced exceedingly, and the
- people congratulated one another with this glad news. Then the astrophils
- made their calculations and looked into his nativity and his ascendant,
- whereupon their colour changed and they were confounded. Quoth the king to
- them, "Acquaint me with his horoscope and ye shall have assurance of
- pardon and have naught to fear."<a href="#linknote-223"
- name="linknoteref-223" id="linknoteref-223"><small>223</small></a> They
- replied, "O king, this princely child's nativity denoteth that, in the
- seventh year of his age, there is fearful danger for him from a lion,
- which shall attempt to rend him: and if he be saved from the lion, there
- will betide a matter yet sorer and more grievous even than that." Asked
- the king, "What is it?" and they answered, "We will not speak, except the
- king command us and give us assurance from fear." Quoth the king, "Allah
- assure you!" and quoth they, "An he be saved from the lion, the king's
- destruction shall be at his hand." When the king heard this, his
- complexion changed and his breast was straitened; but he said to himself,
- "I will be watchful and do my endeavour and suffer not the lion to eat
- him. It cannot be that he will kill me, and indeed 'The astrologers
- lied.'"<a href="#linknote-224" name="linknoteref-224" id="linknoteref-224"><small>224</small></a>
- Then he caused rear him among the wet-nurses and the noble matrons;<a
- href="#linknote-225" name="linknoteref-225" id="linknoteref-225"><small>225</small></a>
- but withal he ceased not to ponder the prediction of the astrophils and
- verily his life was troubled. So he betook himself to the top of a high
- mountain and hollowed there a deep excavation<a href="#linknote-226"
- name="linknoteref-226" id="linknoteref-226"><small>226</small></a> and
- made in it many dwelling-places and rooms and filled it with all that was
- needful of rations and raiment and what not else and laid in it
- pipe-conduits of water from the mountain and lodged the boy therein, with
- a nurse who should rear him. Moreover, at the first of each month he used
- to go to the mountain and stand at the mouth of the hollow and let down a
- rope he had with him and draw up the boy to him and strain him to his
- bosom and kiss him and play with him awhile, after which he would let him
- down again to his place and return; and he was wont to count the days till
- the seven years should pass by. Now when arrived the time of the Fate
- foreordered and the Fortune graven on the forehead and there remained for
- the boy but ten days till the seven years should be complete, there came
- to that mountain hunters chasing wild beasts and, seeing a lion, they
- attacked him. He fled from them and seeking refuge in the mountain, fell
- into the hollow in its midst. The nurse saw him forthwith and escaped from
- him into one of the chambers; upon which the lion made for the lad and
- seizing upon him, tare his shoulder, after which he sought the room
- wherein was the nurse and falling upon her, devoured her, whilst the boy
- lay in a swoon. Meanwhile, when the huntsmen saw that the lion had fallen
- into the pit, they came to the mouth and heard the shrieking of the boy
- and the woman; and after awhile the cries died away, whereby they knew
- that the lion had slain them. Presently, as they stood by the mouth of the
- excavation behold, the lion came scrambling up the sides and would have
- issued forth: but, as often as he showed his head, they pelted him with
- stones, till they beat him down and he fell; whereupon one of the hunters
- descended into the pit and despatched him and saw the boy wounded; after
- which he went to the chamber, where he found the woman dead, and indeed
- the lion had eaten his fill of her. Then he noted that which was therein
- of clothes and what not else, and notifying his mates, fell to passing the
- stuff up to them: lastly, he took up the boy and bringing him forth of the
- pit, carried him to their dwelling-place where they dressed his wounds. He
- grew up with them, but acquainted them not with his affair; and indeed,
- when they questioned him, he knew not what he should say, because they let
- him down into the pit when he was a little one. The hunters marvelled at
- his speech and loved him with exceeding love and one of them took him to
- son and abode rearing him by his side and training him in hunting and
- horse-riding, till he reached the age of twelve and became a brave, going
- forth with the folk to the chase and to the cutting of the way. Now it
- chanced one day that they sallied forth to stop the road and fell in with
- a caravan during the night: but its stout fellows were on their guard; so
- they joined battle with the robbers and overcame them and slew them and
- the boy fell wounded and tarried cast down in that place till the morrow,
- when he opened his eyes and finding his comrades slain, lifted himself up
- and arose to walk the road. Presently, there met him a man, a
- treasure-seeker, and asked him, "Whither away, O lad?" So he told him what
- had betided him and the other said, "Be of good heart, for that the tide
- of thy good fortune is come and Allah bringeth thee joy and gladness. I am
- one who am in quest of a hidden treasure, wherein is a mighty mickle of
- wealth. So come with me that thou mayst help me, and I will give thee
- monies with which thou shalt provide thyself all thy life long." Then he
- carried the youth to his dwelling and dressed his wounds, and he tarried
- with him some days till he was rested; when the treasure-seeker took him
- and two beasts and all that he needed, and they fared on till they came to
- a towering highland. Here the man brought out a book and reading therein,
- dug in the crest of the mountain five cubits deep, whereupon there
- appeared to him a stone. He pulled it up and behold it was a trap-door
- covering the mouth of a pit. So he waited till the foul air<a
- href="#linknote-227" name="linknoteref-227" id="linknoteref-227"><small>227</small></a>
- was come forth from the midst of the pit, when he bound a rope about the
- lad's middle and let him down bucket-wise to the bottom, and with him a
- lighted waxen taper. The boy looked and beheld, at the upper end of the
- pit, wealth abundant; so the treasure-seeker let down a rope and a basket
- and the boy fell to filling and the man to drawing up, till the fellow had
- got his sufficiency, when he loaded his beasts and ceased working, whilst
- the boy looked for him to let down the rope and draw him up; but he rolled
- a great stone to the mouth of the pit and went his ways. When the boy saw
- what the treasure-seeker had done with him, he relied upon Allah (extolled
- and exalted be He!) and abode perplexed concerning his case and said, "How
- bitter be this death!" for indeed the world was darkened on him and the
- pit was blinded to him. So he fell a-weeping and saying, "I escaped the
- lion and the robbers and now is my death to be in this pit, where I shall
- die by slow degrees." And he abode perplexed and looked for nothing but
- death. But as he stood pondering, behold, he heard a sound of water
- rushing with a thunderous noise; so he arose and walked in the pit,
- following the sound, till he came to a corner and heard the mighty
- coursing of water. Then he laid his ear to the sound of the current and
- hearing it rushing in great strength, said to himself, "This is the
- flowing of a mighty watercourse and needs must I depart life in this
- place, be it to-day or to-morrow; so I will throw myself into the stream
- and not die a slow death in this pit." Thereupon he called up his courage
- and gathering up his skirts, cast himself into the water, and it bore him
- along with force exceeding and carrying him under the earth, stayed not
- till it brought him out into a deep Wady, adown which ran a great river,
- that welled up from under the ground. When he found himself on the face of
- earth, he abode dazed and a-swoon all that day; after which he came to
- himself and rising, fared on along that valley; and he ceased not his
- wayfare, praising Almighty Allah the while, till he came to an inhabited
- land and a great village in the reign of the king his sire. So he entered
- and foregathered with the villagers, who questioned him of his case;
- whereupon he told them his tale, and they admired how Allah had delivered
- him from all those dangers. Then he took up his abode with them and they
- loved him much. On this wise happened it to him; but as regards the king,
- his father, when he went to the pit, as was his wont, and called the
- nurse, she returned him no answer, whereat his breast was straitened and
- he let down a man who found the woman dead and the boy gone and acquainted
- therewith the king, who when he heard this, buffeted his head and wept
- with sore weeping and descended into the midst of the pit that he might
- see how the case stood. There he espied the nurse slain and the lion dead,
- but beheld not the boy; so he returned and acquainted the astrologers with
- the soothfastness of their saying, and they replied, "O king, the lion
- hath eaten him; destiny hath been wroughten upon him and thou art
- delivered from his hand; for, had he been saved from the lion, we indeed,
- by Allah, had feared for thee from him, because the king's destruction
- would have been at his hand." So the king ceased to sorrow for this and
- the days passed by and the affair was forgotten. Meanwhile the boy grew up
- and abode with the people of the village, and when Allah willed the
- accomplishing of His commandment, which no endeavour availeth to avert, he
- went forth with a party of the villagers to cut the way. The folk
- complained to King Ibrahim his father, who sallied out with a company of
- his men and surrounded the highwaymen. Now that boy was with them, and he
- drew forth an arrow and launched it at them, and it smote the king and
- wounded him in a mortal place. So they carried him to his palace, after
- they had laid hands upon the youth and his comrades and brought them
- before the sovran, saying, "What biddest us to do with them?" Quoth he, "I
- am presently in trouble for myself, so bring me the astrologers."
- Accordingly, they brought them before him and he said to them, "Ye said to
- me Thy death shall be by slaying at the hand of thy son: how, then,
- befalleth it that I have got my death-hurt by yonder thieves?" The
- astrologers marvelled and said to him, "O king, 'tis not beyond the lore
- of the stars, together with the doom of Allah, that he who hath smitten
- thee should be thy son." When King Ibrahim heard this, he bade fetch the
- thieves and said to them, "Tell me truly, which of you shot the shaft that
- wounded me." Said they, "'Twas this youth that is with us." Whereupon the
- king fell to considering him and said, "O youth, acquaint me with thy case
- and tell me who was thy father and thou shalt have assurance of safety
- from Allah." The youth replied, "O my lord, I know no father; as for me,
- my father lodged me in a pit, with a nurse to rear me, and one day, there
- fell in upon us a lion, which tare my shoulder, then left me and occupied
- himself with the nurse and rent her in pieces; and Allah vouchsafed me one
- who brought me forth the pit." Then he related to him all that had
- befallen him, first and last; which when King Ibrahim heard, he cried out
- and said, "By Allah, this is my son!" presently adding, "Bare thy
- shoulder." So he uncovered it, and behold, it was scarred. Then the king
- assembled his lords and lieges and the astrologers and said to them, "Know
- that what Allah hath writ upon the forehead, be it fair fortune or
- misfortune, none may efface, and all that is decreed to a man must
- perforce befal him. Indeed, this my care-taking and my endeavour profited
- me naught, for what weird Allah decreed for my son, he hath dreed and
- whatso He decreed to me I have endured. Nevertheless, I praise Allah and
- thank Him because this was at my son's hand, and not at the hand of
- another, and Alhamdolillah—laud to the Lord—for that the kingship is come
- to my son!" And he strained the youth to his bosom and embraced him and
- kissed him, saying "O my son, this matter was after such fashion, and of
- my watchfulness over thee from Fate, I lodged thee in that pit; but
- caretaking availed not." Then he took the crown of the kingship and set it
- on his son's head and caused the lieges and the people do homage to him
- and commended the subjects to his care and enjoined to him justice and
- equity. And he farewelled him that night and died and his son reigned in
- his stead.<a href="#linknote-228" name="linknoteref-228"
- id="linknoteref-228"><small>228</small></a> "On like wise, O king"
- (continued the young treasurer), "'tis with thee. If Allah have written
- aught on my forehead, needs must it befal me and my speech to the king
- shall not avail me; no, nor my illustrating it to him with instances,
- against the doom of Allah. And so it is with these Wazirs, for all their
- eagerness and endeavour for my destruction, this shall not profit them;
- because, if Allah determine to save me, He will give me the victory over
- them." When the king heard these words he became perplexed and said,
- "Return him to the prison till the morrow, so we may look into his affair,
- for the day draweth to an end and I mean to do him dead in foulest sort,
- and to-morrow we will visit him with that which he meriteth."
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0036" id="link2H_4_0036"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE TENTH DAY.
- </h2>
- <p>
- Of the Appointed Term,<a href="#linknote-229" name="linknoteref-229"
- id="linknoteref-229"><small>229</small></a> Which, if it be Advanced, may
- not be Deferred, and if it be Deferred, may not be Advanced.
- </p>
- <p>
- When it was the tenth day (now this day was called Al-Mihrján<a
- href="#linknote-230" name="linknoteref-230" id="linknoteref-230"><small>230</small></a>
- and it was the day of the coming in of the folk, gentle and simple, to the
- king, so they might give him joy and salute him and go forth), the council
- of the Wazirs agreed that they should speak with a company of the city
- notables. So they said to them, "When ye go in today to the king and
- salute him, do ye say to him, 'O king, (to the Lord be the laud!) thou art
- praiseworthy of policy and procedure and just to all thy subjects; but
- respecting this youth whom thou hast favoured and who nevertheless hath
- reverted to his base origin and done this foul deed, what is thy purpose
- in his continuance? Indeed, thou hast prisoned him in thy palace, and
- every day thou hearest his palaver and thou knowest not what the folk
- say.'" And they answered, "Hearing is obeying." Accordingly, when they
- entered with the folk and had prostrated themselves before the king and
- congratulated his majesty, he raised their several degrees. Now it was the
- custom of the folk to salute and go forth; but they took seat, and the
- king knew that they had a word they would fain address to him: so he
- turned to them (the Wazirs being also present) and said, "Ask your need."
- Therefore they repeated to him all that the Ministers had taught them and
- the Wazirs also spoke with them; and Azadbakht said to them, "O folk, I
- would have it known to you that there is no doubt with me concerning this
- your speech proceeding from love and loyal counsel to me, and ye ken that,
- were I inclined to kill half these folk, I could do them die and this
- would not be hard to me; so how shall I not slay this youth and he in my
- power and in the hending of my hand? Indeed, his crime is manifest and he
- hath incurred death penalty; and I have deferred it only by reason of the
- greatness of the offence; for, an I do this with him and my proof against
- him be strengthened, my heart is healed and the heart of my whole folk;
- and if I slay him not to-day, his slaying shall not escape me to-morrow."
- Then he bade fetch the youth who, when present between his hands,
- prostrated to him and blessed him; whereupon quoth the king, "Woe to thee!
- How long shall the folk upbraid me on thine account and blame me for
- delaying thy death? Even the people of my city reproach me because of
- thee, so that I am grown a prating-stock amongst them, and indeed they
- come in to me and reproach me for not putting thee to death. How long
- shall I delay this? Verily, this very day I mean to shed thy blood and rid
- the folk of thy prattling." The youth replied, "O king, an there have
- betided thee talk because of me, by Allah, and again by Allah the Great,
- those who have brought on thee this talk from the folk are none but these
- wicked Wazirs, who chatter with the crowd and tell them foul tales and ill
- things in the king's house, but I hope in the Most High that He will cause
- their malice to recoil upon their own heads. As for the king's menace of
- slaying me, I am in the grip of his hand; so let not the king occupy his
- mind with my slaughter, because I am like the sparrow in the grasp of the
- fowler; if he will, he cutteth his throat, and if he will, he letteth him
- go. As for the delaying of my death, 'tis not from the king, but from Him
- in whose hand is my life; for, by Allah, O king, an the Almighty willed my
- slaughter, thou couldst not postpone it; no, not for a single hour. And,
- indeed, man availeth not to fend off evil from himself, even as it was
- with the son of King Sulayman Shah, whose anxiety and carefulness for the
- winning of his wish in the matter of the new-born child availed him
- naught, for his last hour was deferred how many a time! and Allah saved
- him until he had accomplished his period and had fulfilled his life-term."
- Cried the king, "Fie upon thee, how great is thy craft and thy talk! Tell
- me, what was their tale." And the youth said, "Hear, O king,
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0037" id="link2H_4_0037"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Story of King Sulayman Shah and his Niece.<a href="#linknote-231"
- name="linknoteref-231" id="linknoteref-231"><small>231</small></a>
- </h2>
- <p>
- There was once a king named Sulayman Sháh, who was goodly of policy and
- rede, and he had a brother who died and left a daughter; so Sulayman Shah
- reared her with the best of rearing and the girl became a model of reason
- and perfection, nor was there in her time a more beautiful than she. Now
- the king had two sons, one of whom he had appointed in his mind to wed
- her, while the other purposed to take her. The elder son's name was
- Bahluwán<a href="#linknote-232" name="linknoteref-232" id="linknoteref-232"><small>232</small></a>
- and that of the younger Malik Sháh<a href="#linknote-233"
- name="linknoteref-233" id="linknoteref-233"><small>233</small></a>, and
- the girl was called Sháh Khátún. Now one day, King Sulayman Shah went in
- to his brother's daughter and kissing her head, said to her, "Thou art my
- daughter and dearer to me than a child, for the love of thy late father
- who hath found mercy; wherefore I purpose espousing thee to one of my sons
- and appointing him my heir apparent, so he may be king after me. Look,
- then, which thou wilt have of my sons,<a href="#linknote-234"
- name="linknoteref-234" id="linknoteref-234"><small>234</small></a> for
- that thou hast been reared with them and knowest them." The maiden arose
- and kissing his hand, said to him, "O my lord, I am thine hand-maid and
- thou art the ruler over me; so whatever liketh thee do that same, inasmuch
- as thy wish is higher and honourabler and holier than mine and if thou
- wouldst have me serve thee as a hand-maid for the rest of my life, 'twere
- fairer to me than any mate." The king commended her speech and conferred
- on her a robe of honour and gave her magnificent gifts; after which, his
- choice having fallen upon his younger son, Malik Shah, he wedded her with
- him and made him his heir apparent and bade the folk swear fealty to him.
- When this reached his brother Bahluwan and he was ware that his younger
- brother had by favour been preferred over him, his breast was straitened
- and the affair was sore to him and envy entered into him and hate; but he
- hid this in his heart, whilst fire raged therein because of the damsel and
- the dominion. Meanwhile Shah Khatun went in bridal splendour to the king's
- son and conceived by him and bare a son, as he were the illuming moon.
- When Bahluwan saw this betide his brother, envy and jealousy overcame him;
- so he went in one night to his father's palace and coming to his brother's
- chamber, saw the nurse sleeping at the door, with the cradle before her
- and therein his brother's child asleep. Bahluwan stood by him and fell to
- looking upon his face, whose radiance was as that of the moon, and Satan
- insinuated himself into his heart, so that he bethought himself and said,
- "Why be not this babe mine? Verily, I am worthier of him than my brother;
- yea, and of the damsel and the dominion." Then the idea got the mastery of
- him and anger drave him, so that he took out a knife, and setting it to
- the child's gullet, cut his throat and would have severed his windpipe. So
- he left him for dead and entering his brother's chamber, saw him asleep,
- with the Princess by his side, and thought to slay her, but said to
- himself, "I will leave the girl-wife for myself." Then he went up to his
- brother and cutting his throat, parted head from body, after which he left
- him and went away. But now the world was straitened upon him and his life
- was a light matter to him and he sought the lodging of his sire Sulayman
- Shah, that he might slay him also, but could not get admission to him. So
- he went forth from the palace and hid himself in the city till the morrow,
- when he repaired to one of his father's fortalices and therein fortified
- himself. On this wise it was with him; but as regards the nurse, she
- presently awoke that she might give the child suck, and seeing the cradle
- running with blood, cried out; whereupon the sleepers started up and the
- king was aroused and making for the place, found the child with his throat
- cut and the bed running over with blood and his father dead with a slit
- weasand in his sleeping chamber. They examined the child and found life in
- him and his windpipe whole and they sewed up the place of the wound: then
- the king sought his son Bahluwan, but found him not and saw that he had
- fled; so he knew that it was he who had done this deed, and this was
- grievous to the king and to the people of his realm and to the lady Shah
- Khatun. Thereupon the king laid out his son Malik Shah and buried him and
- made him a mighty funeral and they mourned with passing sore mourning;
- after which he applied himself to rearing the infant. As for Bahluwan,
- when he fled and fortified himself, his power waxed amain and there
- remained for him but to make war upon his father, who had cast his
- fondness upon the child and used to rear him on his knees and supplicate
- Almighty Allah that he might live, so he might commit the command to him.
- When he came to five years of age, the king mounted him on horseback and
- the people of the city rejoiced in him and prayed for him length of life,
- that he might take vengeance for his father<a href="#linknote-235"
- name="linknoteref-235" id="linknoteref-235"><small>235</small></a> and
- heal his grandsire's heart. Meanwhile, Bahluwan the rebel<a
- href="#linknote-236" name="linknoteref-236" id="linknoteref-236"><small>236</small></a>
- addressed himself to pay court to Cæsar, king of the Roum<a
- href="#linknote-237" name="linknoteref-237" id="linknoteref-237"><small>237</small></a>
- and crave aid of him in debelling his father, and he inclined unto him and
- gave him a numerous army. His sire the king hearing of this sent to Cæsar,
- saying, "O glorious king of might illustrious, succour not an evil doer.
- This is my son and he hath done so and so and cut his brother's throat and
- that of his brother's son in the cradle." But he told not the king of the
- Roum that the child had recovered and was alive. When Cæsar heard the
- truth of the matter, it was grievous to him as grievous could be, and he
- sent back to Sulayman Shah, saying, "An it be thy wish, O king, I will cut
- off his head and send it to thee." But he made answer, saying, "I care
- naught for him: soon and surely the reward of his deed and his crimes
- shall overtake him, if not to-day, then tomorrow." And from that date he
- continued to exchange letters and presents with Cæsar. Now the king of the
- Roum heard tell of the widowed Princess<a href="#linknote-238"
- name="linknoteref-238" id="linknoteref-238"><small>238</small></a> and of
- the beauty and loveliness wherewith she was endowed, wherefore his heart
- clave to her and he sent to seek her in wedlock of Sulayman Shah, who
- could not refuse him. So he arose and going in to Shah Khatun, said to
- her, "O my daughter, the king of the Roum hath sent to me to seek thee in
- marriage. What sayst thou?" She wept and replied, "O king, how canst thou
- find it in thy heart to address me thus? As for me, abideth there husband
- for me, after the son of my uncle?" Rejoined the king, "O my daughter,
- 'tis indeed as thou sayest; but here let us look to the issues of affairs.
- I must now take compt of death, for that I am a man shot in years and fear
- not save for thee and for thy little son; and indeed I have written to the
- king of the Roum and others of the kings and said, His uncle slew him, and
- said not that he had recovered and is living, but concealed his affair.
- Now the king of the Roum hath sent to demand thee in marriage, and this is
- no thing to be refused and fain would we have our back strengthened with
- him."<a href="#linknote-239" name="linknoteref-239" id="linknoteref-239"><small>239</small></a>
- And she was silent and spake not. So King Sulayman Shah made answer to
- Cæsar with "Hearing and obeying." Then he arose and despatched her to him,
- and Cæsar went in to her and found her passing the description wherewith
- they had described her; wherefore he loved her every day more and more and
- preferred her over all his women and his affection for Sulayman Shah was
- increased; but Shah Khatun's heart still clave to her child and she could
- say naught. As for Sulayman Shah's son, the rebel Bahluwan, when he saw
- that Shah Khatun had married the king of the Roum, this was grievous to
- him and he despaired of her. Meanwhile, his father Sulayman Shah watched
- over the child and cherished him and named him Malik Shah, after the name
- of his sire. When he reached the age of ten, he made the folk do homage to
- him and appointed him his heir apparent, and after some days, the old
- king's time for paying the debt of nature drew near and he died. Now a
- party of the troops had banded themselves together for Bahluwan; so they
- sent to him, and bringing him privily, went in to the little Malik Shah
- and seized him and seated his uncle Bahluwan on the throne of kingship.
- Then they proclaimed him king and did homage to him all, saying, "Verily,
- we desire thee and deliver to thee the throne of kingship; but we wish of
- thee that thou slay not thy brother's son, because we are still bounden by
- the oaths we sware to his sire and his grandsire and the covenants we made
- with them." So Bahluwan granted this to them and imprisoned the boy in an
- underground dungeon and straitened him. Presently, the grievous news
- reached his mother and this was to her a fresh grief; but she could not
- speak and committed her affair to Allah Almighty, for that she durst not
- name this to King Cæsar her spouse, lest she should make her uncle King
- Sulayman Shah a liar. But as regards Bahluwan the Rebel, he abode king in
- his father's place and his affairs prospered, while young Malik Shah lay
- in the souterrain four full-told years, till his favour faded and his
- charms changed. When He (extolled and exalted be He!) willed to relieve
- him and to bring him forth of the prison, Bahluwan sat one day with his
- chief Officers and the Lords of his land and discoursed with them of the
- story of his sire, King Sulayman Shah and what was in his heart. Now there
- were present certain Wazirs, men of worth, and they said to him, "O king,
- verily Allah hath been bountiful to thee and hath brought thee to thy
- wish, so that thou art become king in thy father's place and hast won
- whatso thou wishedst. But, as for this youth, there is no guilt in him,
- because he, from the day of his coming into the world, hath seen neither
- ease nor pleasure, and indeed his favour is faded and his charms changed.
- What is his crime that he should merit such pains and penalties? Indeed,
- others than he were to blame, and hereto Allah hath given thee the victory
- over them, and there is no fault in this poor lad." Quoth Bahluwan,
- "Verily, 'tis as ye say; but I fear his machinations and am not safe from
- his mischief; haply the most part of the folk will incline unto him." They
- replied, "O king, what is this boy and what power hath he? An thou fear
- him, send him to one of the frontiers." And Bahluwan said, "Ye speak
- sooth; so we will send him as captain of war to reduce one of the outlying
- stations." Now over against the place in question was a host of enemies,
- hard of heart, and in this he designed the slaughter of the youth; so he
- bade bring him forth of the underground dungeon and caused him draw near
- to him and saw his case. Then he robed him, whereat the folk rejoiced, and
- bound for him the banners<a href="#linknote-240" name="linknoteref-240"
- id="linknoteref-240"><small>240</small></a> and, giving him a mighty many,
- despatched him to the quarter aforesaid, whither all who went or were
- slain or were taken. Accordingly Malik Shah fared thither with his force
- and when it was one of the days, behold, the enemy attacked them in the
- night; whereupon some of his men fled and the rest the enemy captured; and
- they seized Malik Shah also and cast him into a pit with a company of his
- men. His fellows mourned over his beauty and loveliness and there he abode
- a whole twelvemonth in evillest plight. Now at the beginning of every year
- it was the enemy's wont to bring forth their prisoners and cast them down
- from the top of the citadel to the bottom; so at the customed time they
- brought them forth and cast them down, and Malik Shah with them. However,
- he fell upon the other men and the ground touched him not, for his term
- was God-guarded. But those who were cast down there were slain upon the
- spot and their bodies ceased not to lie there till the wild beasts ate
- them and the winds scattered their bones. Malik Shah abode strown in his
- place and aswoon, all that day and that night, and when he revived and
- found himself safe and sound, he thanked Allah the Most High for his
- safety and rising, left the place. He gave not over walking, unknowing
- whither he went and dieting upon the leaves of the trees; and by day he
- hid himself where he might and fared on at hazard all his night; and thus
- he did for some days, till he came to a populous part and seeing folk
- there, accosted them. He acquainted them with his case, giving them to
- know that he had been prisoned in the fortress and that they had thrown
- him down, but Almighty Allah had saved him and brought him off alive. The
- people had ruth on him and gave him to eat and drink and he abode with
- them several days; then he questioned them of the way that led to the
- kingdom of his uncle Bahluwan, but told them not that he was his father's
- brother. So they showed him the road and he ceased not to go barefoot,
- till he drew near his uncle's capital, naked, anhungered, and indeed his
- limbs were lean and his colour changed. He sat down at the city gate, when
- behold, up came a company of King Bahluwan's chief officers, who were out
- a-hunting and wished to water their horses. They lighted down to rest and
- the youth accosted them, saying, "I would ask you of somewhat that ye may
- acquaint me therewith." Quoth they, "Ask what thou wilt;" and quoth he,
- "Is King Bahluwan well?" They derided him and replied, "What a fool art
- thou, O youth! Thou art a stranger and a beggar, and whence art thou that
- thou should'st question concerning the king?"<a href="#linknote-241"
- name="linknoteref-241" id="linknoteref-241"><small>241</small></a> Cried
- he, "In very sooth, he is my uncle;" whereat they marvelled and said,
- "'Twas one catch-question<a href="#linknote-242" name="linknoteref-242"
- id="linknoteref-242"><small>242</small></a> and now 'tis become two." Then
- said they to him, "O youth, it is as if thou wert Jinn-mad. Whence comest
- thou to claim kinship with the king? Indeed, we know not that he hath any
- kith and kin save a nephew, a brother's son, who was prisoned with him,
- and he despatched him to wage war upon the infidels, so that they slew
- him." Said Malik Shah, "I am he and they slew me not, but there befel me
- this and that." They knew him forthwith and rising to him, kissed his
- hands and rejoiced in him and said to him, "O our lord, thou art indeed a
- king and the son of a king, and we desire thee naught but good and we pray
- for thy continuance. Look how Allah hath rescued thee from this wicked
- uncle, who sent thee to a place whence none ever came off safe and sound,
- purposing not in this but thy destruction; and indeed thou fellest upon
- death from which Allah delivered thee. How, then, wilt thou return and
- cast thyself again into thine foeman's hand? By Allah, save thyself and
- return not to him this second time. Haply thou shalt abide upon the face
- of the earth till it please Almighty Allah to receive thee; but, an thou
- fall again into his hand, he will not suffer thee to live a single hour."
- The Prince thanked them and said to them, "Allah reward you with all weal,
- for indeed ye give me loyal counsel; but whither would ye have me wend?"
- Quoth they, "To the land of the Roum, the abiding place of thy mother."
- "But," quoth he, "My grandfather Sulayman Shah, when the king of the Roum
- wrote to him demanding my mother in marriage, hid my affair and secreted
- my secret; and she hath done the same, and I cannot make her a liar."
- Rejoined they, "Thou sayst sooth, but we desire thine advantage, and even
- wert thou to take service with the folk, 'twere a means of thy
- continuance." Then each and every of them brought out to him money and
- gave him a modicum and clad him and fed him and fared on with him the
- length of a parasang, till they brought him far from the city, and letting
- him know that he was safe, departed from him, whilst he journeyed till he
- came forth of his uncle's reign and entered the dominion of the Roum. Then
- he made a village and taking up his abode therein, applied himself to
- serving one there in earing and seeding and the like. As for his mother,
- Shah Khatun, great was her longing for her child and she thought of him
- ever and news of him was cut off from her, so her life was troubled and
- she foresware sleep and could not make mention of him before King Cæsar
- her spouse. Now she had a Castrato who had come with her from the court of
- her uncle King Sulayman Shah, and he was intelligent, quick-witted,
- right-reded. So she took him apart one day and said to him, shedding tears
- the while, "Thou hast been my Eunuch from my childhood to this day; canst
- thou not therefore get me tidings of my son, seeing that I cannot speak of
- his matter?" He replied, "O my lady, this is an affair which thou hast
- concealed from the commencement, and were thy son here, 'twould not be
- possible for thee to entertain him, lest<a href="#linknote-243"
- name="linknoteref-243" id="linknoteref-243"><small>243</small></a> thine
- honour be smirched with the king; for they would never credit thee, since
- the news hath been bruited abroad that thy son was slain by his uncle."
- Quoth she, "The case is even as thou sayst and thou speaketh sooth; but,
- provided I know that my son is alive, let him be in these parts pasturing
- sheep and let me not sight him nor he sight me." He asked, "How shall we
- manage in this matter?" and she answered, "Here be my treasures and my
- wealth: take all thou wilt and bring me my son or else tidings of him."
- Then they devised a device between them, which was that they should feign
- some business in their own country, to wit that she had wealth there
- buried from the time of her husband, Malik Shah, and that none knew of it
- but this Eunuch who was with her, so it behoved him to go fetch it.
- Accordingly she acquainted the king her husband with that and sought his
- permit for the Eunuch to fare: and the king granted him leave of absence
- for the journey and charged him devise a device, lest he come to grief.
- The Castrato, therefore, disguised himself in merchant's habit and
- repairing to Bahluwan's city, began to make espial concerning the youth's
- case; whereupon they told him that he had been prisoned in a souterrain
- and that his uncle had released him and despatched him to such a place,
- where they had slain him. When the Eunuch heard this, the mishap was
- grievous to him and his breast was straitened and he knew not what to do.
- It chanced one day of the days that a certain of the horsemen, who had
- fallen in with the young Malik Shah by the water and clad him and given
- him spending-money, saw the Eunuch in the city, habited as a merchant, and
- recognising him, questioned him of his case and of the cause of his
- coming. Quoth he, "I came to sell merchandise;" and quoth the horseman, "I
- will tell thee somewhat, an thou canst keep it secret." Answered the
- Neutral, "That I can! What is it?" and the other said, "We met the king's
- son Malik Shah, I and sundry of the Arabs who were with me, and saw him by
- such a water and gave him spending-money and sent him towards the land of
- the Roum, near his mother, for that we feared for him lest his uncle
- Bahluwan slay him." Then he told him all that had passed between them,
- whereat the Eunuch's countenance changed and he said to the cavalier "Thou
- art safe!" The knight replied, "Thou also art safe though thou come in
- quest of him." And the Eunuch rejoined, saying, "Truly, that is my errand:
- there is no rest for his mother, lying down or rising up, and she hath
- sent me to seek news of him." Quoth the cavalier, "Go in safety, for he is
- in a quarter of the land of the Roum, even as I said to thee." The
- Castrato thanked him and blessed him and mounting, returned upon his road,
- following the trail, whilst the knight rode with him to a certain highway,
- when he said to him, "This is where we left him." Then he took leave of
- him and returned to his own city, whilst the Eunuch fared on along the
- road, enquiring in every village he entered of the youth, by the
- description which the rider had given him, and he ceased not thus to do
- till he came to the village wherein was young Malik Shah. So he entered,
- and dismounting, made enquiry after the Prince, but none gave him news of
- him; whereat he abode perplexed concerning his affair and made ready to
- depart. Accordingly he mounted his horse; but, as he passed through the
- village, he saw a cow bound with a rope and a youth asleep by her side,
- hending the halter in hand; so he looked at him and passed on and heeded
- him not in his heart; but presently he halted and said to himself, "An the
- youth whom I am questing have become the like of this sleeping youth whom
- I passed but now, how shall I know him? Alas, the length of my travail and
- travel! How shall I go about in search of a somebody I know not, one whom,
- if I saw him face to face I should not know?" So saying he turned back,
- musing anent that sleeping youth, and coming to him, he still sleeping,
- dismounted from his mare and sat down by his side. He fixed his eyes upon
- his face and considered him awhile and said in himself, "For aught I wot,
- this youth may be Malik Shah;" then he began hemming and saying, "Harkye,
- O youth!" Whereupon the sleeper awoke and sat up; and the Eunuch asked
- him, "Who be thy father in this village and where be thy dwelling?" The
- youth sighed and replied, "I am a stranger;" and quoth the Castrato, "From
- what land art thou and who is thy sire?" Quoth the other, "I am from such
- a land," and the Eunuch ceased not to question him and he to answer his
- queries, till he was certified of him and knew him. So he rose and
- embraced him and kissed him and wept over his case: he also told him that
- he was wandering about in search of him and informed him that he was come
- privily from the king, his mother's husband, and that his mother would be
- satisfied to weet that he was alive and well, though she saw him not. Then
- he re-entered the village and buying the Prince a horse, mounted him and
- they ceased not going till they came to the frontier of their own country,
- where there fell robbers upon them by the way and took all that was with
- them and pinioned them; after which they threw them in a pit hard by the
- road and went their ways and left them to die there; and indeed they had
- cast many folk into that pit and they had perished. The Eunuch fell
- a-weeping in the pit and the youth said to him, "What is this weeping and
- what shall it profit here?" Quoth the Castrato, "I weep not for fear of
- death, but of ruth for thee and the cursedness of thy case and because of
- thy mother's heart and for that which thou hast suffered of horrors and
- that thy death should be this ignoble death, after the endurance of all
- manner dire distresses." But the youth said, "That which hath betided me
- was writ to me and that which is written none hath power to efface; and if
- my life-term be advanced, none may defer it."<a href="#linknote-244"
- name="linknoteref-244" id="linknoteref-244"><small>244</small></a> Then
- the twain passed that night and the following day and the next night and
- the next day in the hollow, till they were weak with hunger and came nigh
- upon death and could but groan feebly. Now it fortuned by the decree of
- Almighty Allah and His destiny, that Cæsar, king of the Greeks, the spouse
- of Malik Shah's mother Shah Khatun, went forth a-hunting that morning. He
- flushed a head of game, he and his company, and chased it, till they came
- up with it by that pit, whereupon one of them lighted down from his horse,
- to slaughter it, hard by the mouth of the hollow. He heard a sound of low
- moaning from the sole of the pit; whereat he arose and mounting his horse,
- waited till the troops were assembled. Then he acquainted the king with
- this and he bade one of his servants descend into the hollow: so the man
- climbed down and brought out the youth and the Eunuch in fainting
- condition. They cut their pinion-bonds and poured wine down their throats,
- till they came to themselves, when the king looked at the Eunuch and
- recognising him, said, "Harkye, Suchan-one!" The Castrato replied, "Yes, O
- my lord the king," and prostrated himself to him; whereat the king
- wondered with exceeding wonder and asked him, "How camest thou to this
- place and what hath befallen thee?" The Eunuch answered, "I went and took
- out the treasure and brought it thus far; but the evil eye was behind me
- and I unknowing. So the thieves took us alone here and seized the money
- and cast us into this pit that we might die the slow death of hunger, even
- as they had done with others; but Allah the Most High sent thee, in pity
- to us." The king marvelled, he and his, and praised the Lord for that he
- had come thither; after which he turned to the Castrato and said to him,
- "What is this youth thou hast with thee?" He replied, "O king, this is the
- son of a nurse who belonged to us and we left him when he was a little
- one. I saw him to-day and his mother said to me, 'Take him with thee;' so
- this morning I brought him that he might be a servant to the king, for
- that he is an adroit youth and a clever." Then the king fared on, he and
- his company, and with them the Eunuch and the youth, who questioned his
- companion of Bahluwan and his dealing with his subjects, and he replied,
- saying, "As thy head liveth, O my lord the king, the folk are in sore
- annoy with him and not one of them wisheth a sight of him, be they high or
- low." When the king returned to his palace, he went in to his wife Shah
- Khatun and said to her, "I give thee the glad tidings of thine Eunuch's
- return;" and he told her what had betided and of the youth whom he had
- brought with him. When she heard this, her wits fled and she would have
- screamed, but her reason restrained her, and the king said to her, "What
- is this? Art thou overcome with grief for the loss of the monies or for
- that which hath befallen the Eunuch?" Said she, "Nay, as thy head liveth,
- O king, but women are weaklings." Then came the Castrato and going in to
- her, told her all that had happened to him and also acquainted her with
- her son's case and with that which he had suffered of distresses and how
- his uncle had exposed him to slaughter, and he had been taken prisoner and
- they had cast him into the pit and hurled him from the highmost of the
- citadel and how Allah had delivered him from these perils, all of them;
- and whilst he recounted to her all this, she wept. Then she asked him,
- "When the king saw him and questioned thee of him, what was it thou saidst
- him?" and he answered, "I said to him, 'This is the son of a nurse who
- belonged to us. We left him a little one and he grew up; so I brought him,
- that he might be servant to the king.'" Cried she, "Thou didst well;" and
- she charged him to serve the Prince with faithful service. As for the
- king, he redoubled in kindness to the Castrato and appointed the youth a
- liberal allowance and he abode going in to and coming out of the king's
- house and standing in his service, and every day he waxed better with him.
- As for Shah Khatun, she used to station herself at watch for him at the
- windows and in the balconies and gaze upon him, and she frying on coals of
- fire on his account; yet could she not speak. In such condition she abode
- a long while and indeed yearning for him was killing her; so she stood and
- watched for him one day at the door of her chamber and straining him to
- her bosom, bussed him on the breast and kissed him on either cheek. At
- this moment, behold, out came the major-domo of the king's household and
- seeing her embracing the youth, started in amazement. Then he asked to
- whom that chamber belonged and was answered, "To Shah Khatun, wife of the
- king," whereupon he turned back, quaking as one smitten by a leven-bolt.
- The king saw him in a tremor and said to him, "Out on thee! what is the
- matter?" Said he, "O king, what matter can be more grievous than that
- which I see?" Asked the king, "What seest thou?" and the officer answered,
- "I see that the youth, who came with the Eunuch, was not brought with him
- save on account of Shah Khatun; for I passed but now by her chamber door,
- and she was standing, watching; and when the youth came up, she rose to
- him and clipped him and kissed him on his cheek." When the king heard
- this, he bowed his head amazed, perplexed, and sinking into a seat,
- clutched at his beard and shook it until he came nigh upon plucking it
- out. Then he arose forthright and laid hands on the youth and clapped him
- in jail. He also took the Eunuch and cast them both into a souterrain
- under his palace. After this he went in to Shah Khatun and said to her,
- "Brava, by Allah, O daughter of nobles. O thou whom kings sought to wed,
- for the purity of thy repute and the fairness of the fame of thee! How
- seemly is thy semblance! Now may Allah curse her whose inward contrarieth
- her outward, after the likeness of thy base favour, whose exterior is
- handsome and its interior fulsome, face fair and deeds foul! Verily, I
- mean to make of thee and of yonder ne'er-do-well an example among the
- lieges, for that thou sentest not thine Eunuch but of intent on his
- account, so that he took him and brought him into my palace and thou hast
- trampled<a href="#linknote-245" name="linknoteref-245" id="linknoteref-245"><small>245</small></a>
- my head with him; and this is none other than exceeding boldness; but thou
- shalt see what I will do with you all." So saying, he spat in her face and
- went out from her; whilst Shah Khatun said nothing, well knowing that, an
- she spoke at that time, he would not credit her speech. Then she humbled
- herself in supplication to Allah Almighty and said, "O God the Great, Thou
- knowest the things by secrecy ensealed and their outwards revealed and
- their inwards concealed! If an advanced life-term be appointed to me, let
- it not be deferred, and if a deferred one, let it not be advanced!" On
- this wise she passed some days, whilst the king fell into bewilderment and
- forsware meat and drink and sleep, and abode knowing not what he should do
- and saying to himself, "An I slay the Eunuch and the youth, my soul will
- not be solaced, for they are not to blame, seeing that she sent to fetch
- him, and my heart careth not to kill them all three. But I will not be
- hasty in doing them die, for that I fear repentance." Then he left them,
- so he might look into the affair. Now he had a nurse, a foster-mother, on
- whose knees he had been reared, and she was a woman of understanding and
- suspected him, yet dared not question him. So she went in to Shah Khatun
- and finding her in yet sadder plight than he, asked her what was to do;
- but she refused to answer. However, the nurse gave not over coaxing and
- questioning her, till she swore her to concealment. Accordingly, the old
- woman made oath that she would keep secret all that she should say to her,
- whereupon the Queen to her related her history, first and last, and told
- her that the youth was her son. With this the old woman prostrated herself
- before her and said to her, "This is a right easy matter." But the Queen
- replied, "By Allah, O my mother, I prefer my destruction and that of my
- son to defending myself by a plea which they will not believe; for they
- will say, 'She pleadeth this only that she may fend off shame from
- herself.' And naught will profit me save long-suffering." The old woman
- was moved by her speech and her wisdom and said to her, "Indeed, O my
- daughter, 'tis as thou sayest, and I hope in Allah that He will show forth
- the truth. Have patience and I will presently go in to the king and hear
- his words and machinate somewhat in this matter, Inshallah!" Thereupon the
- ancient dame arose and going into the king, found him with his head
- between his knees in sore pain of sorrow. She sat down by him awhile and
- bespake him with soft words and said to him,<a href="#linknote-246"
- name="linknoteref-246" id="linknoteref-246"><small>246</small></a>
- "Indeed, O my son, thou consumest my vitals, for that these many days thou
- hast not mounted horse, and thou grievest and I know not what aileth
- thee." He replied, "O my mother, all is due to yonder accursed, of whom I
- deemed so well and who hath done this and that." Then he related to her
- the whole story from beginning to end, and she cried to him, "This thy
- chagrin is on account of a no-better-than-she-should-be!" Quoth he, "I was
- but considering by what death I should slay them, so the folk may take
- warning and repent." And quoth she, "O my son, 'ware precipitance, for it
- gendereth repentance and the slaying of them shall not escape thee. When
- thou art assured of this affair, do whatso thou willest." He rejoined, "O
- my mother, there needeth no assurance anent him for whom she despatched
- her Eunuch and he fetched him." But she retorted, "There is a thing
- wherewith we will make her confess,<a href="#linknote-247"
- name="linknoteref-247" id="linknoteref-247"><small>247</small></a> and all
- that is in her heart shall be discovered to thee." Asked the king, "What
- is that?" and she answered, "I will bring thee the heart of a hoopoe,<a
- href="#linknote-248" name="linknoteref-248" id="linknoteref-248"><small>248</small></a>
- which, when she sleepeth, do thou lay upon her bosom and question her of
- everything thou wouldst know, and she will discover the same unto thee and
- show forth the truth to thee." The king rejoiced in this and said to his
- nurse, "Hasten thou and let none know of thee." So she arose and going in
- to the Queen, said to her, "I have done thy business and 'tis as follows.
- This night the king will come in to thee and do thou seem asleep; and if
- he ask thee of aught, do thou answer him, as if in thy sleep." The Queen
- thanked her and the old dame went away and fetching the bird's heart, gave
- it to the king. Hardly was the night come, when he went in to his wife and
- found her lying back, a-slumbering; so he sat down by her side and laying
- the hoopoe's heart on her breast, waited awhile, so he might be assured
- that she slept. Then said he to her, "Shah Khatun,<a href="#linknote-249"
- name="linknoteref-249" id="linknoteref-249"><small>249</small></a> Shah
- Khatun, is this my reward from thee?" Quoth she, "What offence have I
- committed?" and quoth he, "What offence can be greater than this? Thou
- sentest after yonder youth and broughtest him hither, on account of the
- lust of thy heart, so thou mightest do with him that for which thou
- lustedst." Said she, "I know not carnal desire. Verily, among thy pages
- are those who are comelier and seemlier than he; yet have I never desired
- one of them." He asked "Why, then, didst thou lay hold of him and kiss
- him?" And she answered, "This youth is my son and a piece of my liver; and
- of my longing and affection for him, I could not contain myself, but
- sprang upon him and kissed him." When the king heard this, he was dazed
- and amazed and said to her, "Hast thou a proof that this youth is thy son?
- Indeed, I have a letter from thine uncle King Sulayman Shah, informing me
- that his uncle Bahluwan cut his throat." Said she "Yes, he did indeed cut
- his throat, but severed not the wind-pipe; so my uncle sewed up the wound
- and reared him, for that his life-term was not come." When the king heard
- this, he said, "This proof sufficeth me," and rising forthright in the
- night, bade bring the youth and the Eunuch. Then he examined his stepson's
- throat with a candle and saw the scar where it had been cut from ear to
- ear, and indeed the place had healed up and it was like a thread stretched
- out. Thereupon the king fell down prostrate before Allah, who had
- delivered the Prince from all these perils and from the distresses he had
- suffered, and rejoiced with joy exceeding because he had delayed and had
- not made haste to slay him, in which case mighty sore repentance had
- betided him.<a href="#linknote-250" name="linknoteref-250"
- id="linknoteref-250"><small>250</small></a> "As for the youth," continued
- the young treasurer, "he was not saved but because his life-term was
- deferred, and in like manner, O king, 'tis with me: I too have a deferred
- term, which I shall attain, and a period which I shall accomplish, and I
- trust in Almighty Allah that He will give me the victory over these
- villain Wazirs." When the youth had made an end of his speech, the king
- said, "Restore him to the prison;" and when they had done this, he turned
- to the Ministers and said to them, "Yonder youth lengtheneth his tongue
- upon you, but I know your tenderness for the weal of mine empire and your
- loyal counsel to me; so be of good heart, for all that ye advise me I will
- do." They rejoiced when they heard these words, and each of them said his
- say. Then quoth the king, "I have not deferred his slaughter but to the
- intent that the talk might be prolonged and that words might abound, yet
- shall he now be slain without let or stay, and I desire that forthright ye
- set up for him a gibbet without the town and that the crier cry among the
- folk bidding them assemble and take him and carry him in procession to the
- gibbet, with the crier crying before him and saying, 'This is the reward
- of him whom the king delighted to favour and who hath betrayed him!'" The
- Wazirs rejoiced when they heard this, and for their joy slept not that
- night; and they made proclamation in the city and set up the gallows.
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0038" id="link2H_4_0038"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE ELEVENTH DAY.
- </h2>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0039" id="link2H_4_0039"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- Of the Speedy Relief of Allah.
- </h2>
- <p>
- When it was the eleventh day, the Wazirs repaired in early morning to the
- king's gate and said to him, "O king, the folk are assembled from the
- portals of the palace to the gibbet, to the end they may see the king's
- order carried out on the youth." So Azadbakht bade fetch the prisoner and
- they brought him; whereupon the Ministers turned to him and said to him,
- "O vile of birth, can any lust for life remain with thee and canst thou
- hope for deliverance after this day?" Said he, "O wicked Wazirs, shall a
- man of understanding renounce all esperance in Almighty Allah? Howsoever a
- man be oppressed, there cometh to him deliverance from the midst of
- distress and life from the midst of death, as in the case of the prisoner
- and how Allah delivered him." Asked the king, "What is his story?" and the
- youth answered, saying, "O king, they tell
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0040" id="link2H_4_0040"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Story of the Prisoner and How Allah Gave Him Relief.<a
- href="#linknote-251" name="linknoteref-251" id="linknoteref-251"><small>251</small></a>
- </h2>
- <p>
- There was once a king of the kings, who had a high palace, overlooking his
- prison, and he used to hear in the night one saying, "O Ever-present
- Deliverer, O Thou whose deliverance is aye present, relieve Thou me!" One
- day the king waxed wroth and said, "Yonder fool looketh for relief from
- the pains and penalties of his crime." Then said he to his officers, "Who
- is in yonder jail?" and said they, "Folk upon whom blood hath been found."<a
- href="#linknote-252" name="linknoteref-252" id="linknoteref-252"><small>252</small></a>
- Hearing this the king bade bring that man before him and said to him, "O
- fool, O little of wit, how shalt thou be delivered from this prison,
- seeing that thy crime is mortal?" Then he committed him to a company of
- his guards and said to them, "Take this wight and crucify him within sight
- of the city." Now it was the night season. So the soldiers carried him
- without the city, thinking to crucify him, when behold, there came out
- upon them robbers and fell upon them with swords and other weapons.
- Thereat the guards left him whom they purposed to slay and fled whilst the
- man who was going to slaughter also took to flight and plunging deep into
- the desert, knew not whither he went before he found himself in a copse
- and there came out upon him a lion of terrible aspect, who snatched him up
- and cast him under him. Then he went up to a tree and uprooting it,
- covered the man therewithal and made off into the thicket, in quest of the
- lioness.<a href="#linknote-253" name="linknoteref-253" id="linknoteref-253"><small>253</small></a>
- As for the man, he committed his affair to Allah the Most High, relying
- upon Him for deliverance, and said to himself, "What is this affair?" Then
- he removed the leaves from himself and rising, saw great plenty of men's
- bones there, of those whom the lion had devoured. He looked again and
- behold, he saw a heap of gold lying alongside a purse-belt;<a
- href="#linknote-254" name="linknoteref-254" id="linknoteref-254"><small>254</small></a>
- whereat he marvelled and gathering up the gold in the breast of his
- gaberdine, went forth of the copse and fled at hap-hazard, turning neither
- to the right nor to the left, in his fear of the lion; nor did he cease
- flying till he came to a village and cast himself down, as he were dead.
- He lay there till the day appeared and he was rested from his travail,
- when he arose and burying the gold, entered the village. Thus Allah gave
- him relief and he got the gold. Then said the king, "How long wilt thou
- beguile us, O youth, with thy prate? But now the hour of thy slaughter is
- come." So he bade crucify him upon the gibbet. But as they were about to
- hoist him up, lo and behold! the Captain of the thieves, who had found him
- and reared him, came up at that moment and asked, "What be this assembly
- and the cause of the crowds here gathered together?" They informed him
- that a page of the king had committed a mighty great crime and that he was
- about to do him die; so the Captain of the thieves pressed forward and
- looking upon the prisoner, knew him, whereupon he went up to him and
- strained him to his bosom and threw his arms round his neck, and fell to
- kissing him upon his mouth.<a href="#linknote-255" name="linknoteref-255"
- id="linknoteref-255"><small>255</small></a> Then said he, "This is a boy I
- found under such a mountain, wrapped in a gown of brocade, and I reared
- him and he fell to cutting the way with us. One day, we set upon a
- caravan, but they put us to flight and wounded some of us and took the lad
- and ganged their gait. From that day to this I have gone round about the
- lands seeking him, but have not found news of him till now; and this is
- he." When the king heard this, he was assured that the youth was his very
- son; so he cried out at the top of his voice and casting himself upon him,
- embraced him and kissed him and shedding tears, said, "Had I put thee to
- death, as was mine intent, I should have died of regret for thee." Then he
- cut his pinion-bonds and taking his crown from his head, set it on the
- head of his son, whereupon the people raised cries of joy, whilst the
- trumpets blared and the kettledrums beat and there befel a mighty great
- rejoicing. They decorated the city and it was a glorious day; even the
- birds stayed their flight in the welkin, for the greatness of the greeting
- and the clamour of the crying. The army and the folk carried the prince to
- the palace in splendid procession, and the news came to his mother
- Bahrjaur, who fared forth and threw herself upon him. Moreover, the king
- bade open the prison and bring forth all who were therein, and they held
- high festival seven days and seven nights and rejoiced with a mighty
- rejoicing. Thus it betided the youth; but as regards the Ministers, terror
- and silence, shame and affright fell upon them and they gave themselves up
- for lost. After this the king sat, with his son by his side and the Wazirs
- on their knees before him, and summoned his chief officers and the
- subjects of the city. Then the prince turned to the Ministers and said to
- them, "See, O villain Wazirs, the work of Allah and his speedy relief."
- But they answered ne'er a syllable and the king said, "It sufficeth me
- that there is nothing alive but rejoiceth with me this day, even to the
- birds in the sky, but ye, your breasts are straitened. Indeed, this is the
- greatest of hostility in you me-wards, and had I hearkened to you, my
- regret had been prolonged and I had died miserably of sorrow." Quoth the
- prince, "O my father, but for the fairness of thy thought and thy
- perspicacity and thy longanimity and deliberation in affairs, there had
- not betided thee this great joy. Hadst thou slain me in haste, repentance
- would have been sore on thee and longsome annoy, and on this wise whoso
- preferreth haste shall rue." Presently the king sent for the Captain of
- the robbers and bade indue him with a robe of honour, commanding that all
- who loved the king should doff their dresses and cast them upon him.<a
- href="#linknote-256" name="linknoteref-256" id="linknoteref-256"><small>256</small></a>
- So there fell robes of honour on him, till he was a-wearied with their
- weight, and Azadbakht invested him with the mastership of the police of
- his city. Then he bade set up other nine gibbets by the side of the first
- and said to his son, "Thou art innocent, and yet these villain Wazirs
- strave for thy slaughter." Replied the prince, "O my sire, I had no fault
- in their eyes but that I was a loyal counsellor to thee and still kept
- watch over thy wealth and withdrew their hands from thy hoards and
- treasuries; wherefore they were jealous and envied me and plotted against
- me and planned to slay me." Quoth the king, "The time of retribution is at
- hand, O my son; but what be thy rede we should do with them in requital of
- that they did with thee? And indeed they have striven for thy slaughter
- and exposed thee to disgrace and smirched mine honour among the kings."
- Then he turned to the Wazirs and said to them, "Woe to you! What liars ye
- are! And is aught of excuse left to you?" Said they, "O king, there
- remaineth no excuse for us and we are houghed<a href="#linknote-257"
- name="linknoteref-257" id="linknoteref-257"><small>257</small></a> by the
- deed we would have done to him. Indeed we planned evil to this youth and
- it hath reverted upon us, and we plotted mischief against him and it hath
- overtaken us; yea, we digged for him a pit and we ourselves have fallen
- into it." So the king bade hoist up the Wazirs upon the gibbets and
- crucify them there, because Allah is just and decreeth that which is due.
- Then Azadbakht and his wife and son abode in joyance and gladness, till
- there came to them the Destroyer of delights and they died all; and
- extolled be the Living One, who dieth not, to whom be glory and whose
- mercy be upon us for ever and ever! Amen.
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0041" id="link2H_4_0041"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- JA'AFAR BIN YAHYA AND ABD AL-MALIK BIN SALITH THE ABBASIDE<a
- href="#linknote-258" name="linknoteref-258" id="linknoteref-258"><small>258</small></a>
- </h2>
- <p>
- It is told of Ja'afar bin Yahyà the Barmecide that he sat down one day to
- wine and, being minded to be private, sent for his boon-companions, with
- whom he was most familiar, and charged the chamberlain that he suffer none
- of the creatures of Almighty Allah to enter, save a man of his cup-mates,
- by name Abd al-Malik bin Sálih, who was behindhand with them. Then they
- donned brightly-dyed dresses.<a href="#linknote-259" name="linknoteref-259"
- id="linknoteref-259"><small>259</small></a> for it was their wont, as
- often as they sat in the wine-séance, to endue raiment of red and yellow
- and green silk, and they sat down to drink, and the cups went round the
- lutes thrilled and shrilled. Now there was a man of the kinsfolk of the
- Caliph Harun al-Rashid, by name Abd al-Malik bin Salih<a
- href="#linknote-260" name="linknoteref-260" id="linknoteref-260"><small>260</small></a>
- bin Ali bin Abdallah bin al-Abbas,<a href="#linknote-261"
- name="linknoteref-261" id="linknoteref-261"><small>261</small></a> who was
- great of gravity and sedateness, piety and propriety, and Al- Rashid used
- instantly to require that he should company him in converse and carouse
- and drink with him and had offered him to such end abounding wealth, but
- he never would. It fortuned that this Abd al-Malik bin Salih came to the
- door of Ja'afar bin Yahya, so he might bespeak him of certain requisitions
- of his, and the chamberlain, doubting not but he was the Abd al-Malik bin
- Salih aforesaid (whom Ja'afar had permitted him admit and that he should
- suffer none but him to enter), allowed him to go in to his master.
- Accordingly Abd al-Malik went in, garbed in black, with his Rusáfiyah<a
- href="#linknote-262" name="linknoteref-262" id="linknoteref-262"><small>262</small></a>
- on his head. When Ja'afar saw him, his reason was like to depart for shame
- and he understood the case, to wit, that the chamberlain had been deceived
- by the likeness of the name; and Abd al-Malik also perceived how the
- matter stood and perplexity was manifest to him in Ja'afar's face. So he
- put on a cheery countenance and said, "No harm be upon you!<a
- href="#linknote-263" name="linknoteref-263" id="linknoteref-263"><small>263</small></a>
- Bring us of these dyed clothes." Thereupon they brought him a dyed robe<a
- href="#linknote-264" name="linknoteref-264" id="linknoteref-264"><small>264</small></a>
- and he donned it and sat discoursing gaily with Ja'afar and jesting with
- him. Then said he, "Allow us to be a partaker in your pleasures, and give
- us to drink of your Nabíz."<a href="#linknote-265" name="linknoteref-265"
- id="linknoteref-265"><small>265</small></a> So they brought him a silken
- robe and poured him out a pint, when he said, "We crave your indulgence,
- for we have no wont of this." Accordingly Ja'afar ordered a flagon of
- Nabíz be set before him, that he might drink whatso he pleased. Then,
- having anointed himself with perfumes, he chatted and jested with them
- till Ja'afar's bosom broadened and his constraint ceased from him and his
- shame, and he rejoiced in this with joy exceeding and asked Abd al-Malik,
- "What is thine errand? Inform me thereof, for I cannot sufficiently
- acknowledge thy courtesy." Answered the other, "I come (amend thee Allah!)
- on three requirements, of which I would have thee bespeak the Caliph; to
- wit, firstly, I have on me a debt to the amount of a thousand thousand
- dirhams,<a href="#linknote-266" name="linknoteref-266" id="linknoteref-266"><small>266</small></a>
- which I would have paid: secondly, I desire for my son the office of Wali
- or governor of a province,<a href="#linknote-267" name="linknoteref-267"
- id="linknoteref-267"><small>267</small></a> whereby his rank may be
- raised: and thirdly, I would fain have thee marry him to Al-'Áliyah, the
- daughter of the Commander of the Faithful, for that she is his cousin and
- he is a match for her." Ja'afar said, "Allah accomplisheth unto thee these
- three occasions. As for the money, it shall be carried to thy house this
- very hour: as for the government, I make thy son Viceroy of Egypt; and as
- for the marriage, I give him to mate Such-an-one, the daughter of our lord
- the Prince of True Believers, at a dowry of such and such a sum. So depart
- in the assurance of Allah Almighty." Accordingly Abd al-Malik went away
- much astonished at Ja'afar's boldness in undertaking such engagements. He
- fared straight for his house, whither he found that the money had preceded
- him, and in the morrow Ja'afar presented himself before Al-Rashid and
- acquainted him with what had passed, and that he had appointed Abd
- al-Malik's son Wali of Egypt<a href="#linknote-268" name="linknoteref-268"
- id="linknoteref-268"><small>268</small></a> and had promised him his
- daughter, Al-'Aliyah to wife. The Caliph was pleased to approve of this
- and he confirmed the appointment and the marriage. Then he sent for the
- young man and he went not forth of the palace of the Caliphate till Al-
- Rashid wrote him the patent of investiture with the government of Egypt;
- and he let bring the Kazis and the witnesses and drew up the contract of
- marriage.
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0042" id="link2H_4_0042"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- AL-RASHID AND THE BARMECIDES<a href="#linknote-269" name="linknoteref-269"
- id="linknoteref-269"><small>269</small></a>
- </h2>
- <p>
- It is said that the most wondrous of matters which happened to Al-Rashid
- was this. His brother Al-Hádí,<a href="#linknote-270"
- name="linknoteref-270" id="linknoteref-270"><small>270</small></a> when he
- succeeded to the Caliphate, enquired of a seal-ring of great price, which
- had belonged to his father Al-Mahdi,<a href="#linknote-271"
- name="linknoteref-271" id="linknoteref-271"><small>271</small></a> and it
- reached him that Al-Rashid had taken it. So he required it of him, but he
- refused to give it up, and Al-Hadi insisted upon him, yet he still denied
- the seal-ring of the Caliphate. Now this was on Tigris-bridge, and he
- threw the ring into the river.<a href="#linknote-272"
- name="linknoteref-272" id="linknoteref-272"><small>272</small></a> When
- Al-Hadi died and Al-Rashid succeeded to the Caliphate, he went in person
- to that very place with a seal-ring of lead, which he cast into the stream
- at the same stead, and bade the divers seek it. So the duckers did his
- bidding and brought up the first ring, and this was counted an omen of
- Al-Rashid's good fortune and of the continuance of his reign.<a
- href="#linknote-273" name="linknoteref-273" id="linknoteref-273"><small>273</small></a>
- When Al-Rashid came to the throne, he invested Ja'afar bin Yahyà bin
- Khálid al- Barmaki<a href="#linknote-274" name="linknoteref-274"
- id="linknoteref-274"><small>274</small></a> with the Wazirate. Now Ja'afar
- was eminently noted for generosity and munificence, and the histories of
- him to this purport are renowned and have been documented. None of the
- Wazirs rose to the rank and favour whereto he attained with Al- Rashid,
- who was wont to call him brother<a href="#linknote-275"
- name="linknoteref-275" id="linknoteref-275"><small>275</small></a> and
- used to carry him with him into his house. The period of his Wazirate was
- nineteen<a href="#linknote-276" name="linknoteref-276" id="linknoteref-276"><small>276</small></a>
- years, and Yahya one day said to his son Ja'afar, "O my son, as long as
- thy reed trembleth,<a href="#linknote-277" name="linknoteref-277"
- id="linknoteref-277"><small>277</small></a> water it with kindness." Men
- differ concerning the reason of Ja'afar's slaughter, but the better
- opinion of it is follows. Al-Rashid could not bear to be parted from
- Ja'afar nor from his own sister 'Abbásah, daughter of Al-Mahdi, a single
- hour, and she was the loveliest woman of her day; so he said to Ja'afar,
- "I will marry thee to her, that it may be lawful to thee to look upon her,
- but thou shalt not touch her." After this time the twain used to be
- present in Al-Rashid's sitting chamber. Now the Caliph would get up
- bytimes and leave the chamber, and they being filled with wine as well as
- being young, Ja'afar would rise to her and know her carnally.<a
- href="#linknote-278" name="linknoteref-278" id="linknoteref-278"><small>278</small></a>
- She conceived by him and bare a handsome boy; and, fearing Al-Rashid, she
- dispatched the new-born child by one of her confidants to Meccah the
- Magnified (May Allah Almighty greaten it in honor and increase it in
- venerance and nobility and magnification!). The affair abode concealed
- till there befel a brabble between Abbasah and one of her hand-maidens
- whereupon the slave-girl discovered the affair of the child to Al-Rashid
- and acquainted him with its abiding-place. So, when the Caliph
- pilgrimaged, he sent one who brought him the boy and found the matter
- true, where he caused befal the Barmecides whatso befel.<a
- href="#linknote-279" name="linknoteref-279" id="linknoteref-279"><small>279</small></a>
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0043" id="link2H_4_0043"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- IBN AL-SAMMAK AND AL-RASHID<a href="#linknote-280" name="linknoteref-280"
- id="linknoteref-280"><small>280</small></a>
- </h2>
- <p>
- It is related that Ibn al-Sammák<a href="#linknote-281"
- name="linknoteref-281" id="linknoteref-281"><small>281</small></a> went in
- one day to Al- Rashid, and the Caliph, being athirst, called for drink. So
- his cup was brought him, and when he took it, Ibn al-Sammak said to him,
- "Softly, O Prince of True Believers! An thou wert denied this draught,
- with how much wouldst thou buy it?" He replied, "With the half of my
- reign;" and Ibn al-Sammak said, "Drink and Allah make it grateful to
- thee!" Then, when he had drunken; he asked him, "An thou wert denied the
- issuing forth of the draught from thy body, with what wouldst thou buy its
- issue?" Answered Al-Rashid, "With the whole of my reign;" and Ibn
- al-Sammak said, "O Commander of the Faithful, verily, a realm that
- weigheth not in the balance against a draught of water or a voiding of
- urine is not worth the striving for." And Harun wept.
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0044" id="link2H_4_0044"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- AL-MAAMUN AND ZUBAYDAH<a href="#linknote-282" name="linknoteref-282"
- id="linknoteref-282"><small>282</small></a>
- </h2>
- <p>
- It is said that Al-Maamún<a href="#linknote-283" name="linknoteref-283"
- id="linknoteref-283"><small>283</small></a> came one day upon Zubaydah,
- mother of Al-Amín,<a href="#linknote-284" name="linknoteref-284"
- id="linknoteref-284"><small>284</small></a> and saw her moving her lips
- and muttering somewhat he understood not; so he said to her, "O mother
- mine, art thou cursing me because I slew thy son and spoiled him of his
- realm?" Said she, "Not so, by Allah, O Commander of the Faithful!" and
- quoth he, "What then was it thou saidest?" Quoth she, "Let the Prince of
- True Believers excuse me." But he was urgent with her, saying, "There is
- no help but that thou tell it." And she replied, "I said, Allah confound
- importunity!" He asked, "How so?" and she answered, "I played one day at
- chess with the Commander of the Faithful, Harun al- Rashid, and he imposed
- on me the condition of forfeits.<a href="#linknote-285"
- name="linknoteref-285" id="linknoteref-285"><small>285</small></a> He won
- and made me doff my dress and walk round about the palace, stark naked; so
- I did this, and I felt incensed against him. Then we fell again to playing
- and I won; whereat I made him go to the kitchen and lie with the foulest
- and fulsomest wench of the wenches thereof; but I found not a slave-girl
- fouler and filthier than thy mother;<a href="#linknote-286"
- name="linknoteref-286" id="linknoteref-286"><small>286</small></a> so I so
- bade him tumble her. He did my bidding and she conceived by him of thee,
- and thus was I the cause of the slaying of my son and the spoiling of him
- of his realm." When Al-Maamún heard this, he turned away, saying, "Allah
- curse the importunate!" that is, himself, who had importuned her till she
- acquainted him with that affair.
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0045" id="link2H_4_0045"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- AL-NU'UMAN AND THE ARAB OF THE BANU TAY<a href="#linknote-287"
- name="linknoteref-287" id="linknoteref-287"><small>287</small></a>
- </h2>
- <p>
- It is said that Al-Nu'umán<a href="#linknote-288" name="linknoteref-288"
- id="linknoteref-288"><small>288</small></a> had two boon-companions, one
- of whom was hight Ibn Sa'ad and the other Amrú bin al-Malik, and he became
- one night drunken and bade bury them alive; so they buried him. When he
- arose on the morrow, he asked for them and was acquainted with their
- affair, whereupon he built over them a building and appointed to himself a
- day of ill-luck and a day of good fortune. If any met him on his unlucky
- day, he slew him and with his blood he washed that monument, which is a
- place well known in Kufah; and if any met him on his day of good fortune
- he enriched him. Now there accosted him once, on his day of ill- omen, an
- Arab of the Banú Tay<a href="#linknote-289" name="linknoteref-289"
- id="linknoteref-289"><small>289</small></a> and Al-Nu'uman would have done
- him dead; but the Arab said, "Allah quicken the king! I have two little
- girls and have made none guardian over them; wherefore, and the king see
- fit to grant me leave to go to them, I will give him the covenant of Allah<a
- href="#linknote-290" name="linknoteref-290" id="linknoteref-290"><small>290</small></a>
- that I will return to him, as soon as I shall have appointed unto them a
- guardian." Al-Nu'uman had ruth on him and said to him, "An a man will be
- surety for thee of those who are with us, I will let thee go, and if thou
- return not I will slay him." Now there was with Al- Nu'uman his Wazir
- Sharik bin Amru: so the Táí<a href="#linknote-291" name="linknoteref-291"
- id="linknoteref-291"><small>291</small></a> looked at him and said,
- </p>
-<pre xml:space="preserve">
- "Ho thou, Sharik, O Amru-son is there fro' Death repair? * O
- brother to men brotherless, brother of all in care!
- O brother of Al-Nu'uman an old man this day spare, * An old man
- slain and Allah deign fair meed for thee prepare!"
-</pre>
- <p>
- Quoth Sharik, "On me be his warranty, Allah assain the king!" So the Táí
- departed, after a term had been assigned him for his returning. Now when
- the appointed day arrived, Al-Nu'uman sent for Sharik and said to him,
- "Verily the high noon of this day is past;" and Sharik answered, "the king
- hath no procedure against me till it be eventide." Whenas evened the
- evening there appeared one afar off and Al-Nu'uman fell to looking upon
- him and on Sharik who said to him, "Thou hast no right over me till yonder
- person come, for haply he is my man." As he spake, up came the Táí in
- haste and Al-Nu'uman said, "By Allah, never saw I any more generous than
- you two! I know not which of you be the nobler, whether this one who
- became warrant for thee in death-risk or thou who returnest to thy
- slaughter." Then quoth he to Sharik, "What drave thee to become warrant
- for him, knowing the while it was death?" and quoth he, "I did this lest
- it be said, Generosity hath departed from Wazirs." Then Al-Nu'uman asked
- the Táí, "And thou, what prompted thee to return, knowing that therein was
- death and thine one destruction?" and the Arab answered, "I did this lest
- it be said, Fidelity hath departed from the folk; for such thing would be
- a shame to mine issue and to my tribe." And Al-Nu'uman cried, "By Allah, I
- will be the third of you, lest it be said, Mercy hath departed from the
- kings." So he pardoned him and bade abolish the day of ill-luck; whereupon
- the Arab began to say,
- </p>
-<pre xml:space="preserve">
- "A many urged me that I false my faith, * But I refused whatso
- the wights could plead;
- For I'm a man in whom Faith dwells for aye, * And every true
- man's word is pledge of deed."
-</pre>
- <p>
- Quoth Al-Nu'uman, "What prompted thee to keep faith, the case being as
- thou sayest?" Quoth he, "O king, it was my religion." Al-Nu'uman asked,
- "What is thy religion?" and he answered "The Nazarene!" The king said,
- "Expound it to me." So the Táí expounded it to him and Al-Nu'uman became a
- Christian.<a href="#linknote-292" name="linknoteref-292"
- id="linknoteref-292"><small>292</small></a>
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0046" id="link2H_4_0046"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- FIRUZ AND HIS WIFE<a href="#linknote-293" name="linknoteref-293"
- id="linknoteref-293"><small>293</small></a>
- </h2>
- <p>
- They relate that a certain king sat one day on the terrace-roof of his
- palace, solacing himself with the view, and presently, his wandering
- glances espied, on a house-top over against his palace, a woman seer never
- saw her like. So he turned to those present and asked them, "To whom
- belongeth yonder house?" when they answered, "To thy servant Fírúz, and
- that is his spouse." So he went down (and indeed passion had made him
- drunken as with wine, and he was deeply in love of her), and calling
- Firuz, said to him, "Take this letter and go with it to such a city and
- bring me the reply." Firuz took the letter and going to his house, laid it
- under his head and passed that night; and when the morning morrowed, he
- farewelled his wife and fared for that city, unknowing what his sovran
- purposed against him. As for the king, he arose in haste after the husband
- had set out and repairing to the house of Firuz in disguise, knocked at
- the entrance. Quoth Firuz's wife, "Who's at the door?" and quoth he,
- saying, "I am the king, thy husband's master." So she opened and he
- entered and sat down, saying, "We are come to visit thee." She cried, "I
- seek refuge<a href="#linknote-294" name="linknoteref-294"
- id="linknoteref-294"><small>294</small></a> from this visitation, for
- indeed I deem not well of it;" but the king said, "O desire of hearts, I
- am thy husband's master and methinks thou knowest me not." She replied,
- "Nay, I know thee, O my lord and master, and I wot thy purpose and whatso
- thou wantest and that thou art my husband's lord. I understand what thou
- wishest, and indeed the poet hath forestalled thee in his saying of the
- verses referring to thy case,
- </p>
-<pre xml:space="preserve">
- 'Now will I leave your water-way untrod; * For many treading that
- same way I see:
- When fall the clustering flies upon the food, * I raise my hand
- whate'er my hunger be:
- And lions eke avoid the water-way * When dogs to lap at fountain-
- side are free.' "
-</pre>
- <p>
- Then said she, "O king, comest thou to a watering-place whereat thy dog
- hath drunk and wilt thou drink thereof?" The king was abashed at her and
- at her words and fared forth from her but forgot his sandal in the house.
- Such was his case; but as regards Firuz, when he went forth from his
- house, he sought the letter, but found it not in pouch; so he returned
- home. Now his return fell in with the king's going forth and he came upon
- the sandal in his house, whereat his wit was wildered and he knew that the
- king had not sent him away save for a device of his own. However, he kept
- silence and spake not a word, but, taking the letter, went on his mission
- and accomplished it and returned to the king, who gave him an hundred
- dinars. So Firuz betook himself to the bazar and bought what beseemeth
- women of goodly gifts and returning to his wife, saluted her and gave her
- all he had purchased, and said to her, "Arise and hie thee to thy father's
- home." Asked she, "Wherefore?" and he answered, "Verily, the king hath
- been bountiful to me and I would have thee make this public, so thy father
- may joy in that which he seeth upon thee." She rejoined "With love and
- gladness," and arising forthwith, betook herself to the house of her
- father, who rejoiced in her coming and in that which he saw upon her; and
- she abode with him a month's space, and her husband made no mention of
- her. Then came her brother to him and said, "O Firuz, an thou wilt not
- acquaint me with the reason of thine anger against thy wife, come and
- plead with us before the king." Quoth he, "If ye will have me plead with
- you, I will e'en plead." So they went to the king and found the Kazi
- sitting with him; whereupon the damsel's brother began, "Allah assist our
- lord the Kazi! I let this man on hire a flower-garden, high-walled, with a
- well well-conditioned and trees fruit-laden; but he beat down its walls
- and ruined its well and ate its fruits, and now he desireth to return it
- to me." The Kazi turned to Firuz and asked him, "What sayest thou, O
- youth?" when he answered, "Indeed, I delivered him the garden in better
- case than it was before." So the Kazi said to the brother, "Hath he
- delivered to thee the garden, as he avoucheth?" And the pleader replied,
- "No; but I desire to question him of the reason of his returning it."
- Quoth the Kazi, "What sayest thou, O youth?" And quoth Firuz, "I returned
- it willy nilly, because I entered it one day and saw the trail of the
- lion; so I feared lest an I entered it again, the lion should devour me.
- Wherefore that which I did, I did of reverence to him and for fear of
- him." Now the king was leaning back upon the cushion, and when he heard
- the young man's words, he comprehended the purport thereof; so he sat up
- and said, "Return to thy flower-garden in all ease of heart; for, by
- Allah, never saw I the like of thy garth nor stronger of guard than its
- walls over its trees!" So Firuz returned to his wife, and the Kazi knew
- not the truth of the affair, no, nor any of those who were in that
- assembly, save the king and the husband and the wife's brother.
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0047" id="link2H_4_0047"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- KING SHAH BAKHT AND HIS WAZIR AL-RAHWAN.<a href="#linknote-295"
- name="linknoteref-295" id="linknoteref-295"><small>295</small></a>
- </h2>
- <p>
- They relate that there was once, in days of yore and in bygone ages and
- times long gone before, a king of the kings of the time, Shah Bakht hight,
- who had troops and servants and guards in hosts and a Wazir called
- Al-Rahwán, who was learned, understanding, a loyal counsellor and a
- cheerful acceptor of the commandments of Almighty Allah, to whom belong
- Honour and Glory. The king committed to this Minister the affairs of his
- kingdom and his lieges and spake according to his word, and in this way he
- abode a long space of time. Now this Wazir had many foes, who envied his
- position and sought to do him harm, but thereunto found no way and the
- Lord, in His immemorial fore-knowledge and His fore-ordinance decreed that
- the king dreamt that the Minister Al-Rahwan gave him a fruit from off a
- tree and he ate it and died. So he awoke, startled and troubled, and when
- the Wazir had presented himself before him and had retired and the king
- was alone with those in whom he trusted, he related to them his vision and
- they advised him to send for the astrologers and interpreters and
- commended to him a Sage, whose skill and wisdom they attested. Accordingly
- the king bade him be brought and entreated him with honour and made him
- draw near to himself. Now there had been in private intercourse with that
- Sage a company of the Wazir's enemies, who besought him to slander the
- Minister to the king and counsel him to do him dead, in view of what they
- promised him of much wealth; and he made agreement with them on this and
- acquainted the king that the Minister would slay him within the coming
- month and bade him hasten to put him to death, else would he surely be
- killed. Presently, the Wazir entered and the king signed to him to clear
- the place. So he signed to those who were present to withdraw, and they
- withdrew; whereupon quoth the king to him, "How deemest thou, O Minister
- of loyal counsel in all manner of contrivance, concerning a vision I have
- seen in my sleep?" "What is it, O king?" asked the Wazir, and Shah Bakht
- related to him his dream, adding, "And indeed the Sage interpreted it to
- me and said to me, 'An thou do not the Wazir dead within a month,
- assuredly he will slay thee.' Now to put the like of thee to death, I am
- loath exceedingly, yet to leave thee on life do I sorely fear. How then
- dost thou advise me act in this affair?" The Wazir bowed his head
- earthwards awhile, then raised it and said, "Allah prosper the king!
- Verily, it availeth not to continue him on life of whom the king is
- afraid, and my counsel is that thou hasten to put me out of the world."
- When the king heard his speech and dove into the depths of his meaning, he
- turned to him and said, "'Tis grievous to me, O Wazir of good rede;" and
- he told him that the other sages had attested the wit and wisdom of the
- astrophil. Now hearing these words Al-Rahwan sighed and knew that the king
- went in fear of him; but he showed him fortitude and said to him, "Allah
- assain the sovran! My rede is that the king carry out his commandment and
- his decree be dight, for that needs must death be and 'tis fainer to me
- that I die oppressed, than that I die an oppressor. But, an the king judge
- proper to postpone the putting of me to death till the morrow and will
- pass this night with me and farewell me whenas the morning cometh, the
- king shall do whatso he willeth." Then he wept tell he wetted his gray
- hairs and the king was moved to ruth for him and granted him that which he
- craved and vouchsafed him a respite for that night.<a href="#linknote-296"
- name="linknoteref-296" id="linknoteref-296"><small>296</small></a>
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0048" id="link2H_4_0048"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE FIRST NIGHT OF THE MONTH.
- </h2>
- <p>
- When it was eventide, the king caused clear his sitting chamber and
- summoned the Wazir, who presented himself and making his obeisance to the
- king, kissed ground before him and related to him
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0049" id="link2H_4_0049"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Tale of the Man of Khorasan, his Son and his Tutor.
- </h2>
- <p>
- There was once a man of Khorasan and he had a son, whose moral weal he
- ardently wished; but the young man sought to be alone and far from the eye
- of his father, so he might give himself up to pleasuring and pleasance.
- Accordingly he sought of his sire leave to make the pilgrimage to the Holy
- House of Allah and to visit the tomb of the Prophet (whom Allah save and
- assain!). Now between them and Meccah was a journey of five hundred
- parasangs; but his father could not contrary him, for that the Holy Law
- had made pilgrimage<a href="#linknote-297" name="linknoteref-297"
- id="linknoteref-297"><small>297</small></a> incumbent on him and because
- of that which he hoped for him of improvement. So he joined unto him a
- tutor, in whom he trusted, and gave him much money and took leave of him.
- The son set out with his governor on the holy pilgrimage,<a
- href="#linknote-298" name="linknoteref-298" id="linknoteref-298"><small>298</small></a>
- and abode on the like wise, spending freely and using not thrift. Also
- there was in his neighbourhood a poor man, who had a slave-girl of passing
- beauty and grace, and the youth conceived a desire for her and suffered
- sore cark and care for the love of her and her loveliness, so that he was
- like to perish for passion; and she also loved him with a love yet greater
- than his love for her. Accordingly, the damsel summoned an old woman who
- used to visit her and acquainted her with her case, saying, "An I
- foregather not with him, I shall die." The crone promised her that she
- would do her best to bring her to her desire; so she veiled herself and
- repairing to the young man, saluted him with the salam and acquainted him
- with the girl's case, saying, "Her master is a greedy wight; so do thou
- invite him and lure him with lucre, and he will sell thee the
- hand-maiden." Accordingly, he made a banquet, and standing in the man's
- way, invited him<a href="#linknote-299" name="linknoteref-299"
- id="linknoteref-299"><small>299</small></a> and brought him to his house,
- where they sat down and ate and drank and abode in talk. Presently, the
- young man said to the other, "I hear thou hast with thee a slave-girl,
- whom thou desirest to sell;" but he said, "By Allah, O my lord, I have no
- mind to sell her!" Quoth the youth, "I have heard that she cost thee a
- thousand dinars, and I will give thee six hundred over and above that
- sum;" and quoth the other, "I sell her to thee at that price." So they
- fetched notaries who wrote out the contract of sale, and the young man
- weighed to the girl's master half the purchase money, saying, "Let her be
- with thee till I complete to thee the rest of the price and take my
- hand-maid." The owner consented to this and took of him a written bond for
- the rest of the money, and the girl abode with her master, on deposit.<a
- href="#linknote-300" name="linknoteref-300" id="linknoteref-300"><small>300</small></a>
- As for the youth, he gave his governor a thousand dirhams and sent him to
- his sire, to fetch money from him, so he might pay the rest of the
- hand-maid's price, saying to him, "Be not long away." But the tutor said
- in his mind, "How shall I fare to his father and say to him, 'Thy son hath
- wasted thy money and made love with it?'<a href="#linknote-301"
- name="linknoteref-301" id="linknoteref-301"><small>301</small></a> With
- what eye shall I look on him and, indeed, I am he in whom he confided and
- to whom he hath entrusted his son? Verily, this were ill rede. Nay, I will
- fare on with this pilgrimage-caravan<a href="#linknote-302"
- name="linknoteref-302" id="linknoteref-302"><small>302</small></a> in
- despite of my fool of a youth; and when he is weary of waiting, he will
- demand back his money and return to his father, and I shall be quit of
- travail and trouble." So he went on with the pilgrimage caravan<a
- href="#linknote-303" name="linknoteref-303" id="linknoteref-303"><small>303</small></a>
- and took up his abode there.<a href="#linknote-304" name="linknoteref-304"
- id="linknoteref-304"><small>304</small></a> Meanwhile, the youth tarried
- expecting his tutor's return, but he returned not; wherefore concern and
- chagrin grew upon him because of his mistress, and his yearning for her
- redoubled and he was like to kill himself. She became aware of this and
- sent him a messenger, bidding him visit her. Accordingly he went to her,
- and she questioned him of the case; when he told her what was to do of the
- matter of his tutor, and she said to him, "With me is longing the like of
- that which is with thee, and I doubt me thy messenger hath perished or thy
- father hath slain him; but I will give thee all my jewellery and my
- dresses, and do thou sell them and weigh out the rest of my price, and we
- will go, I and thou, to thy sire." So she handed to him all she had and he
- sold it and paid the rest of her price; after which there remained to him
- for spending-money an hundred dirhams. These he spent and lay that night
- with the damsel in all delight of life, and his sprite was like to fly for
- joy: but when he arose in the morning, he sat weeping and the damsel said
- to him, "What causeth thee to weep?" Said he, "I know not an my father be
- dead, and he hath none other heir save myself; but how shall I get to him,
- seeing I own not a dirham?" Quoth she, "I have a bangle; sell it and buy
- seed-pearls with the price: then round them and fashion them into great
- unions<a href="#linknote-305" name="linknoteref-305" id="linknoteref-305"><small>305</small></a>
- and thereby thou shalt gain much money, with the which we may find our way
- to thy country." So he took the bangle and repairing to a goldsmith, said
- to him, "Break up this bracelet and sell it;" but he said, "The king
- seeketh a perfect bracelet: I will go to him and bring thee its price."
- Presently he bore the bangle to the Sultan and it pleased him greatly by
- reason of its goodly workmanship. Then he called an old woman, who was in
- his palace, and said to her, "Needs must I have the mistress of this
- bracelet though but for a single night, or I shall die;" and the old woman
- replied, "I will bring her to thee." Thereupon she donned a devotee's
- dress and betaking herself to the goldsmith, said to him, "To whom
- belongeth the bangle which is now with the king?" and said he, "It
- belongeth to a stranger, who hath bought him a slave-girl from this city
- and lodgeth with her in such a place." Upon this the old woman repaired to
- the young man's house and knocked at the door. The damsel opened to her
- and seeing her clad in devotee's garb,<a href="#linknote-306"
- name="linknoteref-306" id="linknoteref-306"><small>306</small></a> saluted
- her with the salam and asked her saying, "Haply thou hast some need of
- us?" Answered the old woman, "Yes, I desire a private place, where I can
- perform the Wuzu-ablution;" and quoth the girl, "Enter." So she entered
- and did her requirement and made the ablution and prayed:<a
- href="#linknote-307" name="linknoteref-307" id="linknoteref-307"><small>307</small></a>
- then she brought out a rosary and began to tell her beads thereon, and the
- damsel said to her, "Whence comest thou, O pilgrimess?"<a
- href="#linknote-308" name="linknoteref-308" id="linknoteref-308"><small>308</small></a>
- Said she, "From visiting the Idol of the Absent in such a church.<a
- href="#linknote-309" name="linknoteref-309" id="linknoteref-309"><small>309</small></a>
- There standeth up no woman before him,<a href="#linknote-310"
- name="linknoteref-310" id="linknoteref-310"><small>310</small></a> who
- hath a distant friend and discloseth to him her desire, but he acquainteth
- her with her case and giveth her news of her absent one." Said the damsel,
- "O pilgrimess, we have an absent one, and my lord's heart cleaveth to him
- and I desire to go question the Idol of him." Quoth the crone, "Do thou
- wait till to-morrow and ask leave of thy spouse, and I will come to thee
- and fare with thee in weal and welfare." Then she went away, and when the
- girl's master came, she sought his permission to go with the old trot, and
- he gave her leave. So the beldame came and took her and carried her to the
- king's door, she, unknowing whither she went. The damsel entered with her
- and beheld a goodly house and decorated apartments which were no idol's
- chamber. Then came the king and seeing her beauty and loveliness, went up
- to her to buss her; whereupon she fell down in a fainting fit and struck
- out with her hands and feet.<a href="#linknote-311" name="linknoteref-311"
- id="linknoteref-311"><small>311</small></a> When he saw this, he held
- aloof from her in ruth and left her; but the matter was grievous to her
- and she refused meat and drink, and as often as the king drew near to her,
- she fled from him in fear, so he swore by Allah that he would not approach
- her save with her consent and fell to presenting her with ornaments and
- raiment; but her aversion to him only increased. Meanwhile, the youth her
- master abode expecting her; but she returned not and his heart already
- tasted the bitter draught of separation; so he went forth at hap-hazard,
- distracted and knowing not what he should do, and began strewing dust upon
- his head and crying out, "The old woman hath taken her and gone away!" The
- little boys followed him with stones and pelted him, crying, "A madman! A
- madman!" Presently, the king's Chamberlain, who was a personage of years
- and worth, met him, and when he saw this youth, he forbade the boys and
- drave them away from him, after which he accosted him and asked him of his
- affair. So he told him his tale and the Chamberlain said to him, "Fear
- not! I will deliver thy slavegirl for thee; so calm thy concern." And he
- went on to speak him fair and comfort him, till he had firm reliance on
- his word. Then he carried him to his home and stripping him of his
- clothes, clad him in rags; after which he called an old woman, who was his
- housekeeper,<a href="#linknote-312" name="linknoteref-312"
- id="linknoteref-312"><small>312</small></a> and said to her, "Take this
- youth and bind on his neck yon iron chain and go round about with him in
- all the great thoroughfares of the city, and when thou hast done this, go
- up with him to the palace of the king." And he said to the youth, "In
- whatsoever stead thou seest the damsel, speak not a syllable, but acquaint
- me with her place and thou shalt owe her deliverance to none save to me."
- The youth thanked him and went with the old woman in such fashion as the
- Chamberlain bade him. She fared on with him till they entered the city,
- and walked all about it; after which she went up to the palace of the king
- and fell to saying, "O fortune's favourites, look on a youth whom the
- devils take twice in the day and pray to be preserved from such
- affliction!" And she ceased not to go round with him till she came to the
- eastern wing<a href="#linknote-313" name="linknoteref-313"
- id="linknoteref-313"><small>313</small></a> of the palace, whereupon the
- slave-girls hurried out to look upon him and when they saw him they were
- amazed at his beauty and loveliness and wept for him. Then they informed
- the damsel, who came forth and considered him and knew him not; but he
- knew her; so he drooped his head and shed tears. She was moved to pity for
- him and gave him somewhat and went back to her place, whilst the youth
- returned with the housekeeper to the Chamberlain and told him that she was
- in the king's mansion, whereat he was chagrined and said, "By Allah, I
- will assuredly devise a device for her and deliver her!" Whereupon the
- youth kissed his hands and feet. Then he turned to the old woman and bade
- her change her habit and her semblance. Now this ancient dame was sweet of
- speech and winsome of wit; so he gave her costly and delicious ottars and
- said to her, "Get thee to the king's slave-girls and sell them these
- essences and win thy way to the damsel and ask her if she desire her
- master or not." So the old woman went out and making her way to the
- palace, went in to the hand-maid and drew near her and recited these
- couplets,
- </p>
-<pre xml:space="preserve">
- "Allah preserve our Union-days and their delights. * Ah me! How
- sweet was life! how joys were ever new!
- May he not be who cursed us twain with parting day; * How many a
- bone he brake, how many a life he slew!
- He shed my faultless tear-floods and my sinless blood; * And
- beggaring me of love himself no richer grew."
-</pre>
- <p>
- When the damsel heard the old woman's verses, she wept till her clothes
- were drenched and drew near the speaker, who asked her, "Knowest thou
- such-an-one?" And she wept and answered, "He is my lord. Whence knowest
- thou him?" Rejoined the old woman, "O my lady, sawest thou not the madman
- who came hither yesterday with the old woman? He was thy lord," presently
- adding, "But this is no time for talk. When 'tis night, get thee to the
- top of the palace and wait on the terrace till thy lord come to thee and
- compass thy deliverance." Then she gave her what she would of perfumes and
- returning to the Chamberlain, acquainted him with whatso had passed, and
- he told the youth. Now as soon as it was evening, the Chamberlain bade
- bring two hackneys and great store of water and provaunt and a
- riding-camel and a fellow to show them the way. These he ambushed without
- the town whilst he and the young man, taking with them a long rope, made
- fast to a staple, went and stood below the palace. Whenas they came
- thither, they looked and behold, the damsel was standing on the
- terrace-roof, so they threw her the rope and the staple, which she made
- fast, and tucking up her sleeves above her wrists, slid down and landed
- with them. They carried her without the town, where they mounted, she and
- her lord, and fared on, with the guide in front,<a href="#linknote-314"
- name="linknoteref-314" id="linknoteref-314"><small>314</small></a>
- directing them on the way, and they ceased not faring night and day till
- they entered his father's house. The young man greeted his sire, who was
- gladdened in him, and to whom he related all that had befallen him,
- whereupon he rejoiced in his safety. As for the tutor, he wasted whatso
- was with him and returned to the city, where he saw the youth and excused
- himself. Then he questioned him of what had betided him and he told him,
- whereat he admired and returned to companionship with him; but the youth
- ceased to have regard for him and gave him nor solde nor ration as was his
- wont, neither discovered to him aught of his secrets. When the tutor saw
- that there was no profit from him he returned to the king, the ravisher of
- the slave-girl, and recounted to him what the Chamberlain had done and
- counselled him to slay that official and egged him on to recover the
- damsel, promising to give his friend a poison-draught and return.
- Accordingly the king sent for the Chamberlain and chid him for the deed he
- had done; whereat the king's servants incontinently fell upon the
- Chamberlain and put him to death. Meanwhile the tutor returned to the
- youth, who asked him of his absence, and he told him that he had been in
- the city of the king who had taken the slave-girl. When the youth heard
- this, he misdoubted of his governor and never again trusted him in
- anything but was always on his guard against him. Then the tutor without
- stay or delay caused prepare great store of sweetmeats and put in them
- deadly poison and presented them to the youth, who, when he saw those
- sweetmeats, said to himself, "This is an extraordinary thing of the tutor!
- Needs must there be in this sweetmeat some mischief, and I will make proof
- of his confectionery upon himself." Accordingly he got ready food and set
- amongst it a portion of the sweetmeat, and inviting the governor to his
- house placed the provaunt before him. He ate, and amongst the rest which
- they brought him, the poisoned sweetmeat; so while in the act of eating he
- died; whereby the youth knew that this was a plot against himself and
- said, Whoso seeketh his fortune by his own force<a href="#linknote-315"
- name="linknoteref-315" id="linknoteref-315"><small>315</small></a>
- attaineth a failure." "Nor," continued the Wazir, "is this, O king of the
- age, stranger than the story of the Druggist and his Wife and the Singer."
- When King Shah Bakht heard the tale of Al-Rahwan he gave him leave to
- withdraw to his own house and he tarried there the rest of the night and
- the next day till eventide evened.
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0050" id="link2H_4_0050"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE SECOND NIGHT OF THE MOUTH.
- </h2>
- <p>
- When the even evened, the king sat private in his sitting-chamber and his
- mind was occupied with the story of the Singer and the Druggist. So he
- called the Wazir and bade him tell the tale. Answered he, "I will well.
- They recount, O my lord, the following
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0051" id="link2H_4_0051"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- Tale of the Singer and the Druggist.
- </h2>
- <p>
- There was once in the city of Hamadán<a href="#linknote-316"
- name="linknoteref-316" id="linknoteref-316"><small>316</small></a> a young
- man of seemly semblance and skilled in singing to the lute; wherefore he
- was well seen of the citizens. He went forth one day of his home with
- intent to travel, and gave not over journeying till his travel brought him
- to a town and a goodly. Now he had with him a lute and its appurtenance,<a
- href="#linknote-317" name="linknoteref-317" id="linknoteref-317"><small>317</small></a>
- so he entered and went round about the streets till he happened upon a
- druggist who, when he espied him, called to him. So he went up to him and
- bade him sit down; accordingly, the youth sat down by his side, and the
- druggist questioned him of his case. The singer told him what was in his
- mind, and the pharmacist took him up into his shop and bought him food and
- fed him. Then said he to him, "Rise and take up thy lute and beg about the
- streets, and whenas thou smellest the reek of wine, break in upon the
- drinkers and say to them, I am a singer. They will laugh and cry, Come in
- to us. And when thou singest, the folk will know thee and speak one to
- other of thee; so shalt thou become known about town, and thou shalt
- better thy business." He went round about, as the druggist bade him, till
- the sun waxed hot, but found none drinking. Then he entered a lane, that
- he might take rest, and seeing there a handsome house and a lofty, stood
- in its shade and fell to observing the excellence of its edification. Now
- while he was thus engaged, behold, a casement opened and there appeared
- thereat a face, as it were the moon. Quoth the owner of the face, "What
- aileth thee to stand there? Dost thou want aught?" And quoth he, "I am a
- stranger," and acquainted her with his adventure; whereupon asked she,
- "What sayst thou to meat and drink and the enjoyment of a fair face and
- getting thee spending-money?" And he answered, "O mistress mine, this is
- my desire whereof I am going about in quest!" So she opened the door to
- him and brought him in: then she seated him at the upper end of the room
- and served him with food. He ate and drank and lay with her and futtered
- her. This ended, she sat down in his lap and they toyed and laughed and
- exchanged kisses till the day was half done, when her husband came home
- and she had no recourse but to hide the singer in a mat,<a
- href="#linknote-318" name="linknoteref-318" id="linknoteref-318"><small>318</small></a>
- in which she rolled him up. The husband entered and seeing the
- battle-place<a href="#linknote-319" name="linknoteref-319"
- id="linknoteref-319"><small>319</small></a> disordered and smelling the
- reek of liquor questioned her of this. Quoth she, "I had with me a bosom
- friend of mine and I conjured her to crack a cup with me; and so we drank
- a jar full, I and she, and but now, before thy coming in, she fared
- forth." Her husband deemed her words true and went away to his shop, he
- being none other than the singer's friend the druggist, who had invited
- him and fed him; whereupon the lover came forth and he and the lady
- returned to their pleasant pastime and abode on this wise till evening,
- when she gave him money and said to him, "To-morrow in the forenoon come
- hither to me." He replied, "Yes," and departed; and at nightfall he went
- to the Hammam-bath. On the morrow, he betook himself to the shop of his
- friend the druggist, who welcomed him as soon as he saw him, and
- questioned him of his case and how he had fared that day. Quoth the
- singer, "Allah requite thee with welfare, O my brother, for indeed thou
- hast directed me to a restful life!" Then he acquainted him with his
- adventure and told him the tale of the woman, till he came to the mention
- of her husband, when he said, "And at midday came the horned cuckold,<a
- href="#linknote-320" name="linknoteref-320" id="linknoteref-320"><small>320</small></a>
- her husband, and knocked at the door. So she wrapped me in the mat, and
- when he had wended his ways I came forth and we returned to our pleasant
- play." This was grievous to the druggist, and he repented of having taught
- him how he should do and suspected his wife. Accordingly he asked the
- singer, "And what said she to thee at thy going away?" and the other
- answered, "She said, Come back to me on the morrow. So, behold, I am off
- to her and I came not hither but that I might acquaint thee with this,
- lest thy thoughts be pre-occupied with me." Then he farewelled him, and
- walked out. As soon as the druggist was assured that he had reached the
- house, he cast the net<a href="#linknote-321" name="linknoteref-321"
- id="linknoteref-321"><small>321</small></a> over his shop and made for his
- home, in some suspicion of his wife, and knocked at the door. Now the
- singer had entered and the druggist's wife said to him, "Up with thee and
- enter this chest." Accordingly he entered it and she shut it down on him
- and opened to her husband, who came in all distraught, and searched the
- house but found none and overlooked the chest. Hereat he said in his mind
- "The house<a href="#linknote-322" name="linknoteref-322"
- id="linknoteref-322"><small>322</small></a> is one which favoureth my
- house and the woman is one who favoureth my wife," and returned to his
- shop; whereupon the singer came forth of the chest and falling upon the
- druggist's wife, had his wicked will of her and spent upon her what was
- her due, and weighed down the scale for her with full measure. Then they
- ate and drank and kissed and clipped necks, and in this way they abode
- till the evening, when she gave him money, because she found his weaving
- nice and good,<a href="#linknote-323" name="linknoteref-323"
- id="linknoteref-323"><small>323</small></a> and made him promise to come
- to her on the morrow. So he left her and slept his night and on the morrow
- he returned to the shop of his friend the druggist and saluted him. The
- other welcomed him and questioned him of his case; whereat he told his
- tale till he ended with the mention of the woman's husband, when he said,
- "Then came the horned cuckold, her mate and she stowed me away in the
- chest and shut down the lid upon me, whilst her addlepated pander<a
- href="#linknote-324" name="linknoteref-324" id="linknoteref-324"><small>324</small></a>
- of a husband went about the house, top and bottom; and when he had gone
- his way, we returned to our pleasant pastime." With this, the druggist was
- assured that the house was his house and the wife his wife, and quoth he,
- "Now what wilt thou do to-day?" Quoth the singer, "I shall return to her
- and weave for her and full her yarn<a href="#linknote-325"
- name="linknoteref-325" id="linknoteref-325"><small>325</small></a>, and I
- came not<a href="#linknote-326" name="linknoteref-326" id="linknoteref-326"><small>326</small></a>
- save to thank thee for thy dealing with me." Then he went away, whilst the
- fire was loosed in the heart of the druggist and he shut his shop and
- returning to his house, rapped at the door. Said the singer, "Let me jump
- into the chest, for he saw me not yesterday;" but said she, "No! wrap
- thyself up in the mat." So he wrapped himself up and stood in a corner of
- the room, whilst the druggist entered and went no whither else save to the
- chest, but found naught inside. Then he walked round about the house and
- searched it, top and bottom, but came upon nothing and no one and abode
- between belief and disbelief, and said to himself, "Haply, I suspect my
- wife of what is not in her." So he was certified of her innocence and
- going forth content, returned to his shop, whereupon out came the singer
- and they resumed their former little game, as was their wont, till
- eventide when she gave him one of her husband's shirts and he took it and
- going away, nighted in his own lodging. Next morning he repaired to the
- druggist, who saluted him with the salam and came to meet him and rejoiced
- in him and smiled in his face, deeming his wife innocent. Then he
- questioned him of his case on yesterday and he told him how he had fared,
- saying, "O my brother, when the cornute knocked at the door, I would have
- jumped into the chest; but his wife forbade me and rolled me up in the
- mat. The man entered and thought of nothing save the chest; so he brake it
- open and woned like one jinn-mad, going up and coming down. Then he went
- about his business and I came out and we abode on our accustomed case till
- eventide, when she gave me this shirt of her husband's; and behold, I am
- now off to her." When the druggist heard the singer's words, he was
- assured of the adventure and knew that the calamity, all of it, was in his
- own house and that the wife was his wife; and he considered the shirt,
- whereupon he redoubled in assuredness and said to the singer, "Art thou
- now going to her?" Said he, "Yes, O my brother," and taking leave of him,
- went away; whereupon the druggist started up, as he were stark mad, and
- dismantled his shop.<a href="#linknote-327" name="linknoteref-327"
- id="linknoteref-327"><small>327</small></a> Whilst he was thus doing, the
- singer won to the house, and presently up came the druggist and knocked at
- the door. The lover would have wrapped himself up in the mat, but she
- forbade him and said, "Get thee down to the ground floor of the house and
- enter the oven-jar<a href="#linknote-328" name="linknoteref-328"
- id="linknoteref-328"><small>328</small></a> and close the cover upon
- thyself." So he did her bidding and she went down to her husband and
- opened the door to him, whereupon he came in and went round the house, but
- found no one and overlooked the oven-jar. Then he stood musing and sware
- that he would not again go forth of the house till the morrow. As for the
- singer, when his stay in the oven-jar grew longsome upon him, he came
- forth therefrom, thinking that her husband had gone away; and he went up
- to the terrace-roof and looking down, beheld his friend the druggist:
- whereat he was sore concerned and said in himself, "Alas, the disgrace,
- ah! This is my friend the druggist, who of me was fain and dealt me fair
- and I have paid him with foul." He feared to return to the druggist; so he
- stepped down and opened the first door and would have gone out at a
- venture, unseen of the husband; but, when he came to the outer door, he
- found it locked and saw not the key. Hereat he returned to the terrace and
- began dropping from roof to roof till the people of the house heard him
- and hastened to fall upon him, deeming him a thief. Now that house
- belonged to a Persian man; so they laid hands on him and the house-master
- fell to beating him, saying to him, "Thou art a thief." He replied, "No I
- am not a thief, but a singing-man, a stranger who, hearing your voices,
- came to sing to you." When the folk heard his words, they talked of
- letting him go; but the Persian said, "O folk, let not his speech cozen
- you. This one is none other than a thief who knoweth how to sing, and when
- he cometh upon the like of us, he is a singer." Said they, "O our lord,
- this man is a stranger, and needs we must release him." Quoth he, "By
- Allah, my heart heaveth at this fellow! Let me kill him with beating;" but
- quoth they, "Thou mayst no ways do that." So they delivered the singer
- from the Persian, the master of the house, and seated him amongst them,
- whereupon he began singing to them and they rejoiced in him. Now the
- Persian had a Mameluke,<a href="#linknote-329" name="linknoteref-329"
- id="linknoteref-329"><small>329</small></a> as he were the full moon, and
- he arose and went out, and the singer followed him and wept before him,
- professing lustful love to him and kissing his hands and feet. The
- Mameluke took compassion on him and said to him, "When the night cometh
- and my master entereth the Harim and the folk fare away, I will grant thee
- thy desire; and I sleep in such a place." Then the singer returned and sat
- with the cup-companions, and the Persian rose and went out with the
- Mameluke by his side. Now<a href="#linknote-330" name="linknoteref-330"
- id="linknoteref-330"><small>330</small></a> the singer knew the place
- which the Mameluke occupied at the first of the night; but it chanced that
- the youth rose from his stead and the waxen taper went out. The Persian,
- who was drunk, fell over on his face, and the singer supposing him to be
- the Mameluke, said, "By Allah, 'tis good!" and threw himself upon him and
- began to work at his bag-trousers till the string was loosed; then he
- brought out<a href="#linknote-331" name="linknoteref-331"
- id="linknoteref-331"><small>331</small></a> his prickle upon which he spat
- and slipped it into him. Thereupon the Persian started up, crying out and,
- laying hands on the singer, pinioned him and beat him a grievous beating,
- after which he bound him to a tree that stood in the house-court. Now
- there was in the house a beautiful singing-girl and when she saw the
- singer tight pinioned and tied to the tree, she waited till the Persian
- lay down on his couch, when she arose and going up to the singer, fell to
- condoling with him over what had betided him and making eyes at him and
- handling his yard and rubbing it, till it rose upright. Then said she to
- him, "Do with me the deed of kind and I will loose thy pinion-bonds, lest
- he return and beat thee again; for he purposeth thee an ill purpose."
- Quoth he, "Loose me and I will do it;" but quoth she, "I fear that, an I
- loose thee, thou wilt not do it. But I will do it and thou have me
- standing; and when I have done, I will loose thee." So saying, she opened
- her clothes and introducing the singer's prickle, fell to toing and
- froing.<a href="#linknote-332" name="linknoteref-332" id="linknoteref-332"><small>332</small></a>
- Now there was in the house a fighting-ram, which the Persian had trained
- to butting,<a href="#linknote-333" name="linknoteref-333"
- id="linknoteref-333"><small>333</small></a> and when he saw what the woman
- was doing, he thought she wished to do battle with him; so he broke his
- halter and running at her, butted her and split her skull. She fell on her
- back and shrieked; whereupon the Persian started up hastily from sleep and
- seeing the singing-girl on her back and the singer with yard on end, cried
- to him, "O accursed, doth not what thou hast erewhile done suffice thee?"
- Then he beat him a shrewd beating and opening the door, thrust him out in
- the middle of the night. He lay the rest of the dark hours in one of the
- ruins, and when he arose in the morning, he said, "None is in fault! I,
- for one, sought my own good, and he is no fool who seeketh good for
- himself; and the druggist's wife also sought good for herself; but
- Predestination overcometh Precaution and for me there remaineth no
- tarrying in this town." So he went forth from the place. "Nor" (continued
- the Wazir), "is this story, strange though it be, stranger than that of
- the King and his Son and that which betided them of wonders and rare
- marvels." When the king heard this story, he deemed it pretty and pleasant
- and said, "This tale is near unto that which I know and 'tis my rede I
- should do well to have patience and hasten not to slay my Minister, so I
- may get of him the profitable story of the King and his Son." Then he gave
- the Wazir leave to go away to his own house; so he thanked him and tarried
- in his home all that day.
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0052" id="link2H_4_0052"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE THIRD NIGHT OF THE MONTH.
- </h2>
- <p>
- When it was supper-time the king sought the sitting-chamber; and,
- summoning the Wazir, sought of him the story he had promised him; and the
- Minister said, "They tell, O king,
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0053" id="link2H_4_0053"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Tale of the King who Kenned the Quintessence<a href="#linknote-334"
- name="linknoteref-334" id="linknoteref-334"><small>334</small></a> of
- Things.
- </h2>
- <p>
- There came to a king of the kings, in his old age, a son, who grew up
- comely, quickwitted, clever: and, when he reached years of discretion and
- became a young man, his father said to him, "Take this realm and rule it
- in lieu of me, for I desire to flee from the sin of sovranty<a
- href="#linknote-335" name="linknoteref-335" id="linknoteref-335"><small>335</small></a>
- to Allah the Most High and don the woollen dress and devote all my time to
- devotion." Quoth the Prince, "And I am another who desireth to take refuge
- with the Almighty." So the king said, "Arise, let us flee forth and make
- for the mountains and there worship in shame before God the Most Great."
- Accordingly, the twain gat them gear of wool and clothing themselves
- therewith, fared forth and wandered in the wolds and wastes; but, when
- some days had passed over them, both became weak for hunger and repented
- them of that they had done whenas penitence profited them not, and the
- Prince complained to his father of weariness and hunger. Cried the king,
- "Dear my son, I did with thee that which behoved me,<a href="#linknote-336"
- name="linknoteref-336" id="linknoteref-336"><small>336</small></a> but
- thou wouldst not hearken to me, and now there is no means of returning to
- thy former estate, for that another hath taken the kingdom and defendeth
- it from all foes: but indeed I will counsel thee of somewhat, wherein do
- thou pleasure me by compliance." The Prince asked, "What is it?" and his
- father answered, "Take me and go with me to the market-street and sell me
- and receive my price and do with it whatso thou willest, and I shall
- become the property of one who shall provide for my wants." The Prince
- enquired, "Who will buy thee of me, seeing thou art a very old man? Nay,
- do thou rather sell me, inasmuch as the demand for me will be more." But
- the king replied, "An thou wert king, thou wouldest require service of
- me." Accordingly the youth obeyed his father's bidding and taking him,
- carried him to the slave-dealer and said, "Sell me this old man." Said the
- dealer, "Who will buy this wight, and he a son of eighty years?"<a
- href="#linknote-337" name="linknoteref-337" id="linknoteref-337"><small>337</small></a>
- Then quoth he to the king, "In what crafts art thou cunning?" and quoth
- he, "I ken the quintessence of jewels and I ken the quintessence of horses
- and I ken the quintessence of men; brief, I ken the quintessence of all
- things." So the slave-dealer took him and went about, offering him for
- sale to the folk; but none would buy. Presently, up came the Chef of the
- Sultan's kitchen and asked, "What is this man?" and the dealer answered,
- "This be a Mameluke for sale." The kitchener marvelled at this and bought
- the king, after questioning him of what he could do, for ten thousand
- dirhams. Then he weighed out the money and carried him to his house, but
- dared not employ him in aught of service; so he appointed him an
- allowance, a modicum sufficient for his maintenance, and repented him of
- having bought him, saying, "What shall I do with the like of this wight?"
- Presently, the king of the city was minded to go forth to his garden,<a
- href="#linknote-338" name="linknoteref-338" id="linknoteref-338"><small>338</small></a>
- a-pleasuring, and bade the cook precede him and appoint in his stead one
- who should dress the royal meat, so that, when he returned, he might find
- the meal ready. The Chef fell to thinking of whom he should appoint and
- was perplexed concerning his affair. As he was thus, the Shaykh came to
- him, and seeing him distraught as to how he should do, said to him, "Tell
- me what is in thy mind; haply I may bring thee relief." So he acquainted
- him with the king's wishes and he said, "Have no care for this, but leave
- me one of the serving-men and do thou go companying thy lord in peace and
- surety, for I will suffice thee of this." Hereat the cook departed with
- the king, after he had brought the old man what he needed and left him a
- man of the guards; and when he was gone, the Shaykh bade the trooper wash
- the kitchen-battery and made ready food exceedingly fine. When the king
- returned he set the meat before him, and he tasted dishes whose like he
- had never savoured; whereat he was startled and asked who had dressed it.
- Accordingly they acquainted him with the Shaykh's case and he summoned him
- to his presence and asking him anent the mystery, increased his allowance
- of rations;<a href="#linknote-339" name="linknoteref-339"
- id="linknoteref-339"><small>339</small></a> moreover, he bade that they
- should cook together, he and the kitchener, and the old man obeyed his
- bidding. Some time after this, there came two merchants to the king with
- two pearls of price and each of them declared that his pearl was worth a
- thousand dinars, but the folk was incompetent to value them. Then said the
- cook, "Allah prosper the king! Verily, the Shaykh whom I bought affirmed
- that he knew the quintessence of jewels and that he was skilled in
- cookery. We have tried him in his cuisine, and have found him the most
- knowing of men; and now, if we send after him and prove him on jewels, his
- second claim will be made manifest to us, whether true or false." So the
- king bade fetch the Shaykh and he came and stood before the Sultan, who
- showed him the two pearls. Quoth he, "Now for this one, 'tis worth a
- thousand dinars;" and quoth the king, "So saith its owner." "But for this
- other," continued the old man, "'tis worth only five hundred." The people
- laughed and admired his saying, and the merchant who owned the second
- pearl asked him, "How can this, which is bigger of bulk and worthier for
- water and righter of rondure, be less of value than that?" and the old man
- answered, "I have said what is with me."<a href="#linknote-340"
- name="linknoteref-340" id="linknoteref-340"><small>340</small></a> Then
- quoth the king to him, "Indeed, the outer semblance thereof is like that
- of the other pearl; why then is it worth but the half of its price?" and
- quoth the old man, "Yes, but its inward is corrupt." Asked the merchant,
- "Hath a pearl then an inward and an outward?" and the Shaykh answered,
- "Yea! In its interior is a teredo, a boring worm; but the other pearl is
- sound and secure against breakage." The merchant continued, "Give us
- approof of this thy knowledge and confirm to us the truth of thy saying;"
- and the old man rejoined, "We will break it: an I prove a liar, here is my
- head, and if I speak sooth, thou wilt have lost thy pearl;" and the
- merchant said, "I agree to that." So they brake the pearl and it was even
- as the old man had declared, to wit, in the heart of it was a boring worm.
- The king marvelled at what he saw and questioned him of how he came by the
- knowledge of this. The Shaykh replied, "O king, this kind of jewel is
- engendered in the belly of a creature called the oyster<a
- href="#linknote-341" name="linknoteref-341" id="linknoteref-341"><small>341</small></a>
- and its origin is a drop of rain and it resisteth the touch and groweth
- not warm whilst hent in hand:<a href="#linknote-342" name="linknoteref-342"
- id="linknoteref-342"><small>342</small></a> so, when its outer coat became
- tepid to my touch, I knew that it harboured some living thing, for that
- things of life thrive not save in heat." Therefore the king said to the
- cook, "Increase his allowance;" and the Chef appointed to him fresh
- rations. Now some time after this, two merchants presented themselves to
- the king with two horses, and one said, "I ask a thousand ducats for my
- horse," and the other, "I seek five thousand ducats for mine." Quoth the
- cook, "We are now familiar with the old man's just judgment; what deemeth
- the king of fetching him?" So the king bade fetch him, and when he saw the
- two horses<a href="#linknote-343" name="linknoteref-343"
- id="linknoteref-343"><small>343</small></a> he said, "This is worth a
- thousand and that two thousand ducats." Quoth the folk, "This horse thou
- misjudgest is evidently a thoroughbred and he is younger and faster and
- compacter of limb and finer of head and clearer of colour and skin than
- the other;" presently adding, "What assurance hast thou of the sooth of
- thy saying?" And the old man said, "This ye state is true, all true; but
- his sire is old and this other is the son of a young horse. Now, when the
- son of an old horse standeth still a-breathing, his breath returneth not
- to him and his rider falleth into the hand of him who followeth after him;
- but the son of a young horse, an thou put him to speed and after making
- him run, alight from him, thou wilt find him, by reason of his robustness,
- untired." Quoth the merchant, "'Tis even as the Shaykh avoucheth and he is
- an excellent judge." And the king said, "Increase his allowance." But the
- Shaykh stood still and did not go away; so the king asked him, "Why dost
- thou not go about thy business?" and he answered, "My business is with the
- king." Said the king, "Name what thou wouldest have," and the other
- replied, "I would have thee question me of the quintessence of men, even
- as thou hast questioned me of the quintessence of horses." Quoth the king,
- "We have no occasion to question thee thereof;" but quoth the old man, "I
- have occasion to acquaint thee." "Say what thou wilt," rejoined the king,
- and the Shaykh said, "Verily, the king is the son of a baker." Cried the
- king, "How and whereby kennest thou that?" and the Shaykh replied, "Know,
- O king, that I have examined into degrees and dignities<a
- href="#linknote-344" name="linknoteref-344" id="linknoteref-344"><small>344</small></a>
- and have learned this." Thereupon the king went in to his mother and asked
- her anent his sire, and she told him that the king her husband was
- impotent;<a href="#linknote-345" name="linknoteref-345"
- id="linknoteref-345"><small>345</small></a> "So," quoth she, "I feared for
- the kingdom, lest it pass away, after his death; wherefore I yielded my
- person to a young man, a baker, and conceived by him and bare a man-child;<a
- href="#linknote-346" name="linknoteref-346" id="linknoteref-346"><small>346</small></a>
- and the kingship came into the hand of my son, that is, thyself." So the
- king returned to the Shaykh and said to him, "I am indeed the son of a
- baker; so do thou expound to me the means whereby thou knewest me for
- this." Quoth the other, "I knew that, hadst thou been the son of a king,
- thou wouldst have gifted me with things of price, such as rubies and the
- like; and wert thou the son of a Kazi, thou hadst given largesse of a
- dirham or two dirhams, and wert thou the son of any of the merchants, thou
- hadst given me muchel of money. But I saw that thou bestowedst upon me
- naught save two bannocks of bread and other rations, wherefore I knew thee
- to be the son of a baker;" and quoth the king, "Thou hast hit the mark."
- Then he gave him wealth galore and advanced him to high estate. The tale
- aforesaid pleased King Shah Bakht and he marvelled thereat; but the Wazir
- said to him, "This story is not stranger than that of the Richard who
- married his beautiful daughter to the poor Shaykh." The king's mind was
- occupied with the promised tale and he bade the Wazir withdraw to his
- lodging; so he went and abode there the rest of the night and the whole of
- the following day.
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0054" id="link2H_4_0054"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE FOURTH NIGHT OF THE MONTH.
- </h2>
- <p>
- When the evening evened, the king sat private in his sitting-chamber and
- bade fetch the Wazir. When he presented himself before him, he said to
- him, "Tell me the tale of the Richard." The Minister replied, "I will.
- Hear, O puissant king,
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0055" id="link2H_4_0055"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Tale of the Richard who Married his Beautiful Daughter to the Poor Old
- Man.
- </h2>
- <p>
- A certain rich merchant had a beautiful daughter, who was as the full
- moon, and when she attained the age of fifteen, her father betook himself
- to an old man and spreading him a carpet in his sitting-chamber, gave him
- to eat and conversed and caroused with him. Then said he to him, "I desire
- to marry thee to my daughter." The other drew back, because of his
- poverty, and said to him, "I am no husband for her nor am I a match for
- thee." The merchant was urgent with him, but he repeated his answer to
- him, saying, "I will not consent to this till thou acquaint me with the
- cause of thy desire for me. An I find it reasonable, I will fall in with
- thy wish; and if not, I will not do this ever." Quoth the merchant, "Thou
- must know that I am a man from the land of China and was in my youth
- well-favoured and well-to-do. Now I made no account of womankind, one and
- all, but followed after youths,<a href="#linknote-347"
- name="linknoteref-347" id="linknoteref-347"><small>347</small></a> and one
- night I saw, in a dream, as it were a balance set up, and hard by it a
- voice said, 'This is the portion of Such-an-one.' I listened and presently
- I heard my own name; so I looked and behold, there stood a woman loathly
- to the uttermost; whereupon I awoke in fear and cried, 'I will never
- marry, lest haply this fulsome female fall to my lot.' Then I set out for
- this city with merchandise and the journey was pleasant to me and the
- sojourn here, so that I took up my abode in the place for a length of time
- and gat me friends and factors. At last I sold all my stock-in-trade and
- collected its price and there was left me nothing to occupy me till the
- folk<a href="#linknote-348" name="linknoteref-348" id="linknoteref-348"><small>348</small></a>
- should depart and I depart with them. One day, I changed my clothes and
- putting gold into my sleeve, sallied forth to inspect the holes and
- corners of this city, and as I was wandering about, I saw a handsome
- house: its seemliness pleased me; so I stood looking on it and beheld a
- lovely woman at the window. When she saw me, she made haste and descended,
- whilst I abode confounded. Then I betook myself to a tailor there and
- questioned him of the house and anent whose it was. Quoth he, 'It
- belongeth to Such-an-one the Notary,<a href="#linknote-349"
- name="linknoteref-349" id="linknoteref-349"><small>349</small></a> God
- damn him!' I asked, 'Is he her sire?' and he answered, 'Yes.' So I
- repaired in great hurry to a man, with whom I had been wont to deposit my
- goods for sale, and told him I desired to gain access to Such-an-one the
- Notary. Accordingly he assembled his friends and we betook ourselves to
- the Notary's house. When we came in to him, we saluted him and sat with
- him, and I said to him, 'I come to thee as a suitor, desiring in marriage
- the hand of thy daughter.' He replied, 'I have no daughter befitting this
- man;' and I rejoined, 'Allah aid thee! My desire is for thee and not for
- her.'<a href="#linknote-350" name="linknoteref-350" id="linknoteref-350"><small>350</small></a>
- But he still refused and his friends said to him, 'This is an honourable
- match and a man thine equal, nor is it lawful to thee that thou hinder the
- young lady of her good luck.' Quoth he to them, 'She will not suit him!'
- nevertheless they were instant with him till at last he said, 'Verily, my
- daughter whom ye seek is passing ill-favoured and in her are all blamed
- qualities of person.' And I said, 'I accept her, though she be as thou
- sayest.' Then said the folk, 'Extolled be Allah! Cease we to talk of a
- thing settled; so say the word, how much wilt thou have to her
- marriagesettlement?' Quoth he, 'I must have four thousand sequins;' and I
- said, 'To hear is to obey!' Accordingly the affair was concluded and we
- drew up the contract of marriage and I made the bride-feast; but on the
- wedding-night I beheld a thing<a href="#linknote-351"
- name="linknoteref-351" id="linknoteref-351"><small>351</small></a> than
- which never made Allah Almighty aught more fulsome. Methought her folk had
- devised this freak by way of fun; so I laughed and looked for my mistress,
- whom I had seen at the window, to make her appearance; but saw her not.
- When the affair was prolonged and I found none but her, I was like to lose
- my wits for vexation and fell to beseeching my Lord and humbling myself in
- supplication before Him that He would deliver me from her. When I arose in
- the morning, there came the chamberwoman and said to me, 'Hast thou need
- of the bath?'<a href="#linknote-352" name="linknoteref-352"
- id="linknoteref-352"><small>352</small></a> I replied, 'No;' and she
- asked, 'Art thou for breakfast?' But I still answered 'No;' and on this
- wise I abode three days, tasting neither meat nor drink. When the young
- woman my wife saw me in this plight, she said to me, 'O man, tell me thy
- tale, for, by Allah, if I may effect thy deliverance, I will assuredly
- further thee thereto.' I gave ear to her speech and put faith in her sooth
- and acquainted her with the adventure of the damsel whom I had seen at the
- window and how 1 had fallen in love with her; whereupon quoth she, 'An
- that girl belong to me, whatso I possess is thine, and if she belong to my
- sire, I will demand her of him and detain her from him and deliver her to
- thee.' Then she fell to summoning hand-maid after hand-maid and showing
- them to me, till I saw the damsel whom I loved and said, 'This is she.'
- Quoth my wife, 'Let not thy heart be troubled, for this is my slave-girl.
- My father gave her to me and I give her to thee:<a href="#linknote-353"
- name="linknoteref-353" id="linknoteref-353"><small>353</small></a> so
- comfort thyself and be of good cheer and of eyes cool and clear.' Then,
- when it was night, she brought the girl to me, after she had adorned her
- and perfumed her, and said to her, 'Cross not this thy lord in aught and
- every that he shall seek of thee.' When she came to bed with me, I said in
- myself, 'Verily, this my spouse is more generous than I!' Then I sent away
- the slave-girl and drew not near her, but arose forthwith and betaking
- myself to my wife, lay with her and abated her maidenhead. She conceived
- by me at the first bout; and, accomplishing the time of her pregnancy,
- gave birth to this dear little daughter; in whom I rejoiced, for that she
- was beautiful exceedingly, and she hath inherited her mother's sound sense
- and the comeliness of her sire. Indeed, many of the notables of the people
- have sought her of me in wedlock, but I would not wed her to any, because
- I saw in a dream, one night, that same balance set up and men and women
- being therein weighed, one against other, and meseemed I saw thee and her
- and the voice said to me, 'This is such a man, the portion of such a
- woman.'<a href="#linknote-354" name="linknoteref-354" id="linknoteref-354"><small>354</small></a>
- Wherefore I knew that Almighty Allah had allotted her unto none other than
- thyself, and I choose rather to marry thee to her in my lifetime than that
- thou shouldst marry her after my death." When the poor man heard the
- merchant's story, he became desirous of wedding his daughter: so he took
- her to wife and was blessed of her with exceeding love. "Nor" (continued
- the Wazir), "is this story on any wise stranger or this tale rarer than
- that of the Sage and his three Sons." When the king heard his Minister's
- story, he was assured that he would not slay him and said, "I will have
- patience with him, so I may get of him the story of the Sage and his three
- Sons." And he bade him depart to his own house.
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0056" id="link2H_4_0056"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE FIFTH NIGHT OF THE MONTH.
- </h2>
- <p>
- When the evening evened, the king sat private in his chamber and summoning
- the Wazir, required of him the promised story. So Al-Rahwan said, "Hear, O
- king,
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0057" id="link2H_4_0057"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Tale of the Sage and his Three Sons.<a href="#linknote-355"
- name="linknoteref-355" id="linknoteref-355"><small>355</small></a>
- </h2>
- <p>
- There was once a Sage of the sages, who had three sons and sons' sons, and
- when they waxed many and their, seed multiplied, there befel dissension
- between them. So he assembled them and said to them, "Be ye single-handed
- against all others and despise not one another lest the folk despise you,
- and know that your case is the case of the man and the rope which he cut
- easily, when it was single; then he doubled it and could not cut it: on
- this wise is division and union.<a href="#linknote-356"
- name="linknoteref-356" id="linknoteref-356"><small>356</small></a> And
- beware lest ye seek help of others against your own selves or ye will fall
- into perdition, for by what means soever ye win your wish at his hand, his
- word will rank higher than your word. Now I have money which I will
- presently bury in a certain place, that it may be a store for you against
- the time of your need." Then they left him and dispersed and one of the
- sons fell to spying upon his sire, so that he saw him hide the hoard
- outside the city. When he had made an end of burying it, the Sage returned
- to his house; and as soon as the morning morrowed, his son repaired to the
- place where he had seen his father bury the treasure and dug and took all
- the wealth he found and fared forth. When the old man felt that his death<a
- href="#linknote-357" name="linknoteref-357" id="linknoteref-357"><small>357</small></a>
- drew nigh, he called his sons to him and acquainted them with the place
- where he had hidden his hoard. As soon as he was dead, they went and dug
- up the treasure and came upon much wealth, for that the money, which the
- first son had taken singly and by stealth, was on the surface and he knew
- not that under it were other monies. So they carried it off and divided it
- and the first son claimed his share with the rest and added it to that
- which he had before taken, behind the backs of his father and his
- brethren. Then he married his cousin, the daughter of his father's
- brother, and was blessed through her with a male-child, who was the
- goodliest of the folk of his time. When the boy grew up, his father feared
- for him poverty and decline of case, so he said to him, "Dear my son, know
- that during my green days I wronged my brothers in the matter of our
- father's good, and I see thee in weal; but, an thou come to want, ask not
- one of them nor any other than they, for I have laid up for thee in yonder
- chamber a treasure; but do not thou open it until thou come to lack thy
- daily bread." Then the man died, and his money, which was a great matter,
- fell to his son. The young man had not patience to wait till he had made
- an end of that which was with him, but rose and opened the chamber, and
- behold, it was empty and its walls were whitened, and in its midst was a
- rope hanging down as for a bucket and ten bricks, one upon other, and a
- scroll, wherein was written, "There is no help against death; so hang
- thyself and beg not of any, but kick away the bricks with thy toes, that
- there may be no escape for thy life, and thou shalt be at rest from the
- exultation of enemies and enviers and the bitterness of beggary." Now when
- the youth saw this, he marvelled at that which his father had done and
- said, "This is an ill treasure." Then he went forth and fell to eating and
- drinking with the folk, till naught was left him and he passed two days
- without tasting food, at the end of which time he took a handkerchief and
- selling it for two dirhams, bought bread and milk with the price and left
- it on the shelf and went out. Whilst he was gone, a dog came and seized
- the bread and polluted the milk, and when the young man returned and saw
- this, he beat his face, and fared forth distraught. Presently, he met a
- friend, to whom he discovered his case, and the other said to him, "Art
- thou not ashamed to talk thus? How hast thou wasted all this wealth and
- now comest telling lies and saying, The dog hath mounted on the shelf, and
- talking such nonsense?" And he reviled him. So the youth returned to his
- house, and verily the world had waxed black in his eyes and he cried, "My
- sire said sooth." Then he opened the chamber door and piling up the bricks
- under his feet, put the rope about his neck and kicked away the bricks and
- swung himself off; whereupon the rope gave way with him and he fell to the
- ground and the ceiling clave asunder and there poured down on him a world
- of wealth. So he knew that his sire meant to chasten him by means of this
- and he invoked Allah's mercy on him. Then he got him again that which he
- had sold of lands and houses and what not else and became once more in
- good case; his friends also returned to him and he entertained them for
- some time. Then said he to them one day "There was with us bread and the
- locusts ate it; so we set in its place a stone, one cubit long and the
- like broad, and the locusts came and nibbled away the stone, because of
- the smell of the bread." Quoth one of his friends (and it was he who had
- given him the lie concerning the dog and the bread and milk), "Marvel not
- at this, for rats and mice do more than that." Thereupon he said, "Get ye
- home! In the days of my poverty I was a liar when I told you of the dogs
- jumping upon the shelf and eating the bread and defiling the milk; and
- to-day, because I am rich again, I say sooth when I tell you that locusts
- devoured a stone one cubit long and one cubit broad." They were abashed by
- his speech and departed from him; and the youth's good prospered and his
- case was amended. "Nor" (continued the Wazir), "is this stranger or more
- seld-seen than the story of the Prince who fell in love with the picture."
- Quoth the king, Shah Bakht, "Haply, an I hear this story, I shall gain
- wisdom from it: so I will not hasten in the slaying of this Minister, nor
- will I do him die before the thirty days have expired." Then he gave him
- leave to withdraw, and he hied away to his own house.
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0058" id="link2H_4_0058"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE SIXTH NIGHT OF THE MONTH.
- </h2>
- <p>
- When the day absconded and the evening arrived, the king sat private in
- his chamber and, summoning the Wazir, who presented himself to him,
- questioned him of the story. So the Minister said, "Hear, O auspicious
- king,
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0059" id="link2H_4_0059"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Tale of the Prince who Fell in Love with the Picture.
- </h2>
- <p>
- There was once, in a province of Persia, a king of the kings, who was
- great of degree, a magnifico, endowed with majesty and girt by soldiery;
- but he was childless. Towards the end of his life, his Lord vouchsafed him
- a male-child, and that boy grew up and was comely and learned all manner
- of lere. He made him a private place, which was a towering palace, edified
- with coloured marbles and jewels and paintings. When the Prince entered
- the palace, he saw in its ceiling the picture of a maiden, than whom he
- had never beheld a fairer of aspect, and she was surrounded by
- slave-girls; whereupon he fell down in a fainting fit and became
- distracted for love of her. Then he sat under the picture till his father
- came in to him one day, and finding him lean of limb and changed of
- complexion (which was by reason of his continual looking on that picture),
- imagined that he was ill and summoned the sages and the leaches, that they
- might medicine him. He also said to one of his cup-companions, "An thou
- canst learn what aileth my son, thou shalt have of me the white hand."<a
- href="#linknote-358" name="linknoteref-358" id="linknoteref-358"><small>358</small></a>
- Thereupon he went in to him and spake him fair and cajoled him, till he
- confessed to him that his malady was caused by the picture. Then the
- courtier returned to the king and told him what ailed his son, whereupon
- he transported the Prince to another palace and made his former lodging
- the guest-house; and whoso of the Arabs was entertained therein, him he
- questioned of the picture, but none could give him tidings thereof, till
- one day, when there came a wayfarer who seeing the picture, cried, "There
- is no god but the God! My brother painted this portrait." So the king sent
- for him and questioned him of the affair of the picture and where was he
- who had painted it. He replied, "O my lord, we are two brothers and one of
- us went to the land of Hind and fell in love with the Indian king's
- daughter, and 'tis she who is the original of the portrait. He is wont in
- every city he entereth to limn her likeness, and I follow him, and
- longsome is my way." When the king's son heard this, he said, "Needs must
- I travel to this damsel." So he took all manner rare store and riches
- galore and journeyed days and nights till he entered the land of Hind, nor
- did he reach it save after sore travail. Then he asked of the King of Hind
- who also heard of him, and invited him to the palace. When the Prince came
- before him, he sought of him his daughter in marriage, and the king said,
- "Indeed, thou art her match, but there is one objection, to wit, none dare
- name a male before her because of her hate for men." So he pitched his
- tents under her palace windows, till one day of the days he gat hold of a
- girl, one of her favourite slave-girls, and gave her a mint of money.
- Quoth she to him, "Hast thou a need?" and quoth he, "Yes," and presently
- acquainted her with his case; when she said, "In very sooth, thou puttest
- thyself in peril." Then he tarried, flattering himself with false hopes,
- till all that he had with him was gone and the servants fled from him;
- whereupon he said to one in whom he trusted, "I am minded to repair to my
- country and fetch what may suffice me and return hither." The other
- answered, "'Tis for thee to judge." So they set out to return, but the way
- was long to them and all that the Prince had with him was spent and his
- company died and there abode but one with him whom he loaded with the
- little that remained of the victual and they left the rest and fared on.
- Then there came out a lion and devoured the servant, and the king's son
- found himself alone. He went on, till his hackney stood still, whereupon
- he left it and walked till his feet swelled. Presently he came to the land
- of the Turks,<a href="#linknote-359" name="linknoteref-359"
- id="linknoteref-359"><small>359</small></a> and he naked, hungry, nor
- having with him aught but somewhat of jewels, bound about his fore-arm.<a
- href="#linknote-360" name="linknoteref-360" id="linknoteref-360"><small>360</small></a>
- So he went to the bazar of the goldsmiths and calling one of the brokers
- gave him the gems. The broker looked and seeing two great rubies, said to
- him, "Follow me." Accordingly, he followed him, till he brought him to a
- goldsmith, to whom he gave the jewels, saying, "Buy these." He asked,
- "Whence hadst thou these?" and the broker answered, "This youth is the
- owner of them." Then said the goldsmith to the Prince, "Whence hadst thou
- these rubies?" and he told him all that had befallen him and that he was a
- king's son. The goldsmith sat astounded at his adventures and bought of
- him the rubies for a thousand gold pieces. Then said the Prince to him,
- "Equip thyself to go with me to my country." So he made ready and went
- with him till the king's son drew near the frontiers of his sire's
- kingdom, where the people received him with most honourable reception and
- sent to acquaint his father with his son's arrival. The king came out to
- meet him and they entreated the goldsmith with respect and regard. The
- Prince abode a while with his sire, then set out, he and the goldsmith, to
- return to the country of the fair one, the daughter of the king of Hind;
- but there met him highwaymen by the way and he fought the sorest of fights
- and was slain. The goldsmith buried him and set a mark<a
- href="#linknote-361" name="linknoteref-361" id="linknoteref-361"><small>361</small></a>
- on his grave and returned to his own country sorrowing and distraught,
- without telling any of the Prince's violent death. Such was the case of
- the king's son and the goldsmith; but as regards the Indian king's
- daughter of whom the Prince went in quest and on whose account he was
- slain, she had been wont to look out from the topmost terrace of her
- palace and to gaze on the youth and on his beauty and loveliness; so she
- said to her slave-girl one day, "Out on thee! What is become of the troops
- which were camped beside my palace?" The maid replied, "They were the
- troops of the youth, son to the Persian king, who came to demand thee in
- wedlock, and wearied himself on thine account, but thou hadst no ruth on
- him." Cried the Princess, "Woe to thee! Why didst thou not tell me?" and
- the damsel replied, "I feared thy fury." Then she sought an audience of
- the king her sire and said to him, "By Allah, I will go in quest of him,
- even as he came in quest of me; else should I not do him justice as due."
- So she equipped herself and setting out, traversed the wastes and spent
- treasures till she came to Sistan, where she called a goldsmith to make
- her somewhat of ornaments. Now as soon as the goldsmith saw her, he knew
- her (for that the Prince had talked with him of her and had depictured her
- to him), so he questioned her of her case, and she acquainted him with her
- errand, whereupon he buffeted his face and rent his raiment and hove dust
- on his head and fell a-weeping. Quoth she, "Why dost thou all this?" And
- he acquainted her with the Prince's case and how he was his comrade and
- told her that he was dead; whereat she grieved for him and faring on to
- his father and mother, acquainted them with the case. Thereupon the
- Prince's father and his uncle and his mother and the lords of the land
- repaired to his grave and the Princess made mourning over him, crying
- aloud. She abode by the tomb a whole month; then she caused fetch painters
- and bade them limn her likeness and the portraiture of the king's son. She
- also set down in writing their story and that which had befallen them of
- perils and afflictions and placed it, together with the pictures, at the
- head of the grave; and after a little, they departed from the spot. "Nor"
- (continued the Wazir), "is this stranger, O king of the age, than the
- story of the Fuller and his Wife and the Trooper and what passed between
- them." With this the king bade the Minister hie away to his lodging, and
- when he arose in the morning, he abode his day in his house.
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0060" id="link2H_4_0060"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE SEVENTH NIGHT OF THE MONTH.
- </h2>
- <p>
- At eventide the king sat in his wonted seat and sending for the Wazir,
- said to him, "Tell me the story of the Fuller and his Wife." The Minister
- replied, "With joy and goodly gree!" So he came forward and said, "Hear, O
- king of the age,
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0061" id="link2H_4_0061"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Tale of the Fuller and his Wife and the Trooper.<a href="#linknote-362"
- name="linknoteref-362" id="linknoteref-362"><small>362</small></a>
- </h2>
- <p>
- There was once in a city of the cities a woman fair of favour, who took to
- lover a trooper wight. Her husband was a fuller, and when he went out to
- his work, the trooper used to come to her and tarry with her till the time
- of the fuller's return, when he would go away. After this fashion they
- abode awhile, till one day the trooper said to his mistress, "I mean to
- take me a tenement close to thine and dig a Sardábsouterrain from my house
- to thy house, and do thou say to thy spouse, 'My sister hath been absent
- with her husband and now they have returned from their travels; and I have
- made her home herself in my neighbourhood, in order that I may foregather
- with her at all times. So go thou to her mate the trooper and offer him
- thy wares for sale, and thou wilt see my sister with him and wilt see that
- she is I and I am she, without a doubt. Now, Allah, Allah,<a
- href="#linknote-363" name="linknoteref-363" id="linknoteref-363"><small>363</small></a>
- go to my sister's husband and give ear to that which he shall say to
- thee.'" So the trooper bought him a house near hand and made therein a
- tunnel abutting upon his mistress's house. When he had accomplished his
- affair, the wife bespoke her husband as her lover had lessoned her and he
- went out to go to the trooper's house, but turned back by the way,
- whereupon said she to him, "By Allah, go at once, for my sister asketh of
- thee." The fool of a fuller went out and made for the trooper's house,
- whilst his wife forewent him thither by the underground passage, and going
- up, sat down beside the soldier her leman. Presently, the fuller entered
- and saluted the trooper and salamed to his own wife and was confounded at
- the coincidence of the case.<a href="#linknote-364" name="linknoteref-364"
- id="linknoteref-364"><small>364</small></a> Then, doubt befalling him, he
- returned in haste to his dwelling; but she preceded him by the Sardab to
- her chamber and donning her wonted clothes, sat awaiting him and said to
- him, "Did I not bid thee go to my sister and greet her husband and make
- friends with them?" Quoth he, "I did this, but I misdoubted of my affair,
- when I saw his wife;" and quoth she, "Did I not tell thee that she
- favoureth me and I her, and there is naught to distinguish between us but
- our clothes? Go back to her and make sure." Accordingly, of the heaviness
- of his wit, he believed her, and returning on his way, went in to the
- trooper; but she had foregone him, and when he saw her by the side of her
- lover, he began looking on her and pondering. Then he saluted her and she
- returned him the salam; and when she spoke he was clean bewildered. So the
- trooper asked him, "What aileth thee to be thus?" and he answered, "This
- woman is my wife, and the speech is her speech." Then he rose in haste
- and, returning to his own house, saw his wife, who had preceded him by the
- secret passage. So he went back to the trooper's house and found her
- sitting as before; whereupon he was abashed in her presence and seating
- himself in the trooper's sitting-chamber, ate and drank with him and
- became drunken and abode senseless all that day till nightfall, when the
- trooper arose and, the fuller's hair being long and flowing, he shaved off
- a portion of it after the fashion of the Turks,<a href="#linknote-365"
- name="linknoteref-365" id="linknoteref-365"><small>365</small></a> clipped
- the rest short and clapped a Tarbúsh on his head. Then he thrust his feet
- into walking-boots and girt him with a sword and a girdle and bound about
- his middle a quiver and a bow and arrows. He also put some silvers in his
- poke and thrust into his sleeve letters-patent addressed to the governor
- of Ispahan, bidding him assign to Rustam Khamártakani a monthly allowance
- of an hundred dirhams and ten pounds of bread and five pounds of meat and
- enrol him among the Turks under his commandment. After which he took him
- up and carrying him forth, left him in one of the mosques. The fuller
- ceased not sleeping till sunrise, when he awoke and finding himself in
- this plight, misdoubted of his affair and fancied that he was a Turk and
- fell a-putting one foot forward and drawing the other back. Then said he
- in himself, "I will go to my dwelling, and if my wife know me, then am I
- Ahmad the fuller; but an she know me not, I am a Turk." So he betook
- himself to his house; but when his wife, the cunning witch, saw him, she
- cried out in his face, saying, "Whither now, O trooper? Wilt thou break
- into the house of Ahmad the fuller, and he a man of repute, having a
- brother-in-law a Turk, a man of rank with the Sultan? An thou depart not,
- I will acquaint my husband and he will requite thee thy deed." When he
- heard her words, the dregs of his drink wobbled in his brain and he
- fancied that he was indeed a Turk. So he went out from her and putting his
- hand to his sleeve, found therein a writ and gave it to one who read it to
- him. When he heard that which was in the scroll, his mind was confirmed in
- his phantasy; but he said to himself, "My wife may be seeking to put a
- cheat on me; so I will go to my fellows the fullers; and if they recognise
- me not, then am I for sure Khamartakani the Turk." So he betook himself to
- the fullers and when they espied him afar off, they thought that he was
- really Khamartakani or one of the Turks, who used to send their washing to
- them without payment and give them never a stiver. Now they had complained
- of them aforetime to the Sultan, and he said, "If any one of the Turks
- come to you, pelt him with stones." Accordingly, when they saw the fuller,
- they fell upon him with sticks and stones and pelted him; whereupon quoth
- he, "Verily, I am a Turk and knew it not." Then he took of the dirhams in
- his pouch and bought him victual for the way and hired a hackney and set
- out for Ispahan, leaving his wife to the trooper. "Nor," continued the
- Wazir, "is this stranger than the story of the Merchant and the Crone and
- the King." The Minister's tale pleased King Shah Bakht and his heart clave
- to the story of the merchant and the old woman; so he bade Al-Rahwan
- withdraw to his lodging, and he went away to his house and abode there the
- next day till he should be summoned to the presence.
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0062" id="link2H_4_0062"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE EIGHTH NIGHT OF THE MONTH.
- </h2>
- <p>
- When the evening evened, the king sat private in his chamber and bade
- fetch the Wazir, who presented himself before him, and the king required
- of him the story. So the Wazir answered "With love and gladness. Hear, O
- king,
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0063" id="link2H_4_0063"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Tale of the Merchant, the Crone and the King.
- </h2>
- <p>
- There was once a family of affluence and distinction, in a city of
- Khorasan, and the townsfolk used to envy them for that which Allah had
- vouchsafed them. As time went on, their fortune ceased from them and they
- passed away, till there remained of them but one old woman. When she grew
- feeble and decrepit, the townsfolk succoured her not with aught, but
- thrust her forth of the city, saying, "This old woman shall not neighbour
- with us, for that we do good to her and she requiteth us with evil."<a
- href="#linknote-366" name="linknoteref-366" id="linknoteref-366"><small>366</small></a>
- So she took shelter in a ruined place and strangers used to bestow alms
- upon her, and in this way she tarried a length of time. Now the king of
- that city had aforetime contended for the kingship with his uncle's son,
- and the people disliked the king; but Allah Almighty decreed that he
- should overcome his cousin. However, jealousy of him abode in his heart
- and he acquainted the Wazir, who hid it not and sent him money.
- Furthermore, he fell to summoning all strangers who came to the town, man
- after man, and questioning them of their creed and their goods, and whoso
- answered him not satisfactory, he took his wealth.<a href="#linknote-367"
- name="linknoteref-367" id="linknoteref-367"><small>367</small></a> Now a
- certain wealthy man of the Moslems was way-faring, without knowing aught
- of this, and it befel that he arrived at that city by night, and coming to
- the ruin, gave the old woman money and said to her, "No harm upon thee."
- Whereupon she lifted up her voice and blessed him: so he set down his
- merchandise by her and abode with her the rest of the night and the next
- day. Now highwaymen had followed him that they might rob him of his
- monies, but succeeded not in aught: wherefore he went up to the old woman
- and kissed her head and exceeded in bounty to her. Then she warned him of
- that which awaited strangers entering the town and said to him, "I like
- not this for thee and I fear mischief for thee from these questions that
- the Wazir hath appointed for addressing the ignorant." And she expounded
- to him the case according to its conditions: then said she to him, "But
- have thou no concern: only carry me with thee to thy lodging, and if he
- question thee of aught enigmatical, whilst I am with thee, I will expound
- the answers to thee." So he carried the crone with him to the city and
- lodged her in his lodging and entreated her honourably. Presently, the
- Wazir heard of the merchant's coming; so he sent to him and bade bring him
- to his house and talked with him awhile of his travels and of whatso had
- befallen him therein, and the merchant answered his queries. Then said the
- Minister, "I will put certain critical questions to thee, which an thou
- answer me, 'twill be well for thee," and the merchant rose and made him no
- answer. Quoth the Wazir, "What is the weight of the elephant?" The
- merchant was perplexed and returned him no reply, giving himself up for
- lost; however, at last he said, "Grant me three days of delay." The
- minister granted him the time he sought and he returned to his lodging and
- related what had passed to the old woman, who said, "When the morrow
- cometh, go to the Wazir and say to him, 'Make a ship and launch it on the
- sea and put in it an elephant, and when it sinketh in the water, mark the
- place whereunto the water riseth. Then take out the elephant and cast in
- stones in its place, till the ship sink to that same mark; whereupon do
- thou take out the stones and weigh them and thou wilt presently know the
- weight of the elephant.'"<a href="#linknote-368" name="linknoteref-368"
- id="linknoteref-368"><small>368</small></a> Accordingly, when he arose in
- the morning, he went to the Wazir and repeated to him that which the old
- woman had taught him; whereat the Minister marvelled and said to him,
- "What sayest thou of a man, who seeth in his house four holes, and in each
- hole a viper offering to sally out upon him and slay him, and in his house
- are four sticks and each hole may not be stopped but with the ends of two
- sticks? How, then, shall he stop all the holes and deliver himself from
- the vipers?" When the merchant heard this, there befel him such concern
- that it garred him forget the first and he said to the Wazir, "Grant me
- delay, so I may reflect on the reply"; and the Minister cried, "Go out,
- and bring me the answer, or I will seize thy monies." The merchant fared
- forth and returned to the old woman who, seeing him changed of complexion,
- said to him, "What did his hoariness ask thee?" So he acquainted her with
- the case and she cried, "Fear not; I will bring thee forth of this
- strait." Quoth he, "Allah requite thee with weal!" Then quoth she,
- "To-morrow go to him with a stout heart and say, 'The answer to that
- whereof thou asketh me is this. Put the heads of two sticks into one of
- the holes; then take the other two sticks and lay them across the middle
- of the first two and stop with their two heads the second hole and with
- their ferrules the fourth hole. Then take the ferrules of the first two
- sticks and stop with them the third hole.'"<a href="#linknote-369"
- name="linknoteref-369" id="linknoteref-369"><small>369</small></a> So he
- repaired to the Wazir and repeated to him the answer; and he marvelled at
- its justness and said to him, "Go; by Allah; I will ask thee no more
- questions, for thou with thy skill marrest my foundation."<a
- href="#linknote-370" name="linknoteref-370" id="linknoteref-370"><small>370</small></a>
- Then he treated him as a friend and the merchant acquainted him with the
- affair of the old woman; whereupon quoth the Wazir, "Needs must the
- intelligent company with the intelligent." Thus did this weak woman
- restore to that man his life and his monies on the easiest wise; "Nor,"
- continued the Wazir, "is this stranger than the story of the Simpleton
- Husband." When the king heard this, he said, "How like it must be to this
- our own case!" Then he bade the Minister retire to his lodging; so he
- withdrew and on the morrow he abode at home till the king should summon
- him to his presence.
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0064" id="link2H_4_0064"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE NINTH NIGHT OF THE MONTH.
- </h2>
- <p>
- When the night came, the king sat private in his chamber and sending after
- the Wazir, sought of him the story; and he said "Hear, O august king,
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0065" id="link2H_4_0065"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Tale of the Simpleton Husband.<a href="#linknote-371"
- name="linknoteref-371" id="linknoteref-371"><small>371</small></a>
- </h2>
- <p>
- There was once in olden time a foolish man and an ignorant, who had
- abounding wealth, and his wife was a beautiful woman, who loved a handsome
- youth. The Cicisbeo used to watch for her husband's absence and come to
- her, and on this wise he abode a long while. One day of the days, as the
- woman was closeted with her lover, he said to her, "O my lady and my
- beloved, an thou desire me and love me, give me possession of thy person
- and, satisfy my need in the presence of thy husband; otherwise I will
- never again come to thee nor draw near thee while I live my life." Now she
- loved him with exceeding love and could not suffer his separation an hour
- nor could endure to anger him; so, when she heard his words, she said to
- him, "Bismillah, so be it, in Allah's name, O my darling and coolth of
- mine eyes: may he not live who would vex thee!" Quoth he, "To-day?" and
- quoth she, "Yes, by thy life," and made an appointment with him for this.
- When her husband came home, she said to him, "I want to go a-pleasuring,"
- and he said, "With all my heart." So he went, till he came to a goodly
- place, abounding in vines and water, whither he carried her and pitched
- her a tent by the side of a tall tree; and she betook herself to a place
- alongside the tent and made her there a Sardáb, in which she hid her
- lover. Then said she to her husband, "I want to climb this tree;"<a
- href="#linknote-372" name="linknoteref-372" id="linknoteref-372"><small>372</small></a>
- and he said, "Do so." So she clomb it and when she came to the tree-top,
- she cried out and slapped her face, saying, "O thou lecher, are these thy
- lewd ways? Thou swarest faith to me, and thou liedest." And she repeated
- her speech twice and thrice. Then she came down from the tree and rent her
- raiment and said, "O lecher, an these be thy dealings with me before my
- eyes, how dost thou when thou art absent from me?" Quoth he, "What aileth
- thee?" and quoth she, "I saw thee futter the woman before my very eyes."
- Cried he, "Not so, by Allah! But hold thy peace till I go up and see." So
- he clomb the tree and no sooner did he begin to do so than out came the
- lover from his hiding-place and taking the woman by the legs, fell to
- shagging her. When the husband came to the top of the tree, he looked and
- beheld a man futtering his wife; so he called out, "O whore, what doings
- are these?" and he made haste to come down from the tree to the ground.
- But meanwhile the lover had returned to his hiding-place and his wife
- asked him, "What sawest thou?" and he answered, "I saw a man shag thee;"
- but she said, "Thou liest; thou sawest naught and sayst this only by way
- of phantasy." The same they did three several times, and every time he
- clomb the tree the lover came up out of the underground place and mounted
- her, whilst her husband looked on and she still said, "Seest thou aught, O
- liar?" "Yes," would he answer, and came down in haste, but saw no one and
- she said to him, "By my life, look and speak naught but sooth!" Then he
- cried to her, "Arise, let us depart this place, for 'tis full of Jinn and
- Marids."<a href="#linknote-373" name="linknoteref-373" id="linknoteref-373"><small>373</small></a>
- Accordingly, they returned to their house and nighted there, and the man
- arose in the morning, assured that this was all but phantasy and
- fascination. And so the lover won his wicked will. "Nor, O king of the
- age," continued the Wazir, "is this stranger than the story of the King
- and the Tither." When the king heard this from the Minister, he bade him
- go away, and he went.
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0066" id="link2H_4_0066"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE TENTH NIGHT OF THE MONTH.
- </h2>
- <p>
- When it was eventide, the king summoned the Wazir and sought of him the
- story of the King and the Tither, and he said, "Hear, O king,
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0067" id="link2H_4_0067"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Tale of the Unjust King and the Tither.
- </h2>
- <p>
- There was once a king of the kings of the earth, who dwelt in a
- flourishing city, abounding in good; but he wronged its people and
- entreated them foully, so that he ruined the city; and he was named naught
- else but tyrant and oppressor. Now he was wont, whenas he heard of a
- violent man in another land, to send after him and lure him with lucre to
- take service with him; and there was a certain Tither, who exceeded all
- other Tithers in oppression of the people and foul dealing. So the king
- sent after him and when he stood before him, he found him a man of mighty
- fine presence and said to him, "Thou hast been described to me, but I see
- thou surpassest the description. Set out to me some of thy doings and
- sayings, so I may be dispensed therewith from enquiring into the whole of
- thy case." Answered the other, "With all my heart! Know, O King, that I
- oppress the folk and people the land, whilst other than I ruineth it and
- peopleth it not." Now the king was leaning back: but presently he sat
- upright and said, "Tell me of this." The Tither replied, "'Tis well: I go
- to the man whom I purpose to tithe and cozen him and feign to be busied
- with certain business, so that I seclude myself therewith from the people;
- and meanwhile the man is squeezed with the foulest of extortion, till
- naught of money is left him. Then I appear and they come in to me and
- questions arise concerning him and I say, 'Indeed, I was ordered worse
- than this, for some one (may Allah curse him!) hath slandered him to the
- king.' Presently I take half of his good and return him the rest publicly
- before the folk and dismiss him to his house, in all honour and worship,
- and he garreth the money returned be carried before him, whilst he
- blesseth me and all who are with him also bless me. So is it bruited
- abroad in the city that I have restored to him his monies and he himself
- notifieth the like, to the intent that he may have a claim on me for the
- favour due to those who praise me. On this wise I keep half his property.
- Then I seem to forget him till the year<a href="#linknote-374"
- name="linknoteref-374" id="linknoteref-374"><small>374</small></a> hath
- passed over him, when I send for him and recall to him somewhat of that
- which hath befallen aforetime and require of him somewhat of money in
- secret; accordingly he doth this and hasteneth to his house and forwardeth
- whatso I bid him, with a contented heart. Then I send to another man,
- between whom and the first is enmity, and lay hands upon him and feign to
- the other man that it is he who hath slandered him to the king and hath
- taken the half of his good; and the people praise me."<a
- href="#linknote-375" name="linknoteref-375" id="linknoteref-375"><small>375</small></a>
- The King wondered at this and at his wily dealing and clever contrivance
- and made him controller of all his affairs and of his kingdom and the land
- was placed under his governance, and he said to him, "Take and people." <a
- href="#linknote-376" name="linknoteref-376" id="linknoteref-376"><small>376</small></a>
- One day, the Tither went out and saw an old man, a woodcutter, and with
- him wood; so he said to him, "Pay a dirham tithe for thy load." Quoth the
- Shaykh, "Behold, thou killest me and killest my family;" and quoth the
- Tither, "What? Who killeth the folk?" And the oldster answered, "An thou
- let me enter the city, I shall there sell the load for three dirhams,
- whereof I will give thee one and buy with the other two silvers what will
- support my family; but, an thou press me for the tithe outside the city,
- the load will sell but for one dirham and thou wilt take it and I shall
- abide without food, I and my family. Indeed, thou and I in this
- circumstance are like unto David and Solomon (on the twain be the Peace!)"
- "How so?" asked the Tither, and the woodcutter answered, "Do thou hear
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0068" id="link2H_4_0068"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Story of David and Solomon.
- </h2>
- <p>
- Certain husbandmen once made complaint to David (on whom be the Peace!)
- against some sheep-owners, whose flocks had come down upon their crops by
- night and had devoured them, and he bade value the crops and that the
- shepherds should make good the damage. But Solomon (on whom be the Peace!)
- rose and said, "Nay, but let the sheep be delivered to the husbandmen, so
- they may take their milk and wool, till they have recouped the value of
- their crops; then let the sheep return to their owners." Accordingly David
- reversed his own decision and caused execute that of Solomon; yet was
- David no oppressor; but Solomon's judgment was the juster and he showed
- himself therein better versed in jurisprudence and Holy Law.<a
- href="#linknote-377" name="linknoteref-377" id="linknoteref-377"><small>377</small></a>
- When the Tither heard the old man's speech, he felt ruthful and said to
- him, "O Shaykh, I make thee a gift of that which is due from thee, and do
- thou cleave to me and leave me not, so haply I may get of thee gain which
- shall do away from me my wrongousness and guide me on the path of
- righteousness." So the old man followed him, and there met him another
- with a load of wood. Quoth the Tither to him, "Pay me that which thou
- owest me;" and quoth he, "Have patience with me till to-morrow, for I owe
- the hire of a house, and I will sell another load of fuel and pay thee two
- days' tithe." But he refused him this and the Shaykh said to him, "An thou
- constrain him unto this, thou wilt compel him quit thy country, because he
- is a stranger here and hath no domicile; and if he remove on account of
- one dirham, thou wilt forfeit of him three hundred and sixty dirhams a
- year.<a href="#linknote-378" name="linknoteref-378" id="linknoteref-378"><small>378</small></a>
- Thus wilt thou lose the mickle in keeping the little." Quoth the Tither,
- "Verily<a href="#linknote-379" name="linknoteref-379" id="linknoteref-379"><small>379</small></a>
- will I give him a dirham every month to the rent of his lodging." Then he
- went on and presently there met him a third woodcutter and he said to him,
- "Pay thy due;" but he said, "I will pay thee a dirham, when I enter the
- city; or take of me four dániks<a href="#linknote-380"
- name="linknoteref-380" id="linknoteref-380"><small>380</small></a> now."
- Quoth the Tither, "I will not do it," but the Shaykh said to him, "Take of
- him the four daniks presently, for 'tis easy to take and hard to give
- back." Exclaimed the Tither, "By Allah 'tis good!" and he arose and hied
- on, crying out at the top of his voice and saying, "I have no power this
- day to do evil."<a href="#linknote-381" name="linknoteref-381"
- id="linknoteref-381"><small>381</small></a> Then he doffed his dress and
- went forth wandering at a venture, repenting unto his Lord. "Nor"
- (continued the Wazir), "is this story stranger than that of the Robber who
- believed the Woman and sought refuge with Allah against falling in with
- her like, by reason of her cunning contrivance for herself." When the king
- heard this, he said to himself, "Since the Tither repented, in consequence
- of the woodcutter's warnings, it behoveth I leave this Wazir on life so I
- may hear the story of the Robber and the Woman." And he bade Al-Rahwan
- return to his lodging.
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0069" id="link2H_4_0069"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE ELEVENTH NIGHT OF THE MONTH.
- </h2>
- <p>
- When the evening came and the king had taken his seat, he summoned the
- Wazir and required of him the story of the Robber and the Woman. Quoth the
- Minister, "Hear, O king,
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0070" id="link2H_4_0070"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Tale of the Robber and the Woman.
- </h2>
- <p>
- A certain Robber was a cunning workman and used not to steal aught, till
- he had wasted all that was with him; moreover, he stole not from his
- neighbours, neither companied with any of the thieves, for fear lest some
- one should betray him, and his case become public. After this fashion he
- abode a great while, in flourishing condition, and his secret was
- concealed, till Almighty Allah decreed that he broke in upon a beggar, a
- poor man whom he deemed rich. When he gained access to the house, he found
- naught, whereat he was wroth, and necessity prompted him to wake that man,
- who lay asleep alongside of his wife. So he aroused him and said to him,
- "Show me thy treasure." Now he had no treasure to show; but the Robber
- believed him not and was instant upon him with threats and blows. When he
- saw that he got no profit of him, he said to him, "Swear by the oath of
- divorce<a href="#linknote-382" name="linknoteref-382" id="linknoteref-382"><small>382</small></a>
- from thy wife that thou hast nothing." So he sware and his wife said to
- him, "Fie on thee! Wilt thou divorce me? Is not the hoard buried in yonder
- chamber?" Then she turned to the Robber and conjured him to be weightier
- of blows upon her husband, till he should deliver to him the treasure,
- anent which he had forsworn himself. So he drubbed him with a grievous
- drubbing, till he carried him to a certain chamber, wherein she signed to
- him that the hoard was and that he should take it up. So the Robber
- entered, he and the husband; and when they were both in the chamber, she
- locked on them the door, which was a stout and strong, and said to the
- Robber, "Woe to thee, O fool! Thou hast fallen into the trap and now I
- have but to cry out and the officers of police will come and take thee and
- thou wilt lose thy life, O Satan!" Quoth he, "Let me go forth;" and quoth
- she, "Thou art a man and I am a woman; and in thy hand is a knife, and I
- am afraid of thee." He cried, "Take the knife from me." So she took it and
- said to her husband, "Art thou a woman and he a man? Pain his neck-nape
- with tunding, even as he tunded thee; and if he put out his hand to thee,
- I will cry out a single cry and the policemen will come and take him and
- hew him in two." So the husband said to him, "O thousand-horned,<a
- href="#linknote-383" name="linknoteref-383" id="linknoteref-383"><small>383</small></a>
- O dog, O dodger, I owe thee a deposit<a href="#linknote-384"
- name="linknoteref-384" id="linknoteref-384"><small>384</small></a>
- wherefor thou hast dunned me." And he fell to bashing him grievously with
- a stick of holm-oak,<a href="#linknote-385" name="linknoteref-385"
- id="linknoteref-385"><small>385</small></a> whilst he called out to the
- woman for help and prayed her to deliver him: but she said, "Keep thy
- place till the morning, and thou shalt see queer things." And her husband
- beat him within the chamber, till he killed<a href="#linknote-386"
- name="linknoteref-386" id="linknoteref-386"><small>386</small></a> him and
- he swooned away. Then he left beating him and when the Robber came to
- himself, the woman said to her husband, "O man, this house is on hire and
- we owe its owners much money, and we have naught; so how wilt thou do?"
- And she went on to bespeak him thus. The Robber asked "And what is the
- amount of the rent?" 'The husband answered, "'Twill be eighty dirhams;"
- and the thief said, "I will pay this for thee and do thou let me go my
- way." Then the wife enquired, "O man, how much do we owe the baker and the
- greengrocer?" Quoth the Robber, "What is the sum of this?" And the husband
- said, "Sixty dirhams." Rejoined the other, "That makes two hundred
- dirhams; let me go my way and I will pay them." But the wife said, O my
- dear, and the girl groweth up and needs must we marry her and equip her
- and do what else is needful." So the Robber said to the husband, "How much
- dost thou want?" and he rejoined, "An hundred dirhams in a modest way."<a
- href="#linknote-387" name="linknoteref-387" id="linknoteref-387"><small>387</small></a>
- Quoth the Robber, "That maketh three hundred dirhams." Then the woman
- said, "O my dear, when the girl is married, thou wilt need money for
- winter expenses, charcoal and firewood and other necessaries." The Robber
- asked "What wouldst thou have?" And she answered, "An hundred dirhams." He
- rejoined, "Be it four hundred dirhams." And she continued, "O my dear and
- O coolth of mine eyes, needs must my husband have capital in hand,<a
- href="#linknote-388" name="linknoteref-388" id="linknoteref-388"><small>388</small></a>
- wherewith he may buy goods and open him a shop." Said he, "How much will
- that be?" And she, "An hundred dirhams." Quoth the Robber, "That maketh
- five hundred dirhams; I will pay it; but may I be triply divorced from my
- wife if all my possessions amount to more than this, and they be the
- savings of twenty years! Let me go my way, so I may deliver them to thee."
- Cried she, "O fool, how shall I let thee go thy way? Utterly impossible!
- Be pleased to give me a right token."<a href="#linknote-389"
- name="linknoteref-389" id="linknoteref-389"><small>389</small></a> So he
- gave her a token for his wife and she cried out to her young daughter and
- said to her, "Keep this door." Then she charge her husband to watch over
- the Robber, till she should return, and repairing to his wife, acquainted
- her with his case and told her that her husband the thief had been taken
- and had compounded for his release, at the price of seven hundred dirhams,
- and named to her the token. Accordingly, she gave her the money and she
- took it and returned to her house. By this time, the dawn had dawned; so
- she let the thief go his way, and when he went out, she said to him, "O my
- dear, when shall I see thee come and take the treasure?" And he, "O
- indebted one,<a href="#linknote-390" name="linknoteref-390"
- id="linknoteref-390"><small>390</small></a> when thou needest other seven
- hundred dirhams, wherewith to amend thy case and that of thy children and
- to pay thy debts." And he went out, hardly believing in his deliverance
- from her. "Nor," continued the Wazir, "is this stranger than the story of
- the Three Men and our Lord Ísà." So the king bade him hie to his own home.
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0071" id="link2H_4_0071"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE TWELFTH NIGHT OF THE MONTH.
- </h2>
- <p>
- When it was eventide, the king summoned the Minister and bade him tell the
- promised tale. He replied, "Hearing and obeying. Give ear, O glorious
- king, to
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0072" id="link2H_4_0072"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Tale of the Three Men and our Lord Isa.
- </h2>
- <p>
- Three men once went out questing treasure and came upon a nugget of gold,
- weighing fifty maunds.<a href="#linknote-391" name="linknoteref-391"
- id="linknoteref-391"><small>391</small></a> When they saw it, they took it
- up on their shoulders and carried it till they drew near a certain city,
- when one of them said, "Let us sit in the cathedral-mosque,<a
- href="#linknote-392" name="linknoteref-392" id="linknoteref-392"><small>392</small></a>
- whilst one of us shall go and buy us what we may eat." So they sat down in
- the mosque and one of them arose and entered the city. When he came
- therein, his soul prompted him to false his two fellows and get the gold
- to himself alone. Accordingly, he bought food and poisoned it: but, when
- he returned to his comrades, they sprang upon him and slew him, in order
- that they might enjoy the gold without him. Then they ate of the poisoned
- food and died, and the gold lay cast down over against them. Presently,
- Ísà bin Maryam (on whom be the Peace!) passed by and seeing this, besought
- Allah Almighty for tidings of their case; so He told him what had betided
- them, whereat great was his surprise and he related to his disciples<a
- href="#linknote-393" name="linknoteref-393" id="linknoteref-393"><small>393</small></a>
- what he had seen. Quoth one of them, "O Spirit of Allah,<a
- href="#linknote-394" name="linknoteref-394" id="linknoteref-394"><small>394</small></a>
- naught resembleth this but my own adventure." Quoth Isa, "How so?" and the
- other began to tell
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0073" id="link2H_4_0073"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Disciple's Story.
- </h2>
- <p>
- Once I was in such a city, where I hid a thousand dirhams in a monastery.
- After a while, I went thither and taking the money, bound it about my
- waist. Then I set out to return and when I came to the Sahará<a
- href="#linknote-395" name="linknoteref-395" id="linknoteref-395"><small>395</small></a>-waste,
- the carrying of the money was heavy upon me. Presently, I espied a
- horseman pushing on after me; so I waited till he came up and said to him,
- "O rider, carry this money for me and earn reward and recompense in
- Heaven." Said he, "No, I will not do it, for I should tire myself and tire
- out my horse." Then he went on but, before he had gone far, he said in his
- mind, "An I take up the money and put my steed to speed and devance him,
- how shall he overtake me?" And I also said in my mind, "Verily, I erred;
- for, had he taken the money and made off, what could I have done?" Then he
- turned back to me and cried to me, "Hand over the money, that I may carry
- it for thee." But I replied to him, "That which hath occurred to thy mind
- hath occurred to mine also; so go thou and go safe." Quoth Isa (on whom be
- the Peace!), "Had these done prudently, they had taken thought for
- themselves; but they unheeded the issues of events; for that whoso acteth
- cautiously is safe and winneth his wish, and whoso neglecteth precaution
- is lost and repenteth."<a href="#linknote-396" name="linknoteref-396"
- id="linknoteref-396"><small>396</small></a> "Nor," continued the Wazir,
- "is this stranger or rarer than the story of the King, whose kingdom was
- restored to him and his wealth, after he had become poor, possessing not a
- single dirham." When the king heard this, he said in himself, "How like is
- this to my own story in the matter of the Minister and his slaughter! Had
- I not used deliberation, I had done him dead." And he bade AlRahwan hie to
- his own home.
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0074" id="link2H_4_0074"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE THIRTEENTH NIGHT OF THE MONTH.
- </h2>
- <p>
- When the even evened, the king sent for the Wazir to his sitting-chamber
- and bade him tell the promised tale. So he said, "Hearkening and
- obedience. They relate, O king,
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0075" id="link2H_4_0075"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Tale of the Dethroned Ruler Whose Reign and Wealth Were Restored to
- Him.
- </h2>
- <p>
- There was once, in a city of the cities of Al-Hind, a just king and a
- beneficent, and he had a Wazir, a man of understanding, upright in his
- rede, and praiseworthy in his policy, a Minister in whose hand was the
- handling of all the affairs of the realm; for he was firmly based on the
- Sultan's favour and high in esteem with the folk of his time, and the king
- set great store by him and entrusted himself to him in all his
- transactions, by reason of his excellent management of the lieges, and he
- had guards<a href="#linknote-397" name="linknoteref-397"
- id="linknoteref-397"><small>397</small></a> who were content with him and
- grateful to him. Now that king had a brother, who envied him and would
- lief have taken his place; and when he was a-weary of looking for his
- death and the term of his life seemed distant, he took counsel with
- certain of his partisans and they said, "The Minister is the monarch's
- counsellor and but for this Wazir the king were kingdomless." So the
- pretender cast about for the ruin of the defender, but could find no means
- of furthering his design; and when the affair grew longsome upon him, he
- said to his wife, "What deemest thou will gar us gain herein?" "What is
- it?" "I mean in the matter of yonder Minister, who inciteth my brother to
- worship with all his might and biddeth him unto devoutness, and indeed the
- king doteth upon his counsel and stablisheth him governor of all monies
- and matters." "True; but how shall we devise with him?" "I have a device,
- so thou wilt help me in that which I shall say to thee." "Thou shalt have
- my help in whatsoever thou desirest." "I mean to dig him a pit in the
- vestibule and conceal it artfully." Accordingly, he did this, and when it
- was night, he covered the pit with a light covering, so that, when the
- Wazir trod upon it, it would give way under his tread. Then he sent to him
- and summoned him to the Court in the king's name, and the messenger bade
- him enter by the private wicket-way. So he came in alone, and when he
- stepped upon the covering of the pit, it caved in with him and he fell to
- the bottom; whereupon the king's brother fell to pelting him with stones.
- When the Minister beheld what had betided him he gave himself up for lost;
- so he stirred not for a while and lay still. The Prince, seeing him make
- no sign, deemed him dead; so he took him forth and wrapping him up in his
- robes, cast him into the surges of the sea in the middle night. When the
- Wazir felt the water, he awoke from the swoon and swam for an hour or so,
- till a ship passed by him, whereupon he shouted to the sailors and they
- took him up. Now when the morning morrowed, the people went seeking for
- him, but found him not; and the king learning this, was perplexed
- concerning his affair and abode unknowing whatso he should do. Then he
- sought for a Minister to stand in his stead, and the king's brother said,
- "I have for Wazir an efficient man." Said the king, "Bring him to me." So
- he brought him a man, whom he set at the head of affairs; but he seized
- upon the kingdom and threw the king in fetters and made his brother king
- in lieu of him. The new ruler gave himself up to all manner of
- frowardness, whereat the folk murmured and his Minister said to him, "I
- fear lest the Hindians take the old king and restore him to the kingship
- and we both come to ruin: so, if we seize him and cast him into the sea,
- we shall be at rest from him; and we will publish among the folk that he
- is dead." And they, agreeing upon this, took him up and carrying him out
- to sea, cast him in. When he felt the water, he struck out, and ceased not
- swimming till he landed upon an island, where he tarried five days finding
- nothing which he might eat or drink; but, on the sixth day, when he
- despaired of his life, behold, there passed a ship; so he made signals to
- the crew and they came and took him up and fared on with him to an
- inhabited country, where they set him ashore, mother-naked as he was.
- There, seeing a man seeding, he sought guidance of him and the husbandman
- asked, "Art thou a foreigner?" "Yes," answered the king and sat with him
- and they talked. The peasant found him clever and quick-witted and said to
- him, "An thou beheld a comrade of mine, thou wouldst see him the like of
- what I see thee, for his case is even as thy case, and he is at this
- present my friend." Quoth the king, "Verily, thou makest me long to look
- at him. Canst thou not bring us together, me and him?" Quoth the
- husbandman, "With joy and goodly gree;" and the king sat with him till he
- had made an end of his seeding, when he carried him to his homestead and
- brought him in company with the other stranger, and behold it was his
- Wazir. When each saw other, the twain wept and embraced, and the sower
- wept for their weeping; but the king hid their affair and said to him,
- "This man is from my mother-land and he is as my brother." So they homed
- with the husbandman and helped him for a hire, wherewith they supported
- themselves a long spell. Meanwhile, they sought news of their patrial
- stead and learned that which its people suffered of straitness and
- severity. One day there came a ship and in it a merchant from their own
- country, who knew them and rejoiced in them with joy exceeding and clad
- them in goodly clothing. He also acquainted them with the manner of the
- treachery that had been practised upon them, and counselled them to return
- to their own land, they and he with whom they had made friends,<a
- href="#linknote-398" name="linknoteref-398" id="linknoteref-398"><small>398</small></a>
- assuring them that Almighty Allah would restore them to their former rank.
- So the king returned and the folk joined themselves to him and he fell
- upon his brother and his Wazir and took them and threw them into jail.
- Then he sat down again upon the throne of his kingship, whilst the
- Minister stood between his hands and they returned to their former estate,
- but they had naught of worldly wealth. Presently the king said to his
- Wazir, "How shall we continue tarrying in this city, and we thus poorly
- conditioned?" and he answered, "Be at thine ease and have no concern."
- Then he singled out one of the soldiers<a href="#linknote-399"
- name="linknoteref-399" id="linknoteref-399"><small>399</small></a> and
- said to him, "Send us thy service<a href="#linknote-400"
- name="linknoteref-400" id="linknoteref-400"><small>400</small></a> for the
- year." Now there were in the city fifty thousand subjects<a
- href="#linknote-401" name="linknoteref-401" id="linknoteref-401"><small>401</small></a>
- and in the hamlets and villages<a href="#linknote-402"
- name="linknoteref-402" id="linknoteref-402"><small>402</small></a> a like
- number; and the Minister sent to each of these, saying, "Let each and
- every of you get an egg and set it under a hen." They did this and it was
- neither burden nor grievance to them; and when twenty days had passed by,
- each egg was hatched, and the Wazir bade them pair the chickens, male with
- female, and rear them well. They did accordingly and it was found a charge
- unto no one. Then they waited for them awhile and after this the Minister
- asked of the chickens and was answered that they were become fowls.
- Furthermore, they brought him all their eggs and he bade set them; and
- after twenty days there were hatched from each pair of them thirty or
- five-and-twenty or fifteen chickens at the least. The Wazir bade note
- against each man the number of chickens which pertained to him, and after
- two months, he took the old partlets and the cockerels, and there came to
- him from each man some half a score, and he left the young partlets with
- them. Even so he sent to the country folk and let the cocks remain with
- them. Thus he got him whole broods of young poultry and appropriated to
- himself the sale of the fowls, and on this wise he gained for him, in the
- course of a year, that which the kingly estate required of the King, and
- his affairs were set right for him by the cunning contrivance of the
- Minister. And he caused the country to thrive and dealt justly by his
- subjects and returned to them all that he took from them and lived a
- grateful and prosperous life. Thus right counsel and prudence are better
- than wealth, for that understanding profiteth at all times and seasons.
- "Nor," continued the Wazir, "is this stranger than the story of the Man
- whose caution slew him." When the king heard the words of his Wazir, he
- wondered with the uttermost wonder and bade him retire to his lodging.
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0076" id="link2H_4_0076"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE FOURTEENTH NIGHT OF THE MONTH.
- </h2>
- <p>
- When the Minister returned to the presence, the King sought of him the
- story of the Man whose caution slew him and he said, "Hear, O auspicious
- King,
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0077" id="link2H_4_0077"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Tale of the Man whose Caution Slew Him.
- </h2>
- <p>
- There was once a man who was cautious exceedingly concerning himself, and
- he set out one day on a journey to a land abounding in wild beasts. The
- caravan wherewith he fared came by night to the gate of a city; but the
- warders would not open to them, for there were lions there; so they
- nighted without the walls. Now that man, of the excess of his caution,
- could not determine a place wherein he should pass the night, for fear of
- the wild beasts and reptiles; so he went about seeking an empty stead
- wherein he might lie. At last, as there was a ruined building hard by, he
- climbed up on to a high wall and ceased not clambering hither and thither,
- of the excess of his carefulness, till his feet betrayed him and he
- slipped and fell to the bottom and died, whilst his companions arose in
- the morning safe and sound. Now, had he overmastered his wrongous rede and
- had he submitted himself to Fate and Fortune, it had been safer and better
- for him; but he made light of the folk and belittled their wit and was not
- content to take example by them; for his soul whispered him that he was a
- man of wits and he fancied that, an he abode with them, he would perish;
- so his folly cast him into perdition. "Nor," continued the Wazir, "is this
- stranger than the story of the Man who was lavish of his house and his
- provision to one he knew not." When the King heard this, he said, "I will
- not separate myself from the folk and slay my Minister." And he bade him
- hie to his own house.
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0078" id="link2H_4_0078"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE FIFTEENTH NIGHT OF THE MONTH.
- </h2>
- <p>
- When the evening evened, the King bade fetch the Wazir and required of him
- the story. So he said, "Hear, O King,
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0079" id="link2H_4_0079"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Tale of the Man who was Lavish of his House and his Provision to One
- Whom He Knew Not.
- </h2>
- <p>
- There was once an Arab of high rank and noble presence, a model of
- magnanimity and exalted generosity, and he had brethren, with whom he
- consorted and caroused, and they were wont to assemble by rotation at one
- another's homes. When it came to his turn, he gat ready in his house all
- manner goodly meats and pleasant and dainty drinks and the fairest flowers
- and the finest fruits, and he provided all kinds of instruments of music
- and store of wondrous dictes and marvellous stories and pleasant instances
- and histories and witty anecdotes and verses and what not else, for there
- was none among those with whom he was wont to company but enjoyed this in
- every goodly fashion, and the entertainment he had provided contained all
- whereof each had need. Then he sallied forth in quest of his friends, and
- went round about the city, so he might assemble them; but found none of
- them at home. Now in that town was a man of pleasant conversation and
- large generosity, a merchant of condition, young of years and bright of
- blee, who had come to that place from his own country with merchandise in
- great store and wealth galore. He took up his abode therein and the town
- was pleasant to him and he was large in lavishing, so that he came to the
- end of all this wealth and there remained in his hand naught save what was
- upon him of raiment. So he left the lodging which had homed him in the
- days of his prosperity; after he had wasted that which was therein of
- furniture, and fell to finding refuge in the houses of the townsfolk from
- night to night. One day, as he went wandering about the streets, he beheld
- a woman of the uttermost beauty and loveliness, and what he saw of her
- charms amazed him and there happened to him what made him forget his sorry
- plight. She accosted him and jested with him and he besought her of union
- and intimacy; so she consented to this and said to him, "Let us go to thy
- lodging." Herewith he repented and was perplexed concerning his procedure
- and grieved for that which must escape him of her company by reason of the
- straitness of his hand, for that he had not a whit of spending-money. But
- he was ashamed to say "No," after he had sued and wooed her; wherefore he
- went on before her, bethinking him how he should rid himself of her and
- seeking some excuse which he might put off on her, and gave not over going
- from street to street, till he entered one that had no issue and saw, at
- the farther end, a door, whereon was a padlock.<a href="#linknote-403"
- name="linknoteref-403" id="linknoteref-403"><small>403</small></a> Then
- said he to her, "Do thou excuse me, for my lad hath locked the door and
- how shall we open it?" Said she, "O my lord, the padlock is worth only
- some ten dirhams;" and presently she tucked up her sleeves from forearms
- as they were crystal and taking a stone, smote the padlock and broke it;
- and, opening the door, said to him, "Enter, O my lord." Accordingly he
- went in, committing his affair to Allah (to whom belong Honour and Glory),
- and she entered after him and locked the door from within. They found
- themselves in a pleasant house, collecting all good and gladness; and the
- young man fared forwards, till he came to the sitting-chamber, and,
- behold, it was furnished with the finest of furniture as hath before been
- set out.<a href="#linknote-404" name="linknoteref-404" id="linknoteref-404"><small>404</small></a>
- He seated himself and leant upon a cushion, whilst she put out her hand to
- her veil and doffed it. Then she threw off her heavy outer clothes till
- she was clad in the thinnest which showed her charms, whereupon the young
- man embraced her and kissed her and enjoyed her; after which they washed
- with the Ghusl-ablution and returned to their place and he said to her,
- "Know that I have little knowledge of what goeth on in my own house, for
- that I trust to my servant: so arise thou and see what the lad hath made
- ready in the kitchen." Accordingly, she arose and going down into the
- kitchen, saw cooking pots over the fire, wherein were all manner of dainty
- viands, and firstsbread<a href="#linknote-405" name="linknoteref-405"
- id="linknoteref-405"><small>405</small></a> and fresh almond cakes.<a
- href="#linknote-406" name="linknoteref-406" id="linknoteref-406"><small>406</small></a>
- So she set bread on a dish and ladled out what she would from the pots and
- brought it to him. They ate and drank and played and made merry a while of
- the day; and as they were thus engaged, suddenly up came the master of the
- house, with his friends, whom he had brought with him, that they might
- converse together, as of wont. He saw the door opened and knocked a light
- knock, saying to his company, "Have patience with me, for some of my
- family are come to visit me: wherefore excuse belongeth first to Allah
- Almighty, and then to you."<a href="#linknote-407" name="linknoteref-407"
- id="linknoteref-407"><small>407</small></a> So they farewelled him and
- fared their ways, whilst he rapped another light rap at the door. When the
- young man heard this, he changed colour and the woman said to him,
- "Methinks thy lad hath returned." He answered, "Yes;" and she arose and
- opening the door to the master of the house, said to him, "Where hast thou
- been? Indeed, thy master is angry with thee!" and he said, "O my lady, I
- have not been save about his business." Then he girt his waist with a
- kerchief and entering, saluted the young merchant, who said to him, "Where
- hast thou been?" Quoth he, "I have done thine errands;" and quoth the
- youth, "Go and eat and come hither and drink." So he went away, as he bade
- him, and ate; then he washed hands and returning to the sitting-room, sat
- down on the carpet and fell to talking with them; whereupon the young
- merchant's heart was heartened and his breast broadened and he applied
- himself to pleasure. They were in all joyance of life and the most
- abounding pleasance till a third part of the night was past, when the
- house-master arose, and spreading them a bed, invited them to take their
- rest. So they lay down and the youth wide awake, pondering their affair
- till daybreak, when the woman roused herself from sleep and said to her
- companion, "I wish to go." He farewelled her and she departed; whereupon
- the master of the house followed her with a purse of silver and gave it to
- her, saying, "Blame not my lord," and made his excuse to her for his
- master. Then he returned to the youth and said to him, "Arise and come to
- the Hammam;"<a href="#linknote-408" name="linknoteref-408"
- id="linknoteref-408"><small>408</small></a> and he fell to shampooing his
- hands and feet, whilst the youth called down blessings on him and said "O
- my lord, who art thou? Methinks there is not in the world the like of
- thee; no, nor a pleasanter in thy disposition." Then each of the twain
- acquainted the other with his case and condition and they went to the
- bath; after which the master of the house conjured the young merchant to
- return with him and summoned his friends. So they ate and drank and he
- told them the tale, wherefore they thanked the house-master and praised
- him; and their friendship was complete while the young merchant abode in
- the town, till Allah made easy to him a means of travel, whereupon they
- farewelled him and he departed; and this is the end of his tale. "Nor,"
- continued the Wazir, "O king of the age, is this stranger than the story
- of the Richard who lost his wealth and his wit." When the king heard the
- Minister's story, it pleased him and he bade him hie to his home.
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0080" id="link2H_4_0080"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Sixteenth Night of the Month.
- </h2>
- <p>
- When the evening evened, the King sat in his sitting-chamber and sending
- for his Wazir, bade him relate the story of the Wealthy Man who lost his
- wealth and his wit. So he said, "Hear, O King,
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0081" id="link2H_4_0081"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Tale of the Melancholist and the Sharper.<a href="#linknote-409"
- name="linknoteref-409" id="linknoteref-409"><small>409</small></a>
- </h2>
- <p>
- There was once a Richard hight 'Ajlán, the Hasty, who wasted his wealth,
- and concern and chagrin gat the mastery of him, so that he became a
- Melancholist<a href="#linknote-410" name="linknoteref-410"
- id="linknoteref-410"><small>410</small></a> and lost his wit. There
- remained with him of his monies about twenty dinars and he used to beg
- alms of the folk, and whatso they gave him in charity he would gather
- together and add to the gold pieces that were left him. Now there was in
- that town a Sharper, who made his living by roguery, and he knew that the
- Melancholist had somewhat of money; so he fell to spying upon him and
- ceased not watching him till he saw him put into an earthen pot that which
- he had with him of silvers and enter a deserted ruin, where he sat down,
- as if to make water, and dug a hole, wherein he laid the pot and covering
- it up, smoothed the ground as it had been. Then he went away and the
- Sharper came and taking what was in the pot, restored it to its former
- place. Presently 'Ajlan returned, with somewhat to add to his hoard, but
- found it not; so he bethought him of who had followed him and remembered
- that he had found that Sharper assiduous in sitting with him and
- questioning him. So he went in search of him, assured that he had taken
- the pot, and gave not over looking for him till he saw him sitting;
- whereupon he ran to him and the Sharper saw him. Then the Melancholist
- stood within earshot and muttered<a href="#linknote-411"
- name="linknoteref-411" id="linknoteref-411"><small>411</small></a> to
- himself and said, "In the pot are sixty ducats and I have with me other
- twenty in such a place and to-day I will unite the whole in the pot." When
- the Sharper heard him say this to himself, muttering and mumbling,
- repeating and blundering in his speech, he repented him of having taken
- the sequins and said, "He will presently return to the pot<a
- href="#linknote-412" name="linknoteref-412" id="linknoteref-412"><small>412</small></a>
- and find it empty; wherefore that for which I am on the look-out will
- escape me; and meseemeth 'twere best I replace the dinars, so he may see
- them and leave all which is with him in the pot, and I can take the
- whole." Now he feared to return to the pot at once, lest the Melancholist
- should follow him to the place and find nothing and on this wise his
- arrangements be marred; so he said to him, "O 'Ajlan,<a
- href="#linknote-413" name="linknoteref-413" id="linknoteref-413"><small>413</small></a>
- I would have thee come to my lodging and eat bread with me." Thereupon the
- Melancholist went with him to his quarters and he seated him there and
- going to the market, sold somewhat of his clothes and pawned somewhat from
- his house and bought the best of food. Then he betook himself to the ruin
- and replacing the money in the pot, buried it again; after which he
- returned to his lodging and gave the Melancholist to eat and drink, and
- they went out together. The Sharper walked away and hid himself, lest his
- guest should see him, whilst 'Ajlan repaired to his hiding-place and took
- the pot. Presently, the Sharper returned to the ruin, rejoicing in that
- which he deemed he should get, and dug in the place, but found naught and
- knew that the Melancholist had outwitted him. So he began buffetting his
- face for regret, and fell to following the other whitherso he went, to the
- intent that he might win what was with him, but he failed in this, because
- the Melancholist knew what was in his mind and was assured that he spied
- upon him; so he kept watch over himself. Now, had the Sharper considered
- the consequences of haste and that which is begotten of loss therefrom, he
- had not done on such wise. "Nor," continued the Wazir, "is this tale, O
- king of the age, rarer or stranger or daintier than the story of Khalbas<a
- href="#linknote-414" name="linknoteref-414" id="linknoteref-414"><small>414</small></a>
- and his Wife and the learned man and that which befel between the three."
- When the king heard this story, he left his purpose of putting the
- Minister to death and his soul bade him to continue him on life. So he
- ordered him off to his house.
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0082" id="link2H_4_0082"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE SEVENTEENTH NIGHT OF THE MONTH.
- </h2>
- <p>
- When the evening evened, the King summoned the Minister, and as soon as he
- presented himself, he required of him the story. So he said, "Hearkening
- and obedience. Hear, O august King,
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0083" id="link2H_4_0083"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Tale of Khalbas and his Wife and the Learned Man.
- </h2>
- <p>
- There was once a man called Khalbas, who was a fulsome fellow, a calamity,
- notorious for this note, and he had a charming wife, renowned for beauty
- and loveliness. A man of his townsfolk fell in love with her and she also
- loved him. Now Khalbas was a wily wight and full of guile, and there was
- in his neighbourhood a learned man, to whom the folk used to resort every
- day and he told them histories and admonished them with moral instances;
- and Khalbas was wont to be present in his assembly, for the sake of making
- a show before the folk. This learned man also had a wife famed for
- comeliness and seemlihead and quickness of wit and understanding and the
- lover sought some device whereby he might manage to meet Khalbas's wife;
- so he came to him and told him as a secret what he had seen of the learned
- man's wife and confided to him that he was in love with her and besought
- his assistance in this. Khalbas told him that she was known as a model of
- chastity and continence and that she exposed herself not to ill doubts;
- but the other said, "I cannot renounce her, in the first place because the
- woman inclineth to me and coveteth my wealth, and secondly, because of the
- greatness of my fondness for her; and naught is wanting but thy help."
- Quoth Khalbas, "I will do thy will;" and quoth the other, "Thou shalt have
- of me every day two silvern dirhams, on condition that thou sit with the
- learned man and that, when he riseth from the assembly, thou speak a word
- which shall notify to me the breaking up of the meeting." So they agreed
- upon that and Khalbas entered and sat in the session, whilst the lover was
- assured in his heart that the secret was safe and secure with him,
- wherefore he rejoiced and was content to pay the two dirhams. Then Khalbas
- used to attend the learned man's assembly, whilst the other would go in to
- his wife and be very much with her, on such wise as he thought good, till
- the learned man arose from his meeting; and when Khalbas saw that he
- proposed rising, he would speak a word for the lover to hear, whereupon he
- went forth from the wife of Khalbas who knew not that doom was in his own
- home. But when the learned man saw Khalbas do the same thing every day, he
- began to suspect him, especially on account of that which he knew of his
- bad name, and suspicion grew upon him; so, one day, he resolved to advance
- the time of his rising ere the wonted hour and hastening up to Khalbas,
- seized him and said to him, "By Allah, an thou say a single syllable, I
- will do thee a damage!" Then he went in to his wife, with Khalbas in his
- grip, and behold, she was sitting, as of her wont, nor was there about her
- aught of suspicious or unseemly. The learned man bethought him awhile of
- this, then made for Khalbas's house, which adjoined his own, still holding
- his man; and when they entered, they found the young lover lying on the
- bed with Khalbas's wife; whereupon quoth the learned man to him, "O
- accursed, the doom is with thee and in thine own home!" So Khalbas
- divorced his wife and went forth, fleeing, and returned not to his own
- land. "This, then" (continued the Wazir), "is the consequence of lewdness,
- for whoso purposeth in himself wile and perfidious guile, they get
- possession of him, and had Khalbas conceived of himself that dishonour and
- calamity which he conceived of the folk, there had betided him nothing of
- this. Nor is this tale, rare and curious though it be, stranger or rarer
- than the story of the Devotee whose husband's brother accused her of
- lewdness." When the king heard this, wonderment gat hold of him and his
- admiration for the Wazir redoubled; so he bade him hie to his home and
- return to him on the morrow, according to his custom. So the Minister
- withdrew to his lodging, where he passed the night and the ensuing day.
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0084" id="link2H_4_0084"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE EIGHTEENTH NIGHT OF THE MONTH.
- </h2>
- <p>
- When the evening evened, the King summoned the Wazir and required of him
- the story; so he said, "'Tis well. Hear O King,
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0085" id="link2H_4_0085"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Tale of the Devotee Accused of Lewdness.<a href="#linknote-415"
- name="linknoteref-415" id="linknoteref-415"><small>415</small></a>
- </h2>
- <p>
- There was once a man of Níshábúr<a href="#linknote-416"
- name="linknoteref-416" id="linknoteref-416"><small>416</small></a> who,
- having a wife of the uttermost beauty and piety, yet was minded to set out
- on the pilgrimage. So before leaving home he commended her to the care of
- his brother and besought him to aid her in her affairs and further her
- wishes till he should return, for the brothers were on the most intimate
- terms.<a href="#linknote-417" name="linknoteref-417" id="linknoteref-417"><small>417</small></a>
- Then he took ship and departed and his absence was prolonged. Meanwhile,
- the brother went to visit his brother's wife, at all times and seasons,
- and questioned her of her circumstances and went about her wants; and when
- his calls were prolonged and he heard her speech and saw her face, the
- love of her gat hold upon his heart and he became passionately fond of her
- and his soul prompted him to evil. So he besought her to lie with him, but
- she refused and showed him how foul was his deed, and he found him no way
- to win what he wished;<a href="#linknote-418" name="linknoteref-418"
- id="linknoteref-418"><small>418</small></a> wherefore he wooed her with
- soft speech and gentle ways. Now she was righteous in all her doings and
- never swerved from one saying;<a href="#linknote-419"
- name="linknoteref-419" id="linknoteref-419"><small>419</small></a> so,
- when he saw that she consented not to him, he had no doubts but that she
- would tell his brother, when he returned from his journey, and quoth he to
- her, "An thou consent not to whatso I require of thee, I will cause a
- scandal to befal thee and thou wilt perish." Quoth she, "Allah (extolled
- and exalted be He!) judge betwixt me and thee, and know that, shouldst
- thou hew me limb from limb, I would not consent to that thou biddest me to
- do." His ignorance<a href="#linknote-420" name="linknoteref-420"
- id="linknoteref-420"><small>420</small></a> of womankind persuaded him
- that she would tell her spouse; so he betook himself of his exceeding
- despite, to a company of people in the mosque and informed them that he
- had witnessed a man commit adultery with his brother's wife. They believed
- his word and documented his charge and assembled to stone her.<a
- href="#linknote-421" name="linknoteref-421" id="linknoteref-421"><small>421</small></a>
- Then they dug her a pit outside the city and seating her therein, stoned
- her, till they deemed her dead, when they left her. Presently a Shaykh of
- a village passed by the pit and finding her alive, carried her to his
- house and cured her of her wounds. Now he had a youthful son, who, as soon
- as he saw her, loved her and besought her of her person; but she refused
- and consented not to him, whereupon he redoubled in love and longing and
- his case prompted him to suborn a youth of the people of his village and
- agree with him that he should come by night and take somewhat from his
- father's house and that, when he was seized and discovered, he should say
- that she was his accomplice in this and avouch that she was his mistress
- and had been stoned on his account in the city. Accordingly he did this,
- and, coming by night to the villager's house, stole therefrom goods and
- clothes; whereupon the owner awoke and seizing the thief, pinioned him
- straitly and beat him to make him confess; and he confessed against the
- woman that she was a partner in the crime and that he was her lover from
- the city. The news was bruited abroad and the citizens assembled to put
- her to death; but the Shaykh with whom she was forbade them and said, "I
- brought this woman hither, coveting the recompense of Allah, and I know
- not the truth of that which is said of her and will not empower any to
- hurt or harm her." Then he gave her a thousand dirhams, by way of alms,
- and thrust her forth of the village. As for the thief, he was imprisoned
- for some days; after which the folk interceded for him with the old man,
- saying, "This is a youth and indeed he erred;" and he released him from
- his bonds. Meanwhile the woman went out at hap-hazard and donning a
- devotee's dress, fared on without ceasing, till she came to a city and
- found the king's deputies dunning the townsfolk for the tribute, out of
- season. Presently, she saw a man, whom they were pressing for the tribute;
- so she asked of his case and being acquainted with it, paid down the
- thousand dirhams for him and delivered him from the bastinado; whereupon
- he thanked her and those who were present. When he was set free, he walked
- with her and besought her to go with him to his dwelling: accordingly, she
- accompanied him thither and supped with him and passed the night. When the
- dark hours gloomed on him, his soul prompted him to evil, for that which
- he saw of her beauty and loveliness, and he lusted after her, and required
- her of her person; but she rejected him and threatened him with Allah the
- Most High and reminded him of that which she had done with him of kindness
- and how she had delivered him from the stick and its disgrace. However, he
- would not be denied, and when he saw her persistent refusal of herself to
- him, he feared lest she should tell the folk of him. So, when he arose in
- the morning, he wrote on a paper what he would of forgery and falsehood
- and going up to the Sultan's palace, said, "I have an advisement for the
- King." So he bade admit him and he delivered him the writ he had forged,
- saying, "I found this letter with the woman, the devotee, the ascetic, and
- indeed she is a spy, a secret informer against the sovran to his foe; and
- I deem the King's due more incumbent on me than any other claim and
- warning him to be the first duty, for that he uniteth in himself all the
- subjects, and but for the King's existence, the lieges would perish;
- wherefore I have brought thee good counsel." The King gave credit to his
- words and sent with him those who should lay hands upon the Devotee and do
- her to death; but they found her not. As for the woman, when the man went
- out from her, she resolved to depart; so she fared forth, saying to
- herself, "There is no wayfaring for me in woman's habit." Then she donned
- men's dress, such as is worn of the pious, and set out and wandered over
- the earth; nor did she cease wandering till she entered a certain city.
- Now the king of that city had an only daughter, in whom he gloried and
- whom he loved, and she saw the Devotee and deeming her a pilgrim youth,
- said to her father, "I would fain have this youth take up his lodging with
- me, so I may learn of him lere and piety and religion." Her father
- rejoiced in this and commanded the pilgrim to take up his abode with his
- daughter in his palace. So they were in one place and the Princess was
- strenuous to the uttermost in continence and chastity and nobility of mind
- and magnanimity and devotion; but the ignorant tattled anent her and the
- folk of the realm said, "The king's daughter loveth the pilgrim youth and
- he loveth her." Now the king was a very old man and destiny decreed the
- ending of his life-term; so he died and when he was buried, the lieges
- assembled and many were the sayings of the people and of the king's
- kinsfolk and officers, and they counselled together to slay the Princess
- and the young pilgrim, saying, "This fellow dishonoureth us with yonder
- whore and none accepteth shame save the base." So they fell upon them and
- slew the king's daughter in her mosque, without asking her of aught;
- whereupon the pious woman (whom they deemed a youth) said to them, "Woe to
- you, O miscreants! Ye have slain the pious lady." Quoth they, "O thou
- fulsome fellow, dost thou bespeak us thus? Thou lovedst her and she loved
- thee, and we will assuredly slay thee." And quoth she, "Allah forfend.
- Indeed, the affair is the clear reverse of this." They asked, "What proof
- hast thou of that?" and she answered, "Bring me women." They did so, and
- when the matrons looked on her, they found her a woman. As soon as the
- townsfolk saw this, they repented of that they had done and the affair was
- grievous to them; so they sought pardon of Allah and said to her, "By the
- virtue of Him whom thou servest, do thou crave pardon for us." Said she,
- "As for me, I may no longer tarry with you and I am about to depart from
- you." Then they humbled themselves before her and shed tears and said to
- her, "We conjure thee, by the might of Allah the Most High, that thou take
- upon thyself the rule of the realm and of the lieges." But she refused and
- drew her back; whereupon they came up to her and wept and ceased not
- supplicating her, till she consented and undertook the kingship. Her first
- commandment to them was that they bury the Princess and build over her a
- dome and she abode in that palace, worshipping the Almighty and dealing
- judgment between the people with justice, and Allah (extolled and exalted
- be He!) vouchsafed her, for the excellence of her piety and her patience
- and renunciation, the acceptance of her prayers, so that she sought not
- aught of Him (to whom belong Might and Majesty), but He granted her
- petition; and her fame was bruited abroad in all lands. Accordingly, the
- folk resorted to her from all parts and she used to pray Allah (to whom
- belong Might and Majesty) for the oppressed and the Lord granted him
- relief, and against his oppressor, and He brake him asunder; and she
- prayed for the sick and they were made sound; and in this goodly way she
- tarried a great space of time. So fared it with the wife; but as for her
- husband, when he returned from the pilgrimage, his brother and the
- neighbours acquainted him with the affair of his spouse, whereat he was
- sore concerned and suspected their story, for that which he knew of her
- chastity and prayerfulness; and he shed tears for the loss of her.
- Meanwhile, she prayed to Almighty Allah that He would stablish her
- innocence in the eyes of her spouse and the folk, and He sent down upon
- her husband's brother a sickness so sore that none knew a cure for him.
- Wherefore he said to his brother, "In such a city is a Devotee, a
- worshipful woman and a recluse whose prayers are accepted; so do thou
- carry me to her, that she may pray for my healing and Allah (to whom
- belong Might and Majesty) may give me ease of this disease." Accordingly,
- he took him up and journeyed with him, till they came to the village where
- dwelt the Shaykh, the grey-beard who had rescued the devout woman from the
- pit and carried her to his dwelling and healed her in his home. Here they
- halted and lodged with the old man, who questioned the husband of his case
- and that of his brother and the cause of their journey, and he said, "I
- purpose to go with my brother, this sick wight, to the holy woman, her
- whose petitions are answered, so she may pray for him, and Allah may heal
- him by the blessing of her orisons." Quoth the villager, "By Allah, my son
- is in parlous plight for sickness and we have heard that this Devotee
- prayeth for the sick and they are made sound. Indeed, the folk counsel me
- to carry him to her, and behold,<a href="#linknote-422"
- name="linknoteref-422" id="linknoteref-422"><small>422</small></a> I will
- go in company with you." And they said, "'Tis well." So they all nighted
- in that intent and on the morrow they set out for the dwelling of the
- Devotee, this one carrying his son and that one bearing his brother. Now
- the man who had stolen the clothes and had forged against the pious woman
- a lie, to wit, that he was her lover, sickened of a sore sickness, and his
- people took him up and set out with him to visit the Devotee and crave her
- prayers, and Destiny brought them altogether by the way. So they fared
- forward in a body till they came to the city wherein the man dwelt for
- whom she had paid the thousand dirhams to deliver him from torture, and
- found him about to travel to her by reason of a malady which had betided
- him. Accordingly, they all journeyed on together, unknowing that the holy
- woman was she whom they had so foully wronged, and ceased not going till
- they came to her city and foregathered at the gates of her palace, that
- wherein was the tomb of the Princess. Now the folk used to go in to her
- and salute her with the salam, and crave her orisons; and it was her
- custom to pray for none till he had confessed to her his sins, when she
- would ask pardon for him and pray for him that he might be healed, and he
- was straightway made whole of sickness, by permission of Almighty Allah.
- When the four sick men were brought in to her, she knew them forthright,
- though they knew her not, and said to them "Let each of you confess and
- specify his sins, so I may sue pardon for him and pray for him." And the
- brother said, "As for me, I required my brother's wife of her person and
- she refused; whereupon despite and ignorance prompted me and I lied
- against her and accused her to the townsfolk of adultery; so they stoned
- her and slew her wrongously and unrighteously; and this my complaint is
- the issue of unright and falsehood and of the slaying of the innocent
- soul, whose slaughter Allah hath made unlawful to man." Then said the
- youth, the old villager's son, "And I, O holy woman, my father brought to
- us a woman who had been stoned, and my people nursed her till she
- recovered. Now she was rare of beauty and loveliness; so I required of her
- her person; but she refused and clave in chastity to Allah (to whom belong
- Might and Majesty), wherefore ignorance prompted me, so that I agreed with
- one of the youths that he should steal clothes and coin from my father's
- house. Then I laid hands on him and carried him to my sire and made him
- confess. He declared that the woman was his mistress from the city and had
- been stoned on his account and that she was his accomplice in the theft
- and had opened the doors to him; but this was a lie against her, for that
- she had not yielded to me in that which I sought of her. So there befel me
- what ye see of requital." And the young man, the thief, said, "I am he
- with whom thou agreedst concerning the theft, and to whom thou openedst
- the door, and I am he who accused her falsely and calumniously and Allah
- (extolled be He!) well knoweth that I never did evil with her; no, nor
- knew her in any way before that time." Then said he whom she had delivered
- from torture by paying down a thousand dirhams and who had required of her
- her person in his house, for that her beauty pleased him, and when she
- refused had forged a letter against her and treacherously denounced her to
- the Sultan and requited her graciousness with ingratitude, "I am he who
- wronged her and lied against her, and this is the issue of the oppressor's
- affair." When she heard their words, in the presence of the folk, she
- cried, "Alhamdolillah, praise be to Allah, the King who over all things is
- omnipotent, and blessing upon His prophets and apostles!" Then quoth she
- to the assembly, "Bear testimony, O ye here present, to these men's
- speech, and know ye I am that woman whom they confess to having wronged."
- And she turned to her husband's brother and said to him, "I am thy
- brother's wife and Allah (extolled and exalted be He!) delivered me from
- that whereinto thou castedst me of calumny and suspicion, and from the
- folly and frowardness whereof thou hast spoken, and now hath He shown
- forth my innocence, of His bounty and generosity. Go, for thou art quit of
- the wrong thou didst me." Then she prayed for him and he was made sound of
- his sickness. Thereupon she said to the son of the village Shaykh, "Know
- that I am the woman whom thy father delivered from strain and stress and
- whom there betided from thee of calumny and ignorance that which thou hast
- named." And she sued pardon for him and he was made sound of his sickness.
- Then said she to the thief, "I am the woman against whom thou liedst,
- avouching that I was thy leman who had been stoned on thine account, and
- that I was thine accomplice in robbing the house of the village Shaykh and
- had opened the doors to thee." And she prayed for him and he was made
- whole of his malady.<a href="#linknote-423" name="linknoteref-423"
- id="linknoteref-423"><small>423</small></a> Then said she to the townsman,
- him of the tribute, "I am the woman who gave thee the thousand dirhams and
- thou didst with me what thou didst." And she asked pardon for him and
- prayed for him and he was made whole; whereupon the folk marvelled at her
- enemies who had all been afflicted alike, so Allah (extolled and exalted
- be He!) might show forth her innocence upon the heads of witnesses.<a
- href="#linknote-424" name="linknoteref-424" id="linknoteref-424"><small>424</small></a>
- Then she turned to the old man who had delivered her from the pit and
- prayed for him and gave him presents manifold and among them a myriad, a
- Badrah;<a href="#linknote-425" name="linknoteref-425" id="linknoteref-425"><small>425</small></a>
- and the sick made whole departed from her. When she was alone with her
- husband, she made him draw near unto her and rejoiced in his arrival, and
- gave him the choice of abiding with her. Presently, she assembled the
- citizens and notified to them his virtue and worth and counselled them to
- invest him with management of their rule and besought them to make him
- king over them. They consented to her on this and he became king and made
- his home amongst them, whilst she gave herself up to her orisons and
- cohabited with her husband as she was with him aforetime. "Nor," continued
- the Wazir, "is this tale, O king of the time, stranger or pleasanter than
- that of the Hireling and the Girl whose maw he slit and fled." When King
- Shah Bakht heard this, he said, "Most like all they say of the Minister is
- leasing, and his innocence will be made manifest even as that of the
- Devotee was manifested." Then he comforted the Wazir's heart and bade him
- hie to his house.
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0086" id="link2H_4_0086"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE NINETEENTH NIGHT OF THE MONTH.
- </h2>
- <p>
- When the evening evened, the King bade fetch the Wazir and sought of him
- the story of the Hireling and the Girl. So he said, "Hearkening and
- obedience. Give ear, O auspicious King, to
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0087" id="link2H_4_0087"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Tale of the Hireling and the Girl.
- </h2>
- <p>
- There was once, of old time, in one of the tribes of the Arabs, a woman
- pregnant by her husband, and they had a hired servant, a man of insight
- and understanding. When the woman came to her delivery-time, she gave
- birth to a girl-child in the night and they sought fire of the neighbours.<a
- href="#linknote-426" name="linknoteref-426" id="linknoteref-426"><small>426</small></a>
- So the Hireling went in quest of fire. Now there was in the camp a
- Divineress,<a href="#linknote-427" name="linknoteref-427"
- id="linknoteref-427"><small>427</small></a> and she questioned him of the
- new-born child, an it was male or female. Quoth he, "'Tis a girl;" and
- quoth she, "That girl will whore with an hundred men and a hireling shall
- wed her and a spider shall slay her." When the hired man heard this, he
- returned upon his steps and going in to the woman, took the child from her
- by wily management and slit its maw: then he fled forth into the wold at
- hap-hazard and abode in strangerhood while Allah so willed.<a
- href="#linknote-428" name="linknoteref-428" id="linknoteref-428"><small>428</small></a>
- He gained much money; and, returning to his own land, after twenty years'
- absence, alighted in the neighbourhood of an old woman, whom he wheedled
- and treated with liberality, requiring of her a young person whom he might
- enjoy without marriage. Said she, "I know none but a certain fair woman,
- who is renowned for this industry." Then she described her charms to him
- and made him lust after her, and he said, "Hasten to her this minute and
- lavish upon her whatso she asketh." So the crone betook herself to the
- girl and discovered his wishes to her and invited her to him; but she
- answered, "'Tis true that I was in the habit of whoredom, but now I have
- repented to Almighty Allah and have no more longing to this: nay, I desire
- lawful wedlock; so, if he be content with that which is legal, I am
- between his hands."<a href="#linknote-429" name="linknoteref-429"
- id="linknoteref-429"><small>429</small></a> The old woman returned to the
- man and told him what the damsel said; and he lusted after her, because of
- her beauty and her penitence; so he took her to wife, and when he went in
- to her, he loved her and after like fashion she loved him. Thus they abode
- a great while, till one day he questioned her of the cause of a scar<a
- href="#linknote-430" name="linknoteref-430" id="linknoteref-430"><small>430</small></a>
- he espied on her body, and she said, "I wot naught thereof save that my
- mother told me a marvellous thing concerning it." Asked he, "What was
- that?" and she answered, "My mother declared that she gave birth to me one
- night of the wintry nights and despatched a hired man, who was with us, in
- quest of fire for her. He was absent a little while and presently
- returning, took me and slit my maw and fled. When my mother saw this,
- chagrin seized her and compassion possessed her; so she sewed up my
- stomach and nursed me till the wound healed by the ordinance of Allah (to
- whom belong Might and Majesty)." When her husband heard this, he said to
- her, "What is thy name and what may be the name of thy mother and who may
- be thy father?" She told him their names and her own, whereby he knew that
- it was she whose maw he had slit and said to her, "And where are thy
- father and mother?" "They are both dead." "I am that Hireling who slit thy
- stomach." "Why didst thou that?" "Because of a saying I heard from the
- wise woman." "What was it?" "She declared thou wouldst play the whore with
- an hundred men and that I after that should wed thee." "Ay, I have whored
- with an hundred men, no more and no less, and behold, thou hast married
- me." "The Divineress also foresaid that thou shouldst die, at the last of
- thy life, of the bite of a spider. Indeed, her saying hath been verified
- of the fornication and the marriage, and I fear lest her word come true no
- less in the death." Then they betook themselves to a place without the
- city, where he builded him a mansion of solid stone and white stucco and
- stopped its inner walls and plastered them; leaving not therein or cranny
- or crevice, and he set in it two slavegirls whose services were sweeping
- and wiping, for fear of spiders. Here he abode with his wife a great
- while, till one day the man espied a spider on the ceiling and beat it
- down. When his wife saw it, she said, "This is that which the wise woman
- foresaid would slay me; so, by thy life, suffer me to kill it with mine
- own hand." Her husband forbade her from this, but she conjured him to let
- her destroy the spider; then, of her fearfulness and her eagerness, she
- took a piece of wood and smote it. The wood brake of the force of the
- blow, and a splinter from it entered her hand and wrought upon it, so that
- it swelled. Then her fore-arm also swelled and the swelling spread to her
- side and thence grew till it reached her heart and she died. "Nor"
- (continued the Wazir), "is this stranger or more wondrous than the story
- of the Weaver who became a Leach by commandment of his wife." When the
- King heard this, his admiration redoubled and he said, "In very truth,
- Destiny is written to all creatures, and I will not accept aught that is
- said against my Minister the loyal counsellor." And he bade him hie to his
- home.
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0088" id="link2H_4_0088"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE TWENTIETH NIGHT OF THE MONTH.
- </h2>
- <p>
- When the evening evened, the King bade summon his Minister and he
- presented himself before him, whereupon he required of him the hearing of
- the story. So the Wazir said, "Hearkening and obedience. Give ear, O King,
- to
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0089" id="link2H_4_0089"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Tale of the Weaver who Became a Leach by Order of his Wife.
- </h2>
- <p>
- There was once, in the land of Fars,<a href="#linknote-431"
- name="linknoteref-431" id="linknoteref-431"><small>431</small></a> a man
- who wedded a woman higher than himself in rank and nobler of lineage, but
- she had no guardian to preserve her from want. She loathed to marry one
- who was beneath her; yet she wived with him because of need, and took of
- him a bond in writing to the effect that he would ever be under her order
- to bid and forbid and would never thwart her in word or in deed. Now the
- man was a Weaver and he bound himself in writing to pay his wife ten
- thousand dirhams in case of default. Atfer such fashion they abode a long
- while till one day the wife went out to fetch water, of which she had
- need, and saw a leach who had spread a carpet hard by the road, whereon he
- had set out great store of simples<a href="#linknote-432"
- name="linknoteref-432" id="linknoteref-432"><small>432</small></a> and
- implements of medicine and he was speaking and muttering charms, whilst
- the folk flocked to him from all quarters and girt him about on every
- side. The Weaver's wife marvelled at the largeness of the physician's
- fortune<a href="#linknote-433" name="linknoteref-433" id="linknoteref-433"><small>433</small></a>
- and said in herself, "Were my husband thus, he would lead an easy life and
- that wherein we are of straitness and poverty would be widened to him."
- Then she returned home, cark-full and care-full, and when her husband saw
- her in this condition, he questioned her of her case and she said to him,
- "Verily, my breast is harrowed by reason of thee and of the very goodness
- of thine intent," presently adding, "Narrow means suit me not and thou in
- thy present craft gainest naught; so either do thou seek out a business
- other than this or pay me my rightful due<a href="#linknote-434"
- name="linknoteref-434" id="linknoteref-434"><small>434</small></a> and let
- me wend my ways." Her husband chid her for this and advised her to take
- patience; but she would not be turned from her design and said to him, "Go
- forth and watch yonder physician how he doth and learn from him what he
- saith." Said he, "Let not thy heart be troubled," and added, "I will go
- every day to the session of the leach." So he began resorting daily to the
- physician and committing to memory his answers and that which he spoke of
- jargon,<a href="#linknote-435" name="linknoteref-435" id="linknoteref-435"><small>435</small></a>
- till he had gotten a great matter by rote, and all this he learned and
- thoroughly digested it. Then he returned to his wife and said to her, "I
- have stored up the physician's sayings in memory and have mastered his
- manner of muttering and diagnoses and prescribing remedies and I wot by
- heart the names of the medicines<a href="#linknote-436"
- name="linknoteref-436" id="linknoteref-436"><small>436</small></a> and of
- all the diseases, and there abideth of thy bidding naught undone: so what
- dost thou command me now to do?" Quoth she, "Leave the loom and open
- thyself a leach's shop;" but quoth he, "My fellow-townsmen know me and
- this affair will not profit me, save in a land of strangerhood; so come,
- let us go out from this city and get us to a foreign land and there live."
- And she said, "Do whatso thou willest." Accordingly, he arose and taking
- his weaving gear, sold it and bought with the price drugs and simples and
- wrought himself a carpet, with which they set out and journeyed to a
- certain village, where they took up their abode. Then the man fell to
- going round about the hamlets and villages and outskirts of towns, after
- donning leach's dress; and he began to earn his livelihood and make much
- gain. Their affairs prospered and their circumstances were bettered;
- wherefore they praised Allah for their present ease and the village became
- to them a home. In this way he lived for a long time, but at length he
- wandered anew,<a href="#linknote-437" name="linknoteref-437"
- id="linknoteref-437"><small>437</small></a> and the days and the nights
- ceased not to transport him from country to country, till he came to the
- land of the Roum and lighted down in a city of the cities thereof, wherein
- was Jálinús<a href="#linknote-438" name="linknoteref-438"
- id="linknoteref-438"><small>438</small></a> the Sage; but the Weaver knew
- him not, nor was aware who he was. So he fared forth, as was his wont, in
- quest of a place where the folk might be gathered together, and hired the
- courtyard<a href="#linknote-439" name="linknoteref-439"
- id="linknoteref-439"><small>439</small></a> of Jalinus. There he spread
- his carpet and setting out on it his simples and instruments of medicine,
- praised himself and his skill and claimed a cleverness such as none but he
- might claim.<a href="#linknote-440" name="linknoteref-440"
- id="linknoteref-440"><small>440</small></a> Jalinus heard that which he
- affirmed of his understanding and it was certified unto him and
- established in his mind that the man was a skilled leach of the leaches of
- the Persians and he said in himself, "Unless he had confidence in his
- knowledge and were minded to confront me and contend with me, he had not
- sought the door of my house neither had he spoken that which he hath
- spoken." And care and doubt gat hold upon Jalinus: so he drew near the
- Weaver and addressed himself to see how his doings should end, whilst the
- folk began to flock to him and describe to him their ailments,<a
- href="#linknote-441" name="linknoteref-441" id="linknoteref-441"><small>441</small></a>
- and he would answer them thereof, hitting the mark one while and missing
- it another while, so that naught appeared to Jalinus of his fashion
- whereby his mind might be assured that he had justly estimated his skill.
- Presently, up came a woman with a urinal,<a href="#linknote-442"
- name="linknoteref-442" id="linknoteref-442"><small>442</small></a> and
- when the Weaver saw the phial afar off, he said to her, "This is the water
- of a man, a stranger." Said she, "Yes;" and he continued, "Is he not a Jew
- and is not his ailment flatulence?" "Yes," replied the woman, and the folk
- marvelled at this; wherefore the man was magnified in the eyes of Jalinus,
- for that he heard speech such as was not of the usage of doctors, seeing
- that they know not urine but by shaking it and looking straitly thereon,
- neither wot they a man's water from a woman's water, nor a stranger's from
- a countryman's, nor a Jew's from a Sharif's.<a href="#linknote-443"
- name="linknoteref-443" id="linknoteref-443"><small>443</small></a> Then
- the woman asked, "What is the remedy?" and the Weaver answered, "Bring the
- honorarium."<a href="#linknote-444" name="linknoteref-444"
- id="linknoteref-444"><small>444</small></a> So she paid him a dirham and
- he gave her medicines contrary to that ailment and such as would only
- aggravate the complaint. When Jalinus saw what appeared to him of the
- man's incapacity, he turned to his disciples and pupils and bade them
- fetch the mock doctor, with all his gear and drugs. Accordingly they
- brought him into his presence without stay or delay, and when Jalinus saw
- him before him, he asked him, "Knowest thou me?" and the other answered,
- "No, nor did I ever set eyes on thee before this day." Quoth the Sage,
- "Dost thou know Jalinus?" and quoth the Weaver, "No." Then said Jalinus,
- "What drave thee to do that which thou dost?" So he acquainted him with
- his adventure, especially with the dowry and the obligation by which he
- was bound with regard to his wife whereat the Sage marvelled and certified
- himself anent the matter of the marriage-settlement. Then he bade lodge
- him near himself and entreated him with kindness and took him apart and
- said to him, "Expound to me the story of the urine-phial and whence thou
- knewest that the water therein was that of a man, and he a stranger and a
- Jew, and that his ailment was flatulence?" The Weaver replied, "'Tis well.
- Thou must know that we people of Persia are skilled in physiognomy,<a
- href="#linknote-445" name="linknoteref-445" id="linknoteref-445"><small>445</small></a>
- and I saw the woman to be rosy-cheeked, blue-eyed and tall-statured. Now
- these qualities belong to women who are enamoured of a man and are
- distracted for love of him;<a href="#linknote-446" name="linknoteref-446"
- id="linknoteref-446"><small>446</small></a> moreover, I saw her burning
- with anxiety; so I knew that the patient was her husband.<a
- href="#linknote-447" name="linknoteref-447" id="linknoteref-447"><small>447</small></a>
- As for his strangerhood, I noted that the dress of the woman differed from
- that of the townsfolk, wherefore I knew that she was a foreigner; and in
- the mouth of the phial I saw a yellow rag,<a href="#linknote-448"
- name="linknoteref-448" id="linknoteref-448"><small>448</small></a> which
- garred me wot that the sick man was a Jew and she a Jewess. Moreover, she
- came to me on first day;<a href="#linknote-449" name="linknoteref-449"
- id="linknoteref-449"><small>449</small></a> and 'tis the Jews' custom to
- take meat puddings<a href="#linknote-450" name="linknoteref-450"
- id="linknoteref-450"><small>450</small></a> and food that hath passed the
- night<a href="#linknote-451" name="linknoteref-451" id="linknoteref-451"><small>451</small></a>
- and eat them on the Saturday their Sabbath, hot and cold, and they exceed
- in eating; wherefore flatulence and indigestion betide them. Thus I was
- directed and guessed that which thou hast heard." Now when Jalinus heard
- this, he ordered the Weaver the amount of his wife's dowry and bade him
- pay it to her and said to him, "Divorce her." Furthermore, he forbade him
- from returning to the practice of physic and warned him never again to
- take to wife a woman of rank higher than his own; and he gave him his
- spending money and charged him return to his proper craft. "Nor"
- (continued the Wazir), "is this tale stranger or rarer than the story of
- the Two Sharpers who each cozened his Compeer." When King Shah Bakht heard
- this, he said to himself, "How like is this story to my present case with
- this Minister, who hath not his like!" Then he bade him hie to his own
- house and come again at eventide.
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0090" id="link2H_4_0090"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE TWENTY-FIRST NIGHT OF THE MONTH.
- </h2>
- <p>
- Whenas nighted the night, the Wazir presented himself before the King, who
- bade him relate the promised story. So he said, "Hearkening and obedience.
- Give ear, O king, to
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0091" id="link2H_4_0091"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Tale of the Two Sharpers who each Cozened his Compeer.
- </h2>
- <p>
- There was once, in the city of Baghdad, a man hight Al-Marwazí,<a
- href="#linknote-452" name="linknoteref-452" id="linknoteref-452"><small>452</small></a>
- who was a sharper and ruined the folk with his rogueries and he was
- renowned in all quarters for knavery. He went out one day, carrying a load
- of sheep's droppings, and sware to himself that he would not return to his
- lodging till he had sold it at the price of raisins. Now there was in
- another city a second sharper, hight Al-Rází,<a href="#linknote-453"
- name="linknoteref-453" id="linknoteref-453"><small>453</small></a> one of
- its worst, who went out the same day, bearing a load of goat's droppings,<a
- href="#linknote-454" name="linknoteref-454" id="linknoteref-454"><small>454</small></a>
- anent which he had sworn to himself that he would not sell it but at the
- price of sundried figs. So the twain fared on with that which was by them
- and ceased not going till they met in one of the khans<a
- href="#linknote-455" name="linknoteref-455" id="linknoteref-455"><small>455</small></a>
- and one complained to other of what he had suffered on travel in quest of
- gain and of the little demand for his wares. Now each of them had it in
- mind to cheat his fellow; so the man of Marw said to the man of Rayy,
- "Wilt thou sell me that?" He said, "Yes," and the other continued, "And
- wilt thou buy that which is with me?" The man of Rayy consented; so they
- agreed upon this and each of them sold to his mate that which was with him
- in exchange for the other's; after which they bade farewell and both fared
- forth. As soon as the twain were out of sight, they examined their loads,
- to see what was therein, and one of them found that he had a load of
- sheep's droppings and the other that he had a load of goat's droppings;
- whereupon each of them turned back in quest of his fellow. They met again
- in the khan and laughing at each other cancelled their bargain; then they
- agreed to enter into partnership and that all they had of money and other
- good should be in common, share and share alike. Then quoth Al-Razi to
- Al-Marwazi, "Come with me to my city, for that 'tis nearer than thine." So
- he went with him, and when he arrived at his quarters, he said to his wife
- and household and neighbours, "This is my brother, who hath been absent in
- the land of Khorasan and is come back." And he abode with him in all
- honour for a space of three days. On the fourth day, Al-Razi said to him,
- "Know, O my brother, that I purpose to do something." The other asked,
- "What is it?" and the first answered, "I mean to feign myself dead and do
- thou go to the bazar and hire two porters and a bier. Then take me up and
- go about the streets and markets with my body and collect alms on my
- account."<a href="#linknote-456" name="linknoteref-456"
- id="linknoteref-456"><small>456</small></a> Accordingly the Marw man
- repaired to the market and, fetching that which he sought, returned to the
- Rayy man's house, where he found his fellow cast down in the
- entrance-passage, with his beard tied and his eyes shut, and his
- complexion was paled and his belly was blown and his limbs were loose. So
- he deemed him really dead and shook him but he spoke not; then he took a
- knife and pricked his feet, but he budged not. Presently said Al-Razi,
- "What is this, O fool?" and said Al-Marwazi, "I deemed thou wast dead in
- very deed." Al-Razi cried, "Get thee to business, and leave funning." So
- he took him up and went with him to the market and collected alms for him
- that day till eventide, when he bore him back to his abode and waited till
- the morrow. Next morning, he again took up the bier and walked round with
- it as before, in quest of charity. Presently, the Chief of Police, who was
- of those who had given him alms on the previous day, met him; so he was
- angered and fell on the porters and beat them and took the dead body,
- saying, "I will bury him and win reward in Heaven."<a href="#linknote-457"
- name="linknoteref-457" id="linknoteref-457"><small>457</small></a> So his
- followers took him up and carrying him to the Police-officer, fetched
- grave-diggers, who dug him a grave. Then they brought him a shroud and
- perfumes<a href="#linknote-458" name="linknoteref-458" id="linknoteref-458"><small>458</small></a>
- and fetched an old man of the quarter, to wash him: so the Shaykh recited
- over him the appointed prayers<a href="#linknote-459"
- name="linknoteref-459" id="linknoteref-459"><small>459</small></a> and
- laying him on the bench, washed him and shrouded him. After he had been
- shrouded he skited;<a href="#linknote-460" name="linknoteref-460"
- id="linknoteref-460"><small>460</small></a> so the grey-beard renewed the
- washing and went away to make the Wuzu-ablution, whilst all the folk
- departed to do likewise, before the orisons of the funeral. When the dead
- man found himself alone, he sprang up, as he were a Satan; and, donning
- the corpse-washer's dress,<a href="#linknote-461" name="linknoteref-461"
- id="linknoteref-461"><small>461</small></a> took the cups and water-can<a
- href="#linknote-462" name="linknoteref-462" id="linknoteref-462"><small>462</small></a>
- and wrapped them up in the napkins; then he clapped his shroud under his
- armpit and went out. The doorkeepers thought that he was the washer and
- asked him, "Hast thou made an end of the washing, so we may acquaint the
- Emir?" The sharper answered "Yes," and made off to his abode, where he
- found the Marw man a-wooing his wife and saying to her, "By thy life, thou
- wilt never again look upon his face for the best reason that by this time
- he is buried: I myself escaped not from them but after toil and trouble,
- and if he speak, they will do him to death." Quoth she, "And what wouldst
- thou have of me?" and quoth he, "Satisfy my desire and heal my disorder,
- for I am better than thy husband." And he began toying with her as a
- prelude to possession. Now when the Rayy man heard this, he said, "Yonder
- wittol-pimp lusteth after my wife; but I will at once do him a damage."
- Then he rushed in upon them, and when Al-Marwazi saw him, he wondered at
- him and said to him, "How didst thou make thine escape?" Accordingly he
- told him the trick he had played and they abode talking of that which they
- had collected from the folk, and indeed they had gotten great store of
- money. Then said the man of Marw, "In very sooth, mine absence hath been
- prolonged and lief would I return to my own land." Al-Razi said, "As thou
- willest;" and the other rejoined, "Let us divide the monies we have made
- and do thou go with me to my home, so I may show thee my tricks and my
- works." Replied the man of Rayy, "Come to-morrow, and we will divide the
- coin." So the Marw man went away and the other turned to his wife and said
- to her, "We have collected us great plenty of money, and the dog would
- fain take the half of it; but such thing shall never be, for my mind hath
- been changed against him, since I heard him making love to thee; now,
- therefore, I propose to play him a trick and enjoy all the money; and do
- thou not oppose me." She replied, "'Tis well;" and he said to her,
- "To-morrow, at peep o' day I will feign myself dead, and do thou cry aloud
- and tear thy hair, whereupon the folk will flock to me. Then lay me out
- and bury me; and, when the folk are gone away from the grave, dig down to
- me and take me; and fear not for me, as I can abide without harm two days
- in the tomb-niche."<a href="#linknote-463" name="linknoteref-463"
- id="linknoteref-463"><small>463</small></a> Whereto she made answer, "Do
- e'en whatso thou wilt." Accordingly, when it was the dawn-hour, she bound
- his beard and spreading a veil over him, shrieked aloud, whereupon the
- people of the quarter flocked to her, men and women. Presently, up came
- Al-Marwazi, for the division of the money, and hearing the keening asked,
- "What may be the news?" Quoth they, "Thy brother is dead;" and quoth he in
- himself, "The accursed fellow cozeneth me, so he may get all the coin for
- himself, but I will presently do with him what shall soon re-quicken him."
- Then he tare the bosom of his robe and bared his head, weeping and saying,
- "Alas, my brother, ah! Alas, my chief, ah! Alas, my lord, ah!" Then he
- went in to the men, who rose and condoled with him. Then he accosted the
- Rayy man's wife and said to her, "How came his death to occur?" Said she,
- "I know nothing except that, when I arose in the morning, I found him
- dead." Moreover, he questioned her of the money which was with her, but
- she cried, "I have no knowledge of this and no tidings." So he sat down at
- his fellow-sharper's head, and said to him, "Know, O Razi, that I will not
- leave thee till after ten days with their nights, wherein I will wake and
- sleep by thy grave. So rise and don't be a fool." But he answered him not,
- and the man of Marw drew his knife and fell to sticking it into the
- other's hands and feet, purposing to make him move; but he stirred not and
- he presently grew weary of this and determined that the sharper was really
- dead. However, he still had his suspicions and said to himself, "This
- fellow is falsing me, so he may enjoy all the money." Therewith he began
- to prepare the body for burial and bought for it perfumes and whatso was
- needed. Then they brought him to the washing-place and Al-Marwazi came to
- him; and, heating water till it boiled and bubbled and a third of it was
- evaporated, fell to pouring it on his skin, so that it turned bright red
- and lively blue and was blistered; but he abode still on one case.<a
- href="#linknote-464" name="linknoteref-464" id="linknoteref-464"><small>464</small></a>
- Presently they wrapped him in the shroud and set him on the bier, which
- they took up and bearing him to the burial-place, placed him in the
- grave-niche and filled in the earth; after which the folk dispersed. But
- the Marw man and the widow abode by the tomb, weeping, and ceased not
- sitting till sundown, when the woman said to him, "Come, let us hie us
- home, for this weeping will not profit us, nor will it restore the dead."
- He replied to her, "By Allah, I will not budge hence till I have slept and
- waked by this tomb ten days with their nights!" When she heard this his
- speech, she feared lest he should keep his word and his oath, and so her
- husband perish; but she said in her mind, "This one dissembleth: an I
- leave him and return to my house, he will tarry by him a little while and
- go away." And Al-Marwazi said to her, "Arise, thou, and hie thee home." So
- she arose and repaired to her house, whilst the man of Marw abode in his
- place till the night was half spent, when he said to himself, "How long?
- Yet how can I let this knavish dog die and lose the money? Better I open
- the tomb on him and bring him forth and take my due of him by dint of
- grievous beating and torment." Accordingly, he dug him up and pulled him
- forth of the grave; after which he betook himself to a garden hard by the
- burial-ground and cut thence staves and palmfronds.<a href="#linknote-465"
- name="linknoteref-465" id="linknoteref-465"><small>465</small></a> Then he
- tied the dead man's legs and laid on to him with the staff and beat him a
- grievous beating; but the body never budged. When the time grew longsome
- on him, his shoulders became a-weary and he feared lest some one of the
- watch passing on his round should surprise and seize him. So he took up
- Al-Razi and carrying him forth of the cemetery, stayed not till he came to
- the Magians' mortuary-place and casting him down in a Tower of Silence,<a
- href="#linknote-466" name="linknoteref-466" id="linknoteref-466"><small>466</small></a>
- rained heavy blows upon him till his shoulders failed him, but the other
- stirred not. Then he seated him by his side and rested; after which he
- rose and renewed the beating upon him; and thus he did till the end of the
- night, but without making him move. Now, as Destiny decreed, a band of
- robbers whose wont it was, when they had stolen anything, to resort to
- that place and there divide their loot, came thither in early-dawn,
- according to their custom; they numbered ten and they had with them much
- wealth which they were carrying. When they approached the Tower of
- Silence, they heard a noise of blows within it and their captain cried,
- "This is a Magian whom the Angels<a href="#linknote-467"
- name="linknoteref-467" id="linknoteref-467"><small>467</small></a> are
- tormenting." So they entered the cemetery and as soon as they arrived over
- against him, the man of Marw feared lest they should be the watchmen come
- upon him, therefore he fled and stood among the tombs.<a
- href="#linknote-468" name="linknoteref-468" id="linknoteref-468"><small>468</small></a>
- The robbers advanced to the place and finding a man of Rayy bound by the
- feet and by him some seventy sticks, wondered at this with exceeding
- wonder and said, "Allah confound thee! This was a miscreant, a man of many
- crimes; for earth hath rejected him from her womb, and by my life, he is
- yet fresh! This is his first night in the tomb and the Angels were
- tormenting him but now; so whoso of you hath a sin upon his soul, let him
- beat him, by way of offering to Almighty Allah." The robbers said, "We be
- sinners one and all;" so each of them went up to the corpse and dealt it
- about an hundred blows, one saying the while, "This is for my father!"<a
- href="#linknote-469" name="linknoteref-469" id="linknoteref-469"><small>469</small></a>
- and another laid on to him crying, "This is for my grandfather!" whilst a
- third muttered, "This is for my brother!" and a fourth exclaimed, "This is
- for my mother!" And they gave not over taking turns at him and beating him
- till they were weary, whilst Al-Marwazi stood laughing and saying in self,
- "'Tis not I alone who have entered into default against him. There is no
- Majesty and there is no Might save in Allah, the Glorious, the Great!"<a
- href="#linknote-470" name="linknoteref-470" id="linknoteref-470"><small>470</small></a>
- Then the robbers applied themselves to sharing their loot wherein was a
- sword which caused them to fall out anent the man who should take it.
- Quoth the Captain, "'Tis my rede that we make proof of it; so, an it be a
- fine blade, we shall know its worth, and if it be worthless we shall know
- that;" whereto they said, "Try it on this corpse, for it is fresh." So the
- Captain took the sword, and drawing it, brandished and made a false cut
- with it; but, when the man of Rayy saw this, he felt sure of death and
- said in his mind, "I have borne the washing-slab and the boiling water and
- the pricking with the knife-point and the grave-niche and its straitness
- and all this, trusting in Allah that I might be delivered from death, and
- indeed I have been delivered; but the sword I may not suffer seeing that
- one stroke of it will make me a dead man." So saying, he sprang to his
- feet and seizing a thigh-bone of one departed, shouted at the top of his
- voice, "O ye dead ones, take them to yourselves!" And he smote one of
- them, whilst his mate of Marw smote another and they cried out at them and
- buffeted them on their neck-napes: whereupon the robbers left that which
- was with them of loot and ran away; and indeed their wits took flight for
- terror and they ceased not running till they came forth of the Magians'
- mortuary-ground and left it a parasang's length behind them, when they
- halted, trembling and affrighted for the muchness of that which had
- befallen them of fear and awe of the dead.<a href="#linknote-471"
- name="linknoteref-471" id="linknoteref-471"><small>471</small></a> As for
- Al-Razi and Al-Marwazi, they made peace each with other and sat down to
- share the spoil. Quoth the man of Marw, "I will not give thee a dirham of
- this money, till thou pay me my due of the monies that be in thy house."
- And quoth the man of Rayy, "I will do naught of the kind,<a
- href="#linknote-472" name="linknoteref-472" id="linknoteref-472"><small>472</small></a>
- nor will I withdraw this from aught of my due." So they fell out thereupon
- and disputed each with other and either of the twain went saying to his
- fellow, "I will not give thee a dirham!" Wherefore words ran high between
- them and the brawl was prolonged. Meanwhile, when the robbers halted, one
- of them said to the others, "Let us go back and see;" and the Captain
- said, "This thing is impossible of the dead: never heard we that they came
- to life in such way. Return we and take our monies, for that the dead have
- no need of money." And they were divided in opinion as to returning: but
- presently one said, "Indeed, our weapons are gone and we may not prevail
- against them and will not draw near the place: only let one of us go look
- at it, and if he hear no sound of them, let him suggest to us what we
- shall do." At this they agreed that they should send a man of them and
- assigned him for such mission two parts of the plunder. Accordingly he
- returned to the burial-ground and gave not over going till he stood at the
- door of the Tower of Silence, when he heard the words of Al-Marwazi to his
- fellow, "I will not give thee a single dirham of the money!" The other
- said the same and they were occupied with brawling and abuse and talk. So
- the robber returned in haste to his mates, who said, "What is behind
- thee?"<a href="#linknote-473" name="linknoteref-473" id="linknoteref-473"><small>473</small></a>
- Quoth he, "Get you gone and run for your lives, O fools, and save
- yourselves: much people of the dead are come to life and between them are
- words and brawls." Hereat the robbers fled, whilst the two sharpers
- returned to the man of Rayy's house and made peace and added the robbers'
- spoil to the monies they had gained and lived a length of time. "Nor, O
- king of the age" (continued the Wazir), "is this stranger or rarer than
- the story of the Four Sharpers with the Shroff and the Ass." When the king
- heard this story, he smiled and it pleased him and he bade the Minister to
- his own house.
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0092" id="link2H_4_0092"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE TWENTY-SECOND NIGHT OF THE MONTH.
- </h2>
- <p>
- When the evening evened, King Shah Bakht summoned the Wazir and required
- of him the hearing of the story. So Al-Rahwan said, "Hearkening and
- obedience. Give ear, O King, to
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0093" id="link2H_4_0093"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Tale of the Sharpers with the Shroff<a href="#linknote-474"
- name="linknoteref-474" id="linknoteref-474"><small>474</small></a> and the
- Ass.
- </h2>
- <p>
- Four sharpers once plotted against a Shroff, a man of much wealth, and
- agreed upon a sleight for securing some of his coins. So one of them took
- an ass and laying on it a bag, wherein were dirhams, lighted down at the
- shop of the Shroff and sought of him small change. The man of monies
- brought out to him the silver bits and bartered them with him, whilst the
- sharper was easy with him in the matter of exchange, so he might gar him
- long for more gain. As they were thus, up came the other three sharpers
- and surrounded the donkey; and one of them said, "'Tis he," and another
- said, "Wait till I look at him." Then he took to considering the ass and
- stroking him from crest<a href="#linknote-475" name="linknoteref-475"
- id="linknoteref-475"><small>475</small></a> to tail; whilst the third went
- up to him and handled him and felt him from head to rump, saying, "Yes,
- 'tis in him." Said another, "No, 'tis not in him;" and they left not doing
- the like of this for some time. Then they accosted the donkey's owner and
- chaffered with him and he said, "I will not sell him but for ten thousand
- dirhams." They offered him a thousand dirhams; but he refused and swore
- that he would not vend the ass but for that which he had said. They ceased
- not adding to their offer till the price reached five thousand dirhams,
- whilst their mate still said, "I'll not vend him save for ten thousand
- silver pieces." The Shroff advised him to sell, but he would not do this
- and said to him, "Ho, shaykh! Thou wottest not the case of this donkey.
- Stick to silver and gold and what pertaineth thereto of exchange and small
- change; because indeed the virtue of this ass is a mystery to thee. For
- every craft its crafty men and for every means of livelihood its peculiar
- people." When the affair was prolonged upon the three sharpers, they went
- away and sat down aside; then they came up privily to the money-changer
- and said to him, "An thou can buy him for us, do so, and we will give thee
- twenty dirhams." Quoth he, "Go away and sit down at a distance from him."
- So they did as he bade and the Shroff went up to the owner of the ass and
- ceased not luring him with lucre and saying, "Leave these wights and sell
- me the donkey, and I will reckon him a present from thee," till he sold
- him the animal for five thousand and five hundred dirhams. Accordingly the
- ,money-changer weighed out to him that sum of his own monies, and the
- owner of the ass took the price and delivered the beast to him, saying,
- "Whatso shall betide, though he abide a deposit upon thy neck,<a
- href="#linknote-476" name="linknoteref-476" id="linknoteref-476"><small>476</small></a>
- sell him not to yonder cheats for less than ten thousand dirhams, for that
- they would fain buy him because of a hidden hoard they know, whereto
- naught can guide them save this donkey. So close thy hand on him and cross
- me not, or thou shalt repent." With these words he left him and went away,
- whereupon up came the three other sharpers, the comrades of him of the
- ass, and said to the Shroff, "God requite thee for us with good, in that
- thou hast bought him! How can we reward thee?" Quoth he, "I will not sell
- him but for ten thousand dirhams." When they heard that they returned to
- the ass and fell again to examining him like buyers and handling him. Then
- said they to the money-changer, "Indeed we were deceived in him. This is
- not the ass we sought and he is not worth to us more than ten nusfs."<a
- href="#linknote-477" name="linknoteref-477" id="linknoteref-477"><small>477</small></a>
- Then they left him and offered to go away, whereat the Shroff was sore
- chagrined and cried out at their speech, saying, "O folk, ye asked me to
- buy him for you and now I have bought him, ye say, we were deceived in
- him, and he is not worth to us more than ten nusfs." They replied, "We
- thought that in him was whatso we wanted; but, behold, in him is the
- contrary of that which we wish; and indeed he hath a blemish, for that he
- is short of back." Then they made long noses<a href="#linknote-478"
- name="linknoteref-478" id="linknoteref-478"><small>478</small></a> at him
- and went away from him and dispersed. The money-changer deemed they did
- but play him off, that they might get the donkey at their own price; but,
- when they walked away from him and he had long awaited their return, he
- cried out saying, "Well-away!" and "Ruin!" and "Sorry case I am in!" and
- shrieked aloud and rent his raiment. So the market-people assembled to him
- and questioned him of his case; whereupon he acquainted them with his
- condition and told them what the knaves had said and how they had cozened
- him and how they had cajoled him into buying an ass worth fifty dirhams<a
- href="#linknote-479" name="linknoteref-479" id="linknoteref-479"><small>479</small></a>
- for five thousand and five hundred.<a href="#linknote-480"
- name="linknoteref-480" id="linknoteref-480"><small>480</small></a> His
- friends blamed him and a gathering of the folk laughed at him and admired
- his folly and over-faith in believing the talk of the sharpers without
- suspicion, and meddling with that which he understood not and thrusting
- himself into that whereof he had no sure knowledge. "On this wise, O King
- Shah Bakht" (continued the Wazir), "is the issue of greed for the goods of
- the world and indeed coveting that which our knowledge containeth not
- shall lead to ruin and repentance. Nor, O King of the age" (added he), "is
- this story stranger than that of the Cheat and the Merchants." When the
- King heard these words, he said in himself, "Indeed, had I given ear to
- the sayings of my courtiers and inclined to their idle prate in the matter
- of my Minister, I had repented to the utterest of penitence, but
- Alhamdolillah—laud be to the Lord—who hath disposed me to endurance and
- long-suffering and hath vouchsafed to me patience!" Then he turned to the
- Wazir and dismissed him to his dwelling and gave congé to those who were
- present, according to his custom.
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0094" id="link2H_4_0094"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE TWENTY-THIRD NIGHT OF THE MONTH.
- </h2>
- <p>
- When the evening evened, the King summoned the Minister and when he
- presented himself before him, he required of him the hearing of the story.
- So he said, "Hearing and obeying. Give ear, O illustrious lord, to
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0095" id="link2H_4_0095"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Tale of the Cheat and the Merchants.
- </h2>
- <p>
- There was once in olden time a certain Cheat, who could turn the ear
- inside out by his talk, and he was a model of cleverness and quick wit and
- skill and mischief. It was his wont to enter a town and make a show of
- being a trader and engage in intimacy with people of worth and sit in
- session with the merchants, for his name was noted as a man of virtue and
- piety. Then he would put a sleight on them and take of them what he might
- spend and fare forth to another stead; and he ceased not to do thus for a
- while of time. It chanced one day that he entered a certain city and sold
- somewhat that was with him of merchandise and made friends of the
- merchants of the place and took to sitting with them and entertaining them
- and inviting them to his quarters and his assembly, whilst they also
- invited him to their houses. He abode after such fashion a long time until
- he was minded to quit the city; and this was bruited among his intimates,
- who grieved for parting from him. Then he betook himself to one of them
- who was the richest in substance and the most conspicuous for generosity,
- and sat with him and borrowed his goods; and when rising to depart, he
- bade him return the deposit that he had left with him. Quoth the merchant,
- "And what is the deposit?" and quoth the Cheat, "'Tis such a purse, with
- the thousand dinars therein." The merchant asked, "And when didst thou
- give me that same?" and the Cheat answered, "Extolled be Allah of All
- Might! Was it not on such a day, by such a token which is thus and thus?"
- The man rejoined, "I know naught of this," and words were bandied about
- between them, whilst the folk who heard them disputed together concerning
- their sayings and doings, till their voices rose high and the neighbours
- had knowledge of that which passed between them.<a href="#linknote-481"
- name="linknoteref-481" id="linknoteref-481"><small>481</small></a> Then
- said the Cheat, "O people, this is my friend and I deposited with him a
- deposit which he denieth having received: so in whom shall men put trust
- after this?" And they said, "This person is a man of worth and we have
- known in him naught but trustiness and good faith and the best of
- breeding, and he is endowed with sense and manliness.<a
- href="#linknote-482" name="linknoteref-482" id="linknoteref-482"><small>482</small></a>
- Indeed, he affirmeth no false claim, for that we have consorted and
- associated with him and he with us and we know the sincerity of his
- religion." Then quoth one of them to the merchant, "Ho, Such-an-one!
- Bethink thee of the past and refresh thy memory. It cannot be that thou
- hast forgotten." But quoth he, "O people, I wot nothing of what he saith,
- for indeed he deposited naught with me:" and the matter was prolonged
- between them. Then said the Cheat to the merchant, "I am about to travel
- and I have, praised be Allah Almighty, much wealth, and this money shall
- not escape me; but do thou make oath to me." And the folk said, "Indeed,
- this man doth justice upon himself."<a href="#linknote-483"
- name="linknoteref-483" id="linknoteref-483"><small>483</small></a>
- Whereupon the merchant fell into that which he disliked<a
- href="#linknote-484" name="linknoteref-484" id="linknoteref-484"><small>484</small></a>
- and came nigh upon loss and ill fame. Now he had a friend, who pretended
- to sharpness and intelligence; so he came up to him secretly and said to
- him, "Let me do so I may cheat this Cheat, for I know him to be a liar and
- thou art near upon having to weigh out the gold; but I will parry off
- suspicion from thee and say to him, The deposit is with me and thou
- erredst in suspecting that it was with other than myself; and so I will
- divert him from thee." The other replied, "Do so, and rid the people of
- such pretended debts." Accordingly the friend turned to the Cheat and said
- to him, "O my lord, I am Such-an-one, and thou goest under a delusion. The
- purse is with me, for it was with me that thou depositedst it, and this
- Shaykh is innocent of it." But the Cheat answered him with impatience and
- impetuosity, saying, "Extolled be Allah! As for the purse that is with
- thee, O noble and faithful man, I know 'tis under Allah's charge and my
- heart is easy anent it, because 'tis with thee as it were with me; but I
- began by demanding the purse which I deposited with this man, of my
- knowledge that he coveteth the goods of folk." At this the friend was
- confounded and put to silence and returned not a reply; and the only
- result of his meddling was that each of them- -merchant and friend—had to
- pay a thousand gold pieces. So the Cheat took the two thousand dinars and
- made off; and when he was gone, the merchant said to his friend, the man
- of pretended sharpness and intelligence, "Ho, Such-an-one! Thou and I are
- like the Falcon and the Locust." The friend asked, "What was their case?"
- and the merchant answered with
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0096" id="link2H_4_0096"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Story of the Falcon and the Locust.<a href="#linknote-485"
- name="linknoteref-485" id="linknoteref-485"><small>485</small></a>
- </h2>
- <p>
- There was once, of old time, a Falcon who made himself a nest hard by the
- home of a Locust, and his neighbour gloried in such neighbourhood and
- betaking herself to him, saluted him with the salam and said, "O my lord
- and lord of all the birds, indeed the nearness to thee delighteth me and
- thou honourest me with thy vicinity and my soul is fortified with thee."
- The Falcon thanked her for this and friendship between them followed. One
- day, the Locust said to the bird, "O prince of the flying race, how is it
- that I see thee alone, solitary, having with thee no friend of thy kind,
- the volatiles, on whom thou mayst repose in time of gladness and of whom
- thou mayst seek aid in tide of sadness? Indeed, 'tis said, 'Man goeth
- about seeking ease of body and ward of strength,' and there is naught in
- this more necessary to him than a true friend who shall be the crown of
- his comfort and the column of his career and on whom shall be his
- dependence in his distress and in his delight. Now I, although ardently
- desiring thy weal in that which befitteth thy rank and degree, yet am weak
- in that which the soul craveth; but, an thou deign give me leave, I will
- seek out for thee one of the birds who shall fellow thee in body and
- strength." And the Falcon said, "I commit this to thee and rely upon thee
- herein." Thereupon, O my brother (quoth the merchant), the Locust began
- going round the company of the birds, but saw naught resembling the Falcon
- in bulk and body save the Kite and thought well of her. So she brought the
- twain together and counselled the Falcon to foregather with the Kite.
- Presently it fortuned that the Falcon fell sick and the Kite tarried with
- and tended him a long while till he recovered and became sound and strong,
- wherefore he thanked her and she fared from him. But after some days the
- Falcon's sickness returned to him and he needed succour of the Kite; so
- the Locust went out from him and was absent from him a day; after which
- she returned to him with another locust,<a href="#linknote-486"
- name="linknoteref-486" id="linknoteref-486"><small>486</small></a> saying,
- "I have brought thee this one." When the Falcon saw her, he said, "God
- requite thee with good! Indeed, thou hast done well in the quest and thou
- hast shown subtlety and discrimination in the choice." All this befel
- because the Locust had no knowledge of the essence which lurketh in the
- outer semblance of bodies. "As for thee, O my brother (Allah requite thee
- with weal!), thou wast subtle in device and usedst precaution; but
- forethought availeth not against Fate, and Fortune foreordained baffleth
- force of fence. How excellent is the saying of the poet when he spake
- these couplets:—<a href="#linknote-487" name="linknoteref-487"
- id="linknoteref-487"><small>487</small></a>
- </p>
-<pre xml:space="preserve">
- 'It chances whiles that the blind man escapes a pit, * Whilst he
- who is clear of sight falls into it.
- The ignorant man may speak with impunity * A word that is death
- to the wise and the ripe of wit.
- The true believer is pinched for his daily bread, * Whilst
- infidel rogues enjoy all benefit.
- Where is a man's resource and what can he do? * It is the
- Almighty's will: we must submit.'"
-</pre>
- <p>
- "Nor" (continued the Wazir) "is this, O king of the age, rarer or stranger
- than the story of the King and his Chamberlain's wife; nay, this is more
- wondrous than that and more delectable." When the king heard this story,
- he was strengthened in his resolve to spare the Minister and to eschew
- haste in an affair whereof he was not certified; so he comforted him and
- bade him hie to his home.
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0097" id="link2H_4_0097"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE TWENTY-FOURTH NIGHT OF THE MONTH.
- </h2>
- <p>
- When it was night, the King summoned the Wazir and sought of him the
- hearing of the story. Al-Rahwan replied, "Hearkening and obedience!
- Listen, O august sovran, to
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0098" id="link2H_4_0098"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Tale of the King and his Chamberlain's Wife.<a href="#linknote-488"
- name="linknoteref-488" id="linknoteref-488"><small>488</small></a>
- </h2>
- <p>
- There was once, in days of yore and in ages and times long gone before, a
- King of the kings of the Persians, who was much addicted to the love of
- fair women. His courtiers spoke him of the wife of a certain of his
- Chamberlains, a model of beauty and loveliness and perfect grace, and this
- egged him on to go in to her. When she saw him, she knew him and said to
- him, "What urgeth the King to this that he doeth?" and he replied, saying,
- "Verily, I long for thee with excess of longing and there is no help but
- that I enjoy thy favours." And he gave her of wealth that after whose like
- women lust; but she said, "I cannot do the deed whereof the king speaketh,
- for fear of my husband; "<a href="#linknote-489" name="linknoteref-489"
- id="linknoteref-489"><small>489</small></a> and she refused herself to him
- with the most rigorous of refusals and would not suffer him to win his
- wish. So the king went out in wrath, and forgot his girdle in the place.
- Now it chanced that her husband entered immediately after his lord had
- departed, and saw the girdle and knew it. He was aware of the king's love
- for women; so quoth he to his wife, "What be this I see with thee?" Quoth
- she, "I'll tell thee the truth," and recounted to him the occurrence; but
- he believed her not and suspicion entered his heart. As for the King, he
- passed that night in care and concern, and when the morning morrowed, he
- summoned that Chamberlain and made him governor of one of his provinces;
- then he bade him betake himself thither, purposing, after he should have
- departed and fared afar, to foregather with his wife. The Chamberlain
- perceived his project and kenned his intent; so he answered, saying, "To
- hear is to obey!" presently adding, "I will go and order my affairs and
- give such injunctions as may be needed for the well-doing of my affairs;
- then will I go about the sovran's commission." And the King said, "Do this
- and make haste." So the Chamberlain went about that which he needed and
- assembling his wife's kinsfolk, said to them, "I am determined to dismiss
- my wife." They took this ill of him and complained of him and summoning
- him before the sovereign, sat prosecuting him. Now the King had no
- knowledge of that which had passed; so he said to the Chamberlain, "Why
- wilt thou put her away and how can thy soul consent to this and why takest
- thou unto thyself a fine and fertile piece of land and presently forsakest
- it?" Answered the husband, "Allah amend the king! By the Almighty, O my
- King, I saw therein the trail of the lion and fear to enter that land,
- lest the lion devour me; and the like of my affair with her is that which
- befel between the Crone and the Draper's Wife. The king asked, "What is
- their adventure?" and the Chamberlain answered, "Hear, O king,
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0099" id="link2H_4_0099"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Story of the Crone and the Draper's Wife.<a href="#linknote-490"
- name="linknoteref-490" id="linknoteref-490"><small>490</small></a>
- </h2>
- <p>
- There was once a man of the Drapers, who had a beautiful wife, and she was
- curtained<a href="#linknote-491" name="linknoteref-491"
- id="linknoteref-491"><small>491</small></a> and chaste. A certain young
- man saw her coming forth of the Hammam and loved her and his heart was
- engrossed with her. So he devised for access to her all manner of devices,
- but availed not to foregather with her; and when he was a-weary and his
- patience failed for travail and trouble and his fortitude betrayed and
- forsook him and he was at an end of his resources against her, he
- complained of this to an ill-omened crone,<a href="#linknote-492"
- name="linknoteref-492" id="linknoteref-492"><small>492</small></a> who
- promised him to bring about union between him and his beloved. He thanked
- her for this and promised her all manner of douceurs; and she said to him,
- "Hie thee to her husband and buy of him a turband-cloth of fine linen, and
- let it be of the very best of stuff." So he repaired to the Draper and
- buying of him a turband-cloth of lawn, returned and gave it to the old
- woman, who took it and burned it in two places. Then she donned the dress
- of a devotee and taking the turband-cloth with her, went to the Draper's
- house and knocked at the door. When the Draper's wife saw her thus habited
- as a holy woman, she opened to her and admitted her with kindly reception,
- and made much of her and welcomed her: so the crone went in to her and
- conversed with her awhile. Then said she to her, "I want to make the
- Wuzu-ablution preparatory to prayer."<a href="#linknote-493"
- name="linknoteref-493" id="linknoteref-493"><small>493</small></a> At
- these words the wife brought the water and she made the ablution and
- standing up to pray, prayed and satisfied herself; and when she had ended
- her orisons, she left the turband-cloth in the place of prayer and fared
- forth. Presently, in came the Draper, at the hour of night-devotions, and
- sitting down in the prayer-place where the old woman had prayed, looked
- about him and espied the turband. He knew it and suspected foul play; so
- wrath showed in his face and he was furious with his wife and reviled her
- and abode his day and his night without speaking to her, during all which
- while she knew not the cause of his rage. Then she looked and seeing the
- turband-cloth before him and noting the traces of burning thereon,
- understood that his anger was on account of this and concluded that he was
- in ill-temper because it was burnt. When the morning morrowed, the Draper
- went out, still wroth with his wife, and the crone returned to her and
- found her changed of colour, pale of complexion, dejected and
- heart-broken. So she questioned her of the cause, and the wife told her
- how her husband was angered against her on account of the burns in the
- turband-cloth.<a href="#linknote-494" name="linknoteref-494"
- id="linknoteref-494"><small>494</small></a> Rejoined the old woman, "O my
- daughter, be not chagrined; for I have a son, a fine-drawer, and he, by
- thy life, shall fine-draw the holes and restore the turband-cloth as it
- was." The wife rejoiced in her saying and asked her, "And when shall this
- be?" The crone answered, "To-morrow, Inshallah—an it please Allah the Most
- High—I will bring him to thee, at the time of thy husband's going forth
- from thee, and he shall fine-draw it and depart forthwith." Then she
- comforted her heart and going away from her, returned to the young man and
- acquainted him with what had passed. Now when the Draper saw the
- turband-cloth, he determined to divorce his wife and waited only till he
- could collect that which was obligatory on him of the contingent dowry and
- what not else,<a href="#linknote-495" name="linknoteref-495"
- id="linknoteref-495"><small>495</small></a> for fear of her people. When
- the crone arose in the morning, she took the young man and carried him
- into the Draper's house. The wife opened the door to her and the
- ill-omened old woman entered with him and said to the lady, "Go, fetch
- that which thou wouldest have fine-drawn and give it to my son." So
- saying, she bolted the door on her, whereupon the young man raped<a
- href="#linknote-496" name="linknoteref-496" id="linknoteref-496"><small>496</small></a>
- her against her will and did his want of her and went forth. Then cried
- the crone, "Know that this is my son and that he loved thee with exceeding
- love and was like to lose his life for longing after thee; so I devised
- for thee with this device and came to thee with this turband-cloth, which
- is not thy husband's, but my son's. Now have I won to my wish; so do thou
- trust in me and I will put a sleight on thy husband for setting thee right
- with him, and thou wilt be subject to me and to him and to my son."<a
- href="#linknote-497" name="linknoteref-497" id="linknoteref-497"><small>497</small></a>
- And the wife replied, "'Tis well. Do so." Presently the old woman returned
- to the lover and said, "Know thou that I have engineered the affair for
- thee with her; and now we must mend that we have marred. Hie thee and sit
- with the Draper and mention to him the turband-cloth, saying, 'The turband
- I bought of thee I chanced to burn in two places; so I gave it to a
- certain old woman, to have fine-drawn, and she took it and went away, and
- I know not her dwelling-place.'<a href="#linknote-498"
- name="linknoteref-498" id="linknoteref-498"><small>498</small></a> When
- thou seest me pass by, rise and lay hold of me, and demand of me the
- cloth, to the intent that I may arrange her affair with her spouse and
- that matters go right with thee in her regard." Accordingly he repaired to
- the Draper's shop and sat down by him and asked him, "Thou knowest the
- turband-cloth I bought of thee?" "Yes." "Knowest thou what is come of it?"
- "No." "After I bought it of thee, I fumigated myself<a href="#linknote-499"
- name="linknoteref-499" id="linknoteref-499"><small>499</small></a> and it
- fortuned that the turband-cloth was burnt in two places; so I gave it to a
- woman, whose son, they said, was a fine-drawer, and she took it and fared
- forth with it; and I know not her home." When the Draper heard this, he
- was startled by the thought that he had suspected his wife wrongfully, and
- marvelled at the story of the turband-cloth, and his mind was made easy
- anent her. After a short while up came the old woman, whereupon the young
- man sprang to his feet and seizing her, demanded of her the turband-cloth.
- Said she, "Know that I entered one of the houses and wuzu'd and prayed in
- the prayer-place;<a href="#linknote-500" name="linknoteref-500"
- id="linknoteref-500"><small>500</small></a> and I forgot the turband-cloth
- there and went out. Now I weet not the house in which I prayed, nor have I
- been divinely directed<a href="#linknote-501" name="linknoteref-501"
- id="linknoteref-501"><small>501</small></a> thereto, and I go round about
- every day till the night, so haply I may light on the dwelling, for I know
- not its owner." When the Draper heard these words, he said to the old
- woman, "Verily, Allah restoreth to thee what thing thou hast lost. Be
- gladdened by good news, for the turband-cloth is with me and in my house."
- And he arose forthright and handed to her the turband-cloth, as it was,
- and she handed it to the young man. Then the Draper made peace with his
- wife and gave her raiment and jewellery, till she was content and her
- heart was appeased.<a href="#linknote-502" name="linknoteref-502"
- id="linknoteref-502"><small>502</small></a> When the king heard his
- Chamberlain's story, he was dazed and amazed and said to him, "Abide on
- thy service and ear thy field for that the lion entered it, but marred it
- not, and he will never more return thither." <a href="#linknote-503"
- name="linknoteref-503" id="linknoteref-503"><small>503</small></a> Then he
- bestowed on him an honourable robe and made him a costly present; and the
- man returned to his wife and people, rejoicing, his heart having been set
- at rest concerning his wife. "Nor" (continued the Wazir), "O King of the
- age, is this rarer or stranger than the story of the beautiful wife, a
- woman gifted of amorous grace, with the ugly Man, her husband." When King
- Shah Bakht heard the Minister's speech, he deemed it delectable and it
- pleased him; so he bade him hie to his house, and there he tarried his day
- long.
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0100" id="link2H_4_0100"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE TWENTY-FIFTH NIGHT OF THE MONTH.
- </h2>
- <p>
- When the evening evened, the King summoned his Wazir and bade him tell the
- tale. So he said, "'Tis well. Hear, O King,
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0101" id="link2H_4_0101"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Tale of the Ugly Man and his Beautiful Wife.
- </h2>
- <p>
- There was once a man of the Arabs who had a number of children, and
- amongst them a boy, never was seen a fairer than he of favour nor a more
- complete in comeliness; no, nor a more perfect of prudence. When he came
- to man's estate, his father married him to his first cousin, the daughter
- of one of his paternal uncles, and she excelled not in beauty, neither was
- she laudable for qualities; wherefore she pleased not the youth, but he
- bore with her for the sake of kinship. One day, he fared forth in quest of
- certain camels<a href="#linknote-504" name="linknoteref-504"
- id="linknoteref-504"><small>504</small></a> of his which had strayed and
- hied him on all his day and night till eventide, when he was fain to seek
- hospitality in an Arab camp. So he alighted at one of the tents of the
- tribesmen and there came forth to him a man short of stature and foul of
- favour, who saluted him with the salam; and, lodging him in a corner of
- the tent, sat entertaining him with chat, the cheeriest that might be.
- When his food was dressed, the Arab's wife brought it to the guest, and he
- looked at the mistress of the tent and saw a semblance than which no
- seemlier might be. Indeed, her beauty and loveliness, her symmetry and
- perfect grace amazed him and he was struck with astonishment, gazing now
- at her and then at her mate. When his looking grew long, the man said to
- him, "Ho, thou son of the worthy! Busy thyself with thine own business,
- for by me and this woman hangeth a wondrous tale, which is even better
- than that thou seest of her beauty; and I will tell it to thee when we
- have made a finish of our food." So, when they had ended eating and
- drinking, the young man asked his host for the story, and he said, "Know
- that in my youth I was the same as thou seest me in the matter of
- loathliness and foul favour; and I had brethren of the fairest of the
- folk; wherefore my father preferred them over me and used to show them
- kindness, to my exclusion, and made me serve in their stead, like as a
- master employeth slaves. One day, a dromedary of his strayed from the herd
- of camels, and he said to me, 'Go thou forth in quest of her and return
- not but with her.' I replied, 'Send other than I of thy sons.' But he
- would not consent to this and scolded me and insisted upon me, till the
- matter came to such a pass with him that he took a thong-whip and fell to
- beating me. So I arose and saddling a riding-camel, mounted her and
- sallied forth at random, purposing to go out into the wolds and the wilds
- and return to him never more. I fared on all my night and the next day and
- coming at eventide<a href="#linknote-505" name="linknoteref-505"
- id="linknoteref-505"><small>505</small></a> to the encampment of this my
- wife's people, alighted down with and became the guest of her father, who
- was a Shaykh well stricken in years. Now when it was the noon of night, I
- arose and went forth the tent at a call of nature, and none knew of my
- case save this woman. The dogs followed me as a suspected stranger and
- ceased not worrying me<a href="#linknote-506" name="linknoteref-506"
- id="linknoteref-506"><small>506</small></a> till I fell on my back into a
- pit, wherein was water, a deep hollow and a steep; and a dog of those dogs
- fell in with me. The woman, who was then a girl in the bloom of youth,
- full of strength and spirit, was moved to ruth on me, for the calamity
- whereinto I was fallen, and coming to me with a rope, said to me, 'Catch
- hold of the rope,' So I hent it and clung to it and she haled me up; but,
- when I was half-way up, I pulled her down and she fell with me into the
- pit; and there we abode three days, she and I and the hound. When her
- people arose in the morning and did not see her, they sought her in the
- camp, but, finding her not and missing me also, never doubted but she had
- fled with me.<a href="#linknote-507" name="linknoteref-507"
- id="linknoteref-507"><small>507</small></a> Now she had four brothers, as
- they were Saker-hawks, and they took horse and dispersed in search of us.
- When the day yellowed on the fourth dawn, the dog began to bark and the
- other hounds answered him and coming to the mouth of the pit, stood
- howling to him. The Shaykh, my wife's father, hearing the howling of the
- hounds, came up and standing at the brink of the hollow, looked in and
- beheld a marvel. Now he was a brave man and a sensible, an elder
- experienced in affairs, so he fetched a cord and bringing forth the three,
- questioned us twain of our case. I told him all that had betided and he
- fell a-pondering the affair. Presently, her brothers returned, whereupon
- the old man acquainted them with the whole case and said to them, 'O my
- sons, know that your sister intended not aught but good, and if ye kill
- this man, ye will earn abiding shame and ye will wrong him, and wrong your
- own souls and eke your sister: for indeed there appeareth no cause such as
- calleth for killing, and it may not be denied that this accident is a
- thing whose like may well occur and that he may easily have been the
- victim of suchlike chance.' Then he addressed me and questioned me of my
- lineage; so I set forth to him my genealogy and he, exclaiming, 'A man of
- her match, honourable, understanding,' offered me his daughter in wedlock.
- I consented to this and marrying her, took up my abode with him and Allah
- hath opened on me the gates of weal and wealth, so that I am become the
- richest in monies of the tribesmen; and the Almighty hath stablished me in
- that which He hath given me of His bounties." The young man marvelled at
- his tale and lay the night with him; and when he arose in the morning, he
- found his estrays. So he took them and returning to his folk, acquainted
- them with what he had seen and all that had befallen him. "Nor" (continued
- the Wazir) "is this stranger or rarer than the story of the King who lost
- kingdom and wealth and wife and children and Allah restored them to him
- and requited him with a realm more magnificent than that which he had
- forfeited and better and finer and greater of wealth and degree." The
- Minister's story pleased the King and he bade him depart to his abode.
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0102" id="link2H_4_0102"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE TWENTY-SIXTH NIGHT OF THE MONTH.
- </h2>
- <p>
- When came the night, the king summoned his Wazir and bade him tell the
- story of the King who lost kingdom and wife and wealth. He replied,
- "Hearing and obeying! Give ear, O sovran, to
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0103" id="link2H_4_0103"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Tale of the King who lost Kingdom and Wife and Wealth and Allah
- restored them to Him.<a href="#linknote-508" name="linknoteref-508"
- id="linknoteref-508"><small>508</small></a>
- </h2>
- <p>
- There was once a king of the kings of Hind, who was a model of morals,
- praiseworthy in policy, lief of justice to his lieges, lavish to men of
- learning and piety and abstinence and devoutness and worship and shunning
- mischief-makers and froward folk, fools and traitors. After such goodly
- fashion he abode in his kingship what Allah the Most High willed of
- watches and days and twelvemonths,<a href="#linknote-509"
- name="linknoteref-509" id="linknoteref-509"><small>509</small></a> and he
- married the daughter of his father's brother, a beautiful woman and a
- winsome, endowed with brightness and perfection, who had been reared in
- the king's house in delicacy and delight. She bare him two sons, the most
- beauteous that might be of boys, when came Destiny from whose decree is no
- deliverance and Allah the Most High raised up against the King another
- king, who came forth upon his realm, and was joined by all the folk of the
- city that had a mind to lewdness and frowardness. So he strengthened
- himself by means of them against the King and compassed his kingdom,
- routing his troops and killing his guards. The King took his wife, the
- mother of his sons, and what he might of monies and saved his life and
- fled in the darkness of the night, unknowing whither he should wend.
- Whenas wayfare grew sore upon them, there met them highwaymen on the way,
- who took all that was with them, so that naught remained to each of them
- save a shirt and trousers; the robbers left them without even provaunt or
- camels or other riding-cattle, and they ceased not to fare on afoot, till
- they came to a copse, which was an orchard of trees on the ocean shore.<a
- href="#linknote-510" name="linknoteref-510" id="linknoteref-510"><small>510</small></a>
- Now the road which they would have followed was crossed by a sea-arm, but
- it was shallow and scant of water; wherefore, when they reached that
- place, the king took up one of his children and fording the water with
- him, set him down on the further bank and returned for his other son, whom
- also he seated by his brother. Lastly, returning for their mother, he took
- her up and passing the water with her, came to the place where he had left
- his children, but found them not. Thereupon he looked at the midst of the
- island and saw an old man and an old woman, engaged in making themselves a
- reed-hut: so he set down his wife over against them and started off in
- quest of his children, but none gave him news of them and he went round
- about right and left, yet found not the whereabouts they were. On this
- wise fared it with him; but as to the children, they had entered the copse
- to make water, and they found there a forest of trees, wherein, if a
- sturdy horseman<a href="#linknote-511" name="linknoteref-511"
- id="linknoteref-511"><small>511</small></a> strayed, he might wander by
- the week, and never know its first from its last. So the boys pushed into
- it and wotted not how they should return and went astray in that wood, for
- a purpose willed of Allah Almighty, whilst their father sought them, but
- found them not. So he returned to their mother and they abode weeping for
- their children; as for whom, when they entered the forest, it swallowed
- them up and they fared at hap-hazard, wandering in it many days, knowing
- not whence they came or whither they went, till they issued forth, at
- another side, upon the open country. Meanwhile, their parents, the king
- and queen, tarried in the island, over against the old man and his old
- woman, and ate of the fruits and drank of the rills that were in it till,
- one day of the days, as they sat, behold, up came a ship and made fast to
- the island-side, for provisioning with water, whereupon they<a
- href="#linknote-512" name="linknoteref-512" id="linknoteref-512"><small>512</small></a>
- looked one at other and spoke. The master of the craft was a Magian man
- and all that was therein, both crew and goods, belonged to him, for he was
- a trader and went round about the world. Now greed of gain deluded the old
- man, the owner of the island, and he fared to the ship and gave the Guebre
- news of the King's wife, setting out to him her charms, till he made him
- long for her and his soul moved<a href="#linknote-513"
- name="linknoteref-513" id="linknoteref-513"><small>513</small></a> him to
- practise treachery and cozenage upon her and take her from her husband.
- Accordingly, he sent to her, saying, "Aboard with us is a woman with
- child, and we dread lest she be delivered this night: hast thou aught of
- skill in midwifery?" She replied, "Yes." Now it was the last of the day;
- so he sent to her to come up into the ship and deliver the woman, for that
- the labour-pangs were come upon her; and he promised her clothes and
- spending-money. Hereat, she embarked confidently, with heart at ease for
- herself, and transported her gear to the ship; but no sooner had she come
- thither than the sails were hoisted and the canvas was loosed<a
- href="#linknote-514" name="linknoteref-514" id="linknoteref-514"><small>514</small></a>
- and the ship set sail. When the King saw this, he cried out and his wife
- wept in the ship and would have cast herself into the waves; but the
- Magian bade his men lay hands on her. So they seized her and it was but a
- little while ere the night darkened and the ship vanished from the King's
- eyes; whereupon he fainted away for excess of weeping and lamentation and
- passed his night bewailing his wife and his children. And when the morning
- morrowed he began improvising these couplets:—<a href="#linknote-515"
- name="linknoteref-515" id="linknoteref-515"><small>515</small></a>
- </p>
-<pre xml:space="preserve">
- "O World, how long, this spite, this enmity?
- Say me, dost ever spare what spared can be?
- And look! my friends have farèd fain and free!
- They went and went wi' them my dear delight
- E'en from the day when friends to part were dight
- And turbid made their lost life's clarity.
- By Allah, ne'er I wist their worth aright
- Nor ever wot I worth of friends unite
- Till fared they, leaving flame in heart of me!
-
- I'll ne'er forget them since what day each wight
- Hied and withdrew fro' me his well-loved sight
- And yet I weep this parting-blow to dree.
- I vow an Heaven deign my friends return
- And cry the crier in mine ears that yearn
- "The far is near, right soon their sight shalt see!"
- Upon their site my cheeks I'll place, to sprite
- I'll say, "Rejoice, thy friends return to thee!"
- Nor blame my heart when friends were lief to flee:
- I rent my heart ere rent my raimentry."
-</pre>
- <p>
- He sat weeping for the severance of his wife and children till the
- morning, when he went forth wandering at a venture, unweeting what he
- should do, and ceased not walking along the sea-shore days and nights,
- unknowing whither he went and taking no food save the herbs of the earth
- and seeing neither man nor wildling nor other living thing, till his
- wayfare brought him to a mountain-top. He sojourned in the highland and
- abode awhile there alone, eating of its fruits and drinking of its founts;
- then he came down thence and trudged along the high road three days, when
- he hit upon tilled fields and villages and gave not over going till he
- made a great city on the shore of the salt sea and came to its gate at the
- last of the day. The gatekeepers allowed him no admission; so he spent his
- night anhungered, and when he arose in the morning, he sat down hard by
- the portal. Now the king of the city was dead and had left no son, and the
- citizens fell out anent who should be ruler over them: and their words and
- redes differed, so that civil war was like to befal them thereupon. But it
- came to pass that, after long jangle, they agreed to leave the choice to
- the late king's elephant and that he unto whom he consented should be king
- and that they would not contest with him the sway. So to this they sware
- and on the morrow, they brought out their elephant and fared forth to a
- site within sight of the city; nor was there man or woman but was present
- at that moment. Then they adorned the elephant and raising the throne on
- his back, gave him the crown in his trunk; and he went round about
- examining the countenances of the folk, but stopped not over against any
- of them till he came at last to the forlorn King, the exile who had lost
- his children and his wife, when the beast prostrated himself to him and
- placing the crown on his head, took him up and set him upon his back.
- Thereupon the people all prostrated themselves and gave mutual joy of this
- and the drums<a href="#linknote-516" name="linknoteref-516"
- id="linknoteref-516"><small>516</small></a> of good tidings beat before
- him, and he entered the city and went on till he reached the House of
- Justice and the Audience-hall of the Palace and sat down upon the throne
- of the kingdom, crown on head; whereat the lieges entered to congratulate
- him and to bless him. Then he addressed himself, as was his wont in the
- kingship, to forwarding the affairs of the folk and ranging the troops
- according to their ranks and looking into their affairs and those of all
- the Ryots. He also released those who were in the dungeons and abolished
- the custom-dues and gave honourable robes and lavished great gifts and
- bestowed largesse and conferred favours on the Emirs and Wazirs and Lords
- of the realm, and the Chamberlains'<a href="#linknote-517"
- name="linknoteref-517" id="linknoteref-517"><small>517</small></a> and
- Nabobs presented themselves before him and did him homage. So the city
- people rejoiced in him and said, "Indeed, this be none other than a King
- of the greatest of the kings." And presently he assembled the sages and
- the theologians and the sons of the Sovrans and conversed with them and
- asked them subtile questions and casuistical problems and talked over with
- them things manifold of all fashions that might direct him to rectitude in
- the kingship; and he questioned them also of mysteries and religious
- obligations and of the laws of the land and the regulations of rule and of
- that which it beseemeth the liege lord to do of looking into the affairs
- of the lieges and repelling the foe and fending off his malice with force
- and fight; so the subjects' contentment redoubled and their exultation in
- that which Allah Almighty had vouchsafed them of his kingship over them.
- On such wise he upheld the ordinance of the realm, and the affairs abode
- stablished upon the accepted custom and local usage. Now the late king had
- left a wife and two daughters, and the people would fain have married the
- Princess royal to the new king that the rule might not pass clean away
- from the old rulers. Accordingly, they proposed to him that he should wed
- her or the other of the deceased king's daughters, and he promised them
- this, but he put them off from him, of his respect for the covenant he had
- made with his former wife, his cousin, that he would marry none other than
- herself. Then he betook himself to fasting by day and praying through the
- night, multiplying his alms-deeds and beseeching Allah (extolled and
- exalted be He!) to reunite him with his children and his wife, the
- daughter of his father's brother. When a year had elapsed, there came to
- the city a ship, wherein were many merchants and much merchandise. Now it
- was their custom from time immemorial that the king, whenever a ship made
- the port, sent to it such of his pages as he trusted in, who took agency
- of the goods, to the end that they might be first shown to the Sovran, who
- bought as much of them as befitted him and gave the merchants leave to
- sell whatso he wanted not. So he commissioned, according to his custom, a
- man who should fare to the ship and seal up the bales and set over them
- one who could watch and ward them. Meanwhile the Queen his wife, when the
- Magian fled with her and proffered himself to her and lavished upon her
- abounding wealth, rejected him and was like to kill herself<a
- href="#linknote-518" name="linknoteref-518" id="linknoteref-518"><small>518</small></a>
- for chagrin at that which had befallen and for concern anent her
- separation from her husband. She also refused meat and drink and resolved
- to cast herself into the sea; but the Magian chained her and straitened
- her and clothed her in a coat of wool and said to her, "I will continue
- thee in wretchedness and humiliation till thou obey me and accept me." So
- she took patience and looked for the Almighty to deliver her from the hand
- of that accursed; and she ceased not travelling with him from country to
- country till he came with her in fine to the city wherein her husband was
- king and his goods were put under seal. Now the woman was in a chest and
- two youths of the late king's pages, who were now in the new King's
- service, were those who had been charged with the watch and ward of the
- craft and her cargaison. When the evening evened on them, the twain began
- talking and recounted that which had befallen them in their days of
- childhood and the manner of the faring forth of their father and mother
- from their country and kingdom when the wicked overcame their realm, and
- how they had gone astray in the forest and how Fate had severed them from
- their parents; for short, they told their tale from first to last. When
- the woman heard their talk, she knew that they were her sons and cried out
- to them from the chest, "I am your mother, Such-an-one, and the token
- between you twain and me is thus and thus." The young men knew the token
- and falling upon the chest, brake the lock and brought out their mother,
- who seeing them, strained them to her bosom, and they fell upon her and
- fainted away, all three. When they came to themselves, they wept awhile
- and the people assembled about them, marvelling at that they saw, and
- questioned them of their case. So the young Princes vied each with other
- who should be the first to discover the story to the folk; and when the
- Magian saw this, he came up, crying out, "Alack!" and "Ruin!" and said to
- them, "Why and wherefore have ye broken open my chest? Verily, I had in it
- jewels and ye have stolen them, and this damsel is my slave-girl and she
- hath agreed with you both upon a device to take my wealth." Then he rent
- his raiment and cried for aid, saying, "I appeal to Allah and to the just
- King, so he may quit me of these wrongous youths!" They both replied,
- "This is our mother and thou stolest her:" whereupon words waxed manifold
- between them and the folk plunged into talk with many a "he said" and
- "'twas said" concerning their affair and that of the pretended slave-girl,
- and the strife increased between them, so that at last they carried them
- all four to the King's court. When the two young men presented themselves
- between his hands and stated their case to him and to the folk and the
- sovran heard their speech, he knew them and his heart was like to fly for
- joy: the tears poured from his eyes at their sight and the sight of his
- wife, and he thanked Allah Almighty and praised Him for that He had
- deigned reunite them. Then he bade the folk who were present about him be
- dismissed and commanded the Magian and the woman and the two youths be to
- morrow committed to his armoury<a href="#linknote-519"
- name="linknoteref-519" id="linknoteref-519"><small>519</small></a> for the
- night, ordering that they should keep guard over them all until the Lord
- should make the morning to morrow, so he might assemble the Kazis and the
- Justiciaries and Assessors and determine between them, according to Holy
- Law, in the presence of the four judges. So they did this and the King
- passed the night praying and praising Allah of All-might for that which he
- had vouchsafed him of kingship and power and victory over the wight who
- had wronged him and thanking Him who had reunited him with his own. When
- the morning morrowed, he assembled the Kazis and Deputies and Assessors<a
- href="#linknote-520" name="linknoteref-520" id="linknoteref-520"><small>520</small></a>
- and summoning the Magian and the two youths and their mother, questioned
- them of their case; whereupon the two young men began and said, "We are
- the sons of King Such-an-one and foemen and lewd fellows gat the mastery
- of our realm; so our sire fled forth with us and wandered at haphazard,
- for fear of the foe." And they recounted to him all that had betided them,
- from beginning to end.<a href="#linknote-521" name="linknoteref-521"
- id="linknoteref-521"><small>521</small></a> Quoth he, "Ye tell a
- marvel-tale; but what hath Fate done with your father?" Quoth they, "We
- know not how Fortune dealt with him after our loss." And he was silent.
- Then he bespake the woman, "And thou, what sayst thou?" So she set forth
- to him her case and all that had betided her and her husband, from the
- beginning of their hardships to the end, and recounted to him their
- adventures up to the time when they took up their abode with the old man
- and woman who dwelt on the sea-shore. Then she reported that which the
- Magian had practised on her of fraud and how he had carried her off in the
- craft and everything that had betided her of humiliation and torment; all
- this while the Kazis and judges and Deputies hearkening to her speech as
- they had lent ear to the others' adventures. When the King heard the last
- of his wife's tale, he said, "Verily, there hath betided thee a mighty
- grievous matter; but hast thou knowledge of what thy husband did and what
- came of his affair?" She replied, "Nay, by Allah; I have no knowledge of
- him, save that I leave him no hour unremembered in righteous prayer, and
- never, whilst I live, will he cease to be to me the father of my children
- and my cousin and my flesh and my blood." Then she wept and the King bowed
- his head, whilst his eyes welled tears at her tale. Presently he raised
- his head to the Magian and cried to him, "Say thy say, thou also." So the
- Magian replied, "This is my slave-girl, whom I bought with my money from
- such a land and for so many dinars, and I made her my betrothed<a
- href="#linknote-522" name="linknoteref-522" id="linknoteref-522"><small>522</small></a>
- and loved her exceedingly and gave my monies into her charge; but she
- falsed me in my substance and plotted with one of my lads to slay me,
- tempting him by a promise that she would kill me and become his wife. When
- I knew this of her and was assured that she purposed treason against me, I
- awoke from my dream of happiness and did with her that which I did,
- fearing for my life from her craft and perfidy; for indeed she is a
- trickstress with her tongue and she hath taught these two youths this
- pretence, by way of sleight and of her guile and her malice: so be you not
- deluded by her and by her talk." "Thou liest, O accursed," cried the King
- and bade lay hands on him and iron him. Then he turned to the two youths,
- his sons, and strained them to his breast, weeping sore and saying, "O all
- ye people who are present of Kazis and Assessors and Lords of the land,
- know that these twain are my sons and that this is my wife and the
- daughter of my father's brother; for that whilome I was king in such a
- realm." And he recounted to them his history from commencement to
- conclusion, nor is there aught of fruition in repetition; whereupon the
- folk cried out with weeping and wailing for the stress of what they heard
- of marvellous chances and that wondrous story. As for the king's wife, he
- bade carry her into his palace and lavished upon her and upon her sons all
- that befitted and beseemed them of bounties, whilst the lieges flocked to
- offer up prayers for him and give him joy of his reunion with his wife and
- children. When they had made an end of blessings and congratulations, they
- besought the king to hasten the punishment of the Magian and heal their
- hearts with tormenting and abasing him. So he appointed them for a day on
- which they should assemble to witness his requitement and that which
- should betide him of torment, and shut himself up with his wife and two
- sons and abode thus private with them three days, during which they were
- veiled from the folk. On the fourth day the King entered the Hammam, and
- faring forth, sat down on the throne of his kingship, crown on head,
- whereupon the folk came in to him, according to their custom and after the
- measure of their several dignities and degrees, and the Emirs and Wazirs
- entered, and eke the Chamberlains and Nabobs and Captains of war and the
- Falconers and Armbearers and Commanders of the body-guard. Then he seated
- his two sons, one on his right and the other on his left hand, whilst the
- subjects all stood before him and lifted up their voices in thanksgiving
- to Allah the Most High and glorification of Him and were instant in
- orisons for the king and in setting forth his virtues and excellent
- qualities. He answered them with the most gracious of answers and bade
- carry the Magian outside the city and set him on a high scaffold which had
- been builded for him there; and he said to the folk, "Behold, I will
- torture him with torments of all kinds and fashions." Then he began
- telling them that which he had wrought of villainy with his cousin-wife
- and what he had caused her of severance between her and her husband and
- how he had required her person of her, but she had sought refuge for her
- chastity against him with Allah (to whom belong honour and glory) and
- chose abasement rather than obedience to him, despite stress of torture:
- neither recked she aught of that which he lavished to her of monies and
- raiment, jewels and ornaments. When the King had made an end of his story,
- he bade the bystanders spit in the Magian's face and curse him; and they
- did this. Then he bade cut out his tongue and on the next day he bade lop
- off his ears and nose and pluck out both his eyes. On the third day he
- bade hew off his hands and on the fourth his feet; and they ceased not to
- dismember him, limb after limb, and each member they cast into the fire,
- after its amputation, before his face, till his soul departed, after he
- had endured torments of all kinds and fashions. Then the King bade crucify
- his trunk on the city wall for three days; after which he gave orders to
- burn it and reduce its ashes to powder and scatter them abroad in air. And
- when this was done, the King summoned the Kazi and the Witnesses and
- commanded them marry the old king's daughter and her sister to his own
- sons; so the youths wedded them, after the King had made a bride-feast
- three days and displayed their brides to them from nightfall to day-dawn.
- Then the two Princes went in unto their brides and abated their
- maidenheads and loved them and were vouchsafed issue by them. As for the
- King their sire, he abode with his cousin-wife, their mother, what while
- Allah (to whom be honour and glory) willed, and they rejoiced in reunion
- each with other. The kingship endured unto them and high degree and
- victory, and the sovran continued to rule with justice and equity, so that
- the lieges loved him and prayed for him and for his sons length of life
- and durance of days; and they lived the most delightsome of existences
- till there came to them the Destroyer of delights and Severer of
- societies, the Depopulator of palaces and Garnerer of graves; and this is
- all that hath come down to us of the story of the King and his Wife and
- Sons. "Nor," continued the Wazir, "if this story be a solace and a
- diversion, is it pleasanter or more diverting than the tale of the Youth
- of Khorasan and his mother and sister." When King Shah Bakht heard this
- story, it pleased him and he bade the Minister hie away to his own house.
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0104" id="link2H_4_0104"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE TWENTY-SEVENTH NIGHT OF THE MONTH.
- </h2>
- <p>
- When evening came, the king Shah Bakht bade fetch the Wazir; so he
- presented himself before him and the King ordered him to tell the tale. So
- he said, "Hearkening and obedience. Give ear, O sovran, to
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0105" id="link2H_4_0105"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Tale of Salim, the Youth of Khorasan, and Salma, his Sister.
- </h2>
- <p>
- Know, O king (but Allah alone knoweth His secret purpose and is versed in
- the past and the foredone among folk bygone) that there was once, in the
- parts of Khorasan, a man of its affluent, who was a merchant of the
- chiefest of the merchants<a href="#linknote-523" name="linknoteref-523"
- id="linknoteref-523"><small>523</small></a> and was blessed with two
- children, a son and a daughter.<a href="#linknote-524"
- name="linknoteref-524" id="linknoteref-524"><small>524</small></a> He was
- diligent exceedingly in rearing them and they were educated with the
- fairest of education; for he used to teach the boy, who taught his sister
- all that he learnt, so that, by means of her brother, the damsel became
- perfect in the knowledge of the Traditions of the Prophet and in polite
- letters. Now the boy's name was Salím and that of the girl Salmá. When
- they grew up and were fully grown, their father built them a mansion
- beside his own and lodged them apart therein and appointed them
- slave-girls and servants to tend them and assigned to each of them pay and
- allowances and all that they needed of high and low; meat and bread; wine,
- dresses, and vessels and what not else. So Salim and Salma abode in that
- palace, as they were one soul in two bodies, and they used to sleep on one
- couch and rise amorn with single purpose, while firmly fixed in each one's
- heart were fond affection and familiar friendship for the other. One
- night, when the half was spent, as Salim and Salma sat recounting and
- conversing, they heard a noise on the ground floor; so they looked out
- from a latticed casement which gave upon the gate of their father's
- mansion and saw a man of fine presence, whose clothes were hidden under a
- wide cloak. He came straight up to the gate and laying hold of the
- door-ring, rapped a light rap; whereupon the door opened and behold, out
- came their sister, with a lighted taper, and after her their mother, who
- saluted the stranger and embraced him, saying, "O dearling of my heart and
- light of mine eyes and fruit of my vitals, enter." So he went in and shut
- the door, whilst Salim and Salma abode amazed. The youth turned to the
- girl and said to her, "O sister mine, how deemest thou of this trouble and
- what advice hast thou to offer?" She replied, "O my brother, indeed I know
- not what I shall say anent the like of this; but he is not disappointed
- who divine direction seeketh, nor doth he repent who counsel taketh. One
- getteth not the better of the traces of burning by haste, and know that
- this is an affliction that hath descended<a href="#linknote-525"
- name="linknoteref-525" id="linknoteref-525"><small>525</small></a> on us
- and a calamity foreordained to us; so we have need of wise rede to do it
- away and contrivance which shall wash our shame from our faces." And they
- ceased not watching the gate till daybreak, when the young man opened the
- door and their mother farewelled him; after which he went his way and she
- entered, she and her handmaid. Hereat said Salim to his sister, "Know thou
- I am resolved to slay this man, an he return the next night, and I will
- say to the folk, He was a robber, and none shall weet that which hath
- befallen. Then I will address myself to the slaughter of whosoever knoweth
- what is between the fellow and my mother." But Salma said, "I fear lest an
- thou slay him in our dwelling-place and he be not convicted of robberhood,
- suspicion and ill-fame will revert upon ourselves, and we cannot be
- assured that he belongeth not to a tribe whose mischief is to be feared
- and whose enmity is to be dreaded, and thus wilt thou have fled from
- hidden shame to open shame and to disgrace public and abiding." Asked
- Salim: "What then is it thy rede to do?" And she answered, "Is there no
- help but thou kill him? Let us not hasten unto slaughter, for that the
- slaughter of a soul without just cause is a mighty grave matter." When
- Shahbán<a href="#linknote-526" name="linknoteref-526" id="linknoteref-526"><small>526</small></a>
- heard this, he said within himself, "By Allah, I have indeed been hasty
- and reckless in the slaying of women and girls, and Alhamdolillah—lauded
- be the Lord—who hath occupied me with this damsel from the slaughter of
- souls, for that the slaughter of souls is a grave matter and a grievous!
- By the Almighty if Shah Bakht spare the Wazir, I will assuredly spare
- Sháhrázád!"<a href="#linknote-527" name="linknoteref-527"
- id="linknoteref-527"><small>527</small></a> Then he gave ear to the story
- and heard her say to her sister:—Quoth Salma to Salim, "Hasten not to slay
- him, but overthink the matter and consider the issue whereto it may tend;
- for whoso considereth not of actions the end hath not Fortune to friend."
- Then they arose on the morrow and busied themselves with contriving how
- they should turn away their parent from that man, and the mother forefelt
- mischief from them, for what she saw in their eyes of change, she being
- wily and keen of wit. So she took precaution for herself against her
- children and Salma said to Salim, "Thou seest what we have fallen upon
- through this woman, and very sooth she hath sensed our purpose and wotteth
- that we have discovered her secret. So, doubtless, she will plot against
- us the like of that which we plot for her; for indeed up to now she had
- concealed her affair, and from this time forth she will become harsh to
- us; wherefore, methinks, there is a thing forewritten to us, whereof Allah
- (extolled and exalted be He!) knew in His foreknowledge and wherein He
- carrieth out His commandments." He asked, "What is that?" and she
- answered, "It is that we arise, I and thou, and go forth this night from
- this land and seek us a town wherein we may wone and witness naught of the
- doings of yonder traitress; for whoso is absent from the eye is absent
- from the heart, and quoth one of the poets in the following couplet:<a
- href="#linknote-528" name="linknoteref-528" id="linknoteref-528"><small>528</small></a>—
- </p>
-<pre xml:space="preserve">
- 'Tis happiest, best for thee, the place to leave, * For then no
- eye can see, nor heart can grieve."
-</pre>
- <p>
- Quoth Salim to her,<a href="#linknote-529" name="linknoteref-529"
- id="linknoteref-529"><small>529</small></a> "'Tis for thee to decide and
- right is thy rede; so let us do this, in the name of Allah the Almighty,
- trusting in Him for guiding and grace." Accordingly they arose and took
- the richest of their raiment and the lightest of that which was in their
- treasuries of gems and things of price and gathered together much matter.
- Then they equipped them ten mules and hired them servants of other than
- the people of the country; and Salim bade his sister Salma don man's
- dress. Now she was the likest of all creatures to him, so that, when she
- was clad in man's clothing, the folk knew no difference between them:—
- extolled be the perfection of Him who hath no like, there is no god but
- He! Then he told her to mount a mare, whilst he himself took another, and
- they set out under cover of the night; nor did any of their family or
- household know of them. So they fared on into Allah's wide world and gave
- not over going night and day for a space of two months, at the end of
- which they came to a city on the sea-shore of the land of Makran,<a
- href="#linknote-530" name="linknoteref-530" id="linknoteref-530"><small>530</small></a>
- by name Al-Sharr, and it is the first city in Sind.<a href="#linknote-531"
- name="linknoteref-531" id="linknoteref-531"><small>531</small></a> They
- lighted down within sight of the place and when they arose in the morning,
- they saw a populous city and a goodly, seemly of semblance and great,
- abounding in trees and rills and fruits and wide of suburbs which
- stretched to the neighbouring villages. So the young man said to his
- sister Salma, "Tarry thou here in thy place, till I enter the city and
- make proof of it and its people and seek us out a stead which we may buy
- and whereto we may remove. An it befit us, we will make us a home therein,
- otherwise will we take counsel of departing elsewhere." Quoth she, "Do
- this, trusting in the bounty of Allah (to whom belong honour and glory)
- and in His blessing." Accordingly he took a belt, wherein were a thousand
- gold pieces, and girding it about his waist, entered the city and ceased
- not going round about its streets and bazars and gazing upon its houses
- and sitting with those of its citizens whose aspect showed signs of worth
- and wealth, till the day was half spent, when he resolved to return to his
- sister and said to himself, "Needs must I buy what we may eat of
- ready-cooked food; I and my sister." Hereupon he addressed a man who sold
- roast meat and who was clean of person, albe foul in his way of getting a
- living, and said to him, "Take the price of this dishful and add thereto
- of fowls and chickens and what not else is in your market of meats and
- sweetmeats and bread and arrange it in the plates." So the Kitchener took
- the money and set apart for him what he desired, then calling a porter, he
- laid it in the man's crate, and Salim, after paying the price of
- provisions and porterage in fullest fashion, was about to go away, when
- the Cook said to him, "O youth, doubtless thou art a stranger?" He
- replied, "Yes;" and the other rejoined, "'Tis reported in one of the
- Traditions that the Apostle said, Loyal admonition is a part of religion;
- and the wise and ware have declared counsel is of the characteristics of
- True Believers. And verily that which I have seen of thy ways pleaseth me
- and I would fain give thee a warning." Rejoined Salim, "Speak out thy
- warning, and may Allah strengthen thy purpose!" Then said the Cook, "Know,
- O my son, that in this our city, when a stranger entereth and eateth of
- flesh-meat and drinketh not old wine upon it, 'tis harmful to him and
- disturbeth his body with disorders which be dangerous. Wherefore, an thou
- have provided thee somewhat of wine it is well, but, if not, haste to
- procure it, ere thou take the meat and carry it away." Quoth Salim, "Allah
- requite thee with weal— Canst thou shew me where liquor is sold?" and
- quoth the Cook, "With me is all thou seekest. The youth asked, "Is there a
- way for me to see it?" and the Cook sprang up and answered, "Pass on." So
- he entered and the man showed him somewhat of wine; but he said, "I desire
- better than this;" whereupon he opened a door and entering, said to Salim,
- "Come in, and follow me." Accordingly Salim followed him till he brought
- him to an underground chamber and showed him somewhat of wine that suited
- him. So he occupied him with looking at it and taking him unawares, sprang
- upon him from behind and threw him to the ground and sat upon his breast.
- Then he drew a knife and set it to his jugular; whereupon there betided
- Salim that wherewith Allah made him forget all that He had decreed to him,<a
- href="#linknote-532" name="linknoteref-532" id="linknoteref-532"><small>532</small></a>
- and he cried to the Cook, "Why dost thou this thing, O good fellow? Be
- mindful of the Almighty and fear Him. Seest thou not I am a stranger man?
- And knowest thou not I have behind me a forlorn defenceless<a
- href="#linknote-533" name="linknoteref-533" id="linknoteref-533"><small>533</small></a>
- woman? Wherefore wilt thou kill me?" Quoth the Kitchener, "Needs must I
- kill thee, so I may take thy money;" and quoth Salim, "Take my money, but
- kill me not, neither enter into sin against me; and do with me kindness,
- for indeed the taking of my coin is more venial than the taking of my
- life." The Cook replied, "This is nonsense. Thou canst not deliver thyself
- herewith, O youth, because in thy deliverance is my destruction." Cried
- Salim, "I swear to thee and give thee the bond of Allah (to whom belong
- honour and glory) and His covenant, which He took of His prophets that I
- will not discover thy secret; no, never." But the Kitchener replied,
- "Away! Away! Alas! Alas! To this there is no path." However, Salim ceased
- not to conjure him and humble himself to him and weep, while the Cook
- persisted in his intent to cut his throat: then he shed tears and recited
- these couplets;<a href="#linknote-534" name="linknoteref-534"
- id="linknoteref-534"><small>534</small></a>
- </p>
-<pre xml:space="preserve">
- "Haste not to that thou dost desire, for haste is still unblest;
- * Be merciful to men, as thou on mercy reckonest:
- For no hand is there but the hand of God is over it * And no
- oppressor but shall be with worse than he opprest."
-</pre>
- <p>
- Quoth the Kitchener, "There is no help save that I slay thee, O fellow;
- for an I spare thee, I shall myself be slain." But Salim said, "O my
- brother, I will advise thee somewhat<a href="#linknote-535"
- name="linknoteref-535" id="linknoteref-535"><small>535</small></a> other
- than this." Asked the Cook, "What is it? Say and be brief, ere I cut thy
- throat;" and Salim answered, "Suffer me to live and keep me as thy
- Mameluke, thy white slave, and I will work at a craft of the skilled
- workmen, wherefrom there shall result to thee every day two dinars." Quoth
- the Kitchener, "What is the craft?" and quoth Salim, "The cutting of gems
- and jewels." When the man heard this, he said to himself, "'Twill do me no
- hurt if I imprison him and fetter him and bring him that whereat he may
- work. An he tell truth, I will let him live, and if he prove a liar, I
- will kill him." So he took a pair of stout shackles and fitting them on
- Salim's legs, jailed him within his house and charged a man to guard him.
- Then he asked him what tools he needed for work; and Salim described to
- him whatso he required, and the Cook went out from him awhile and brought
- him all he wanted. Then Salim sat and wrought at his craft; and he used
- every day to earn two dinars; and this was his wont and custom with the
- Kitchener, who fed him not but half his fill. Thus befel it with Salim;
- but returning to his sister Salma, she awaited him till the last of the
- day, yet he appeared not; and she expected him a second day and a third
- and a fourth, yet there came no news of him. So she wept and beat hand on
- breast and bethought her of her affair and her strangerhood and the
- disappearance of her brother; and she improvised these couplets,—
- </p>
-<pre xml:space="preserve">
- "Salam t'you! Would I could see you again, * To the joy of my
- heart and the coolth of my eyes:
- You are naught but my hope and the whole of my hope * And under
- my ribs<a href="#linknote-536" name="linknoteref-536"
- id="linknoteref-536">536</a> love for you buried lies."
-</pre>
- <p>
- She tarried on this wise awaiting him till the end of the month, but no
- tidings of him came nor happened she upon aught of his trace; wherefore
- she was troubled with exceeding trouble and sending her servants hither and
- thither in search of him, abode in the sorest that might be of chagrin and
- concern. When it was the beginning of the new month, she arose in the
- morning and bidding one of her men cry her brother throughout the city,
- sat to receive visits of condolence, nor was there any in town but made
- act of presence to condole with her; and they were all sorry for her,
- doubting not her being a man. When three nights had passed over her with
- their days of the second month, she despaired of him and her tears never
- dried: then she resolved to take up her abode in that city, and making
- choice of a dwelling, removed thither. The folk resorted to her from all
- parts, to sit with her and hear her speech and witness her fine breeding;
- nor was it but a little while ere the king died and the folk differed
- anent whom they should invest with the kingship after him, so that civil
- war was like to befal them. However, the men of judgment and the folk of
- understanding and the people of experience directed them to crown the
- youth who had lost his brother, for that they still held Salma to be a
- man. They consented to this one and all; and, betaking themselves to her,
- offered the kingship.<a href="#linknote-537" name="linknoteref-537"
- id="linknoteref-537"><small>537</small></a> She refused, but they were
- urgent with her, till she consented, saying within herself, "My sole
- desire in the kingship is to find my brother." Then they seated her upon
- the throne of the realm and set the crown upon her head, after which she
- undertook the business of governance and ordinance of affairs; and they
- rejoiced in her with the utmost joy. On such wise fared it with her; but
- as for Salim he abode with the Cook a whole year's space, bringing him two
- dinars a day; and when his affair waxed longsome, the man felt for him and
- pitied him. Presently he promised him release on condition that, if he let
- him go, he should not discover his ill-deeds to the Sultan; for that it
- was his wont now and then to entrap a man and carry him to his house and
- slay him and take his money and cook his flesh and give it to the folk to
- eat.<a href="#linknote-538" name="linknoteref-538" id="linknoteref-538"><small>538</small></a>
- So he asked him, "O youth, wilt thou that I release thee from this thy
- misery, on condition that thou be reasonable and never discover aught of
- thine affair?" Salim answered, "I will swear to thee by whatsoever oath
- thou wilt administer that I will keep thy secret and will not speak one
- syllable anent thee, what while l am in the land of the living." Quoth the
- Kitchener, "I purpose to send thee forth with my brother and cause thee
- voyage with him over the sea, on condition that thou be to him a Mameluke,
- a boughten slave; and when he cometh to the land of Hind, he shall sell
- thee and thus wilt thou be delivered from prison and slaughter." And quoth
- Salim, "'Tis well: be it as thou sayst, may Allah the Most High requite
- thee with weal!" Accordingly the Cook equipped his brother and freighting
- him a craft, stowed therein a cargaison of merchandise. Then he committed
- Salim to him and they set out with the ship. The Lord decreed them safety,
- so that they arrived at the first city of Hind, which is known as
- Al-Mansúrah,<a href="#linknote-539" name="linknoteref-539"
- id="linknoteref-539"><small>539</small></a> and cast anchor there. Now the
- king of that city had died, leaving a daughter and a widow who, being the
- quickest-witted of women and cleverest of the folk of her day, gave out
- that the girl was a boy, so that the kingship might be established unto
- them. The troops and the Emirs gave credit that the case was as she
- avouched and that the Princess was a Prince; wherefore they obeyed her
- bidding and the Queen-mother took order for the matter and used to dress
- the girl in man's habit and seat her on the throne of the kingship, so
- that the Lords of the land and the chief officers of the realm used to go
- in to her and salute her and do her service and depart, nothing doubting
- but she was a boy. After this fashion they fared for months and years and
- the Queen-mother ceased not to do thus till the Cook's brother came to the
- town in his ship, and with him Salim. He landed with the youth and
- displayed him for sale to the Queen who, when she saw him, prognosticated
- well of him; presently she bought him and was kind to him and entreated
- him with honour. Then began she to prove him in his moral parts and make
- assay of him in his affairs, and she found in him all that is in kings'
- sons of understanding and fine breeding and good manners and qualities.
- Thereupon she sent for him in private and said to him, "I am minded to do
- thee a service, so thou canst keep a secret."<a href="#linknote-540"
- name="linknoteref-540" id="linknoteref-540"><small>540</small></a> He
- promised her all that she desired and she discovered to him her mystery in
- the matter of her daughter, saying, "I will marry thee to her and commit
- to thee the governance and constitute thee king and ruler over this city."
- He thanked her and promised to carry out all she should order him, and she
- said to him, "Go forth to such-an-one of the neighbouring provinces
- privily." So he went forth and on the morrow she made ready loads and gear
- and gifts and bestowed on him abundant substance, all of which they loaded
- on the backs of baggage-camels. Then she gave out among the folk that the
- nephew of the king, the son of his brother, was come and bade the Grandees
- and troops go forth to meet him in a body: she also decorated the city in
- his honour and the kettle-drums of good tidings beat for him whilst all
- the king's household went out and dismounting before him, escorted him
- into, and lodged him with the Queen-mother in the palace. Then she bade
- the Headmen of the state attend his assembly; so they obeyed and witnessed
- of his breeding and good parts that which amazed them and made them forget
- the breeding of the kings who had preceded him. When they were grown to
- like him, the Queenmother began sending privily for the Emirs and
- Councillors, one by one, and swearing them to conceal her project; and
- when she was assured of their discretion, she discovered to them that the
- king had left naught save a daughter and that she had done this only that
- she might continue the kingship in his family and that the rule should not
- go forth from them; after which she informed them that she was minded to
- marry her daughter with her nephew, the new-comer; and that he should be
- the holder of the kingship. They approved her proposal and when she had
- discovered the secret to the last of them and assured herself of their
- aid, she published the news abroad and threw off all concealment. Then she
- sent for the Kazis and Assessors, who drew up the contract of marriage
- between Salim and the Princess, and they lavished gifts upon the soldiery
- and overwhelmed them with largesse. The bride was incontinently carried in
- procession to the young man and the kingship was established to him. They
- tarried after this fashion a whole year when Salim said to the
- Queen-mother, "Know that my life is not pleasing to me nor can I abide
- with you in content till I get me tidings of my sister and learn how her
- affair hath ended and how she hath fared after me. So I will go forth and
- be absent from you a year's space; then will I return to you, Inshallah—an
- it please God the Most High—and I win of this that which I hope." Quoth
- she, "I will not trust to thy word, but will go with thee and help thee to
- whatso thou wishest and further thee myself therein." Then she took a ship
- and loaded it with all manner things of price, goods and monies and the
- like. Furthermore, she appointed one of the Wazirs, a man in whom she
- trusted for his conduct and contrivance, to rule the realm, saying to him,
- "Abide in governance a full year and ordain all thou needest." Presently
- the Queenmother and her daughter and son-in-law Salim went down to the
- ship and sailed on till they made the land of Makran. Their arrival there
- befel at the last of the day; so they nighted in their ship, and when the
- morn was near to dawn, the young king landed, that he might go to the
- Hammam, and walked marketwards. As he drew near the bath, the Cook met him
- on the way and knew him; so he seized him and pinioning him straitly,
- carried him to his house, where he clapped the old fetters on his feet and
- cast him back into his former place of durance vile.<a href="#linknote-541"
- name="linknoteref-541" id="linknoteref-541"><small>541</small></a> Salim,
- finding himself in that sorry condition and considering that wherewith he
- was afflicted of tribulation and the reverses of his fair fortune, in that
- he had been a king and was now returned to fetters and prison and hunger,
- wept and groaned and lamented and improvised these couplets,
- </p>
-<pre xml:space="preserve">
- "My God, no patience now can aid afford; * Strait is my breast, O
- Thou of Lords the Lord:
- My God, who in resource like thine hath force? * And Thou, the
- Subtle, dost my case record."
-</pre>
- <p>
- On this wise fared it with Salim; but as regards his wife and her mother,
- when she awoke in the morning and her husband returned not to her with
- break of dawn, she forebode all manner of calamity and, straightway
- arising, she despatched her servants and all who were with her in quest of
- her spouse; but they happened not on any trace of him nor could they hear
- aught of his news. So she bethought herself concerning the case and
- plained and wept and groaned and sighed and blamed Fortune the fickle,
- bewailing the changes of Time and reciting these couplets,<a
- href="#linknote-542" name="linknoteref-542" id="linknoteref-542"><small>542</small></a>
- </p>
-<pre xml:space="preserve">
- "God keep the days of love-delight! How passing sweet they were!
- * How joyous and how solaceful was life in them whilere!
- Would he were not, who sundered us upon the parting-day! * How
- many a body hath he slain, how many a bone laid bare!
- Sans fault of mine, my blood and tears he shed and beggared me *
- Of him I love yet for himself gained nought thereby
- whate'er."
-</pre>
- <p>
- When she had made an end of her verses, she considered her affair and said
- within herself, "By Allah, all these things have betided by the
- predestination of Almighty Allah and His decree and this upon the forehead
- was written in lines." Then she landed and walked on till she came to a
- spacious place, and an open, where she asked of the folk and hired a
- house. Thither she transported forthright all that was in the ship of
- goods and sending after brokers, sold all that was with her. Presently she
- took part of the price and began enquiring of the folk, so haply she might
- scent out tidings of the lost one; and she addressed herself to lavishing
- alms and preparing medicines for the sick, clothing the naked and watering
- the dry ground<a href="#linknote-543" name="linknoteref-543"
- id="linknoteref-543"><small>543</small></a> of the forlorn. She ceased not
- so doing a whole year, and little by little she sold off her goods and
- gave charitable gifts to the sick and sorry; whereby her report was
- bruited abroad in the city and the folk abounded in her praise. All this
- while Salim lay in fetters and strait prison, and melancholy gat hold of
- him by reason of that whereinto he had fallen of this affliction. At last,
- when care waxed on him and calamity grew longsome, he fell sick of a sore
- sickness. Then the Kitchener, seeing his plight (and verily he was like to
- sink for much suffering), loosed him from the fetters and bringing him
- forth of the prison, committed him to an old woman, who had a nose the
- bigness of a gugglet,<a href="#linknote-544" name="linknoteref-544"
- id="linknoteref-544"><small>544</small></a> and bade her nurse him and
- medicine him and serve him and entreat him kindly, so haply he might be
- made whole of that his sickness. Accordingly the old woman took him and
- carrying him to her lodging, began nursing him and giving him to eat and
- drink; and when he was delivered of that torment, he recovered from the
- malady which had afflicted him. Now the old woman had heard from the folk
- of the lady who gave alms to the sick, and indeed the news of her bounties
- reached both poor and rich; so she arose and bringing out Salim to the
- door of her house, laid him upon a mat and wrapped him in an Abá-gown and
- sat over against him. Presently, it befel that the lady passed by them,
- and the old woman seeing her rose to her and blessed her, saying, "O my
- daughter, O thou to whom belong goodness and beneficence and charity and
- almsdoing,<a href="#linknote-545" name="linknoteref-545"
- id="linknoteref-545"><small>545</small></a> know that this young man is a
- foreigner, and indeed lack and lice and hunger and nakedness and cold slay
- him." When the lady heard this, she gave her alms and presented her with a
- part of that which was with her; and indeed her charitable heart inclined
- to Salim, but she knew him not for her spouse. The old woman received the
- alms from her and carrying it to Salim, took part for herself and with the
- rest bought him an old shirt,<a href="#linknote-546" name="linknoteref-546"
- id="linknoteref-546"><small>546</small></a> in which she clad him, after
- she had stripped him of that he had on. Then she threw away the frock she
- had taken from off him and arising forthwith, washed his body of that
- which was thereon of grime and scented him with somewhat of scent. She
- also bought chickens and made him broth; so he ate and his life returned
- to him and he abode with her in all comfort of condition till the morrow.
- Next morning the old woman said to Salim, "When the lady cometh to thee,
- arise and buss her hand and say to her, 'I am a homeless man and indeed
- cold and hunger kill me;' so haply she may give thee somewhat that thou
- mayest expend upon thy case." And he answered, "To hear is to obey." Then
- she took him by the hand and carrying him without her house, seated him at
- the door; and as he sat, behold, the lady came up to him, whereupon the
- old woman rose to her and Salim kissed her hand and, looking at her the
- while, blessed her. But when he saw her, he knew her for his wife; so he
- shrieked and shed tears and groaned and plained, at which she came up to
- him and threw herself upon him; for indeed she knew him with all
- knowledge, even as he knew her. So she hung to him and embraced him and
- called to her serving-men and attendants and those who were about her; and
- they took him up and carried him forth of that stead. When the old woman
- saw this, she cried out to the Cook within the house, and he said to her,
- "Fare thou before me." So she forewent him and he ran after her and ceased
- not running till he overtook the party and seizing Salim, exclaimed "What
- aileth you to take my slave-lad?" Whereupon the Queen cried out at him,
- saying, "Know that this is my husband, whom I had lost;" and Salim also
- cried out, saying, "Mercy! Mercy! I appeal to Allah and to the Sultan
- against this Satan!" Therewith a world of folk straightway gathered
- together and loud rose the cries and the clamours between them; but the
- most part of them said, "Carry their case up to the Sultan." So they
- referred the matter to the king, who was none other than Salim's sister
- Salma. Then they repaired to the palace and the dragoman went in to Salma
- and said to her, "O king of the age, here is a Hindi woman, who cometh
- from the land of Hind, and she hath laid hands on a servant, a young man,
- claiming him as her husband, who hath been lost to her these two years,
- and she journeyed not hither save for his sake, and in very sooth these
- many days she hath done almsdeeds in thy city. And here is a fellow, a
- Kitchener, who declareth that the young man is his slave."<a
- href="#linknote-547" name="linknoteref-547" id="linknoteref-547"><small>547</small></a>
- When the Queen heard these words, her vitals quivered and she groaned from
- a grieving heart and called to mind her brother and that which had betided
- him. Then she bade those around her bring them between her hands, and when
- she saw them, she knew her brother and was about to cry aloud; but her
- reason restrained her; yet she could not prevent herself rising up and
- sitting down.<a href="#linknote-548" name="linknoteref-548"
- id="linknoteref-548"><small>548</small></a> At last, however, she enforced
- her soul to patience and said to them, "Let each and every of you acquaint
- me with his case." So Salim came forward and kissing ground before the
- king, lauded him and related to him his story from first to last, until
- the time of their coming to that city, he and his sister, telling him how
- he had entered the place and had fallen into the hands of the Cook and
- that which had betided him and whatso he had suffered from him of beating
- and collars, of fetters and pinioning, till the man had made him his
- brother's Mameluke, a boughten slave, and how the brother had sold him in
- Hind and he had become king by marrying the Princess: and how life was not
- lovesome to him till he should foregather with his sister and now the same
- Cook had fallen in with him a second time and had pinioned and fettered
- him. Brief, he acquainted her with that which had betided him of sickness
- and sorrow for the space of a whole year. When he had made an end of his
- speech, his wife straightways came forward and told her story, from incept
- to termination, how her mother bought him<a href="#linknote-549"
- name="linknoteref-549" id="linknoteref-549"><small>549</small></a> from
- the Cook's partner and the people of the kingdom came under his rule; nor
- did she cease telling till she came, in her history, to that city and
- acquainted the king with the manner of her meeting her husband. When she
- had made an end of her adventure, the Kitchener exclaimed, "Alack, what
- befals us from lying rascals. By Allah, O king, this woman lieth against
- me, for this youth is my rearling<a href="#linknote-550"
- name="linknoteref-550" id="linknoteref-550"><small>550</small></a> and he
- was born of one of my slave-girls. He fled from me and I found him again."
- When the Queen heard the last of the talk, she said to the Cook, "The
- decree between you shall not be save in accordance with justice." Then she
- dismissed all those who were present and turning to her brother, said to
- him, "Indeed thy truth is stablished with me and the sooth of thy speech,
- and praised be Allah who hath brought about reunion between thee and thy
- wife! So now begone with her to thy country and cease to seek thy sister
- Salma and depart in peace." But, hearing this, Salim replied, "By Allah,
- by the might of the All-knowing King, I will not turn back from seeking my
- sister till I die or I find her, Inshallah!" Then he called his sister to
- mind and improvised from a heart disappointed, troubled, afflicted these
- couplets,
- </p>
-<pre xml:space="preserve">
- "O thou who blam'st me for my heart, in anger twitting me, *
- Hadst tasted what my heart did taste, thou wouldst be
- pitying me!
- By Allah, O my chider for my sister leave, ah! leave * My heart
- to moan its grief and feel the woes befitting me.
- Indeed I grew to hold her dear privily, publicly; * And in my
- bosom bides a pang at no time quitting me;
- And in my vitals burns a flame that ne'er was equalled by * The
- fire of hell and blazeth high to Death committing me."
-</pre>
- <p>
- Now when his sister Salma heard what he said, she could no longer restrain
- her soul, but threw herself upon him and discovered to him her case. When
- he knew her, he threw himself upon her swooning awhile; after which he
- came to himself and cried, "Lauded be the Lord, the Bountiful, the
- Beneficent!" Then they plained each to other of that they had suffered
- from the pangs of parting, whilst Salim's wife wondered at this and
- Salma's patience and endurance pleased her. So she saluted her with the
- Salam, and thanked her for her fair boons, saying, "By Allah, O my lady,
- all that we are in of gladness never befel us save by thy blessing; so
- praised be Allah who deigned vouchsafe us thy sight!" Then they tarried
- all three, Salma, Salim and his wife, in joy and happiness and delight
- three days, veiled from the folk; and it was bruited abroad in the city
- that the king had found his brother, who was lost for many a year, and had
- saved him from the Cook's house. On the fourth day, all the troops and the
- lieges assembled together to see the King and standing at his gate, craved
- leave to enter. Salma bade admit them; so they entered and paid her royal
- suit and service and gave her joy of her brother's safe return. She bade
- them do homage to Salim, and they consented and sware fealty to him; after
- which they kept silence awhile, so they might hear what the king should
- command. Then quoth Salma, "Ho, ye gathering of soldiers and subjects, ye
- wot that ye forced me willy-nilly to accept the kingship and besought me
- thereof and I consented to your desires anent my being raised to rule over
- you; and I did this against my will; for I would have you know that I am a
- woman and that I disguised myself and donned man's dress, so peradventure
- my case might be concealed when I lost my brother. But now Allah hath
- deigned reunite me with my brother, and it is no longer lawful to me that
- I be king and Sultan over the people, and I a woman; because there is no
- Sultanate for women, whenas men are present.<a href="#linknote-551"
- name="linknoteref-551" id="linknoteref-551"><small>551</small></a> For
- this reason, an it suit you, set my brother on the throne of the kingdom,
- for this is he; and I will busy myself with the worship of Allah the Most
- High and thanksgiving to Him for my reunion with my brother. Or, an ye
- prefer it, take your kingship and make whom ye will ruler and liege lord
- thereof." Upon this the folk all cried out, saying, "We accept him to king
- over us;" and they did him suit and service and gave him joy of the
- kingship. So the preachers preached the sermon<a href="#linknote-552"
- name="linknoteref-552" id="linknoteref-552"><small>552</small></a> in his
- name and the court-poets praised him; and he lavished largesse upon the
- soldiery and the suite and overwhelmed them with favours and bounties and
- was prodigal to the Ryots of justice and equity, with goodly policy and
- polity. When he had effected this much of his affect, he caused bring
- forth the Cook and his household to the divan, but spared the old woman
- who had nursed him, because she had been the cause of his deliverance.
- Then all assembled without the town and he tormented the Cook and those
- who were with him with all manner torments, after which he did him to die
- by the foulest of deaths<a href="#linknote-553" name="linknoteref-553"
- id="linknoteref-553"><small>553</small></a> and burning him with fire,
- scattered his ashes far and wide in the air. After this Salim abode in the
- governance, invested with the Sultanate, and ruled the people a whole
- year, when he returned to Al-Mansúrah and sojourned there another year.
- And he and his wife ceased not to go from city to city and tarry in this a
- year and that a year, till he was vouchsafed children and they grew up,
- whereupon he appointed him of his sons, who was found fitting, to be his
- deputy in one kingdom and he ruled in the other; and he lived, he and his
- wife and children, what while Almighty Allah willed.<a href="#linknote-554"
- name="linknoteref-554" id="linknoteref-554"><small>554</small></a> "Nor"
- (continued the Wazir), "O King of the age, is this story rarer or stranger
- than the King of Hind and his wronged and envied Minister." When the King
- heard this, his mind was occupied,<a href="#linknote-555"
- name="linknoteref-555" id="linknoteref-555"><small>555</small></a> and he
- bade the Wazir hie to his own house.
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0106" id="link2H_4_0106"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- THE TWENTY-EIGHTH AND LAST NIGHT OF THE MONTH.
- </h2>
- <p>
- When the evening evened, the King summoned the Minister and bade him tell
- the story of the King of Hind and his Wazir. So he said, "Hearkening and
- obedience. Give ear, O auspicious King, to
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0107" id="link2H_4_0107"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- The Tale of the King of Hind and his Wazir.
- </h2>
- <p>
- There was once in the Hind-land a king illustrious of worth, endowed with
- understanding and policy, and his name was Shah Bakht. He had a Minister,
- a godly man and a sagacious, right prudent in rede, conformable to him in
- governance and just in judgment; for which cause his enviers were many and
- many were the hypocrites who sought faults in him and set snares for him,
- so that they insinuated into King Shah Bakht's eyes hatred against him and
- sowed in his heart despite towards him; and plot followed plot, and their
- rancour waxed until the king was brought to arrest him and lay him in jail
- and to confiscate his wealth and degrade him from his degree. When they
- knew that there was left him no possession for which the king might lust,
- they feared lest the sovran release him, by the influence of the Wazir's
- good counsel upon the king's heart, and he return to his former case, so
- should their machinations be marred and their degrees degraded, for that
- they knew that the king would need whatso he had known from that man nor
- would forget aught wherewith he was familiar in him. Now it came to pass
- that a certain person of perverted belief<a href="#linknote-556"
- name="linknoteref-556" id="linknoteref-556"><small>556</small></a> found a
- way to the adorning of falsehood with a semblance of fair-seeming and
- there proceeded from him that whereby the hearts of the folk were
- occupied, and their minds were corrupted by his lying tales; for that he
- made use of Indian quiddities<a href="#linknote-557" name="linknoteref-557"
- id="linknoteref-557"><small>557</small></a> and forged them into proof for
- the denial of the Maker, the Creator, extolled be His might and exalted be
- He and glorified and magnified above the speech of the deniers. He
- avouched that it is the planets which order all worldly affairs and he set
- down twelve mansions<a href="#linknote-558" name="linknoteref-558"
- id="linknoteref-558"><small>558</small></a> to twelve Zodiacal signs and
- made each sign thirty degrees,<a href="#linknote-559"
- name="linknoteref-559" id="linknoteref-559"><small>559</small></a> after
- the number of the days of the month, so that in twelve mansions there are
- three hundred and sixty, after the number of the days of the year; and he
- wrought a work, wherein he lied and was an infidel and denied the Deity,
- be He for ever blessed! Then he laid hold of the king's heart and the
- enviers and haters aided him against the Minister and won the royal favour
- and corrupted his intent against the Wazir, so that he got of him that
- which he got and at last his lord banished him and thrust him away. By
- such means the wicked man obtained that which he sought of the Minister
- and the case was prolonged till the affairs of the kingdom became
- disordered, by dint of ill government, and the most part of the king's
- reign fell off from him and he came nigh unto ruin. On this wise he was
- assured of the loyalty of his whilome sagacious Wazir and the excellence
- of his ordinance and the rectitude of his rede. So he sent after him and
- brought him and the wicked man before him and summoning to his presence
- the Lords of his land and the Chiefs of his chieftainship, gave them leave
- to talk and dispute and forbade the wicked man from his perverted belief.
- <a href="#linknote-560" name="linknoteref-560" id="linknoteref-560"><small>560</small></a>
- Then arose that wise Minister and skilful and praised Allah Almighty and
- lauded Him and glorified Him and hallowed Him and attested His unity and
- disputed with the miscreant and overcame him and silenced him; nor did he
- cease from him till he compelled him to make confession of repentance from
- that which he had misbelieved. Therewith King Shah Bakht rejoiced with
- exceeding great joy and cried, "Praise be to the Lord who hath saved me
- from this man and hath preserved me from the loss of my kingship and my
- prosperity!" So the affair of the Wazir returned to order and stablishment
- and the king restored him to his place and raised him to higher rank.
- Lastly, he assembled the folk who had striven against him and destroyed
- them all, to the last man. "And how like" (continued the Wazir), "is this
- story to that of myself and King Shah Bakht, with regard to that which
- befel me of the changing of the King and his crediting others against me;
- but now is the fairness of my fashion fulfilled in thine eyes, for that
- Allah Almighty hath inspired thee with wisdom and endowed thee with
- longanimity and patience to hear from me whatso He allotted to those who
- forewent us, till He hath shown forth my innocence and made manifest unto
- thee the truth. For lo and behold! the days are now past, wherein it was
- declared to the king that I should labour for the loss of my soul,<a
- href="#linknote-561" name="linknoteref-561" id="linknoteref-561"><small>561</small></a>
- that is within the month; and lookye, the probation-time is gone by, and
- past is the season of evil and it hath ceased by the protection of the
- King and his good fortune." Then he bowed his head and was silent. When
- King Shah Bakht heard his Wazir's speech, he was abashed before him and
- confounded, and he marvelled at the gravity of his intellect and his
- long-suffering. So he sprang up to him and embraced him and the Minister
- kissed his feet. Then the King called for a costly robe of honour and cast
- it over Al-Rahwan and honoured him with the highmost honour and showed him
- especial favour and restored him to his degree and Wazirate. Furthermore
- he imprisoned those who had devised his destruction with lies and leasing
- and gave him full leave and license to pass judgment upon the Interpreter
- who had expounded to him the dream. So the Wazir abode in the ordering of
- the realm until Death came to them; "And this" (added Shahrazad) "is all,
- O king of the age, that hath come down to us of King Shah Bakht and his
- Wazir."
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_4_0108" id="link2H_4_0108"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- SHAHRAZAD AND SHAHRYAR.
- </h2>
- <p>
- As for King Shahryar, he wondered at Shahrazad with the utmost wonder and
- drew her near to his heart of his abounding affection for her; and she was
- magnified in his eyes and he said within himself, "By Allah, the like of
- this is not deserving of slaughter, for indeed the time favoureth us not
- with her equal. By the Almighty, I have been reckless of mine affair, and
- had not the Lord overcome me with His ruth and put this one at my service
- so she might recount to me instances manifest and cases truthful and
- admonitions goodly and traits edifying, such as should restore me to the
- right road, I had come to ruin! Wherefore to Allah be the praise herefor
- and I beseech the Most High to make my end with her like that of the Wazir
- and Shah Bakht." Then sleep overcame the king and glory be unto Him who
- sleepeth not!<a href="#linknote-562" name="linknoteref-562"
- id="linknoteref-562"><small>562</small></a> When it was the Nine hundred
- and thirtieth Night, Shahrazad said, "O king, there is present in my
- thought a tale which treateth of women's trickery and wherein is a warning
- to whoso will be warned and an admonishment to whoso will be admonished
- and whoso hath sight and insight; but I fear lest the hearing of this
- belittle me with the liege-lord and lower my degree in his esteem; yet I
- hope that this will not be, because 'tis a rare tale. Women are indeed
- mischief-makers; their craft and their cunning may not be told nor may
- their wiles be known; while men enjoy their company and are not instant to
- uphold them in the right way, neither are they vigilant over them with all
- vigilance, but relish their society and take whatso is winsome and regard
- not that which is other than this. Indeed, they are like unto the crooked
- rib, which an thou go about to straighten, thou distortest it, and which
- an thou persist in straightening, thou breakest it,<a href="#linknote-563"
- name="linknoteref-563" id="linknoteref-563"><small>563</small></a> so it
- behoveth the wise man to be silent concerning them." Thereupon quoth
- Dinarzad, "O sister mine, bring forth that which is with thee and that
- which is present to thy mind of the story concerning the guile of women
- and their wiles, and have no fear lest this lessen thee with the king; for
- that women are, like jewels, of all kinds and colours. When a gem falleth
- into the hand of an expert, he keepeth it for himself and leaveth all
- beside it. Eke he preferreth some of them over others, and in this he is
- like the potter,<a href="#linknote-564" name="linknoteref-564"
- id="linknoteref-564"><small>564</small></a> who filleth his kiln with all
- the vessels he hath moulded and under them kindleth his fire. When the
- baking is done and he taketh out that which is in the kiln, he findeth no
- help for it but that he must break some of them, whilst others are what
- the folk need and whereof they make use, while yet others there are which
- return to be as they were. So fear thou not nor deem it a grave matter to
- adduce that which thou knowest of the craft of women, for that in this is
- profit for all folk." Then said Shahrazad, "Then relate, O king (but Allah
- alone knoweth the secret things) the Tale of—
- </p>
- <p>
- End of Volume 11
- </p>
- <p>
- <br /><br />
- </p>
- <hr />
- <p>
- <a name="link2H_FOOT" id="link2H_FOOT"> </a>
- </p>
- <div style="height: 4em;">
- <br /><br /><br /><br />
- </div>
- <h2>
- FOOTNOTES
- </h2>
- <p>
- <a name="linknote-1" id="linknote-1"> </a>
- </p>
- <p class="foot">
- 1 (<a href="#linknoteref-1">return</a>)<br /> [ Arab. "Al-Náim wa
- al-Yakzán." This excellent story is not in the Mac. or Bresl. Edits.; but
- is given in the Breslau Text, iv. 134-189 (Nights cclxxii.-ccxci.). It is
- familiar to readers of the old "Arabian Nights Entertainments" as
- "Abou-Hassan or the Sleeper Awakened;" and as yet it is the only one of
- the eleven added by Galland whose original has been discovered in Arabic:
- the learned Frenchman, however, supplied it with embellishments more suo,
- and seems to have taken it from an original fuller than our text as is
- shown by sundry poetical and other passages which he apparently did not
- invent. Lane (vol. ii. chap. 12), noting that its chief and best portion
- is an historical anecdote related as a fact, is inclined to think that it
- is not a genuine tale of The Nights. He finds it in Al-Ishákí who finished
- his history about the close of Sultan Mustafá the Osmanli's reign, circa
- A.H. 1032 (= 1623), and he avails himself of this version as it is
- "narrated in a simple and agreeable manner." Mr. Payne remarks, "The above
- title (Asleep and Awake) is of course intended to mark the contrast
- between the everyday (or waking) hours of Aboulhusn and his fantastic life
- in the Khalif's palace, supposed by him to have passed in a dream;" I may
- add that amongst frolicsome Eastern despots the adventure might often have
- happened and that it might have given a hint to Cervantes.]
- </p>
- <p>
- <a name="linknote-2" id="linknote-2"> </a>
- </p>
- <p class="foot">
- 2 (<a href="#linknoteref-2">return</a>)<br /> [ i.e., The Wag. See vol. i.
- 311: the old version calls him "the Debauchee."]
- </p>
- <p>
- <a name="linknote-3" id="linknote-3"> </a>
- </p>
- <p class="foot">
- 3 (<a href="#linknoteref-3">return</a>)<br /> [ Arab. "Al-Fárs"; a people
- famed for cleverness and debauchery. I cannot see why Lane omitted the
- Persian, unless he had Persian friends at Cairo.]
- </p>
- <p>
- <a name="linknote-4" id="linknote-4"> </a>
- </p>
- <p class="foot">
- 4 (<a href="#linknoteref-4">return</a>)<br /> [ i.e., the half he intended
- for spending-money.]
- </p>
- <p>
- <a name="linknote-5" id="linknote-5"> </a>
- </p>
- <p class="foot">
- 5 (<a href="#linknoteref-5">return</a>)<br /> [ i.e., "men," a
- characteristic Arab idiom: here it applies to the sons of all time.]
- </p>
- <p>
- <a name="linknote-6" id="linknote-6"> </a>
- </p>
- <p class="foot">
- 6 (<a href="#linknoteref-6">return</a>)<br /> [ i.e., make much of thee.]
- </p>
- <p>
- <a name="linknote-7" id="linknote-7"> </a>
- </p>
- <p class="foot">
- 7 (<a href="#linknoteref-7">return</a>)<br /> [ In Lane the Caliph is
- accompanied by "certain of his domestics."]
- </p>
- <p>
- <a name="linknote-8" id="linknote-8"> </a>
- </p>
- <p class="foot">
- 8 (<a href="#linknoteref-8">return</a>)<br /> [ Arab. "Khubz Mutabbak," =
- bread baked in a platter, instead of an oven, an earthen jar previously
- heated, to the sides of which the scones or bannocks of dough are applied:
- "it is lighter than oven-bread, especially if it be made thin and
- leavened." See Al-Shakúrí, a medical writer quoted by Dozy.]
- </p>
- <p>
- <a name="linknote-9" id="linknote-9"> </a>
- </p>
- <p class="foot">
- 9 (<a href="#linknoteref-9">return</a>)<br /> [ In other parts of The
- Nights Harun al-Rashid declines wine-drinking.]
- </p>
- <p>
- <a name="linknote-10" id="linknote-10"> </a>
- </p>
- <p class="foot">
- 10 (<a href="#linknoteref-10">return</a>)<br /> [ The 'Allámah
- (doctissimus) Sayce (p. 212, Comparative Philology, London, Trübner, 1885)
- goes far back for Khalífah = a deputy, a successor. He begins with the
- Semitic (Hebrew?) root "Khaliph" = to change, exchange: hence "Khaleph" =
- agio. From this the Greeks got their {kóllybos} and Cicero his "Collybus,"
- a money-lender.]
- </p>
- <p>
- <a name="linknote-11" id="linknote-11"> </a>
- </p>
- <p class="foot">
- 11 (<a href="#linknoteref-11">return</a>)<br /> [ Arab. "Harfúsh" (in
- Bresl. Edit. iv. 138, "Kharfúsh"), in popular parlance a "blackguard." I
- have to thank Mr. Alexander J. Cotheal, of New York, for sending me a MS.
- Copy of this tale.]
- </p>
- <p>
- <a name="linknote-12" id="linknote-12"> </a>
- </p>
- <p class="foot">
- 12 (<a href="#linknoteref-12">return</a>)<br /> [ Arab. "Ta'ám," in Egypt
- and Somaliland = millet seed (Holcus Sorghum) cooked in various ways. In
- Barbary it is applied to the local staff of life, Kuskusú, wheaten or
- other flour damped and granulated by hand to the size of peppercorns, and
- lastly steamed (as we steam potatoes), the cullender-pot being placed over
- a long-necked jar full of boiling water. It is served with clarified
- butter, shredded onions and meat; and it represents the Risotto of
- Northern Italy. Europeans generally find it too greasy for digestion. This
- Barbary staff of life is of old date and is thus mentioned by Leo
- Africanus in early sixth century. "It is made of a lump of Dow, first set
- upon the fire, in a vessel full of holes and afterwards tempered with
- Butter and Pottage." So says good Master John Pory, "A Geographical
- Historie of Africa, by John Leo, a Moor," London, 1600, impensis George
- Bishop.]
- </p>
- <p>
- <a name="linknote-13" id="linknote-13"> </a>
- </p>
- <p class="foot">
- 13 (<a href="#linknoteref-13">return</a>)<br /> [ Arab. "Bi al-Salám"
- (pron. "Bissalám") = in the Peace (of Allah).]
- </p>
- <p>
- <a name="linknote-14" id="linknote-14"> </a>
- </p>
- <p class="foot">
- 14 (<a href="#linknoteref-14">return</a>)<br /> [ And would bring him bad
- luck if allowed to go without paying.]
- </p>
- <p>
- <a name="linknote-15" id="linknote-15"> </a>
- </p>
- <p class="foot">
- 15 (<a href="#linknoteref-15">return</a>)<br /> [ i.e., of the first half,
- as has been shown.]
- </p>
- <p>
- <a name="linknote-16" id="linknote-16"> </a>
- </p>
- <p class="foot">
- 16 (<a href="#linknoteref-16">return</a>)<br /> [ Arab. "Kumájah" from the
- Persian Kumásh = bread unleavened and baked in ashes. Egyptians use the
- word for bannocks of fine flour.]
- </p>
- <p>
- <a name="linknote-17" id="linknote-17"> </a>
- </p>
- <p class="foot">
- 17 (<a href="#linknoteref-17">return</a>)<br /> [ Arab. "Kalí," our
- "alcali" ; for this and other abstergents see vol. i. 279.]
- </p>
- <p>
- <a name="linknote-18" id="linknote-18"> </a>
- </p>
- <p class="foot">
- 18 (<a href="#linknoteref-18">return</a>)<br /> [ These lines have occurred
- twice in vol. i. 117 (Night xii.); I quote Mr. Payne.]
- </p>
- <p>
- <a name="linknote-19" id="linknote-19"> </a>
- </p>
- <p class="foot">
- 19 (<a href="#linknoteref-19">return</a>)<br /> [ Arab. "Yá 'llah, yá
- 'lláh;" vulg. used for "Look sharp!" e.g., "Yá 'llah jári, yá walad" = Be
- off at once, boy."]
- </p>
- <p>
- <a name="linknote-20" id="linknote-20"> </a>
- </p>
- <p class="foot">
- 20 (<a href="#linknoteref-20">return</a>)<br /> [ Arab. "Banj akrítashí," a
- term which has occurred before.]
- </p>
- <p>
- <a name="linknote-21" id="linknote-21"> </a>
- </p>
- <p class="foot">
- 21 (<a href="#linknoteref-21">return</a>)<br /> [ A natural clock, called
- by West Africans Cokkerapeek = Cock-speak. All the world over it is the
- subject of superstition: see Giles's "Strange Stories from a Chinese
- Studio" (i. 177), where Miss Li, who is a devil, hears the cock crow and
- vanishes.]
- </p>
- <p>
- <a name="linknote-22" id="linknote-22"> </a>
- </p>
- <p class="foot">
- 22 (<a href="#linknoteref-22">return</a>)<br /> [ In Lane Al-Rashid "found
- at the door his young men waiting for him and ordered them to convey
- Abu-l-Hasan upon a mule and returned to the palace; Abu-l-Hasan being
- intoxicated and insensible. And when the Khaleefah had rested himself in
- the palace, he called for," etc.]
- </p>
- <p>
- <a name="linknote-23" id="linknote-23"> </a>
- </p>
- <p class="foot">
- 23 (<a href="#linknoteref-23">return</a>)<br /> [ Arab. "Kursi," Assyrian
- "Kussú" = throne; and "Korsái" in Aramaic (or Nabathean as Al-Mas'udi
- calls it), the second growth-period of the "Semitic" family, which
- supplanted Assyrian and Babylonian, and became, as Arabic now is, the
- common speech of the "Semitic" world.]
- </p>
- <p>
- <a name="linknote-24" id="linknote-24"> </a>
- </p>
- <p class="foot">
- 24 (<a href="#linknoteref-24">return</a>)<br /> [ Arab. "Makán mahjúb,"
- which Lane renders by "a private closet," and Payne by a "privy place,"
- suggesting that the Caliph slept in a numéro cent. So, when starting for
- the "Trakki Campaign," Sir Charles Napier (of Sind), in his zeal for
- lightening officers' baggage, inadvertently chose a water-closet tent for
- his head-quarters—magno cum risu not of the staff, who had a strange fear
- of him, but of the multitude who had not.]
- </p>
- <p>
- <a name="linknote-25" id="linknote-25"> </a>
- </p>
- <p class="foot">
- 25 (<a href="#linknoteref-25">return</a>)<br /> [ Arab. "Dar al-Salam," one
- of the seven "Gardens" into which the Mohammedan Paradise is divided.
- Man's fabled happiness began in a Garden (Eden) and the suggestion came
- naturally that it would continue there. For the seven Heavens, see vol.
- viii., 111.]
- </p>
- <p>
- <a name="linknote-26" id="linknote-26"> </a>
- </p>
- <p class="foot">
- 26 (<a href="#linknoteref-26">return</a>)<br /> [ Branch of Pearl, see vol.
- ii. 57.]
- </p>
- <p>
- <a name="linknote-27" id="linknote-27"> </a>
- </p>
- <p class="foot">
- 27 (<a href="#linknoteref-27">return</a>)<br /> [ Arab. "Kahbah," the
- lowest word (vol. i. 70), effectively used in contrast with the speaker's
- surroundings.]
- </p>
- <p>
- <a name="linknote-28" id="linknote-28"> </a>
- </p>
- <p class="foot">
- 28 (<a href="#linknoteref-28">return</a>)<br /> [ Arab. "Yá kabírí," = mon
- brave, my good man.]
- </p>
- <p>
- <a name="linknote-29" id="linknote-29"> </a>
- </p>
- <p class="foot">
- 29 (<a href="#linknoteref-29">return</a>)<br /> [ This exaggeration has now
- become familiar to English poets.]
- </p>
- <p>
- <a name="linknote-30" id="linknote-30"> </a>
- </p>
- <p class="foot">
- 30 (<a href="#linknoteref-30">return</a>)<br /> [ Like an Eastern he goes
- to the water-closet the first thing in the morning, or rather dawn, and
- then washes ceremonially before saying the first prayer. In Europe he
- would probably wait until after breakfast. See vol. iii. 242.]
- </p>
- <p>
- <a name="linknote-31" id="linknote-31"> </a>
- </p>
- <p class="foot">
- 31 (<a href="#linknoteref-31">return</a>)<br /> [ I have explained why an
- Eastern does not wash in the basin as Europeans do in vol. i. p. 241.]
- </p>
- <p>
- <a name="linknote-32" id="linknote-32"> </a>
- </p>
- <p class="foot">
- 32 (<a href="#linknoteref-32">return</a>)<br /> [ i.e., He was confused
- that he forgot. All Moslems know how to pray, whether they pray or not.]
- </p>
- <p>
- <a name="linknote-33" id="linknote-33"> </a>
- </p>
- <p class="foot">
- 33 (<a href="#linknoteref-33">return</a>)<br /> [ The dawn-prayer consists
- of only four inclinations (raka'at); two "Farz" (divinely appointed), and
- two Sunnah (the custom of the Apostle). For the Raka'áh see Lane, M.E.
- chapt. iii.; it cannot be explained without illustrations.]
- </p>
- <p>
- <a name="linknote-34" id="linknote-34"> </a>
- </p>
- <p class="foot">
- 34 (<a href="#linknoteref-34">return</a>)<br /> [ After both sets of
- prayers, Farz and Sunnah, the Moslem looks over his right shoulder and
- says, "The Peace (of Allah) be upon you and the ruth of Allah," and
- repeats the words over the left shoulder. The salutation is addressed to
- the Guardian Angels or to the bystanders (Moslems), who, however, do not
- return it.]
- </p>
- <p>
- <a name="linknote-35" id="linknote-35"> </a>
- </p>
- <p class="foot">
- 35 (<a href="#linknoteref-35">return</a>)<br /> [ i.e., Ibrahim of Mosul
- the musician. See vol. iv. 108.]
- </p>
- <p>
- <a name="linknote-36" id="linknote-36"> </a>
- </p>
- <p class="foot">
- 36 (<a href="#linknoteref-36">return</a>)<br /> [ Arab. "Líyúth" plur. of
- "layth," a lion: here warriors are meant.]
- </p>
- <p>
- <a name="linknote-37" id="linknote-37"> </a>
- </p>
- <p class="foot">
- 37 (<a href="#linknoteref-37">return</a>)<br /> [ The Abbasides traced
- their descent from Al-Abbas, Mohammed's uncle, and justly held themselves
- as belonging to the family of the Prophet. See vol. ii. 61.]
- </p>
- <p>
- <a name="linknote-38" id="linknote-38"> </a>
- </p>
- <p class="foot">
- 38 (<a href="#linknoteref-38">return</a>)<br /> [ Arab. "Nímshah" =
- "half-sword." See vol. ii. p. 193.]
- </p>
- <p>
- <a name="linknote-39" id="linknote-39"> </a>
- </p>
- <p class="foot">
- 39 (<a href="#linknoteref-39">return</a>)<br /> [ i.e., May thy
- dwelling-place never fall into ruin. The prayer has, strange to say, been
- granted. "The present city on the eastern bank of the Tigris was built by
- Haroun al-Rashid, and his house still stands there and is an object of
- reverent curiosity." So says my friend Mr. Grattan Geary (vol. i. p. 212,
- "Through Asiatic Turkey," London: Low, 1878). He also gives a sketch of
- Zubaydah's tomb on the western bank of the Tigris near the suburb which
- represents old Baghdad; it is a pineapple dome springing from an octagon,
- both of brick once revetted with white stucco.]
- </p>
- <p>
- <a name="linknote-40" id="linknote-40"> </a>
- </p>
- <p class="foot">
- 40 (<a href="#linknoteref-40">return</a>)<br /> [ In the Bresl. Edit. four
- hundred. I prefer the exaggerated total.]
- </p>
- <p>
- <a name="linknote-41" id="linknote-41"> </a>
- </p>
- <p class="foot">
- 41 (<a href="#linknoteref-41">return</a>)<br /> [ i.e., the raised recess
- at the upper end of an Oriental saloon, and the place of honour, which
- Lane calls by its Egyptian name "Líwán." See his vol. i. 312 and his M.E.
- chapt. i.: also my vol. iv. p. 71.]
- </p>
- <p>
- <a name="linknote-42" id="linknote-42"> </a>
- </p>
- <p class="foot">
- 42 (<a href="#linknoteref-42">return</a>)<br /> [ "Bit o'Musk."]
- </p>
- <p>
- <a name="linknote-43" id="linknote-43"> </a>
- </p>
- <p class="foot">
- 43 (<a href="#linknoteref-43">return</a>)<br /> [ "A gin," a snare.]
- </p>
- <p>
- <a name="linknote-44" id="linknote-44"> </a>
- </p>
- <p class="foot">
- 44 (<a href="#linknoteref-44">return</a>)<br /> [ "A gift," a present. It
- is instructive to compare Abu al-Hasan with Sancho Panza, sprightly Arab
- wit with grave Spanish humour.]
- </p>
- <p>
- <a name="linknote-45" id="linknote-45"> </a>
- </p>
- <p class="foot">
- 45 (<a href="#linknoteref-45">return</a>)<br /> [ i.e., he fell down
- senseless. The old version has "his head knocked against his knees."]
- </p>
- <p>
- <a name="linknote-46" id="linknote-46"> </a>
- </p>
- <p class="foot">
- 46 (<a href="#linknoteref-46">return</a>)<br /> [ Arab. "Waddi" vulg.
- Egyptian and Syrian for the classical "Addí" (ii. of Adú = preparing to
- do). No wonder that Lane complains (iii. 376) of the vulgar style,
- abounding in errors."]
- </p>
- <p>
- <a name="linknote-47" id="linknote-47"> </a>
- </p>
- <p class="foot">
- 47 (<a href="#linknoteref-47">return</a>)<br /> [ O Apple, O Repose o'
- Hearts, O Musk, O Choice Gift.]
- </p>
- <p>
- <a name="linknote-48" id="linknote-48"> </a>
- </p>
- <p class="foot">
- 48 (<a href="#linknoteref-48">return</a>)<br /> [ Arab. "Doghrí," a pure
- Turkish word, in Egypt meaning "truly, with truth," straightforwardly; in
- Syria = straight (going), directly.]
- </p>
- <p>
- <a name="linknote-49" id="linknote-49"> </a>
- </p>
- <p class="foot">
- 49 (<a href="#linknoteref-49">return</a>)<br /> [ Arab. "Máristán," see
- vol. i. 288.]
- </p>
- <p>
- <a name="linknote-50" id="linknote-50"> </a>
- </p>
- <p class="foot">
- 50 (<a href="#linknoteref-50">return</a>)<br /> [ The scene is a rechauffé
- of Badr al-Din Hasan and his wife, i. 247.]
- </p>
- <p>
- <a name="linknote-51" id="linknote-51"> </a>
- </p>
- <p class="foot">
- 51 (<a href="#linknoteref-51">return</a>)<br /> [ Arab. "Janzír," another
- atrocious vulgarism for "Zanjír," which however, has occurred before.]
- </p>
- <p>
- <a name="linknote-52" id="linknote-52"> </a>
- </p>
- <p class="foot">
- 52 (<a href="#linknoteref-52">return</a>)<br /> [ Arab. "Arafshah."]
- </p>
- <p>
- <a name="linknote-53" id="linknote-53"> </a>
- </p>
- <p class="foot">
- 53 (<a href="#linknoteref-53">return</a>)<br /> [ In the "Mishkát
- al-Masábih" (ii. 341), quoted by Lane, occurs the Hadis, "Shut your doors
- anights and when so doing repeat the Basmalah; for the Devil may not open
- a door shut in Allah's name." A pious Moslem in Egypt always ejaculates,
- "In the name of Allah, the Compassionating," etc., when he locks a door,
- covers up bread, doffs his clothes, etc., to keep off devils and dæmons.]
- </p>
- <p>
- <a name="linknote-54" id="linknote-54"> </a>
- </p>
- <p class="foot">
- 54 (<a href="#linknoteref-54">return</a>)<br /> [ An Arab idiom meaning, "I
- have not found thy good fortune (Ka'b = heel, glory, prosperity) do me any
- good."]
- </p>
- <p>
- <a name="linknote-55" id="linknote-55"> </a>
- </p>
- <p class="foot">
- 55 (<a href="#linknoteref-55">return</a>)<br /> [ Arab. "Yá Nakbah" = a
- calamity to those who have to do with thee!]
- </p>
- <p>
- <a name="linknote-56" id="linknote-56"> </a>
- </p>
- <p class="foot">
- 56 (<a href="#linknoteref-56">return</a>)<br /> [ Koran cxii., the "Chapter
- of Unity." See vol. iii. 307]
- </p>
- <p>
- <a name="linknote-57" id="linknote-57"> </a>
- </p>
- <p class="foot">
- 57 (<a href="#linknoteref-57">return</a>)<br /> [ See vol. iii. 222.]
- </p>
- <p>
- <a name="linknote-58" id="linknote-58"> </a>
- </p>
- <p class="foot">
- 58 (<a href="#linknoteref-58">return</a>)<br /> [ Here the author
- indubitably speaks for himself, forgetting that he ended Night cclxxxi.
- (Bresl. iv. 168), and began that following with Shahrazad's usual
- formula.]
- </p>
- <p>
- <a name="linknote-59" id="linknote-59"> </a>
- </p>
- <p class="foot">
- 59 (<a href="#linknoteref-59">return</a>)<br /> [ i.e., "Delight of the
- vitals" (or heart).]
- </p>
- <p>
- <a name="linknote-60" id="linknote-60"> </a>
- </p>
- <p class="foot">
- 60 (<a href="#linknoteref-60">return</a>)<br /> [ The trick is a rechauffé
- of the trick played on Al- Rashid and Zubaydah.]
- </p>
- <p>
- <a name="linknote-61" id="linknote-61"> </a>
- </p>
- <p class="foot">
- 61 (<a href="#linknoteref-61">return</a>)<br /> [ "Kalb" here is not heart,
- but stomach. The big toes of the Moslem corpse are still tied in most
- countries, and in some a sword is placed upon the body; but I am not aware
- that a knife and salt (both believed to repel evil spirits) are so used in
- Cairo.]
- </p>
- <p>
- <a name="linknote-62" id="linknote-62"> </a>
- </p>
- <p class="foot">
- 62 (<a href="#linknoteref-62">return</a>)<br /> [ The Moslem, who may not
- wear unmixed silk during his lifetime, may be shrouded in it. I have noted
- that the "Shukkah," or piece, averages six feet in length.]
- </p>
- <p>
- <a name="linknote-63" id="linknote-63"> </a>
- </p>
- <p class="foot">
- 63 (<a href="#linknoteref-63">return</a>)<br /> [ A vulgar ejaculation; the
- "hour" referring either to birth or to his being made one of the Caliph's
- equerries.]
- </p>
- <p>
- <a name="linknote-64" id="linknote-64"> </a>
- </p>
- <p class="foot">
- 64 (<a href="#linknoteref-64">return</a>)<br /> [ Here the story-teller
- omits to say that Masrúr bore witness to the Caliph's statement.]
- </p>
- <p>
- <a name="linknote-65" id="linknote-65"> </a>
- </p>
- <p class="foot">
- 65 (<a href="#linknoteref-65">return</a>)<br /> [ Arab. "Wa kuntu ráihah
- ursil warák," the regular Fellah language.]
- </p>
- <p>
- <a name="linknote-66" id="linknote-66"> </a>
- </p>
- <p class="foot">
- 66 (<a href="#linknoteref-66">return</a>)<br /> [ Arab. "'Irk al-Háshimí."
- See vol. ii. 19. Lane remarks, "Whether it was so in Hashim himself (or
- only in his descendants), I do not find; but it is mentioned amongst the
- characteristics of his great-grandson, the Prophet."]
- </p>
- <p>
- <a name="linknote-67" id="linknote-67"> </a>
- </p>
- <p class="foot">
- 67 (<a href="#linknoteref-67">return</a>)<br /> [ Arab. "Bostán al-Nuzhah,"
- whose name made the stake appropriate. See vol. ii. 81.]
- </p>
- <p>
- <a name="linknote-68" id="linknote-68"> </a>
- </p>
- <p class="foot">
- 68 (<a href="#linknoteref-68">return</a>)<br /> [ Arab. "Tamásíl" =
- generally carved images, which, amongst Moslem, always suggest idols and
- idolatry.]
- </p>
- <p>
- <a name="linknote-69" id="linknote-69"> </a>
- </p>
- <p class="foot">
- 69 (<a href="#linknoteref-69">return</a>)<br /> [ The "Shubbák" here would
- be the "Mashrabiyah," or latticed balcony, projecting from the
- saloon-wall, and containing room for three or more sitters. It is Lane's
- "Meshrebeeyeh," sketched in M.E. (Introduction) and now has become
- familiar to Englishmen.]
- </p>
- <p>
- <a name="linknote-70" id="linknote-70"> </a>
- </p>
- <p class="foot">
- 70 (<a href="#linknoteref-70">return</a>)<br /> [ This is to show the
- cleverness of Abu al-Hasan, who had calculated upon the difference between
- Al-Rashid and Zubaydah. Such marvels of perspicacity are frequent enough
- in the folk-lore of the Arabs.]
- </p>
- <p>
- <a name="linknote-71" id="linknote-71"> </a>
- </p>
- <p class="foot">
- 71 (<a href="#linknoteref-71">return</a>)<br /> [ An artful touch, showing
- how a tale grows by repetition. In Abu al-Hasan's case (infra) the eyes
- are swollen by the swathes.]
- </p>
- <p>
- <a name="linknote-72" id="linknote-72"> </a>
- </p>
- <p class="foot">
- 72 (<a href="#linknoteref-72">return</a>)<br /> [ A Hadis attributed to the
- Prophet, and very useful to Moslem husbands when wives differ overmuch
- with them in opinion.]
- </p>
- <p>
- <a name="linknote-73" id="linknote-73"> </a>
- </p>
- <p class="foot">
- 73 (<a href="#linknoteref-73">return</a>)<br /> [ Arab. "Masarat fí-há,"
- which Lane renders, "And she threw money to her."]
- </p>
- <p>
- <a name="linknote-74" id="linknote-74"> </a>
- </p>
- <p class="foot">
- 74 (<a href="#linknoteref-74">return</a>)<br /> [ A saying common
- throughout the world, especially when the afflicted widow intends to marry
- again at the first opportunity.]
- </p>
- <p>
- <a name="linknote-75" id="linknote-75"> </a>
- </p>
- <p class="foot">
- 75 (<a href="#linknoteref-75">return</a>)<br /> [ Arab. "Yá Khálati" = O my
- mother's sister; addressed by a woman to an elderly dame.]
- </p>
- <p>
- <a name="linknote-76" id="linknote-76"> </a>
- </p>
- <p class="foot">
- 76 (<a href="#linknoteref-76">return</a>)<br /> [ i.e., That I may put her
- to shame.]
- </p>
- <p>
- <a name="linknote-77" id="linknote-77"> </a>
- </p>
- <p class="foot">
- 77 (<a href="#linknoteref-77">return</a>)<br /> [ Arab. "Zalábiyah."]
- </p>
- <p>
- <a name="linknote-78" id="linknote-78"> </a>
- </p>
- <p class="foot">
- 78 (<a href="#linknoteref-78">return</a>)<br /> [ Arab. "'Alá al-Kaylah,"
- which Mr. Payne renders by "Siesta-carpet." Land reads "Kiblah" ("in the
- direction of the Kiblah") and notes that some Moslems turn the corpse's
- head towards Meccah and others the right side, including the face. So the
- old version reads "feet towards Mecca." But the preposition "Alá" requires
- the former sig.]
- </p>
- <p>
- <a name="linknote-79" id="linknote-79"> </a>
- </p>
- <p class="foot">
- 79 (<a href="#linknoteref-79">return</a>)<br /> [ Many places in this text
- are so faulty that translation is mere guess-work; e.g. "Bashárah" can
- hardly be applied to ill- news.]
- </p>
- <p>
- <a name="linknote-80" id="linknote-80"> </a>
- </p>
- <p class="foot">
- 80 (<a href="#linknoteref-80">return</a>)<br /> [ i.e. of grief for his
- loss.]
- </p>
- <p>
- <a name="linknote-81" id="linknote-81"> </a>
- </p>
- <p class="foot">
- 81 (<a href="#linknoteref-81">return</a>)<br /> [ Arab. "Tobáni" which Lane
- renders "two clods." I have noted that the Tob (Span. Adobe = Al-Tob) is a
- sunbaked brick. Beating the bosom with such material is still common
- amongst Moslem mourners of the lower class, and the hardness of the blow
- gives the measure of the grief.]
- </p>
- <p>
- <a name="linknote-82" id="linknote-82"> </a>
- </p>
- <p class="foot">
- 82 (<a href="#linknoteref-82">return</a>)<br /> [ i.e. of grief for her
- loss.]
- </p>
- <p>
- <a name="linknote-83" id="linknote-83"> </a>
- </p>
- <p class="foot">
- 83 (<a href="#linknoteref-83">return</a>)<br /> [ Arab. "Ihtirák" often
- used in the metaphorical sense of consuming, torturing.]
- </p>
- <p>
- <a name="linknote-84" id="linknote-84"> </a>
- </p>
- <p class="foot">
- 84 (<a href="#linknoteref-84">return</a>)<br /> [ Arab. "Haláwat," lit.=a
- sweetmeat, a gratuity, a thank- offering.]
- </p>
- <p>
- <a name="linknote-85" id="linknote-85"> </a>
- </p>
- <p class="foot">
- 85 (<a href="#linknoteref-85">return</a>)<br /> [ Bresl. Edit., vol. vi.
- pp. 182-188, Nights ccccxxxii.- ccccxxxiv.]
- </p>
- <p>
- <a name="linknote-86" id="linknote-86"> </a>
- </p>
- <p class="foot">
- 86 (<a href="#linknoteref-86">return</a>)<br /> [ "The good Caliph" and the
- fifth of the Orthodox, the other four being Abu Bakr, Omar, Osman and Ali;
- and omitting the eight intervening, Hasan the grandson of the Prophet
- included. He was the 13th Caliph and 8th Ommiade A.H. 99-101 (=717-720)
- and after a reign of three years he was poisoned by his kinsmen of the
- Banu Umayyah who hated him for his piety, asceticism, and severity in
- making them disgorge their ill-gotten gains. Moslem historians are
- unanimous in his praise. Europeans find him an anachorète couronné, à
- froide et respectable figure, who lacked the diplomacy of Mu'awiyah and
- the energy of Al-Hajjáj. His principal imitator was Al-Muhtadi bi'lláh,
- who longed for a return to the rare old days of Al-Islam.]
- </p>
- <p>
- <a name="linknote-87" id="linknote-87"> </a>
- </p>
- <p class="foot">
- 87 (<a href="#linknoteref-87">return</a>)<br /> [ Omar 'Adi bin Artah;
- governor of Kufah and Basrah under "the good Caliph."]
- </p>
- <p>
- <a name="linknote-88" id="linknote-88"> </a>
- </p>
- <p class="foot">
- 88 (<a href="#linknoteref-88">return</a>)<br /> [ Jarír al-Khatafah, one of
- the most famous of the "Islámí" poets, i.e. those who wrote in the first
- century (A.H.) before the corruption of language began. (See Terminal
- Essay, p. 230). Ibn Khallikan notices him at full length i. 294.]
- </p>
- <p>
- <a name="linknote-89" id="linknote-89"> </a>
- </p>
- <p class="foot">
- 89 (<a href="#linknoteref-89">return</a>)<br /> [ Arab. "Bákiyah," which
- may also mean eternal as opposed to "Fániyah" = temporal. Omar's answer
- shows all the narrow- minded fanaticism which distinguished the early
- Moslems: they were puritanical as any Praise-God-Barebones, and they hated
- "boetry and bainting" as hotly as any Hanoverian.]
- </p>
- <p>
- <a name="linknote-90" id="linknote-90"> </a>
- </p>
- <p class="foot">
- 90 (<a href="#linknoteref-90">return</a>)<br /> [ The Saturday Review (Jan.
- 2, '86), which has honoured me by the normal reviling in the shape of a
- critique upon my two first vols., complains of the "Curious word Abhak" as
- "a perfectly arbitrary and unusual group of Latin letters." May I ask
- Aristarchus how he would render "Sal'am" (vol ii. 24), which apparently he
- would confine to "Arabic MSS."(!). Or would he prefer A(llah) b(less)
- h(im) a(nd) k(eep) "W.G.B." (whom God bless) as proposed by the editor of
- Ockley? But where would be the poor old "Saturnine" if obliged to do
- better than the authors it abuses?]
- </p>
- <p>
- <a name="linknote-91" id="linknote-91"> </a>
- </p>
- <p class="foot">
- 91 (<a href="#linknoteref-91">return</a>)<br /> [ He might have said "by
- more than one, including the great Labíd."]
- </p>
- <p>
- <a name="linknote-92" id="linknote-92"> </a>
- </p>
- <p class="foot">
- 92 (<a href="#linknoteref-92">return</a>)<br /> [ Fí-hi either "in him"
- (Mohammed) or "in it" (his action).]
- </p>
- <p>
- <a name="linknote-93" id="linknote-93"> </a>
- </p>
- <p class="foot">
- 93 (<a href="#linknoteref-93">return</a>)<br /> [ Chief of the Banu Sulaym.
- According to Tabari, Abbas bin Mirdas (a well-known poet), being
- dissatisfied with the booty allotted to him by the Prophet, refused it and
- lampooned Mohammed, who said to Ali, "Cut off this tongue which attacketh
- me," i.e. "Silence him by giving what will satisfy him." Thereupon Ali
- doubled the Satirist's share.]
- </p>
- <p>
- <a name="linknote-94" id="linknote-94"> </a>
- </p>
- <p class="foot">
- 94 (<a href="#linknoteref-94">return</a>)<br /> [ Arab. "Yá Bilál": Bilal
- ibn Rabah was the Prophet's freedman and crier: see vol. iii. 106. But
- bilal also signifies "moisture" or "beneficence," "benefits": it may be
- intended for a double entendre but I prefer the metonymy.]
- </p>
- <p>
- <a name="linknote-95" id="linknote-95"> </a>
- </p>
- <p class="foot">
- 95 (<a href="#linknoteref-95">return</a>)<br /> [ The verses of this
- Kasidah are too full of meaning to be easily translated: it is fine old
- poetry.]
- </p>
- <p>
- <a name="linknote-96" id="linknote-96"> </a>
- </p>
- <p class="foot">
- 96 (<a href="#linknoteref-96">return</a>)<br /> [ i.e. of the Koraysh
- tribe. For his disorderly life see Ibn Khallikan ii. 372: he died,
- however, a holy death, battling against the Infidels in A.H. 93 (=
- 711-12), some five years before Omar's reign.]
- </p>
- <p>
- <a name="linknote-97" id="linknote-97"> </a>
- </p>
- <p class="foot">
- 97 (<a href="#linknoteref-97">return</a>)<br /> [ Arab. "Bayn farsi-k wa
- 'l-damí" = lit. between fæces and menses, i.e., the foulest part of his
- mistress's person. It is not often that The Nights are "nasty"; but here
- is a case. See vol. v. 162.]
- </p>
- <p>
- <a name="linknote-98" id="linknote-98"> </a>
- </p>
- <p class="foot">
- 98 (<a href="#linknoteref-98">return</a>)<br /> [ "Jamil the Poet," and
- lover of Buthaynah: see vol. ii. 102, Ibn Khallikan (i.331), and
- Al-Mas'udi vi. 381, who quotes him copiously. He died A.H. 82 (= 701), or
- sixteen years before Omar's reign.]
- </p>
- <p>
- <a name="linknote-99" id="linknote-99"> </a>
- </p>
- <p class="foot">
- 99 (<a href="#linknoteref-99">return</a>)<br /> [ Arab. "Safíh" = the slab
- over the grave.]
- </p>
- <p>
- <a name="linknote-100" id="linknote-100"> </a>
- </p>
- <p class="foot">
- 100 (<a href="#linknoteref-100">return</a>)<br /> [ A contemporary and
- friend of Jamíl and the famous lover of Azzah. See vol. ii. 102, and
- Al-Mas'udi, vi. 426. The word "Kuthayyir" means "the dwarf." Term. Essay,
- 231.]
- </p>
- <p>
- <a name="linknote-101" id="linknote-101"> </a>
- </p>
- <p class="foot">
- 101 (<a href="#linknoteref-101">return</a>)<br /> [ i.e. in the attitude of
- prayer.]
- </p>
- <p>
- <a name="linknote-102" id="linknote-102"> </a>
- </p>
- <p class="foot">
- 102 (<a href="#linknoteref-102">return</a>)<br /> [ In Bresl. Edit.
- "Al-Akhwass," clerical error, noticed in Ibn Khallikan i. 526. His satires
- banished him to Dahlak Island in the Red Sea, and he died A.H. 179 (=
- 795-96).]
- </p>
- <p>
- <a name="linknote-103" id="linknote-103"> </a>
- </p>
- <p class="foot">
- 103 (<a href="#linknoteref-103">return</a>)<br /> [ Another famous poet Abú
- Firás Hammám or Humaym (dimin. form), as debauched as Jarir, who died
- forty days before him in A.H. 110 (= 728-29), as Basrah. Cf. Term. Essay,
- 269.]
- </p>
- <p>
- <a name="linknote-104" id="linknote-104"> </a>
- </p>
- <p class="foot">
- 104 (<a href="#linknoteref-104">return</a>)<br /> [ A famous Christian
- poet. See C. de Perceval, Journ. Asiat. April, 1834, Ibn Khallikan iii.
- 136, and Term. Essay, 231.]
- </p>
- <p>
- <a name="linknote-105" id="linknote-105"> </a>
- </p>
- <p class="foot">
- 105 (<a href="#linknoteref-105">return</a>)<br /> [ The poet means that
- unlike other fasters he eats meat openly. See Pilgrimage (i. 110), for the
- popular hypocrisy.]
- </p>
- <p>
- <a name="linknote-106" id="linknote-106"> </a>
- </p>
- <p class="foot">
- 106 (<a href="#linknoteref-106">return</a>)<br /> [ Arab. "Bathá" the
- lowlands and plains outside the Meccan Valley. See al-Mas'udi, vi. 157.
- Mr. (now Sir) W. Muir in his Life of Mahomet, vol. i., p. ccv., remarks
- upon my Pilgrimage (iii.252) that in placing Arafat 12 miles from Meccah,
- I had given 3 miles to Muna, + 3 to Muzdalifah + 3 to Arafat = 9. But the
- total does not include the suburbs of Meccah and the breadth of the
- Arafat-Valley.]
- </p>
- <p>
- <a name="linknote-107" id="linknote-107"> </a>
- </p>
- <p class="foot">
- 107 (<a href="#linknoteref-107">return</a>)<br /> [ The words of the Azán,
- vol. i. 306.]
- </p>
- <p>
- <a name="linknote-108" id="linknote-108"> </a>
- </p>
- <p class="foot">
- 108 (<a href="#linknoteref-108">return</a>)<br /> [ Wine in Arabic is
- feminine, "Shamúl" = liquor hung in the wind to cool, a favourite Arab
- practice often noticed by the poets.]
- </p>
- <p>
- <a name="linknote-109" id="linknote-109"> </a>
- </p>
- <p class="foot">
- 109 (<a href="#linknoteref-109">return</a>)<br /> [ i.e. I will fall down
- dead drunk.]
- </p>
- <p>
- <a name="linknote-110" id="linknote-110"> </a>
- </p>
- <p class="foot">
- 110 (<a href="#linknoteref-110">return</a>)<br /> [ Arab. "Árám," plur. of
- Irm, a beautiful girl, a white deer. The word is connected with the Heb.
- Reem (Deut. xxxiii. 17), which has been explained unicorn, rhinoceros, and
- aurochs. It is the Ass. Rimu, the wild bull of the mountains, provided
- with a human face, and placed at the palace-entrance to frighten away
- foes, demon or human.]
- </p>
- <p>
- <a name="linknote-111" id="linknote-111"> </a>
- </p>
- <p class="foot">
- 111 (<a href="#linknoteref-111">return</a>)<br /> [ i.e. she who ensnares
- [all] eyes.]
- </p>
- <p>
- <a name="linknote-112" id="linknote-112"> </a>
- </p>
- <p class="foot">
- 112 (<a href="#linknoteref-112">return</a>)<br /> [ Imam, the spiritual
- title of the Caliph, as head of the Faith and leader (lit. "foreman,"
- Antistes) of the people at prayer. See vol. iv. 111.]
- </p>
- <p>
- <a name="linknote-113" id="linknote-113"> </a>
- </p>
- <p class="foot">
- 113 (<a href="#linknoteref-113">return</a>)<br /> [ For Yamámah see vol.
- ii. 104. Omar bin Abd-al-Aziz was governor of the province before he came
- to the Caliphate. To the note on Zarká, the blue-eyed Yamamite, I may add
- that Marwan was called Ibn Zarká, son of "la femme au drapeau bleu," such
- being the sign of a public prostitute. Al-Mas'udi, v. 509.]
- </p>
- <p>
- <a name="linknote-114" id="linknote-114"> </a>
- </p>
- <p class="foot">
- 114 (<a href="#linknoteref-114">return</a>)<br /> [ Rain and bounty, I have
- said, are synonymous.]
- </p>
- <p>
- <a name="linknote-115" id="linknote-115"> </a>
- </p>
- <p class="foot">
- 115 (<a href="#linknoteref-115">return</a>)<br /> [ About £2 10s.]
- </p>
- <p>
- <a name="linknote-116" id="linknote-116"> </a>
- </p>
- <p class="foot">
- 116 (<a href="#linknoteref-116">return</a>)<br /> [ i.e. what is thy news.]
- </p>
- <p>
- <a name="linknote-117" id="linknote-117"> </a>
- </p>
- <p class="foot">
- 117 (<a href="#linknoteref-117">return</a>)<br /> [ Bresl. Edit., vol. vi.
- pp. 188-9, Night ccccxxxiv.]
- </p>
- <p>
- <a name="linknote-118" id="linknote-118"> </a>
- </p>
- <p class="foot">
- 118 (<a href="#linknoteref-118">return</a>)<br /> [ Of this masterful
- personage and his énergie indomptable I have spoken in vol. iv. 3, and
- other places. I may add that he built Wásit city A.H. 83 and rendered
- eminent services to literature and civilization amongst the Arabs. When
- the Ommiade Caliph Abd al-Malik was dying he said to his son Walid, "Look
- to Al-Hajjaj and honour him for, verily, he it is who hath covered for you
- the pulpits; and he is thy sword and thy right hand against all opponents;
- thou needest him more than he needeth thee, and when I die summon the folk
- to the covenant of allegiance; and he who saith with his head—thus, say
- thou with thy sword—thus" (Al-Siyuti, p 225) yet the historian simply
- observes, "the Lord curse him."]
- </p>
- <p>
- <a name="linknote-119" id="linknote-119"> </a>
- </p>
- <p class="foot">
- 119 (<a href="#linknoteref-119">return</a>)<br /> [ i.e. given through his
- lieutenant.]
- </p>
- <p>
- <a name="linknote-120" id="linknote-120"> </a>
- </p>
- <p class="foot">
- 120 (<a href="#linknoteref-120">return</a>)<br /> [ "Necks" per synecdochen
- for heads. The passage is a description of a barber-surgeon in a series of
- double-entendres the "nose-pierced" (Makhzúm) is the subject who is led by
- the nose like a camel with halter and ring and the "breaker" (háshim) may
- be a breaker of bread as the word originally meant, or breaker of bones.
- Lastly the "wealth" (mál) is a recondite allusion to the hair.]
- </p>
- <p>
- <a name="linknote-121" id="linknote-121"> </a>
- </p>
- <p class="foot">
- 121 (<a href="#linknoteref-121">return</a>)<br /> [ Arab. "Kadr" which a
- change of vowel makes "Kidr" = a cooking-pot. The description is that of
- an itinerant seller of boiled beans (Fúl mudammas) still common in Cairo.
- The "light of his fire" suggests à double-entendre some powerful Chief
- like masterful King Kulayb. See vol. ii. 77.]
- </p>
- <p>
- <a name="linknote-122" id="linknote-122"> </a>
- </p>
- <p class="foot">
- 122 (<a href="#linknoteref-122">return</a>)<br /> [ Arab. "Al-Sufúf,"
- either ranks of fighting-men or the rows of thread on a loom. Here the
- allusion is to a weaver who levels and corrects his threads with the
- wooden spate and shuttle governing warp and weft and who makes them stand
- straight (behave aright). The "stirrup" (rikáb) is the loop of cord in
- which the weaver's foot rests.]
- </p>
- <p>
- <a name="linknote-123" id="linknote-123"> </a>
- </p>
- <p class="foot">
- 123 (<a href="#linknoteref-123">return</a>)<br /> [ "Adab." See vols. i.
- 132, and ix. 41.]
- </p>
- <p>
- <a name="linknote-124" id="linknote-124"> </a>
- </p>
- <p class="foot">
- 124 (<a href="#linknoteref-124">return</a>)<br /> [ Bresl. Edit., vol. vi.
- pp. 189-191, Night ccccxxxiv.]
- </p>
- <p>
- <a name="linknote-125" id="linknote-125"> </a>
- </p>
- <p class="foot">
- 125 (<a href="#linknoteref-125">return</a>)<br /> [ Arab. "Za'mú," a word
- little used in the Cal., Mac. or Bul. Edit.; or in the Wortley Montague
- MS.; but very common in the Bresl. text.]
- </p>
- <p>
- <a name="linknote-126" id="linknote-126"> </a>
- </p>
- <p class="foot">
- 126 (<a href="#linknoteref-126">return</a>)<br /> [ More double-entendres.
- "Thou hast done justice" ('adalta) also means "Thou hast swerved from
- right;" and "Thou hast wrought equitably" (Akasta iv. of Kast) = "Thou
- hast transgressed."]
- </p>
- <p>
- <a name="linknote-127" id="linknote-127"> </a>
- </p>
- <p class="foot">
- 127 (<a href="#linknoteref-127">return</a>)<br /> [ Koran vi. 44. Allah is
- threatening unbelievers, "And when they had forgotten their warnings We
- set open to them the gates of all things, until, when they were
- gladdened," etc.]
- </p>
- <p>
- <a name="linknote-128" id="linknote-128"> </a>
- </p>
- <p class="foot">
- 128 (<a href="#linknoteref-128">return</a>)<br /> [ Arab. "Ta'dilú," also
- meaning, "Ye do injustice": quoted from Koran iv. 134.]
- </p>
- <p>
- <a name="linknote-129" id="linknote-129"> </a>
- </p>
- <p class="foot">
- 129 (<a href="#linknoteref-129">return</a>)<br /> [ Arab. "Al-Kásitúna,"
- before explained. Koran lxxii. 15.]
- </p>
- <p>
- <a name="linknote-130" id="linknote-130"> </a>
- </p>
- <p class="foot">
- 130 (<a href="#linknoteref-130">return</a>)<br /> [ Bresl. Edit. vol. vi.
- pp. 191-343, Nights ccccxxxv- cccclxxxvii. This is the old Persian
- Bakhtyár Námeh, i.e., the Book of Bakhtyar, so called from the prince and
- hero "Fortune's Friend." In the tale of Jili'ad and Shimas the number of
- Wazirs is seven, as usual in the Sindibad cycle. Here we have the full
- tale as advised by the Imám al-Jara'í: "it is meet for a man before
- entering upon important undertakings to consult ten intelligent friends;
- if he have only five to apply twice to each; if only one, ten times at
- different visits, and if none, let him repair to his wife and consult her;
- and whatever she advises him to do let him do the clear contrary" (quoting
- Omar), or as says Tommy Moore,
- </p>
-<pre xml:space="preserve">
- Whene'er you're in doubt, said a sage I once knew,
- 'Twixt two lines of conduct which course to pursue,
- Ask a woman's advice, and whate'er she advise
- Do the very reverse, and you're sure to be wise.
-</pre>
- <p class="foot">
- The Romance of the Ten Wazirs occurs in dislocated shape in the "Nouveaux
- Contes Arabes, ou Supplément aux Mille et une Nuits," etc., par M. l'Abbé
- * * * Paris, 1788. It is the "Story of Bohetzad (Bakht-zád=Luck-born,
- v.p.), and his Ten Viziers," in vol. iii., pp. 2-30 of the "Arabian
- Tales," etc., published by Dom Chavis and M. Cazotte, in 1785; a copy of
- the English translation by Robert Heron, Edinburgh, 1792, I owe to the
- kindness of Mr. Leonard Smithers of Sheffield. It appears also in vol.
- viii. of M. C. de Perceval's Edition of The Nights; in Gauttier's Edition
- (vol. vi.), and as the "Historia Decem Vizirorum et filii Regis
- Azad-bacht," text and translation by Gustav Knös, of Goettingen (1807).
- For the Turkish, Malay and other versions see (p. xxxviii. etc.) "The
- Bakhtiy?r N?ma," etc. Edited (from the Sir William. Ouseley version of
- 1801) by Mr. W. A. Clouston and privately printed, London, 1883. The notes
- are valuable but their worth is sadly injured by the want of an index. I
- am pleased to see that Mr. E. J. W. Gibb is publishing the "History of the
- Forty Vezirs; or, the Story of the Forty Morns and Eves," written in
- Turkish by "Sheykh-Zadah," evidently a nom de plume (for Ahmad al-Misri?),
- and translated from an Arabic MS. which probably dated about the xvth
- century.]
- </p>
- <p>
- <a name="linknote-131" id="linknote-131"> </a>
- </p>
- <p class="foot">
- 131 (<a href="#linknoteref-131">return</a>)<br /> [ In Chavis and Cazotte,
- the "kingdom of Dineroux (comprehending all Syria and the isles of the
- Indian Ocean) whose capital was Issessara." An article in the Edinburgh
- Review (July, 1886), calls the "Supplement" a "bare-faced forgery"; but
- evidently the writer should have "read up" his subject before writing.]
- </p>
- <p>
- <a name="linknote-132" id="linknote-132"> </a>
- </p>
- <p class="foot">
- 132 (<a href="#linknoteref-132">return</a>)<br /> [ The Persian form; in
- Arab. Sijistán, the classical Drangiana or province East of Fars=Persia
- proper. It is famed in legend as the feof of hero Rustam.]
- </p>
- <p>
- <a name="linknote-133" id="linknote-133"> </a>
- </p>
- <p class="foot">
- 133 (<a href="#linknoteref-133">return</a>)<br /> [ Arab. Ráwi=a
- professional tale-teller, which Mr. Payne justly holds to be a clerical
- error for "Rái, a beholder, one who seeth."]
- </p>
- <p>
- <a name="linknote-134" id="linknote-134"> </a>
- </p>
- <p class="foot">
- 134 (<a href="#linknoteref-134">return</a>)<br /> [ In Persian the name
- would be Bahr-i-Jaur="luck" (or fortune, "bahr") of Jaur- (or Júr-) city.]
- </p>
- <p>
- <a name="linknote-135" id="linknote-135"> </a>
- </p>
- <p class="foot">
- 135 (<a href="#linknoteref-135">return</a>)<br /> [ Supply "and cared
- naught for his kingdom."]
- </p>
- <p>
- <a name="linknote-136" id="linknote-136"> </a>
- </p>
- <p class="foot">
- 136 (<a href="#linknoteref-136">return</a>)<br /> [ Arab. "Atráf," plur. of
- "Tarf," a great and liberal lord.]
- </p>
- <p>
- <a name="linknote-137" id="linknote-137"> </a>
- </p>
- <p class="foot">
- 137 (<a href="#linknoteref-137">return</a>)<br /> [ Lit. "How was," etc.
- Kayf is a favourite word not only in the Bresl. Edit., but throughout
- Egypt and Syria. Classically we should write "Má;" vulgarly "Aysh."]
- </p>
- <p>
- <a name="linknote-138" id="linknote-138"> </a>
- </p>
- <p class="foot">
- 138 (<a href="#linknoteref-138">return</a>)<br /> [ Karmania vulg. and
- fancifully derived from Kirmán Pers.=worms because the silkworm is
- supposed to have been bred there; but the name is of far older date as we
- find the Asiatic Aethiopians of Herodotus (iii. 93) lying between the
- Germanii (Karman) and the Indus. Also Karmanía appears in Strabo and Sinus
- Carmanicus in other classics.]
- </p>
- <p>
- <a name="linknote-139" id="linknote-139"> </a>
- </p>
- <p class="foot">
- 139 (<a href="#linknoteref-139">return</a>)<br /> [ Arab. "Ka'íd"; lit.=one
- who sits with, a colleague, hence the Span. Alcayde; in Marocco it
- is=colonel, and is prefixed e.g. Ka'íd Maclean.]
- </p>
- <p>
- <a name="linknote-140" id="linknote-140"> </a>
- </p>
- <p class="foot">
- 140 (<a href="#linknoteref-140">return</a>)<br /> [ A favourite food;
- Al-Hariri calls the dates and cream, which were sold together in bazars,
- the "Proud Rider on the desired Steed."]
- </p>
- <p>
- <a name="linknote-141" id="linknote-141"> </a>
- </p>
- <p class="foot">
- 141 (<a href="#linknoteref-141">return</a>)<br /> [ In Bresl. Edit. vi. 198
- by misprint "Kutrú": Chavis and Cazotte have "Kassera." In the story of
- Bihkard we find a P.N. "Yatrú."]
- </p>
- <p>
- <a name="linknote-142" id="linknote-142"> </a>
- </p>
- <p class="foot">
- 142 (<a href="#linknoteref-142">return</a>)<br /> [ i.e. waylaying
- travellers, a term which has often occurred.]
- </p>
- <p>
- <a name="linknote-143" id="linknote-143"> </a>
- </p>
- <p class="foot">
- 143 (<a href="#linknoteref-143">return</a>)<br /> [ i.e. the royal favour.]
- </p>
- <p>
- <a name="linknote-144" id="linknote-144"> </a>
- </p>
- <p class="foot">
- 144 (<a href="#linknoteref-144">return</a>)<br /> [ i.e. When the fated
- hour came down (from Heaven).]
- </p>
- <p>
- <a name="linknote-145" id="linknote-145"> </a>
- </p>
- <p class="foot">
- 145 (<a href="#linknoteref-145">return</a>)<br /> [ As the Nights have
- proved in many places, the Asl (origin) of a man is popularly held to
- influence his conduct throughout life. So the Jeweller's wife (vol. ix.)
- was of servile birth, which accounted for her vile conduct; and reference
- is hardly necessary to a host of other instances. We can trace the same
- idea in the sayings and folk-lore of the West, e.g. Bon sang ne peut
- mentir, etc., etc.]
- </p>
- <p>
- <a name="linknote-146" id="linknote-146"> </a>
- </p>
- <p class="foot">
- 146 (<a href="#linknoteref-146">return</a>)<br /> [ i.e. "What deemest thou
- he hath done?"]
- </p>
- <p>
- <a name="linknote-147" id="linknote-147"> </a>
- </p>
- <p class="foot">
- 147 (<a href="#linknoteref-147">return</a>)<br /> [ The apodosis wanting
- "to make thee trust in him?"]
- </p>
- <p>
- <a name="linknote-148" id="linknote-148"> </a>
- </p>
- <p class="foot">
- 148 (<a href="#linknoteref-148">return</a>)<br /> [ In the Braj Bákhá
- dialect of Hindi, we find quoted in the Akhlák-i-Hindi, "Tale of the old
- Tiger and the Traveller":—
- </p>
-<pre xml:space="preserve">
- Jo jáko paryo subháo jáe ná jío-sun;
- Ním na mitho hoe sichh gur ghio sun.
-
- Ne'er shall his nature fail a man whate'er that nature be,
- The Ním-tree bitter shall remain though drenched with Gur
- and Ghí.
-</pre>
- <p class="foot">
- The Ním (Melia Azadirachta) is the "Persian lilac," whose leaves,
- intensely bitter, are used as a preventive to poison: Gur is the
- Anglo-Indian Jaggeri = raw sugar and Ghi = clarified butter. Roebuck gives
- the same proverb in Hindostani.]
- </p>
- <p>
- <a name="linknote-149" id="linknote-149"> </a>
- </p>
- <p class="foot">
- 149 (<a href="#linknoteref-149">return</a>)<br /> [ In Chavis and Cazotte
- "Story of Kaskas; or the Obstinate Man." For ill-luck, see Miss Frere's
- "Old Deccan Days" (p. 171), and Giles's "Strange Stories," &c. (p.
- 430), where the young lady says to Ma, "You often asked me for money; but
- on account of your weak luck I hitherto refrained from giving it."]
- </p>
- <p>
- <a name="linknote-150" id="linknote-150"> </a>
- </p>
- <p class="foot">
- 150 (<a href="#linknoteref-150">return</a>)<br /> [ True to life in the
- present day, as many a standing hay-rick has shown.]
- </p>
- <p>
- <a name="linknote-151" id="linknote-151"> </a>
- </p>
- <p class="foot">
- 151 (<a href="#linknoteref-151">return</a>)<br /> [ The "Munajjim" is a
- recognised authority in Egyptian townlets, and in the village-republics of
- Southern India the "Jyoshi" is one of the paid officials.]
- </p>
- <p>
- <a name="linknote-152" id="linknote-152"> </a>
- </p>
- <p class="foot">
- 152 (<a href="#linknoteref-152">return</a>)<br /> [ Arab. "Amín" sub. and
- adj. In India it means a Government employé who collects revenue; in
- Marocco a commissioner sent by His Sharifian Majesty.]
- </p>
- <p>
- <a name="linknote-153" id="linknote-153"> </a>
- </p>
- <p class="foot">
- 153 (<a href="#linknoteref-153">return</a>)<br /> [ Our older word for
- divers=Arab "Ghawwásún": a single pearl (in the text Jauhar=the Port.
- AIjofar) is called "habbah"=grain or seed.]
- </p>
- <p>
- <a name="linknote-154" id="linknote-154"> </a>
- </p>
- <p class="foot">
- 154 (<a href="#linknoteref-154">return</a>)<br /> [ The kindly and generous
- deed of one Moslem to another, and by no means rare in real life.]
- </p>
- <p>
- <a name="linknote-155" id="linknote-155"> </a>
- </p>
- <p class="foot">
- 155 (<a href="#linknoteref-155">return</a>)<br /> [ "Eunuch,"
- etymologically meaning chamberlain ({eynè échein}), a bed-chamber-servant
- or slave, was presently confined to castrated men found useful for special
- purposes, like gelded horses, hounds, and cockerels turned to capons. Some
- writers hold that the creation of the semivir or apocopus began as a
- punishment in Egypt and elsewhere; and so under the Romans amputation of
- the "peccant part" was frequent: others trace the Greek "invalid," i.e.,
- impotent man, to marital jealousy, and not a few to the wife who wished to
- use the sexless for hard work in the house without danger to the
- slave-girls. The origin of the mutilation is referred by Ammianus
- Marcellinus (lib. iv. chap. 17), and the Classics generally, to Semiramis,
- an "ancient queen" of decidedly doubtful epoch, who thus prevented the
- propagation of weaklings. But in Genesis (xxxvii. 36; xxxix. 1, margin) we
- find Potiphar termed a "Sarím" (castrato), an "attenuating circumstance"
- for Mrs. P. Herodotus (iii. chap. 48) tells us that Periander, tyrant of
- Corinth, sent three hundred Corcyrean boys to Alyattes for castration {epì
- êt ektomê}, and that Panionios of Chios sold caponised lads for high
- prices (viii. 105): he notices (viii. 104 and other places) that eunuchs
- "of the Sun, of Heaven, of the hand of God," were looked upon as
- honourable men amongst the Persians whom Stephanus and Brissonius charge
- with having invented the name (Dabistan i. 171). Ctesias also declares
- that the Persian kings were under the influence of eunuchs. In the
- debauched ages of Rome the women found a new use for these effeminates,
- who had lost only the testes or testiculi=the witnesses (of generative
- force): it is noticed by Juvenal (i. 22; ii. 365-379; vi. 366)
- </p>
-<pre xml:space="preserve">
-
- —sunt quos imbelles et mollia semper
-Oscula delectant.
-</pre>
- <p class="foot">
- So Martial,
- </p>
-<pre xml:space="preserve">
- —vult futui Gallia, non parere,
-</pre>
- <p class="foot">
- And Mirabeau knew (see Kadísah) "qu'ils mordent les femmes et les liment
- avec une précieuse continuité." (Compare my vol. ii. 90; v. 46.) The men
- also used them as catamites (Horace i. Od. xxxvii.).
- </p>
-<pre xml:space="preserve">
- "Contaminato cum grege turpium,
- Morbo virorum."
-</pre>
- <p class="foot">
- In religion the intestabilis or intestatus was held ill-omened, and not
- permitted to become a priest (Seneca Controv. ii. 4), a practice
- perpetuated in the various Christian churches. The manufacture was
- forbidden, to the satisfaction of Martial, by Domitian, whose edict Nero
- confirmed; and was restored by the Byzantine empire, which advanced
- eunuchs, like Eutropius and Narses, to the highest dignities of the realm.
- The cruel custom to the eternal disgrace of mediæval Christianity was
- revived in Rome for providing the choirs in the Sistine Chapel and
- elsewhere with boys' voices. Isaiah mentions the custom (lvi. 3-6).
- Mohammed, who notices in the Koran (xxiv. 31), "such men as attend women
- and have no need of women," i.e. "have no natural force," expressly
- forbade (iv. 118), "changing Allah's creatures," referring, say the
- commentators, to superstitious ear-cropping of cattle, tattooing,
- teeth-sharpening, sodomy, tribadism, and slave-gelding. See also the
- "Hidáyah," vol. iv. 121; and the famous divine Al-Siyúti, the last of his
- school, wrote a tractate Fi 'l-Tahrími Khidmati 'l-Khisyán=on the
- illegality of using eunuchs. Yet the Harem perpetuated the practice
- throughout AI-Islam and African jealousy made a gross abuse of it. To
- quote no other instance, the Sultan of Dár-For had a thousand eunuchs
- under a Malik or king, and all the chief offices of the empire, such as Ab
- (father) and Báb (door), were monopolised by these neutrals. The centre of
- supply was the Upper Nile, where the operation was found dangerous after
- the age of fifteen, and when badly performed only one in four survived.
- For this reason, during the last century the Coptic monks of Girgah and
- Zawy al-Dayr, near Assiout, engaged in this scandalous traffic, and
- declared that it was philanthropic to operate scientifically (Prof. Panuri
- and many others). Eunuchs are now made in the Sudán, Nubia, Abyssinia,
- Kordofán, and Dár-For, especially the Messalmiyah district: one of those
- towns was called "Tawáshah" (eunuchry) from the traffic there conducted by
- Fukahá or religious teachers. Many are supplied by the district between
- Majarah (Majarash?) and the port Masawwah; there are also depôts at Mbadr,
- near Tajurrah-harbour, where Yusuf Bey, Governor in 1880, caponised some
- forty boys, including the brother of a hostile African chief: here also
- the well-known Abu Bakr was scandalously active. It is calculated that not
- less than eight thousand of these unfortunates are annually exported to
- Arabia, Egypt, and Turkey. Article IV. of the AngIo-Egyptian Convention
- punishes the offense with death, and no one would object to hanging the
- murderer under whose mutilating razor a boy dies. Yet this, like most of
- our modern "improvements" in Egypt, is a mere brutum fulmen. The crime is
- committed under our very eyes, but we will not see it.
- </p>
- <p class="foot">
- The Romans numbered three kinds of eunuchs:—1. Castrati, clean-shaved,
- from Gr. {késtros}; 2. Spadones, from {spáoo}, when the testicles are torn
- out, not from "Spada," town of Persia; and, 3. Thlibii, from {thliboo}, to
- press, squeeze, when the testicles are bruised, &c. In the East also,
- as I have stated (v. 46), eunuchs are of three kinds:—1. Sandali, or the
- clean-shaved, the classical apocopus. The parts are swept off by a single
- cut of a razor, a tube (tin or wooden) is set in the urethra, the wound is
- cauterised with boiling oil, and the patient is planted in a fresh
- dunghill. His diet is milk; and if under puberty, he often survives. This
- is the eunuque aqueduc, who must pass his water through a tube. 2. The
- eunuch whose penis is removed: he retains all the power of copulation and
- procreation without the wherewithal; and this, since the discovery of
- caoutchouc, has often been supplied. 3. The eunuch, or classical Thlibias
- and Semivir, who has been rendered sexless by removing the testicles (as
- the priests of Cybele were castrated with a stone knife), or by bruising
- (the Greek Thlásias), twisting, searing, or bandaging them. A more humane
- process has lately been introduced: a horsehair is tied round the neck of
- the scrotum and tightened by slow degrees till the circulation of the part
- stops and the bag drops off without pain. This has been adopted in sundry
- Indian regiments of Irregular Cavalry, and it succeeded admirably: the
- animals rarely required a day's rest. The practice was known to the
- ancients. See notes on Kadísah in Mirabeau. The Eunuchata virgo was
- invented by the Lydians, according to their historian Xanthus. Zachias
- (Quaest. medico-legal.) declares that the process was one of infibulation
- or simple sewing up the vulva; but modern experience has suggested an
- operation like the "spaying" of bitches, or mutilation of the womb, in
- modern euphuism "baby-house." Dr. Robert ("Journey from Delhi to Bombay,
- Müller's Archiv. 1843") speaks of a eunuch'd woman who after ovariotomy
- had no breasts, no pubes, no rotundities, and no desires. The Australians
- practice exsection of the ovaries systematically to make women barren.
- Miklucho Maclay learned from the traveller Retsch that about Lake
- Parapitshurie men's urethras were split, and the girls were spayed: the
- latter showing two scars in the groin. They have flat bosoms, but feminine
- forms, and are slightly bearded; they mix with the men, whom they satisfy
- mechanically, but without enjoyment (?). MacGillivray, of the
- "Rattlesnake," saw near Cape York a woman with these scars: she was a
- surdo-mute, and had probably been spayed to prevent increase. The old
- Scandinavians, from Norway to Iceland, systematically gelded "sturdy
- vagrants" in order that they might not beget bastards. The Hottentots
- before marriage used to cut off the left testicle, meaning by such
- semi-castration to prevent the begetting of twins. This curious custom,
- mentioned by the Jesuit Tochard, Boeving, and Kolbe, is now apparently
- obsolete— at least, the traveller Fritsch did not find it.]
- </p>
- <p>
- <a name="linknote-156" id="linknote-156"> </a>
- </p>
- <p class="foot">
- 156 (<a href="#linknoteref-156">return</a>)<br /> [ Arab.
- "Harám"="forbidden," sinful.]
- </p>
- <p>
- <a name="linknote-157" id="linknote-157"> </a>
- </p>
- <p class="foot">
- 157 (<a href="#linknoteref-157">return</a>)<br /> [ In Chavis and Cazotte,
- who out-galland'd Galland in transmogrifying the Arabic, this is the
- "Story of Illage (AI-Hájj) Mahomet and his sons; or, the Imprudent Man."
- The tale occurs in many forms and with great modifications. See, for
- instance, the Gesta Romanorum "Of the miraculous recall of sinners and of
- the consolation which piety offers to the distressed," the adventures of
- the knight Placidus, vol. ii. 99. Charles Swan, London. Rivington, 1824.]
- </p>
- <p>
- <a name="linknote-158" id="linknote-158"> </a>
- </p>
- <p class="foot">
- 158 (<a href="#linknoteref-158">return</a>)<br /> [ i.e. For fear of the
- "eye"; see vol. i. 123 and passim. In these days the practice is rare;
- but, whenever you see at Cairo an Egyptian dame daintily dressed and
- leading by the hand a grimy little boy whose eyes are black with flies and
- whose dress is torn and unclean, you see what has taken its place. And if
- you would praise the brat you must not say "Oh, what a pretty boy!" but
- "Inshallah!"—the Lord doth as he pleaseth.]
- </p>
- <p>
- <a name="linknote-159" id="linknote-159"> </a>
- </p>
- <p class="foot">
- 159 (<a href="#linknoteref-159">return</a>)<br /> [ The adoption of slave
- lads and lasses was and is still common among Moslems.]
- </p>
- <p>
- <a name="linknote-160" id="linknote-160"> </a>
- </p>
- <p class="foot">
- 160 (<a href="#linknoteref-160">return</a>)<br /> [ I have elsewhere noted
- this "pathetic fallacy" which is a lieu commun of Eastern folk-lore and
- not less frequently used in the mediæval literature of Europe before
- statistics were invented.]
- </p>
- <p>
- <a name="linknote-161" id="linknote-161"> </a>
- </p>
- <p class="foot">
- 161 (<a href="#linknoteref-161">return</a>)<br /> [ Arab. "Yaskut min
- 'Aynayh," lit.=fall from his two eyes, lose favour.]
- </p>
- <p>
- <a name="linknote-162" id="linknote-162"> </a>
- </p>
- <p class="foot">
- 162 (<a href="#linknoteref-162">return</a>)<br /> [ i.e. killing a man.]
- </p>
- <p>
- <a name="linknote-163" id="linknote-163"> </a>
- </p>
- <p class="foot">
- 163 (<a href="#linknoteref-163">return</a>)<br /> [ i.e. we can slay him
- whenever we will.]
- </p>
- <p>
- <a name="linknote-164" id="linknote-164"> </a>
- </p>
- <p class="foot">
- 164 (<a href="#linknoteref-164">return</a>)<br /> [ In Chavis and Cazotte
- "Story of Abosaber the Patient." "Abú-Sábir" would mean "Father of the
- Patient (one)."]
- </p>
- <p>
- <a name="linknote-165" id="linknote-165"> </a>
- </p>
- <p class="foot">
- 165 (<a href="#linknoteref-165">return</a>)<br /> [ Arab. "Dihkán," in
- Persian a villager; but here something more, a village-elder or chief.
- Al-Mas'udi (chap. xxiv.), and other historians apply the term to a class
- of noble Persians descended from the ten sons of Wahkert, the first
- "Dihkán," the fourth generation from King Kayomars.]
- </p>
- <p>
- <a name="linknote-166" id="linknote-166"> </a>
- </p>
- <p class="foot">
- 166 (<a href="#linknoteref-166">return</a>)<br /> [ Reminding one not a
- little of certain anecdotes anent Quakers, current in England and
- English-speaking lands.]
- </p>
- <p>
- <a name="linknote-167" id="linknote-167"> </a>
- </p>
- <p class="foot">
- 167 (<a href="#linknoteref-167">return</a>)<br /> [ Arab. "Karyah," a word
- with a long history. The root seems to be Karaha, he met; in Chald. Karih
- and Kária (emphatic Kárita)=a town or city; and in Heb. Kirjath,
- Kiryáthayim, etc. We find it in Carthage= Kartá hádisah, or New Town as
- opposed to Utica (Atíkah)=Old Town; in Carchemish and in a host of similar
- compounds. In Syria and Egypt Kariyah, like Kafr, now means a hamlet, a
- village.]
- </p>
- <p>
- <a name="linknote-168" id="linknote-168"> </a>
- </p>
- <p class="foot">
- 168 (<a href="#linknoteref-168">return</a>)<br /> [ i.e. wandering at a
- venture.]
- </p>
- <p>
- <a name="linknote-169" id="linknote-169"> </a>
- </p>
- <p class="foot">
- 169 (<a href="#linknoteref-169">return</a>)<br /> [ Arab. "Sakhrah," the
- old French Corvée, and the "Begár" of India.]
- </p>
- <p>
- <a name="linknote-170" id="linknote-170"> </a>
- </p>
- <p class="foot">
- 170 (<a href="#linknoteref-170">return</a>)<br /> [ Arab. "Matmúrah:" see
- vol. ii. 39, where it was used as an "underground cell." The word is
- extensively used in the Maghrib or Western Africa.]
- </p>
- <p>
- <a name="linknote-171" id="linknote-171"> </a>
- </p>
- <p class="foot">
- 171 (<a href="#linknoteref-171">return</a>)<br /> [ Arab. "Yá Abá Sábir."
- There are five vocative particles in Arabic; "Yá," common to the near and
- far; "Ayá" (ho!) and "Hayá" (holla!) addressed to the far, and "Ay" and
- "A" (A-'Abda-lláhi, O Abdullah), to those near. All govern the accusative
- of a noun in construction in the literary language only; and the vulgar
- use none but the first named. The English-speaking races neglect the
- vocative particle, and I never heard it except in the Southern States of
- the AngloAmerican Union=Oh, Mr. Smith.]
- </p>
- <p>
- <a name="linknote-172" id="linknote-172"> </a>
- </p>
- <p class="foot">
- 172 (<a href="#linknoteref-172">return</a>)<br /> [ He was not honest
- enough to undeceive them; a neat Quaker-like touch.]
- </p>
- <p>
- <a name="linknote-173" id="linknote-173"> </a>
- </p>
- <p class="foot">
- 173 (<a href="#linknoteref-173">return</a>)<br /> [ Here the oath is
- justified; but the reader will have remarked that the name of Allah is
- often taken in vain. Moslems, however, so far from holding this a
- profanation deem it an acknowledgment of the Omnipotence and Omnipresence.
- The Jews from whom the Christians have borrowed had an interest in
- concealing the name of their tribal divinity; and therefore made it
- ineffable.]
- </p>
- <p>
- <a name="linknote-174" id="linknote-174"> </a>
- </p>
- <p class="foot">
- 174 (<a href="#linknoteref-174">return</a>)<br /> [ i.e. the grave, the
- fosse commune of slain men.]
- </p>
- <p>
- <a name="linknote-175" id="linknote-175"> </a>
- </p>
- <p class="foot">
- 175 (<a href="#linknoteref-175">return</a>)<br /> [ A fancy name; "Zawash"
- in Pers. is = the planet Jupiter, either borrowed from Greece, or both
- descended from some long forgotten ancestor.]
- </p>
- <p>
- <a name="linknote-176" id="linknote-176"> </a>
- </p>
- <p class="foot">
- 176 (<a href="#linknoteref-176">return</a>)<br /> [ In Chavis and Cazotte
- "Story of Bhazad (!) the Impatient." The name is Persian, Bih (well, good)
- Zád (born). In the adj. bih we recognize a positive lost in English and
- German which retain the comparative (bih-tar = better) and superlative
- (bih-tarin=best).]
- </p>
- <p>
- <a name="linknote-177" id="linknote-177"> </a>
- </p>
- <p class="foot">
- 177 (<a href="#linknoteref-177">return</a>)<br /> [ i.e. the moiety kept by
- the bridegroom, a contingent settlement paid at divorce or on the death of
- the husband.]
- </p>
- <p>
- <a name="linknote-178" id="linknote-178"> </a>
- </p>
- <p class="foot">
- 178 (<a href="#linknoteref-178">return</a>)<br /> [ Arab. "Rumh"=the
- horseman's lance not the footman's spear.]
- </p>
- <p>
- <a name="linknote-179" id="linknote-179"> </a>
- </p>
- <p class="foot">
- 179 (<a href="#linknoteref-179">return</a>)<br /> [ i.e. became a
- highwayman (a time-honoured and honourable career) in order to collect
- money for completing the dowry.]
- </p>
- <p>
- <a name="linknote-180" id="linknote-180"> </a>
- </p>
- <p class="foot">
- 180 (<a href="#linknoteref-180">return</a>)<br /> [ i.e. to the bride, the
- wedding-day; not to be confounded with "going in unto" etc.]
- </p>
- <p>
- <a name="linknote-181" id="linknote-181"> </a>
- </p>
- <p class="foot">
- 181 (<a href="#linknoteref-181">return</a>)<br /> [ Probably meaning that
- she saw the eyes espying through the crevice without knowing whose they
- were.]
- </p>
- <p>
- <a name="linknote-182" id="linknote-182"> </a>
- </p>
- <p class="foot">
- 182 (<a href="#linknoteref-182">return</a>)<br /> [ A fancy name intended
- to be Persian]
- </p>
- <p>
- <a name="linknote-183" id="linknote-183"> </a>
- </p>
- <p class="foot">
- 183 (<a href="#linknoteref-183">return</a>)<br /> [ i.e. thy Harem, thy
- women.]
- </p>
- <p>
- <a name="linknote-184" id="linknote-184"> </a>
- </p>
- <p class="foot">
- 184 (<a href="#linknoteref-184">return</a>)<br /> [ i.e. thy life hath been
- unduly prolonged.]
- </p>
- <p>
- <a name="linknote-185" id="linknote-185"> </a>
- </p>
- <p class="foot">
- 185 (<a href="#linknoteref-185">return</a>)<br /> [ See Chavis and Cazotte,
- "Story of Ravia (Arwà!) the Resigned." Dádbín (Persian) = one who looks to
- justice, a name hardly deserved in this case.]
- </p>
- <p>
- <a name="linknote-186" id="linknote-186"> </a>
- </p>
- <p class="foot">
- 186 (<a href="#linknoteref-186">return</a>)<br /> [ For this important
- province and city of Persia, see Al-Mas'údi, ii. 2; iv. 86, etc. It gave
- one of many names to the Caspian Sea. The adjective is Tabari, whereas
- Tabaráni = native of Tiberias (Tabariyah).]
- </p>
- <p>
- <a name="linknote-187" id="linknote-187"> </a>
- </p>
- <p class="foot">
- 187 (<a href="#linknoteref-187">return</a>)<br /> [ Zor-khán = Lord
- Violence, and Kár-dán = Business-knower; both Persian.]
- </p>
- <p>
- <a name="linknote-188" id="linknote-188"> </a>
- </p>
- <p class="foot">
- 188 (<a href="#linknoteref-188">return</a>)<br /> [ "Arwà" written with a
- terminal of yá is a woman's P.N. in Arabic.]
- </p>
- <p>
- <a name="linknote-189" id="linknote-189"> </a>
- </p>
- <p class="foot">
- 189 (<a href="#linknoteref-189">return</a>)<br /> [ i.e. Not look down upon
- me with eyes of contempt. This "marrying below one" is still an Eastern
- idea, very little known to women in the West.]
- </p>
- <p>
- <a name="linknote-190" id="linknote-190"> </a>
- </p>
- <p class="foot">
- 190 (<a href="#linknoteref-190">return</a>)<br /> [ Chavis and Cazotte call
- the Dabbús a "dabour" and explain it as a "sort of scepter used by Eastern
- Princes, which serves also as a weapon." For the Dabbús, or mace, see vol.
- vi. 249.]
- </p>
- <p>
- <a name="linknote-191" id="linknote-191"> </a>
- </p>
- <p class="foot">
- 191 (<a href="#linknoteref-191">return</a>)<br /> [ i.e. Let thy purposes
- be righteous as thine outward profession.]
- </p>
- <p>
- <a name="linknote-192" id="linknote-192"> </a>
- </p>
- <p class="foot">
- 192 (<a href="#linknoteref-192">return</a>)<br /> [ See vol. vi. 130. This
- is another lieu commun amongst Moslems; and its unfact requires only
- statement.]
- </p>
- <p>
- <a name="linknote-193" id="linknote-193"> </a>
- </p>
- <p class="foot">
- 193 (<a href="#linknoteref-193">return</a>)<br /> [ Afterwards called his
- "chamberlain," i.e. guardian of the Harem-door.]
- </p>
- <p>
- <a name="linknote-194" id="linknote-194"> </a>
- </p>
- <p class="foot">
- 194 (<a href="#linknoteref-194">return</a>)<br /> [ i.e. Chosroës, whom
- Chavis and Cazotte make "Cyrus."]
- </p>
- <p>
- <a name="linknote-195" id="linknote-195"> </a>
- </p>
- <p class="foot">
- 195 (<a href="#linknoteref-195">return</a>)<br /> [ Arab. "Tákiyah," used
- for the Persian Takhtrawán, common in The Nights.]
- </p>
- <p>
- <a name="linknote-196" id="linknote-196"> </a>
- </p>
- <p class="foot">
- 196 (<a href="#linknoteref-196">return</a>)<br /> [ Arab. "Kubbah," a
- dome-shaped tent, as elsewhere.]
- </p>
- <p>
- <a name="linknote-197" id="linknote-197"> </a>
- </p>
- <p class="foot">
- 197 (<a href="#linknoteref-197">return</a>)<br /> [ This can refer only to
- Abu al-Khayr's having been put to death on Kardan's charge, although the
- tale-teller, with characteristic inconsequence, neglected to mention the
- event.]
- </p>
- <p>
- <a name="linknote-198" id="linknote-198"> </a>
- </p>
- <p class="foot">
- 198 (<a href="#linknoteref-198">return</a>)<br /> [ Not referring to skull
- sutures, but to the forehead, which is poetically compared with a page of
- paper upon which Destiny writes her irrevocable decrees.]
- </p>
- <p>
- <a name="linknote-199" id="linknote-199"> </a>
- </p>
- <p class="foot">
- 199 (<a href="#linknoteref-199">return</a>)<br /> [ Said in the grimmest
- earnest, not jestingly, as in vol. iv. 264.]
- </p>
- <p>
- <a name="linknote-200" id="linknote-200"> </a>
- </p>
- <p class="foot">
- 200 (<a href="#linknoteref-200">return</a>)<br /> [ i.e. the lex talionis,
- which is the essence of Moslem, and indeed, of all criminal jurisprudence.
- We cannot wonder at the judgment of Queen Arwa: even Confucius, the
- mildest and most humane of lawgivers, would not pardon the man who allowed
- his father's murderer to live. The Moslem lex talionis (Koran ii. 173) is
- identical with that of the Jews (Exod. xxi. 24), and the latter probably
- derives from immemorial usage. But many modern Rabbins explain away the
- Mosaical command as rather a demand for a pecuniary mulct than literal
- retaliation. The well-known Isaac Aburbanel cites many arguments in proof
- of this position: he asks, for instance, supposing the accused have but
- one eye, should he lose it for having struck out one of another man's two?
- Moreover, he dwells upon the impossibility of inflicting a punishment the
- exact equivalent of the injury; like Shylock's pound of flesh without
- drawing blood. Moslems, however, know nothing of these frivolities, and if
- retaliation be demanded the judge must grant it. There is a legend in
- Marocco of an English merchant who was compelled to forfeit tooth for
- tooth at the instance of an old woman, but a profitable concession gilded
- the pill.]
- </p>
- <p>
- <a name="linknote-201" id="linknote-201"> </a>
- </p>
- <p class="foot">
- 201 (<a href="#linknoteref-201">return</a>)<br /> [ In Chavis and Cazotte
- "Story of Bhazmant (!); or the Confident Man." "Bakht (-i-) Zamán" in
- Pers. would=Luck of the Time.]
- </p>
- <p>
- <a name="linknote-202" id="linknote-202"> </a>
- </p>
- <p class="foot">
- 202 (<a href="#linknoteref-202">return</a>)<br /> [ Chavis and Cazotte
- change the name to "Abadid," which, like "Khadídán," is nonsignificant.]
- </p>
- <p>
- <a name="linknote-203" id="linknote-203"> </a>
- </p>
- <p class="foot">
- 203 (<a href="#linknoteref-203">return</a>)<br /> [ Arab. "Fáris," here a
- Reiter, or Dugald Dolgetti, as mostly were the hordes led by the mediæval
- Italian Condottieri.]
- </p>
- <p>
- <a name="linknote-204" id="linknote-204"> </a>
- </p>
- <p class="foot">
- 204 (<a href="#linknoteref-204">return</a>)<br /> [ So Napoleon the Great
- also believed that Providence is mostly favorable to "gros bataillons."]
- </p>
- <p>
- <a name="linknote-205" id="linknote-205"> </a>
- </p>
- <p class="foot">
- 205 (<a href="#linknoteref-205">return</a>)<br /> [ Pers. and Arab.="Good
- perfection."]
- </p>
- <p>
- <a name="linknote-206" id="linknote-206"> </a>
- </p>
- <p class="foot">
- 206 (<a href="#linknoteref-206">return</a>)<br /> [ In Chavis and Cazotte
- "Story of Baharkan." Bihkard (in Shiraz pronounced "Kyard")="Well he
- did."]
- </p>
- <p>
- <a name="linknote-207" id="linknote-207"> </a>
- </p>
- <p class="foot">
- 207 (<a href="#linknoteref-207">return</a>)<br /> [ See "Katrú" in the
- Introduction to the Bakhtiyár-námah.]
- </p>
- <p>
- <a name="linknote-208" id="linknote-208"> </a>
- </p>
- <p class="foot">
- 208 (<a href="#linknoteref-208">return</a>)<br /> [ The text has "Jaukalán"
- for Saulaján, the Persian "Chaugán"=the crooked bat used in Polo. See vol.
- 1. 46.]
- </p>
- <p>
- <a name="linknote-209" id="linknote-209"> </a>
- </p>
- <p class="foot">
- 209 (<a href="#linknoteref-209">return</a>)<br /> [ Amongst Moslems, I have
- noted, circumstantial evidence is not lawful: the witness must swear to
- what he has seen. A curious consideration, how many innocent men have been
- hanged by "circumstantial evidence." See vol. v. 97.]
- </p>
- <p>
- <a name="linknote-210" id="linknote-210"> </a>
- </p>
- <p class="foot">
- 210 (<a href="#linknoteref-210">return</a>)<br /> [ In Chavis and Cazotte
- "Story of Abattamant (!), or the Prudent Man;" also Aylán Shah becomes
- Olensa after Italian fashion.]
- </p>
- <p>
- <a name="linknote-211" id="linknote-211"> </a>
- </p>
- <p class="foot">
- 211 (<a href="#linknoteref-211">return</a>)<br /> [ In Arab. idiom a long
- hand or arm means power, a phrase not wholly unused in European languages.
- Chavis and Cazotte paraphrase "He who keeps his hands crossed upon his
- breast, shall not see them cut off."]
- </p>
- <p>
- <a name="linknote-212" id="linknote-212"> </a>
- </p>
- <p class="foot">
- 212 (<a href="#linknoteref-212">return</a>)<br /> [ Arab. "Jama'a atráfah,"
- lit.=he drew in his extremities, it being contrary to "etiquette" in the
- presence of a superior not to cover hands and feet. In the wild Argentine
- Republic the savage Gaucho removes his gigantic spurs when coming into the
- presence of his master.]
- </p>
- <p>
- <a name="linknote-213" id="linknote-213"> </a>
- </p>
- <p class="foot">
- 213 (<a href="#linknoteref-213">return</a>)<br /> [ About the equivalent to
- the Arab. or rather Egypto- Syrian form "Jiddan," used in the modern slang
- sense.]
- </p>
- <p>
- <a name="linknote-214" id="linknote-214"> </a>
- </p>
- <p class="foot">
- 214 (<a href="#linknoteref-214">return</a>)<br /> [ i.e. that he become my
- son-in-law.]
- </p>
- <p>
- <a name="linknote-215" id="linknote-215"> </a>
- </p>
- <p class="foot">
- 215 (<a href="#linknoteref-215">return</a>)<br /> [ For the practice of
- shampooing often alluded to in The Nights, see vol. iii. 17. The king
- "sleeping on the boys' knees" means that he dropped off whilst his feet
- were on the laps of the lads.]
- </p>
- <p>
- <a name="linknote-216" id="linknote-216"> </a>
- </p>
- <p class="foot">
- 216 (<a href="#linknoteref-216">return</a>)<br /> [ Meaning the honour of
- his Harem.]
- </p>
- <p>
- <a name="linknote-217" id="linknote-217"> </a>
- </p>
- <p class="foot">
- 217 (<a href="#linknoteref-217">return</a>)<br /> [ Pardon, lit.=security;
- the cry for quarter already introduced into English
- </p>
-<pre xml:space="preserve">
- "Or raise the craven cry Aman."
-</pre>
- <p class="foot">
- It was Mohammed's express command that this prayer for mercy should be
- respected even in the fury of fight. See vol. i. 342.]
- </p>
- <p>
- <a name="linknote-218" id="linknote-218"> </a>
- </p>
- <p class="foot">
- 218 (<a href="#linknoteref-218">return</a>)<br /> [ A saying found in every
- Eastern language beginning with Hebrew; Proverbs xxvi. 27, "Whoso diggeth
- a pit shall fall therein."]
- </p>
- <p>
- <a name="linknote-219" id="linknote-219"> </a>
- </p>
- <p class="foot">
- 219 (<a href="#linknoteref-219">return</a>)<br /> [ i.e. a domed tomb where
- prayers and perlections of the Koran could be made. "Kubbah" in Marocco is
- still the term for a small square building with a low medianaranja cupola
- under which a Santon lies interred. It is the "little Waly" of our "blind
- travellers" in the unholy "Holy Land."]
- </p>
- <p>
- <a name="linknote-220" id="linknote-220"> </a>
- </p>
- <p class="foot">
- 220 (<a href="#linknoteref-220">return</a>)<br /> [ i.e. to secure her
- assistance in arousing the king's wrath.]
- </p>
- <p>
- <a name="linknote-221" id="linknote-221"> </a>
- </p>
- <p class="foot">
- 221 (<a href="#linknoteref-221">return</a>)<br /> [ i.e. so slow to avenge
- itself.]
- </p>
- <p>
- <a name="linknote-222" id="linknote-222"> </a>
- </p>
- <p class="foot">
- 222 (<a href="#linknoteref-222">return</a>)<br /> [ Story of Sultan Hebriam
- (!), and his Son" (Chavis and Cazotte). Unless they greatly enlarged upon
- the text, they had a much fuller copy than that found in the Bresl. Edit.]
- </p>
- <p>
- <a name="linknote-223" id="linknote-223"> </a>
- </p>
- <p class="foot">
- 223 (<a href="#linknoteref-223">return</a>)<br /> [ A right kingly king, in
- the Eastern sense of the word, would strike off their heads for daring to
- see omens threatening his son and heir: this would be constructive treason
- of the highest because it might be expected to cause its own fulfilment.]
- </p>
- <p>
- <a name="linknote-224" id="linknote-224"> </a>
- </p>
- <p class="foot">
- 224 (<a href="#linknoteref-224">return</a>)<br /> [ Mohammed's Hadís
- "Kazzibú 'l-Munajjimúna bi Rabbi 'I-Ka'abah"=the Astrologers lied, by the
- Ka'abah's Lord!]
- </p>
- <p>
- <a name="linknote-225" id="linknote-225"> </a>
- </p>
- <p class="foot">
- 225 (<a href="#linknoteref-225">return</a>)<br /> [ Arab. "Khawátín," plur.
- of Khátún, a matron, a lady, vol. iv. 66.]
- </p>
- <p>
- <a name="linknote-226" id="linknote-226"> </a>
- </p>
- <p class="foot">
- 226 (<a href="#linknoteref-226">return</a>)<br /> [ See Al-Mas'udi, chapt.
- xvii. (Fr. Transl. ii. 48-49) of the circular cavity two miles deep and
- sixty in circuit inhabited by men and animals on the Caucasus near
- Derbend.]
- </p>
- <p>
- <a name="linknote-227" id="linknote-227"> </a>
- </p>
- <p class="foot">
- 227 (<a href="#linknoteref-227">return</a>)<br /> [ Arab. "Nafas"
- lit.=breath. Arabs living in a land of caverns know by experience the
- danger of asphyxiation in such places.]
- </p>
- <p>
- <a name="linknote-228" id="linknote-228"> </a>
- </p>
- <p class="foot">
- 228 (<a href="#linknoteref-228">return</a>)<br /> [ This simple tale is
- told with much pathos not of words but of sense.]
- </p>
- <p>
- <a name="linknote-229" id="linknote-229"> </a>
- </p>
- <p class="foot">
- 229 (<a href="#linknoteref-229">return</a>)<br /> [ Arab. "Ajal" = the
- appointed day of death; also used for sudden death. See vol. i. 74.]
- </p>
- <p>
- <a name="linknote-230" id="linknote-230"> </a>
- </p>
- <p class="foot">
- 230 (<a href="#linknoteref-230">return</a>)<br /> [ i.e. the Autumnal
- Equinox, one of the two great festival days (the other being the New Year)
- of the Persians, and surviving in our Michaelmas. According to Al-Mas'udí
- (chap. xxi.), it was established to commemorate the capture of Zahhák
- (Azhi-Daháka), the biting snake (the Hindu Ahi) of night and darkness, the
- Greek Astyages, by Furaydun or Feridun. Prof. Sayce (Principles of
- Comparative Philology, p. 11) connects the latter with the Vedic deity
- Trita, who harnessed the Sun-horse (Rig. v. i. 163, 2, 3), the
- {tritogéneia} of Homer, a title of Athene, the Dawn-goddess, and Burnouf
- proved the same Trita to be Thraétaona, son of Athwya, of the Avesta, who
- finally became Furaydún, the Greek Kyrus. See vol. v. 1.]
- </p>
- <p>
- <a name="linknote-231" id="linknote-231"> </a>
- </p>
- <p class="foot">
- 231 (<a href="#linknoteref-231">return</a>)<br /> [ In Chavis and Cazotte,
- "Story of Selimansha and his Family."]
- </p>
- <p>
- <a name="linknote-232" id="linknote-232"> </a>
- </p>
- <p class="foot">
- 232 (<a href="#linknoteref-232">return</a>)<br /> [ Arab. for Pers.
- Pahluwán (from Pahlau) a brave, a warrior, an athlete, applied in India to
- a champion in any gymnastic exercise, especially in wrestling. The
- Frenchman calls him "Balavan"; and the Bresl. text in more than one place
- (p. 312) calls him "Bahwán."]
- </p>
- <p>
- <a name="linknote-233" id="linknote-233"> </a>
- </p>
- <p class="foot">
- 233 (<a href="#linknoteref-233">return</a>)<br /> [ i.e. King (Arab.) King
- (Persian): we find also Sultan Malik Shah=King King King.]
- </p>
- <p>
- <a name="linknote-234" id="linknote-234"> </a>
- </p>
- <p class="foot">
- 234 (<a href="#linknoteref-234">return</a>)<br /> [ Arab. "Aulád-í," a
- vulgarism, plural for dual.]
- </p>
- <p>
- <a name="linknote-235" id="linknote-235"> </a>
- </p>
- <p class="foot">
- 235 (<a href="#linknoteref-235">return</a>)<br /> [ Mr. Payne translates,
- "so he might take his father's leavings" i.e. heritage, reading "Ásár"
- which I hold to be a clerical error for Sár=Vendetta, blood revenge
- (Bresl. Edit. vi. 310).]
- </p>
- <p>
- <a name="linknote-236" id="linknote-236"> </a>
- </p>
- <p class="foot">
- 236 (<a href="#linknoteref-236">return</a>)<br /> [ Arab. "Al-'Ásí" the
- pop. term for one who refuses to obey a constituted authority and syn.
- with Pers. "Yághí." "Ant 'Ásí?" Wilt thou not yield thyself? says a
- policeman to a refractory Fellah.]
- </p>
- <p>
- <a name="linknote-237" id="linknote-237"> </a>
- </p>
- <p class="foot">
- 237 (<a href="#linknoteref-237">return</a>)<br /> [ i.e. of the Greeks: so
- in Kor. xxx. 1. "Alif Lam Mim, the Greeks (Al-Roum) have been defeated."
- Mr. Rodwell curiously remarks that "the vowel-points for 'defeated' not
- being originally written, would make the prophecy true in either event,
- according as the verb received an active or passive sense in
- pronunciation." But in discovering this mare's nest, a rank piece of
- humbug like Aio te Aeacida, etc., he forgets that all the Prophet's
- "Companions," numbering some 5000, would pronounce it only in one way and
- that no man could mistake "ghalabat" (active) for "ghulibat" (passive).]
- </p>
- <p>
- <a name="linknote-238" id="linknote-238"> </a>
- </p>
- <p class="foot">
- 238 (<a href="#linknoteref-238">return</a>)<br /> [ The text persistently
- uses "Járiyah"=damsel, slave-girl, for the politer "Sabiyah"=young lady,
- being written in a rude and uncourtly style.]
- </p>
- <p>
- <a name="linknote-239" id="linknote-239"> </a>
- </p>
- <p class="foot">
- 239 (<a href="#linknoteref-239">return</a>)<br /> [ So our familiar phrase
- "Some one to back us."]
- </p>
- <p>
- <a name="linknote-240" id="linknote-240"> </a>
- </p>
- <p class="foot">
- 240 (<a href="#linknoteref-240">return</a>)<br /> [ Arab. "'Akkada lahu
- ráy," plur. of ráyat, a banner. See vol. iii. 307.]
- </p>
- <p>
- <a name="linknote-241" id="linknote-241"> </a>
- </p>
- <p class="foot">
- 241 (<a href="#linknoteref-241">return</a>)<br /> [ i.e. "What concern hast
- thou with the king's health?" The question is offensively put.]
- </p>
- <p>
- <a name="linknote-242" id="linknote-242"> </a>
- </p>
- <p class="foot">
- 242 (<a href="#linknoteref-242">return</a>)<br /> [ Arab. "Masalah," a
- question; here an enigma.]
- </p>
- <p>
- <a name="linknote-243" id="linknote-243"> </a>
- </p>
- <p class="foot">
- 243 (<a href="#linknoteref-243">return</a>)<br /> [ Arab. "Liallá" (i.e.
- li, an, lá) lest; but printed here and elsewhere with the yá as if it were
- "laylan,"=for a single night.]
- </p>
- <p>
- <a name="linknote-244" id="linknote-244"> </a>
- </p>
- <p class="foot">
- 244 (<a href="#linknoteref-244">return</a>)<br /> [ i.e. if my death be
- fated to befal to-day, none may postpone it to a later date.]
- </p>
- <p>
- <a name="linknote-245" id="linknote-245"> </a>
- </p>
- <p class="foot">
- 245 (<a href="#linknoteref-245">return</a>)<br /> [ Arab. "Dustí": so the
- ceremony vulgarly called "Doseh" and by the ItaloEgyptians "Dosso," the
- riding over disciples' backs by the Shaykh of the Sa'diyah Darwayshes
- (Lane M.E. chapt. xxv.) which took place for the last time at Cairo in
- 1881.]
- </p>
- <p>
- <a name="linknote-246" id="linknote-246"> </a>
- </p>
- <p class="foot">
- 246 (<a href="#linknoteref-246">return</a>)<br /> [ In Chavis and Cazotte
- she conjures him "by the great Maichonarblatha Sarsourat" (Míat wa arba'at
- ashar Súrat)=the 114 chapters of the Alcoran.]
- </p>
- <p>
- <a name="linknote-247" id="linknote-247"> </a>
- </p>
- <p class="foot">
- 247 (<a href="#linknoteref-247">return</a>)<br /> [ I have noted that
- Moslem law is not fully satisfied without such confession which, however,
- may be obtained by the bastinado. It is curious to compare English
- procedure with what Moslem would be in such a case as that of the famous
- Tichborne Claimant. What we did need hardly be noticed. An Arab judge
- would in a case so suspicious at once have applied the stick and in a
- quarter of an hour would have settled the whole business; but then what
- about the "Devil's own," the lawyers and lawyers' fees? And he would have
- remarked that the truth is not less true because obtained by such
- compulsory means.]
- </p>
- <p>
- <a name="linknote-248" id="linknote-248"> </a>
- </p>
- <p class="foot">
- 248 (<a href="#linknoteref-248">return</a>)<br /> [ The Hudhud, so called
- from its cry "Hood! Hood!" It is the Lat. upupa, Gr. {épops} from its
- supposed note epip or upup; the old Egyptian Kukufa; Heb. Dukiphath and
- Syriac Kikuphá (Bochart Hierozoicon, part ii. 347). The Spaniards call it
- Gallo de Marzo (March-Cock) from its returning in that month, and our old
- writers "lapwing" (Deut. xiv. 18). This foul-feeding bird derives her
- honours from chapt. xxvii. of the Koran (q.v.), the Hudhud was
- sharp-sighted and sagacious enough to discover water underground which the
- devils used to draw after she had marked the place by her bill.]
- </p>
- <p>
- <a name="linknote-249" id="linknote-249"> </a>
- </p>
- <p class="foot">
- 249 (<a href="#linknoteref-249">return</a>)<br /> [ Here the vocative Yá is
- designedly omitted in poetical fashion (e.g., Khalíliyya—my friend!) to
- show the speaker's emotion. See p. 113 of Captain A. Lockett's learned and
- curious work the "Miet Amil" (=Hundred Regimens), Calcutta, 1814.]
- </p>
- <p>
- <a name="linknote-250" id="linknote-250"> </a>
- </p>
- <p class="foot">
- 250 (<a href="#linknoteref-250">return</a>)<br /> [ The story-teller
- introduces this last instance with considerable art as a preface to the
- dénouement.]
- </p>
- <p>
- <a name="linknote-251" id="linknote-251"> </a>
- </p>
- <p class="foot">
- 251 (<a href="#linknoteref-251">return</a>)<br /> [ See Chavis and Cazotte
- "Story of the King of Haram and the slave."]
- </p>
- <p>
- <a name="linknote-252" id="linknote-252"> </a>
- </p>
- <p class="foot">
- 252 (<a href="#linknoteref-252">return</a>)<br /> [ i.e. men caught
- red-handed.]
- </p>
- <p>
- <a name="linknote-253" id="linknote-253"> </a>
- </p>
- <p class="foot">
- 253 (<a href="#linknoteref-253">return</a>)<br /> [ Arab. "Libwah," one of
- the multitudinous names for the king of beasts, still used in Syria where
- the animal has been killed out, soon to be followed by the bear (U.
- Syriacus). The author knows that lions are most often found in couples.]
- </p>
- <p>
- <a name="linknote-254" id="linknote-254"> </a>
- </p>
- <p class="foot">
- 254 (<a href="#linknoteref-254">return</a>)<br /> [ Arab. "Himyán or
- Hamyán," = a girdle.]
- </p>
- <p>
- <a name="linknote-255" id="linknote-255"> </a>
- </p>
- <p class="foot">
- 255 (<a href="#linknoteref-255">return</a>)<br /> [ As he would kiss a son.
- I have never yet seen an Englishman endure these masculine kisses,
- formerly so common in France and Italy, without showing clearest signs of
- his disgust.]
- </p>
- <p>
- <a name="linknote-256" id="linknote-256"> </a>
- </p>
- <p class="foot">
- 256 (<a href="#linknoteref-256">return</a>)<br /> [ A cheap way of
- rewarding merit, not confined to Eastern monarchs, but practised by all
- contemporary Europe.]
- </p>
- <p>
- <a name="linknote-257" id="linknote-257"> </a>
- </p>
- <p class="foot">
- 257 (<a href="#linknoteref-257">return</a>)<br /> [ Arab. "Kasf," =
- houghing a camel so as to render it helpless. The passage may read, "we
- are broken to bits (Kisí) by our own sin."]
- </p>
- <p>
- <a name="linknote-258" id="linknote-258"> </a>
- </p>
- <p class="foot">
- 258 (<a href="#linknoteref-258">return</a>)<br /> [ Bresl. Edit., vol. vii.
- pp. 251-4, Night dlxv.]
- </p>
- <p>
- <a name="linknote-259" id="linknote-259"> </a>
- </p>
- <p class="foot">
- 259 (<a href="#linknoteref-259">return</a>)<br /> [ See vol. vi. 175. A
- Moslem should dress for public occasions, like the mediæval student, in
- vestibus (quasi) nigris aut subfuscis; though not, except amongst the
- Abbasides, absolutely black, as sable would denote Jewry.]
- </p>
- <p>
- <a name="linknote-260" id="linknote-260"> </a>
- </p>
- <p class="foot">
- 260 (<a href="#linknoteref-260">return</a>)<br /> [ A well-known soldier
- and statesman, noted for piety and austerity. A somewhat fuller version of
- this story, from which I have borrowed certain details, is given in the
- Biographical Dictionary of Ibn Khallikán (i. 303-4). The latter, however,
- calls the first Abd al-Malik "Ibn Bahrán" (in the index Ibn Bahrám), which
- somewhat spoils the story. "Ibn Khallikan," by-the-by, is derived
- popularly from "Khalli" (let go), and "Kána" (it was, enough), a favourite
- expression of the author, which at last superseded his real name, Abu
- al-Abbás Ahmad. He is better off than the companion nicknamed by Mohammed
- Abú Horayrah = Father of the She-kitten (not the cat), and who in
- consequence has lost his true name and pedigree.]
- </p>
- <p>
- <a name="linknote-261" id="linknote-261"> </a>
- </p>
- <p class="foot">
- 261 (<a href="#linknoteref-261">return</a>)<br /> [ In Ibn Khallikán (i.
- 303) he is called the "Hashimite," from his ancestor, Hashim ibn Abd
- Manáf. The Hashimites and Abbasides were fine specimens of the Moslem
- "Pharisee," as he is known to Christians, not the noble Purushi of
- authentic history.]
- </p>
- <p>
- <a name="linknote-262" id="linknote-262"> </a>
- </p>
- <p class="foot">
- 262 (<a href="#linknoteref-262">return</a>)<br /> [ Meaning a cap, but of
- what shape we ignore. Ibn Khallikan afterwards calls it a "Kalansúa," a
- word still applied to a mitre worn by Christian priests.]
- </p>
- <p>
- <a name="linknote-263" id="linknote-263"> </a>
- </p>
- <p class="foot">
- 263 (<a href="#linknoteref-263">return</a>)<br /> [ Arab. "Lá baas,"
- equivalent in conversation to our "No matter," and "All right."]
- </p>
- <p>
- <a name="linknote-264" id="linknote-264"> </a>
- </p>
- <p class="foot">
- 264 (<a href="#linknoteref-264">return</a>)<br /> [ As a member of the
- reigning family, he wore black clothes, that being the especial colour of
- the Abbasides, adopted by them in opposition to the rival dynasty of the
- Ommiades, whose family colour was white, that of the Fatimites being
- green. The Moslems borrowed their sacred green, "the hue of the Pure,"
- from the old Nabatheans and the other primitive colours from the tents of
- the captains who were thus distinguished. Hence also amongst the Turks and
- Tartars, the White Horde and the Black Horde.]
- </p>
- <p>
- <a name="linknote-265" id="linknote-265"> </a>
- </p>
- <p class="foot">
- 265 (<a href="#linknoteref-265">return</a>)<br /> [ The word has often
- occurred, meaning date-wine or grape-wine. Ibn Khaldún contends that in
- Ibn Khallikan it here means the former.]
- </p>
- <p>
- <a name="linknote-266" id="linknote-266"> </a>
- </p>
- <p class="foot">
- 266 (<a href="#linknoteref-266">return</a>)<br /> [ £25,000. Ibn Khallikan
- (i. 304) makes the debt four millions of dirhams or £90,000-£100,000.]
- </p>
- <p>
- <a name="linknote-267" id="linknote-267"> </a>
- </p>
- <p class="foot">
- 267 (<a href="#linknoteref-267">return</a>)<br /> [ In the Biographer
- occurs the equivalent phrase, "That a standard be borne over his head."]
- </p>
- <p>
- <a name="linknote-268" id="linknote-268"> </a>
- </p>
- <p class="foot">
- 268 (<a href="#linknoteref-268">return</a>)<br /> [ Here again we have a
- suggestion that Ja'afar presumed upon his favour with the Caliph; such
- presumption would soon be reported (perhaps by the austère intrigant
- himself) to the royal ears, and lay the foundation of ill-will likely to
- end in utter destruction.]
- </p>
- <p>
- <a name="linknote-269" id="linknote-269"> </a>
- </p>
- <p class="foot">
- 269 (<a href="#linknoteref-269">return</a>)<br /> [ Bresl. Edit., vol. vii.
- pp. 258-60, Night dlxvii.]
- </p>
- <p>
- <a name="linknote-270" id="linknote-270"> </a>
- </p>
- <p class="foot">
- 270 (<a href="#linknoteref-270">return</a>)<br /> [ Fourth Abbaside, A.D.
- 785-786, vol. v. 93. He was a fantastic tyrant who was bent upon promoting
- to the Caliphate his own son, Ja'afar; he cast Harun into prison and would
- probably have slain him but for the intervention of the mother of the two
- brothers, Khayzarán widow of Al-Mahdi, and Yahya the Barmecide.]
- </p>
- <p>
- <a name="linknote-271" id="linknote-271"> </a>
- </p>
- <p class="foot">
- 271 (<a href="#linknoteref-271">return</a>)<br /> [ Third Abbaside, A.D.
- 775-785, vol. vii. 136; ix. 334.]
- </p>
- <p>
- <a name="linknote-272" id="linknote-272"> </a>
- </p>
- <p class="foot">
- 272 (<a href="#linknoteref-272">return</a>)<br /> [ This reminds us of the
- Bir Al-Khátim (Well of the Signet) at Al-Medinah; in which Caliph Osman
- during his sixth year dropped from his finger the silver ring belonging to
- the founder of Al-Islam, engraved in three lines with "Mohammed / Apostle
- (of) / Allah /." It had served to sign the letters sent to neighboring
- kings and had descended to the first three successors (Pilgrimage ii.
- 219). Mohammed owned three seal- rings, the golden one he destroyed
- himself; and the third, which was of carnelian, was buried with other
- objects by his heirs. The late Subhi Pasha used to declare that the latter
- had been brought to him with early Moslem coins by an Arab, and when he
- died he left it to the Sultan.]
- </p>
- <p>
- <a name="linknote-273" id="linknote-273"> </a>
- </p>
- <p class="foot">
- 273 (<a href="#linknoteref-273">return</a>)<br /> [ Mr. Payne quotes
- Al-Tabari's version of this anecdote. "El-Mehdi had presented his son
- Haroun with a ruby ring, worth a hundred thousand dinars, and the latter
- being one day with his brother (the then reigning Khalif), El Hadi saw the
- ring on his finger and desired it. So, when Haroun went out from him, he
- sent after him, to seek the ring of him. The Khalif's messenger overtook
- Er Reshid on the bridge over the Tigris and acquainted him with his
- errand; whereupon the prince, enraged at the demand, pulled off the ring
- and threw it into the river. When El Hadi died and Er Rashid succeeded to
- the throne, he went with his suite to the bridge in question and bade his
- Vizier Yehya ben Khalid send for divers and cause them make search for the
- ring. It had then been five months in the water and no one believed it
- would be found. However, the divers plunged into the river and found the
- ring in the very place where he had thrown it in, whereat Haroun rejoiced
- with an exceeding joy, regarding it as a presage of fair fortune."]
- </p>
- <p>
- <a name="linknote-274" id="linknote-274"> </a>
- </p>
- <p class="foot">
- 274 (<a href="#linknoteref-274">return</a>)<br /> [ Not historically
- correct. Al-Rashid made Yáhyà, father of Ja'afar, his Wazir; and the
- minister's two sons, Fazl and Ja'afar, acted as his lieutenants for
- seventeen years from A.D. 786 till the destruction of the Barmecides in
- A.D. 803. The tale-teller quotes Ja'afar because he was the most famous of
- the house.]
- </p>
- <p>
- <a name="linknote-275" id="linknote-275"> </a>
- </p>
- <p class="foot">
- 275 (<a href="#linknoteref-275">return</a>)<br /> [ Perhaps after marrying
- Ja'afar to his sister. But the endearing name was usually addressed to
- Ja'afar's elder brother Fazl, who was the Caliph's foster-brother.]
- </p>
- <p>
- <a name="linknote-276" id="linknote-276"> </a>
- </p>
- <p class="foot">
- 276 (<a href="#linknoteref-276">return</a>)<br /> [ Read seventeen: all
- these minor inaccuracies tend to invalidate the main statement.]
- </p>
- <p>
- <a name="linknote-277" id="linknote-277"> </a>
- </p>
- <p class="foot">
- 277 (<a href="#linknoteref-277">return</a>)<br /> [ Arab. "Yar'ad" which
- may mean "thundereth." The dark saying apparently means, Do good whilst
- thou art in power and thereby strengthen thyself.]
- </p>
- <p>
- <a name="linknote-278" id="linknote-278"> </a>
- </p>
- <p class="foot">
- 278 (<a href="#linknoteref-278">return</a>)<br /> [ The lady seems to have
- made the first advances and Bin Abú Hájilah quotes a sixaine in which she
- amorously addresses her spouse. See D'Herbelot, s.v. Abbassa.]
- </p>
- <p>
- <a name="linknote-279" id="linknote-279"> </a>
- </p>
- <p class="foot">
- 279 (<a href="#linknoteref-279">return</a>)<br /> [ The tale-teller passes
- with a very light hand over the horrors of a massacre which terrified and
- scandalised the then civilised world, and which still haunt Moslem
- history. The Caliph, like the eking, can do no wrong; and, as Viceregent
- of Allah upon Earth, what would be deadly crime and mortal sin in others
- becomes in his case an ordinance from above. These actions are superhuman
- events and fatal which man must not judge nor feel any sentiment
- concerning them save one of mysterious respect. For the slaughter of the
- Barmecides, see my Terminal Essay, vol. x.]
- </p>
- <p>
- <a name="linknote-280" id="linknote-280"> </a>
- </p>
- <p class="foot">
- 280 (<a href="#linknoteref-280">return</a>)<br /> [ Bresl. Edit., vol. vii.
- pp. 260-1, Night dlxviii.]
- </p>
- <p>
- <a name="linknote-281" id="linknote-281"> </a>
- </p>
- <p class="foot">
- 281 (<a href="#linknoteref-281">return</a>)<br /> [ Ibn al-Sammák (Son of
- the fisherman or fishmonger), whose name was Abú al-Abbás Mohammed bin
- Sabíh, surnamed Al- Mazkúr (Ibn al-Athir says Al-Muzakkar), was a native
- of Kufah (where he died in A.H. 183 = 799-80), a preacher and professional
- tale-teller famed as a stylist and a man of piety. Al-Siyuti (p. 292)
- relates of him that when honoured by the Caliph with courteous reception
- he said to him, "Thy humility in thy greatness is nobler than thy
- greatness." He is known to have been the only theologician who, ex
- cathedrâ, promised Al-Rashid a place in Paradise.]
- </p>
- <p>
- <a name="linknote-282" id="linknote-282"> </a>
- </p>
- <p class="foot">
- 282 (<a href="#linknoteref-282">return</a>)<br /> [ Bresl. Edit., vol. vii.
- pp. 261-2, Night dlxviii.]
- </p>
- <p>
- <a name="linknote-283" id="linknote-283"> </a>
- </p>
- <p class="foot">
- 283 (<a href="#linknoteref-283">return</a>)<br /> [ Seventh Abbaside, A.H.
- 198-227 = 813-842. See vol. iv. 109. He was a favourite with his father,
- who personally taught him tradition; but he offended the Faithful by
- asserting the creation of the Koran, by his leaning to Shi'ah doctrine,
- and by changing the black garments of the Banu Abbas into green. He died
- of a chill at Budandun, a day's march from Tarsus, where he was buried:
- for this Podendon = = stretch out thy feet, see Al-Siyuti, pp. 326-27.]
- </p>
- <p>
- <a name="linknote-284" id="linknote-284"> </a>
- </p>
- <p class="foot">
- 284 (<a href="#linknoteref-284">return</a>)<br /> [ Sixth Abbaside, A.D.
- 809-13. See vol. v. 93: 152. He was of pure Abbaside blood on the father's
- side and his mother Zubaydah's. But he was unhappy in his Wazir Al-Fazl
- bin Rabí, the intriguer against the Barmecides, who estranged him from his
- brothers Al-Kásim and Al-Maamún. At last he was slain by a party of
- Persians, "who struck him with their swords and cut him through the nape
- of his neck and went with his head to Tahir bin al-Husayn, general to
- Al-Maamún, who set it upon a garden-wall and made proclamation, This is
- the head of the deposed Mohammed (Al-Amín)." Al-Siyuti, pp. 306-311. It
- was remarked by Moslem annalists that every sixth Abbaside met with a
- violent death: the first was this Mohammed al-Amin surnamed Al-Makhlú' =
- The Deposed; the second sixth was Al-Musta'ín; and the last was Al-
- Muktadí bi'lláh.]
- </p>
- <p>
- <a name="linknote-285" id="linknote-285"> </a>
- </p>
- <p class="foot">
- 285 (<a href="#linknoteref-285">return</a>)<br /> [ Lit. "Order and
- acceptance." See the Tale of the Sandal-wood Merchant and the Sharpers:
- vol. vi. 202.]
- </p>
- <p>
- <a name="linknote-286" id="linknote-286"> </a>
- </p>
- <p class="foot">
- 286 (<a href="#linknoteref-286">return</a>)<br /> [ This is not noticed by
- Al-Siyuti (p. 318) who says that his mother was a slave-concubine named
- Marájil who died in giving him birth. The tale in the text appears to be a
- bit of Court scandal, probably suggested by the darkness of the Caliph's
- complexion.]
- </p>
- <p>
- <a name="linknote-287" id="linknote-287"> </a>
- </p>
- <p class="foot">
- 287 (<a href="#linknoteref-287">return</a>)<br /> [ Bresl. Edit., vol.
- viii. pp. 226-9, Nights dclx-i.]
- </p>
- <p>
- <a name="linknote-288" id="linknote-288"> </a>
- </p>
- <p class="foot">
- 288 (<a href="#linknoteref-288">return</a>)<br /> [ King of the Arab
- kingdom of Hirah, for whom see vol. v. 74. This ancient villain rarely
- appears in such favourable form when tales are told of him.]
- </p>
- <p>
- <a name="linknote-289" id="linknote-289"> </a>
- </p>
- <p class="foot">
- 289 (<a href="#linknoteref-289">return</a>)<br /> [ The tribe of the
- chieftain and poet, Hátim Táí, for whom see vol. iv. 94.]
- </p>
- <p>
- <a name="linknote-290" id="linknote-290"> </a>
- </p>
- <p class="foot">
- 290 (<a href="#linknoteref-290">return</a>)<br /> [ i.e. I will make a
- covenant with him before the Lord. Here the word "Allah" is introduced
- among the Arabs of The Ignorance.]
- </p>
- <p>
- <a name="linknote-291" id="linknote-291"> </a>
- </p>
- <p class="foot">
- 291 (<a href="#linknoteref-291">return</a>)<br /> [ i.e. the man of the
- Tribe of Tay.]
- </p>
- <p>
- <a name="linknote-292" id="linknote-292"> </a>
- </p>
- <p class="foot">
- 292 (<a href="#linknoteref-292">return</a>)<br /> [ A similar story of
- generous dealing is told of the Caliph Omar in The Nights. See vol. v. 99
- et seq.]
- </p>
- <p>
- <a name="linknote-293" id="linknote-293"> </a>
- </p>
- <p class="foot">
- 293 (<a href="#linknoteref-293">return</a>)<br /> [ Bresl. Edit., vol.
- viii. pp. 273-8, Nights dclxxv-vi. In Syria and Egypt Firúz (the Persian
- "Píroz") = victorious, triumphant, is usually pronounced Fayrúz. The tale
- is a rechauffé of the King and the Wazir's Wife in The Nights. See vol.
- vi. 129.]
- </p>
- <p>
- <a name="linknote-294" id="linknote-294"> </a>
- </p>
- <p class="foot">
- 294 (<a href="#linknoteref-294">return</a>)<br /> [ i.e. I seek refuge with
- Allah = God forfend.]
- </p>
- <p>
- <a name="linknote-295" id="linknote-295"> </a>
- </p>
- <p class="foot">
- 295 (<a href="#linknoteref-295">return</a>)<br /> [ Bresl. Edit., vol. xi.
- pp. 84—318, Nights dccclxxv—dccccxxx. Here again the names are Persian,
- showing the provenance of the tale; Shah Bakht is=King Luck and Rahwán is
- a corruption of Rahbán=one who keeps the (right) way; or it may be
- Ruhbán=the Pious. Mr. W. A. Clouston draws my attention to the fact that
- this tale is of the Sindibad (Seven Wise Masters) cycle and that he finds
- remotely allied to it a Siamese collection, entitled Nonthuk Pakaranam in
- which Princess Kankras, to save the life of her father, relates eighty or
- ninety tales to the king of Pataliput (Palibothra). He purposes to discuss
- this and similar subjects in extenso in his coming volumes, "Popular Tales
- and Fictions: their Migrations and Transformations," to which I look
- forward with pleasant anticipations.]
- </p>
- <p>
- <a name="linknote-296" id="linknote-296"> </a>
- </p>
- <p class="foot">
- 296 (<a href="#linknoteref-296">return</a>)<br /> [ So far this work
- resembles the Bakhtiyár-námeh, in which the ten Wazirs are eager for the
- death of the hero who relates tales and instances to the king, warning him
- against the evils of precipitation.]
- </p>
- <p>
- <a name="linknote-297" id="linknote-297"> </a>
- </p>
- <p class="foot">
- 297 (<a href="#linknoteref-297">return</a>)<br /> [ One pilgrimage (Hajjat
- al-Islam) is commanded to all Moslems. For its conditions see The Nights,
- vol. v. 202, et seq.]
- </p>
- <p>
- <a name="linknote-298" id="linknote-298"> </a>
- </p>
- <p class="foot">
- 298 (<a href="#linknoteref-298">return</a>)<br /> [ Arab. "Hajj al-Shárif."
- For the expenses of the process see my Pilgrimage iii. 12. As in all "Holy
- Places," from Rome to Benares, the sinner in search of salvation is
- hopelessly taken in and fleeced by the "sons of the sacred cities."]
- </p>
- <p>
- <a name="linknote-299" id="linknote-299"> </a>
- </p>
- <p class="foot">
- 299 (<a href="#linknoteref-299">return</a>)<br /> [ Here a stranger invites
- a guest who at once accepts the invitation; such is the freedom between
- Moslems at Meccah and Al-Medinah, especially during pilgrimagetime.]
- </p>
- <p>
- <a name="linknote-300" id="linknote-300"> </a>
- </p>
- <p class="foot">
- 300 (<a href="#linknoteref-300">return</a>)<br /> [ i.e. the master could
- no longer use her carnally.]
- </p>
- <p>
- <a name="linknote-301" id="linknote-301"> </a>
- </p>
- <p class="foot">
- 301 (<a href="#linknoteref-301">return</a>)<br /> [ i.e. wantoned it away.]
- </p>
- <p>
- <a name="linknote-302" id="linknote-302"> </a>
- </p>
- <p class="foot">
- 302 (<a href="#linknoteref-302">return</a>)<br /> [ Here "Al-Hajj"=the
- company of pilgrims, a common use of the term.]
- </p>
- <p>
- <a name="linknote-303" id="linknote-303"> </a>
- </p>
- <p class="foot">
- 303 (<a href="#linknoteref-303">return</a>)<br /> [ The text says, "He went
- on with the caravan to the Pilgrimage," probably a clerical error. "Hajj"
- is never applied to the Visitation (Ziyárah) at Al-Medinah.]
- </p>
- <p>
- <a name="linknote-304" id="linknote-304"> </a>
- </p>
- <p class="foot">
- 304 (<a href="#linknoteref-304">return</a>)<br /> [ Arab. "Jáwar," that is,
- he became a mujáwir, one who lives in or near a collegiate mosque. The
- Egyptian proverb says, "He pilgrimaged: quoth one, Yes, and for his
- villainy lives (yujawir) at Meccah," meaning that he found no other place
- bad enough for him.]
- </p>
- <p>
- <a name="linknote-305" id="linknote-305"> </a>
- </p>
- <p class="foot">
- 305 (<a href="#linknoteref-305">return</a>)<br /> [ I have often heard of
- this mysterious art in the East, also of similarly making rubies and
- branch-coral of the largest size; but, despite all my endeavours, I never
- was allowed to witness the operation. It was the same with alchemy, which,
- however, I found very useful to the "smasher." See my History of Sindh,
- chapt. vii.]
- </p>
- <p>
- <a name="linknote-306" id="linknote-306"> </a>
- </p>
- <p class="foot">
- 306 (<a href="#linknoteref-306">return</a>)<br /> [ Elsewhere in The Nights
- specified as white woollen robes.]
- </p>
- <p>
- <a name="linknote-307" id="linknote-307"> </a>
- </p>
- <p class="foot">
- 307 (<a href="#linknoteref-307">return</a>)<br /> [ Whilst she was praying
- the girl could not address her; but the use of the rosary is a kind of
- "parergon."]
- </p>
- <p>
- <a name="linknote-308" id="linknote-308"> </a>
- </p>
- <p class="foot">
- 308 (<a href="#linknoteref-308">return</a>)<br /> [ Arab. "Yá Hájjah" (in
- Egypt pronounced "Hággeh"), a polite address to an elderly woman, who is
- thus supposed to have "finished her faith."]
- </p>
- <p>
- <a name="linknote-309" id="linknote-309"> </a>
- </p>
- <p class="foot">
- 309 (<a href="#linknoteref-309">return</a>)<br /> [ Arab. "Kanísah" (from
- Kans=sweeping) a pagan temple, a Jewish synagogue, and especially a
- Christian church.]
- </p>
- <p>
- <a name="linknote-310" id="linknote-310"> </a>
- </p>
- <p class="foot">
- 310 (<a href="#linknoteref-310">return</a>)<br /> [ i.e. standeth in prayer
- or supplication.]
- </p>
- <p>
- <a name="linknote-311" id="linknote-311"> </a>
- </p>
- <p class="foot">
- 311 (<a href="#linknoteref-311">return</a>)<br /> [ i.e. fell into
- hysterics, a very common complaint amongst the highly nervous and
- excitable races of the East.]
- </p>
- <p>
- <a name="linknote-312" id="linknote-312"> </a>
- </p>
- <p class="foot">
- 312 (<a href="#linknoteref-312">return</a>)<br /> [ Arab. "Kahramánah," a
- word which has often occurred in divers senses, nurse, duenna,
- chamberwoman, stewardess, armed woman defending the Harem, etc.]
- </p>
- <p>
- <a name="linknote-313" id="linknote-313"> </a>
- </p>
- <p class="foot">
- 313 (<a href="#linknoteref-313">return</a>)<br /> [ Which is supposed to
- contain the Harem.]
- </p>
- <p>
- <a name="linknote-314" id="linknote-314"> </a>
- </p>
- <p class="foot">
- 314 (<a href="#linknoteref-314">return</a>)<br /> [ Especially mentioned
- because the guide very often follows his charges, especially when he
- intends to play them an ugly trick. I had an unpleasant adventure of the
- kind in Somaliland; but having the fear of the "Aborigines Protection
- Society" before my eyes, refrained from doing more than hinting at it.]
- </p>
- <p>
- <a name="linknote-315" id="linknote-315"> </a>
- </p>
- <p class="foot">
- 315 (<a href="#linknoteref-315">return</a>)<br /> [ i.e. otherwise than
- according to ordinance of Allah.]
- </p>
- <p>
- <a name="linknote-316" id="linknote-316"> </a>
- </p>
- <p class="foot">
- 316 (<a href="#linknoteref-316">return</a>)<br /> [ A well-known city of
- lrák 'Ajamí (or Persian).]
- </p>
- <p>
- <a name="linknote-317" id="linknote-317"> </a>
- </p>
- <p class="foot">
- 317 (<a href="#linknoteref-317">return</a>)<br /> [ i.e. spare pegs and
- strings, plectra, thumb-guards, etc.]
- </p>
- <p>
- <a name="linknote-318" id="linknote-318"> </a>
- </p>
- <p class="foot">
- 318 (<a href="#linknoteref-318">return</a>)<br /> [ Arab. "Hasír," the fine
- matting used for sleeping on during the hot season in Egypt and Syria.]
- </p>
- <p>
- <a name="linknote-319" id="linknote-319"> </a>
- </p>
- <p class="foot">
- 319 (<a href="#linknoteref-319">return</a>)<br /> [ i.e. The bed where the
- "rough and tumble" had taken place.]
- </p>
- <p>
- <a name="linknote-320" id="linknote-320"> </a>
- </p>
- <p class="foot">
- 320 (<a href="#linknoteref-320">return</a>)<br /> [ This word, which
- undoubtedly derives from cuculus, cogul, cocu, a cuckoo, has taken a queer
- twist, nor can I explain how its present meaning arose from a shebird
- which lays her egg in a strange nest. Wittol, on the other hand, from
- Witan, to know, is rightly applied to one whom La Fontaine calls "cocu et
- content," the Arab Dayyús.]
- </p>
- <p>
- <a name="linknote-321" id="linknote-321"> </a>
- </p>
- <p class="foot">
- 321 (<a href="#linknoteref-321">return</a>)<br /> [ Arab. "Shabakah," here
- a net like a fisherman's, which is hung over the hole in the wall called a
- shop, during the temporary absence of the shopkeeper. See my Pilgrimage,
- i. 100.]
- </p>
- <p>
- <a name="linknote-322" id="linknote-322"> </a>
- </p>
- <p class="foot">
- 322 (<a href="#linknoteref-322">return</a>)<br /> [ i.e. of which the
- singer speaks.]
- </p>
- <p>
- <a name="linknote-323" id="linknote-323"> </a>
- </p>
- <p class="foot">
- 323 (<a href="#linknoteref-323">return</a>)<br /> [ i.e., she found him
- good at the to-and-fro movement; our corresponding phrase is
- "basket-making."]
- </p>
- <p>
- <a name="linknote-324" id="linknote-324"> </a>
- </p>
- <p class="foot">
- 324 (<a href="#linknoteref-324">return</a>)<br /> [ Arab. "Mu'arris": in
- vol. i. 338, I derived the word from 'Ars marriage, like the Germ.
- Kupplerin. This was a mere mistake; the root is 'Ars (with a Sád not a
- Sín) and means a pimp who shows off or displays his wares.]
- </p>
- <p>
- <a name="linknote-325" id="linknote-325"> </a>
- </p>
- <p class="foot">
- 325 (<a href="#linknoteref-325">return</a>)<br /> [ Arab. "Akhmitu
- Ghazla-há" lit.=thicken her yarn or thread.]
- </p>
- <p>
- <a name="linknote-326" id="linknote-326"> </a>
- </p>
- <p class="foot">
- 326 (<a href="#linknoteref-326">return</a>)<br /> [ I must again warn the
- reader that the negative, which to us appears unnecessary, is emphatic in
- Arabic.]
- </p>
- <p>
- <a name="linknote-327" id="linknote-327"> </a>
- </p>
- <p class="foot">
- 327 (<a href="#linknoteref-327">return</a>)<br /> [ i.e. By removing the
- goods from the "but" to the "ben." Pilgrimage i. 99.]
- </p>
- <p>
- <a name="linknote-328" id="linknote-328"> </a>
- </p>
- <p class="foot">
- 328 (<a href="#linknoteref-328">return</a>)<br /> [ Arab. "Tannúr," here
- the large earthern jar with a cover of the same material, round which the
- fire is built.]
- </p>
- <p>
- <a name="linknote-329" id="linknote-329"> </a>
- </p>
- <p class="foot">
- 329 (<a href="#linknoteref-329">return</a>)<br /> [ Being a musician the
- hero of the tale was also a pederast.]
- </p>
- <p>
- <a name="linknote-330" id="linknote-330"> </a>
- </p>
- <p class="foot">
- 330 (<a href="#linknoteref-330">return</a>)<br /> [ Here Mr. Payne supplies
- "Then they returned and sat down" (apparently changing places). He is
- quite correct in characterising the Bresl. Edit. as corrupt and "fearfully
- incoherent." All we can make certain of in this passage is that the singer
- mistook the Persian for his white slave (Mameluke).]
- </p>
- <p>
- <a name="linknote-331" id="linknote-331"> </a>
- </p>
- <p class="foot">
- 331 (<a href="#linknoteref-331">return</a>)<br /> [ Arab. "Bazaka,"
- normally used in the sense of spitting; here the saliva might be applied
- for facilitating insertion.]
- </p>
- <p>
- <a name="linknote-332" id="linknote-332"> </a>
- </p>
- <p class="foot">
- 332 (<a href="#linknoteref-332">return</a>)<br /> [ In Persian "Áward o
- burd,"=brought and bore away, gen. applied to the movement of the man as
- in the couplet,]
- </p>
-<pre xml:space="preserve">
- Chenín burd o áward o áward o burd,
- Kih dáyeh pas-i-pardeh zi ghussah murd.]
-
- He so came and went, went and came again,
- That Nurse who lay curtained to faint was fain.]
-</pre>
- <p>
- <a name="linknote-333" id="linknote-333"> </a>
- </p>
- <p class="foot">
- 333 (<a href="#linknoteref-333">return</a>)<br /> [ Alluding to the
- fighting rams which are described by every Anglo-Indian traveller. They
- strike with great force, amply sufficient to crush the clumsy hand which
- happens to be caught between the two foreheads. The animals are sometimes
- used for Fál or consulting futurity: the name of a friend is given to one
- and that of a foe to the other; and the result of the fight suggests
- victory or defeat for the men.]
- </p>
- <p>
- <a name="linknote-334" id="linknote-334"> </a>
- </p>
- <p class="foot">
- 334 (<a href="#linknoteref-334">return</a>)<br /> [ Arab. "Jauhar"=the
- jewel, the essential nature of a substance. Compare M. Alcofribas'
- "Abstraction of the Quintessence."]
- </p>
- <p>
- <a name="linknote-335" id="linknote-335"> </a>
- </p>
- <p class="foot">
- 335 (<a href="#linknoteref-335">return</a>)<br /> [ In parts of the Moslem
- world Al-Jabr=the tyranny, is the equivalent of what we call "civil law,"
- as opposed to Al-Sharí'ah, or Holy Law, the religious code; Diwan al-Jabr
- (Civil Court) being the contrary of the Mahkamah or Kazi's tribunal. See
- "First Footsteps in East Africa," p. 126.]
- </p>
- <p>
- <a name="linknote-336" id="linknote-336"> </a>
- </p>
- <p class="foot">
- 336 (<a href="#linknoteref-336">return</a>)<br /> [ i.e. in offering thee
- the kingship.]
- </p>
- <p>
- <a name="linknote-337" id="linknote-337"> </a>
- </p>
- <p class="foot">
- 337 (<a href="#linknoteref-337">return</a>)<br /> [ i.e. "a man of
- fourscore."]
- </p>
- <p>
- <a name="linknote-338" id="linknote-338"> </a>
- </p>
- <p class="foot">
- 338 (<a href="#linknoteref-338">return</a>)<br /> [ i.e. outside the city.]
- </p>
- <p>
- <a name="linknote-339" id="linknote-339"> </a>
- </p>
- <p class="foot">
- 339 (<a href="#linknoteref-339">return</a>)<br /> [ See the conclusion of
- the story.]
- </p>
- <p>
- <a name="linknote-340" id="linknote-340"> </a>
- </p>
- <p class="foot">
- 340 (<a href="#linknoteref-340">return</a>)<br /> [ i.e. I have said my
- say.]
- </p>
- <p>
- <a name="linknote-341" id="linknote-341"> </a>
- </p>
- <p class="foot">
- 341 (<a href="#linknoteref-341">return</a>)<br /> [ Arab. "Al-Mutabattil,"
- usually=one who forsakes the world. The Katarát alNaysán or rain-drops in
- the month Naysán (April) produce pearls when falling into the
- oyster-shells and poison in the serpent's mouth. The allusions to them are
- innumerable in Persian poetry, and the idea gives rise to a host of
- moralities more or less insipid.]
- </p>
- <p>
- <a name="linknote-342" id="linknote-342"> </a>
- </p>
- <p class="foot">
- 342 (<a href="#linknoteref-342">return</a>)<br /> [ This is the general
- idea concerning the diamond in all countries where the gem is dug, but I
- never heard it of the pearl.]
- </p>
- <p>
- <a name="linknote-343" id="linknote-343"> </a>
- </p>
- <p class="foot">
- 343 (<a href="#linknoteref-343">return</a>)<br /> [ Arab. "Faras," properly
- a mare; but the writer begins by using the feminine, and then employs the
- masculine. It is an abominable text.]
- </p>
- <p>
- <a name="linknote-344" id="linknote-344"> </a>
- </p>
- <p class="foot">
- 344 (<a href="#linknoteref-344">return</a>)<br /> [ Arab. "Rutab wa
- manázil," may also mean "stations and mansions (of the moon and planets)."
- The double entendre was probably intended.]
- </p>
- <p>
- <a name="linknote-345" id="linknote-345"> </a>
- </p>
- <p class="foot">
- 345 (<a href="#linknoteref-345">return</a>)<br /> [ Arab. "Za'íf," still a
- popular word, meaning feeble, sick, ailing, but especially, weak in
- venery.]
- </p>
- <p>
- <a name="linknote-346" id="linknote-346"> </a>
- </p>
- <p class="foot">
- 346 (<a href="#linknoteref-346">return</a>)<br /> [ See the original of
- this tale in King Al-Af'á: Al-Mas'udi, chap. xlvi.]
- </p>
- <p>
- <a name="linknote-347" id="linknote-347"> </a>
- </p>
- <p class="foot">
- 347 (<a href="#linknoteref-347">return</a>)<br /> [ He says this without
- any sense of shame, coolly as Horace or Catullus wrote.]
- </p>
- <p>
- <a name="linknote-348" id="linknote-348"> </a>
- </p>
- <p class="foot">
- 348 (<a href="#linknoteref-348">return</a>)<br /> [ i.e. of the caravan
- with which he came.]
- </p>
- <p>
- <a name="linknote-349" id="linknote-349"> </a>
- </p>
- <p class="foot">
- 349 (<a href="#linknoteref-349">return</a>)<br /> [ Arab. "Al-'Adl." In the
- form of Zú 'adl it = a legal witness, a man of good repute; in Marocco and
- other parts of the Moslem world 'Adul (plur. 'Udúl) signifies an assessor
- of the Kazi, a notary. Padre Lerchundy (loc. cit. p. 345) renders it
- notario.]
- </p>
- <p>
- <a name="linknote-350" id="linknote-350"> </a>
- </p>
- <p class="foot">
- 350 (<a href="#linknoteref-350">return</a>)<br /> [ i.e. I would marry thy
- daughter, not only for her own sake, but for alliance with thy family.]
- </p>
- <p>
- <a name="linknote-351" id="linknote-351"> </a>
- </p>
- <p class="foot">
- 351 (<a href="#linknoteref-351">return</a>)<br /> [ i.e. the bride's face.]
- </p>
- <p>
- <a name="linknote-352" id="linknote-352"> </a>
- </p>
- <p class="foot">
- 352 (<a href="#linknoteref-352">return</a>)<br /> [ The Ghusl or complete
- ablution after car. cop.]
- </p>
- <p>
- <a name="linknote-353" id="linknote-353"> </a>
- </p>
- <p class="foot">
- 353 (<a href="#linknoteref-353">return</a>)<br /> [ Thus the girl was made
- lawful to him as a concubine by the "loathly ladye," whose good heart
- redeemed her ill-looks.]
- </p>
- <p>
- <a name="linknote-354" id="linknote-354"> </a>
- </p>
- <p class="foot">
- 354 (<a href="#linknoteref-354">return</a>)<br /> [ Meaning the poor man
- and his own daughter.]
- </p>
- <p>
- <a name="linknote-355" id="linknote-355"> </a>
- </p>
- <p class="foot">
- 355 (<a href="#linknoteref-355">return</a>)<br /> [ Mr. Payne changes the
- Arab title to the far more appropriate heading, "Story of the Rich Man and
- his Wasteful Son." The tale begins with Æsop's fable of the faggot; and
- concludes with the "Heir of Linne," in the famous Scotch ballad. Mr.
- Clouston refers also to the Persian Tale of Murchlis (The Sorrowful
- Wazir); to the Forty Vezirs (23rd Story) to Cinthio and to sundry old
- English chap-books.]
- </p>
- <p>
- <a name="linknote-356" id="linknote-356"> </a>
- </p>
- <p class="foot">
- 356 (<a href="#linknoteref-356">return</a>)<br /> [ Arab. "Tafrík
- wa'l-jam'a."]
- </p>
- <p>
- <a name="linknote-357" id="linknote-357"> </a>
- </p>
- <p class="foot">
- 357 (<a href="#linknoteref-357">return</a>)<br /> [ Arab. "Wafát" pop. used
- as death, decease, departure; but containing the idea of departing to the
- mercy of Allah and "paying the debt of nature." It is not so ill-omened a
- word as Maut = death.]
- </p>
- <p>
- <a name="linknote-358" id="linknote-358"> </a>
- </p>
- <p class="foot">
- 358 (<a href="#linknoteref-358">return</a>)<br /> [ i.e. gifts and
- presents. See vol. iv. 185.]
- </p>
- <p>
- <a name="linknote-359" id="linknote-359"> </a>
- </p>
- <p class="foot">
- 359 (<a href="#linknoteref-359">return</a>)<br /> [ i.e. Turcomans;
- presently called Sístán, for which see vol. ii. 218.]
- </p>
- <p>
- <a name="linknote-360" id="linknote-360"> </a>
- </p>
- <p class="foot">
- 360 (<a href="#linknoteref-360">return</a>)<br /> [ In my Pilgrimage (i.
- 38), I took from Mr. Galton's Art of Travel, the idea of opening with a
- lancet the shoulder or other fleshy part of the body and inserting into it
- a precious stone. This was immensely derided by not a few including one
- who, then a young man from the country, presently became a Cabinet
- Minister. Despite their omniscience, however, the "dodge" is frequently
- practised. See how this device was practised by Jeshua Nazarenus, vol. v.
- 238.]
- </p>
- <p>
- <a name="linknote-361" id="linknote-361"> </a>
- </p>
- <p class="foot">
- 361 (<a href="#linknoteref-361">return</a>)<br /> [ Arab. "'Alam," a pile
- of stones, a flag or some such landmark. The reader will find them
- described in "The Sword of Midian," i. 98, and passim.]
- </p>
- <p>
- <a name="linknote-362" id="linknote-362"> </a>
- </p>
- <p class="foot">
- 362 (<a href="#linknoteref-362">return</a>)<br /> [ Mr. Clouston refers to
- the "Miles Gloriosus" (Plautus); to "Orlando Innamorato" of Berni (the
- Daughter of the King of the Distant Isles); to the "Seven Wise Masters"
- ("The Two Dreams," or "The Crafty Knight of Hungary"); to his Book of
- Sindibad, p. 343 ff.; to Miss Busk's Folk-Lore of Rome, p. 399 ("The Grace
- of the Hunchback"); to Prof. Crane's "Italian Popular Tales," p. 167, and
- "The Elopement," from Pitrè's Sicilian collection.]
- </p>
- <p>
- <a name="linknote-363" id="linknote-363"> </a>
- </p>
- <p class="foot">
- 363 (<a href="#linknoteref-363">return</a>)<br /> [ In sign of impatience;
- "Look sharp!"]
- </p>
- <p>
- <a name="linknote-364" id="linknote-364"> </a>
- </p>
- <p class="foot">
- 364 (<a href="#linknoteref-364">return</a>)<br /> [ i.e. the resemblance of
- the supposed sister to his wife. This is a rechauffé of Kamar al-Zamán
- iid.]
- </p>
- <p>
- <a name="linknote-365" id="linknote-365"> </a>
- </p>
- <p class="foot">
- 365 (<a href="#linknoteref-365">return</a>)<br /> [ This leaving a long
- lock upon the shaven poll is a very ancient practice: we find it amongst
- the old Egyptians. For the Shúshah or top-knot of hair, see vol. i. 308.
- It is differently worn in the several regions of the Moslem world: the
- Maroccans of the Ríf country grow it not on the poll but on one side of
- the head. As a rule, however, it is confined to boys, and is shaved off at
- puberty.]
- </p>
- <p>
- <a name="linknote-366" id="linknote-366"> </a>
- </p>
- <p class="foot">
- 366 (<a href="#linknoteref-366">return</a>)<br /> [ Suspecting her to be a
- witch because she was old and poor. The same was the case in Europe when
- these unfortunates were burned during the early part of the last century
- and even now the country-folk are often ready to beat or drown them. The
- abominable witchcraft acts, which arose from bibliolatry and belief in
- obsolete superstitions, can claim as many victims in "Protestant"
- countries, England and the Anglo-American States as the Jesuitical
- Inquisition.]
- </p>
- <p>
- <a name="linknote-367" id="linknote-367"> </a>
- </p>
- <p class="foot">
- 367 (<a href="#linknoteref-367">return</a>)<br /> [ It is not easy to make
- sense of this passage especially when the Wazir is spoken of.]
- </p>
- <p>
- <a name="linknote-368" id="linknote-368"> </a>
- </p>
- <p class="foot">
- 368 (<a href="#linknoteref-368">return</a>)<br /> [ This is a rechauffé of
- the Sandal-Wood Merchant and the Sharpers. Vol. vi. 202.]
- </p>
- <p>
- <a name="linknote-369" id="linknote-369"> </a>
- </p>
- <p class="foot">
- 369 (<a href="#linknoteref-369">return</a>)<br /> [ I have followed Mr.
- Payne's adaptation of the text as he makes sense, whilst the Arabic does
- not. I suppose that the holes are disposed crosswise.]
- </p>
- <p>
- <a name="linknote-370" id="linknote-370"> </a>
- </p>
- <p class="foot">
- 370 (<a href="#linknoteref-370">return</a>)<br /> [ i.e. Thy skill is so
- great that thou wilt undermine my authority with the king.]
- </p>
- <p>
- <a name="linknote-371" id="linknote-371"> </a>
- </p>
- <p class="foot">
- 371 (<a href="#linknoteref-371">return</a>)<br /> [ This famous tale is
- first found in a small collection of Latin fables (Adolphi Fabulæ apud
- Leyser Hist. Poet. Medii Ævi, p. 200—8), beginning
- </p>
-<pre xml:space="preserve">
- Cæcus erat quidam, cui pulcra virago, etc.
-</pre>
- <p class="foot">
- The date is 1315, and Caxton printed it in English in 1483; hence it was
- adopted by Boccaccio, Day vii., Novella 9; whence Chaucer's "Marchaundes
- Tale": this, by-the-by, was translated by Pope in his sixteenth or
- seventeenth year, and christened "January and May." The same story is
- inserted in La Fontaine (Contes, lib. ii., No. 8), "La Gageure des trois
- Commères," with the normal poirier; and lastly it appears in Wieland's
- "Oberon," canto vi.; where the Fairy King restores the old husband's
- sight, and Titania makes the lover on the pear-tree invisible. Mr.
- Clouston refers me also to the Bahár-i-Dánish, or Prime of Knowledge
- (Scott's translation, vol. ii., pp. 64—68); "How the Brahman learned the
- Tirrea Bede"; to the Turkish "Kirk Wazir" (Forty Wazirs) of the
- Shaykh-Zadeh (xxivth Wazir's story); to the "Comœdia Lydiæ," and to
- Barbazan's "Fabliaux et Contes" t. iii. p. 451, "La Saineresse," the
- cupping-woman.]
- </p>
- <p>
- <a name="linknote-372" id="linknote-372"> </a>
- </p>
- <p class="foot">
- 372 (<a href="#linknoteref-372">return</a>)<br /> [ In the European
- versions it is always a pear-tree.]
- </p>
- <p>
- <a name="linknote-373" id="linknote-373"> </a>
- </p>
- <p class="foot">
- 373 (<a href="#linknoteref-373">return</a>)<br /> [ This supernatural
- agency, ever at hand and ever credible to Easterns, makes this the most
- satisfactory version of the world-wide tale.]
- </p>
- <p>
- <a name="linknote-374" id="linknote-374"> </a>
- </p>
- <p class="foot">
- 374 (<a href="#linknoteref-374">return</a>)<br /> [ i.e. till next harvest
- time.]
- </p>
- <p>
- <a name="linknote-375" id="linknote-375"> </a>
- </p>
- <p class="foot">
- 375 (<a href="#linknoteref-375">return</a>)<br /> [ The "'Ashshár," or
- Tither, is most unpopular in the Nile-valley as in Wales; and he generally
- merits his ill-repute. Tales concerning the villainy of these extortioners
- abound in Egypt and Syria. The first step in improvement will be so to
- regulate the tithes that the peasants may not be at the mercy of these
- "publicans and sinners" who, however, can plead that they have paid highly
- for appointment to office and must recoup themselves.]
- </p>
- <p>
- <a name="linknote-376" id="linknote-376"> </a>
- </p>
- <p class="foot">
- 376 (<a href="#linknoteref-376">return</a>)<br /> [ Arab. "'Ammir"=cause to
- flourish.]
- </p>
- <p>
- <a name="linknote-377" id="linknote-377"> </a>
- </p>
- <p class="foot">
- 377 (<a href="#linknoteref-377">return</a>)<br /> [ Arab. "Afkah," a better
- Fakíh or theologian; all Moslem law being based upon the Koran, the
- Sayings (Hadis) and Doings (Sunnat) of the Prophet; and, lastly, the Rasm
- or immemorial custom of the country provided that it be not opposed to the
- other three.]
- </p>
- <p>
- <a name="linknote-378" id="linknote-378"> </a>
- </p>
- <p class="foot">
- 378 (<a href="#linknoteref-378">return</a>)<br /> [ If the number represent
- the days in the Moslem year it should be 354=6 months of 29 days and the
- rest of 30).]
- </p>
- <p>
- <a name="linknote-379" id="linknote-379"> </a>
- </p>
- <p class="foot">
- 379 (<a href="#linknoteref-379">return</a>)<br /> [ The affirmative
- particle "kad" preceding a verb in the past gives it a present and at
- times a future signification.]
- </p>
- <p>
- <a name="linknote-380" id="linknote-380"> </a>
- </p>
- <p class="foot">
- 380 (<a href="#linknoteref-380">return</a>)<br /> [ A danik, the Persian
- "Dáng," is one-sixth of a dirham, i.e. about one penny. See vol. ii. 204.]
- </p>
- <p>
- <a name="linknote-381" id="linknote-381"> </a>
- </p>
- <p class="foot">
- 381 (<a href="#linknoteref-381">return</a>)<br /> [ It would mightily
- tickle an Eastern audience to hear of a Tither being unable to do any
- possible amount of villainy.]
- </p>
- <p>
- <a name="linknote-382" id="linknote-382"> </a>
- </p>
- <p class="foot">
- 382 (<a href="#linknoteref-382">return</a>)<br /> [ i.e. The oath of triple
- divorce which is, I have said, irrevocable, and the divorcée may not be
- taken again by her husband till her marriage with another man (the
- Mustahill of The Nights) has been consummated. See vol. iv., 48.]
- </p>
- <p>
- <a name="linknote-383" id="linknote-383"> </a>
- </p>
- <p class="foot">
- 383 (<a href="#linknoteref-383">return</a>)<br /> [ i.e. thousandfold
- cuckold.]
- </p>
- <p>
- <a name="linknote-384" id="linknote-384"> </a>
- </p>
- <p class="foot">
- 384 (<a href="#linknoteref-384">return</a>)<br /> [ Arab. "Wadí'ah" = the
- blows which the Robber had given him.]
- </p>
- <p>
- <a name="linknote-385" id="linknote-385"> </a>
- </p>
- <p class="foot">
- 385 (<a href="#linknoteref-385">return</a>)<br /> [ Arab. "Sindiyán" (from
- the Persian) gen. used for the holm-oak, the Quercus pseudococcifera,
- vulgarly termed ilex, or native oak, and forming an extensive scrub in
- Syria. For this and other varieties of Quercus, as the Mallúl and the
- Ballút, see Unexplored Syria, i. 68.]
- </p>
- <p>
- <a name="linknote-386" id="linknote-386"> </a>
- </p>
- <p class="foot">
- 386 (<a href="#linknoteref-386">return</a>)<br /> [ Hibernicè.]
- </p>
- <p>
- <a name="linknote-387" id="linknote-387"> </a>
- </p>
- <p class="foot">
- 387 (<a href="#linknoteref-387">return</a>)<br /> [ Lit. "In the way of
- moderation" = at least, at the most moderate reckoning.]
- </p>
- <p>
- <a name="linknote-388" id="linknote-388"> </a>
- </p>
- <p class="foot">
- 388 (<a href="#linknoteref-388">return</a>)<br /> [ Arab. "Rasmál," the
- vulg. Syrian and Egyptian form of Raas al-mál = stock-in-trade.]
- </p>
- <p>
- <a name="linknote-389" id="linknote-389"> </a>
- </p>
- <p class="foot">
- 389 (<a href="#linknoteref-389">return</a>)<br /> [ Usually a ring or
- something from his person to show that all was fair play; here however, it
- was a watchword.]
- </p>
- <p>
- <a name="linknote-390" id="linknote-390"> </a>
- </p>
- <p class="foot">
- 390 (<a href="#linknoteref-390">return</a>)<br /> [ Arab. "Ya Madyúbah,"
- prob. a clerical error for "Madyúnah," alluding to her many debts which he
- had paid. Here, however, I suspect the truly Egyptian term "Yá
- Manyúkah!"=O thou berogered; a delicate term of depreciation which may be
- heard a dozen times a day in the streets of Cairo. It has also a masculine
- form, "Yá Manyúk!"]
- </p>
- <p>
- <a name="linknote-391" id="linknote-391"> </a>
- </p>
- <p class="foot">
- 391 (<a href="#linknoteref-391">return</a>)<br /> [ About=100 lb. Mr. Sayce
- (Comparative Philol. p. 210) owns that Mn is old Egyptian but makes it a
- loan from the "Semites," like Sús (horse), Sar (prince), Sepet (lip) and
- Murcabutha (chariot), and goes to its origin in the Acratan column,
- because "it is not found before the times when the Egyptians borrowed
- freely from Palestine." But surely it is premature to draw such conclusion
- when we have so much still to learn concerning the dates of words in
- Egyptian.]
- </p>
- <p>
- <a name="linknote-392" id="linknote-392"> </a>
- </p>
- <p class="foot">
- 392 (<a href="#linknoteref-392">return</a>)<br /> [ Arab. Jámi'. This
- anachronism, like many of the same kind, is only apparent. The faith
- preached by Sayyidná Isà was the Islam of his day and dispensation, and it
- abrogated all other faiths till itself abrogated by the mission of
- Mahommed. It is therefore logical to apply to it terms which we should
- hold to be purely Moslem. On the other hand it is not logical to paint the
- drop-curtain of the Ober-Ammergau "Miracle-play" with the Mosque of Omar
- and the minarets of Al-Islam. I humbly represented this fact to the
- mechanicals of the village whose performance brings them in so large a sum
- every decade; but Snug, Snout and Bottom turned up the nose of contempt
- and looked upon me as a mere "shallow sceptic."]
- </p>
- <p>
- <a name="linknote-393" id="linknote-393"> </a>
- </p>
- <p class="foot">
- 393 (<a href="#linknoteref-393">return</a>)<br /> [ Arab. "Talámizah,"
- plur. of Tilmíz, a disciple, a young attendant. The word is Syriac and
- there is a Heb. root but no Arabic. In the Durrat al-Ghawwás, however,
- Tilmíz, Bilkís, and similar words are Arabic in the form of Fa'líl and
- Fi'líl]
- </p>
- <p>
- <a name="linknote-394" id="linknote-394"> </a>
- </p>
- <p class="foot">
- 394 (<a href="#linknoteref-394">return</a>)<br /> [ Rúh Allah, lit.=breath
- of Allah, attending to the miraculous conception according to the Moslems.
- See vol. v. 238.]
- </p>
- <p>
- <a name="linknote-395" id="linknote-395"> </a>
- </p>
- <p class="foot">
- 395 (<a href="#linknoteref-395">return</a>)<br /> [ Readers will kindly
- pronounce this word "Sahrá" not Sahárá.]
- </p>
- <p>
- <a name="linknote-396" id="linknote-396"> </a>
- </p>
- <p class="foot">
- 396 (<a href="#linknoteref-396">return</a>)<br /> [ Mr. Clouston refers for
- analogies to this tale to his "Oriental Sources of some of Chaucer's
- Tales" (Notes and Queries, 1885—86), and he finds the original of The
- Pardoner's Tale in one of the Játakas or Buddhist Birth-stories entitled
- Vedabbha Jataka. The story is spread over all Europe; in the Cento Novelle
- Antiche; Morlini; Hans Sachs, etc. And there are many Eastern versions,
- e.g. a Persian by Faríd al-Dín "'Attar" who died at a great age in A.D.
- 1278; an Arabic version in The Orientalist (Kandy, 1884); a Tibetan in
- Rollston's Tibetan Tales; a Cashmirian in Knowles' Dict. of Kashmírí
- Proverbs, etc., etc., etc.]
- </p>
- <p>
- <a name="linknote-397" id="linknote-397"> </a>
- </p>
- <p class="foot">
- 397 (<a href="#linknoteref-397">return</a>)<br /> [ Arab. "'Awán"
- lit.=aids, helpers; the "Aun of the Jinn" has often occurred.]
- </p>
- <p>
- <a name="linknote-398" id="linknote-398"> </a>
- </p>
- <p class="foot">
- 398 (<a href="#linknoteref-398">return</a>)<br /> [ i.e. the peasant.]
- </p>
- <p>
- <a name="linknote-399" id="linknote-399"> </a>
- </p>
- <p class="foot">
- 399 (<a href="#linknoteref-399">return</a>)<br /> [ i.e. those serving on
- the usual feudal tenure; and bound to suit and service for their fiefs.]
- </p>
- <p>
- <a name="linknote-400" id="linknote-400"> </a>
- </p>
- <p class="foot">
- 400 (<a href="#linknoteref-400">return</a>)<br /> [ i.e. the yearly value
- of his fief.]
- </p>
- <p>
- <a name="linknote-401" id="linknote-401"> </a>
- </p>
- <p class="foot">
- 401 (<a href="#linknoteref-401">return</a>)<br /> [ i.e. men who paid
- taxes.]
- </p>
- <p>
- <a name="linknote-402" id="linknote-402"> </a>
- </p>
- <p class="foot">
- 402 (<a href="#linknoteref-402">return</a>)<br /> [ Arab. "Rasátík" plur.
- of Rusták. See vol. vi. 289.]
- </p>
- <p>
- <a name="linknote-403" id="linknote-403"> </a>
- </p>
- <p class="foot">
- 403 (<a href="#linknoteref-403">return</a>)<br /> [ This adventure is a
- rechauffé of Amjad's adventure (vol. iii. 333) without, however, its
- tragic catastrophe.]
- </p>
- <p>
- <a name="linknote-404" id="linknote-404"> </a>
- </p>
- <p class="foot">
- 404 (<a href="#linknoteref-404">return</a>)<br /> [ The text is so concise
- as to be enigmatical. The house was finely furnished for a feast, as it
- belonged to the Man who was lavish, etc.]
- </p>
- <p>
- <a name="linknote-405" id="linknote-405"> </a>
- </p>
- <p class="foot">
- 405 (<a href="#linknoteref-405">return</a>)<br /> [ Arab. "Khubz Samíz;"
- the latter is the Arabisation of the Pers. Samíd, fine white bread,
- simnel, Germ. semmel.]
- </p>
- <p>
- <a name="linknote-406" id="linknote-406"> </a>
- </p>
- <p class="foot">
- 406 (<a href="#linknoteref-406">return</a>)<br /> [ The text has
- "Bakúlát"=pot-herbs; but it is probably a clerical error for "Bakláwát."
- See vol. ii. 311.]
- </p>
- <p>
- <a name="linknote-407" id="linknote-407"> </a>
- </p>
- <p class="foot">
- 407 (<a href="#linknoteref-407">return</a>)<br /> [ Egyptian-like he at
- once calls upon Allah to witness a lie and his excuse would be that the
- lie was well-intentioned.]
- </p>
- <p>
- <a name="linknote-408" id="linknote-408"> </a>
- </p>
- <p class="foot">
- 408 (<a href="#linknoteref-408">return</a>)<br /> [ i.e. The private bagnio
- which in old days every grand house possessed.]
- </p>
- <p>
- <a name="linknote-409" id="linknote-409"> </a>
- </p>
- <p class="foot">
- 409 (<a href="#linknoteref-409">return</a>)<br /> [ This is a fancy title,
- but it suits the tale better than that in the text (xi. 183) "The Richard
- who lost his wealth and his wits." Mr. Clouston refers to similar stories
- in Sacchetti and other early Italian novelists.]
- </p>
- <p>
- <a name="linknote-410" id="linknote-410"> </a>
- </p>
- <p class="foot">
- 410 (<a href="#linknoteref-410">return</a>)<br /> [ Arab. "Al-Muwaswis":
- for "Wiswás" see vol. i. 106. This class of men in stories takes the place
- of our "cunning idiot," and is often confounded with the Saudáwi, the
- melancholist proper.]
- </p>
- <p>
- <a name="linknote-411" id="linknote-411"> </a>
- </p>
- <p class="foot">
- 411 (<a href="#linknoteref-411">return</a>)<br /> [ Arab. "Hamhama," an
- onomapœic, like our hum, hem, and haw.]
- </p>
- <p>
- <a name="linknote-412" id="linknote-412"> </a>
- </p>
- <p class="foot">
- 412 (<a href="#linknoteref-412">return</a>)<br /> [ Arab. "Barniyah," a
- vessel either of glass or pottery like that in which the manna was
- collected (Exod. xvi. 33).]
- </p>
- <p>
- <a name="linknote-413" id="linknote-413"> </a>
- </p>
- <p class="foot">
- 413 (<a href="#linknoteref-413">return</a>)<br /> [ A hasty man, as
- Ghazbán=an angry man.]
- </p>
- <p>
- <a name="linknote-414" id="linknote-414"> </a>
- </p>
- <p class="foot">
- 414 (<a href="#linknoteref-414">return</a>)<br /> [ The Bresl. Edit.
- misprint. "Khablas" in more places than one, now with a Sín, then with a
- Sád. Khalbas suggests "Khalbús," a buffoon, for which see vol. ii. 143. In
- Egypt, however, the latter generally ends in a Sad (see Lane's "Khalboos,"
- M. E. chap. xxvii).]
- </p>
- <p>
- <a name="linknote-415" id="linknote-415"> </a>
- </p>
- <p class="foot">
- 415 (<a href="#linknoteref-415">return</a>)<br /> [ This story is a
- rechauffé of the Jewish Kazi and his pious wife; see vol. v. 256.]
- </p>
- <p>
- <a name="linknote-416" id="linknote-416"> </a>
- </p>
- <p class="foot">
- 416 (<a href="#linknoteref-416">return</a>)<br /> [ The Arab form of
- "Nayshápúr"=reeds of (King) Shapúr: see vol. ix. 230.]
- </p>
- <p>
- <a name="linknote-417" id="linknote-417"> </a>
- </p>
- <p class="foot">
- 417 (<a href="#linknoteref-417">return</a>)<br /> [ Arab. "Alà Tarík
- al-Satr wa al-Salámah," meaning that each other's wives did not veil
- before their brothers-in-law as is usually done. It may also mean that
- they were under Allah's protection and in best of condition.]
- </p>
- <p>
- <a name="linknote-418" id="linknote-418"> </a>
- </p>
- <p class="foot">
- 418 (<a href="#linknoteref-418">return</a>)<br /> [ i.e. he dared not rape
- her.]
- </p>
- <p>
- <a name="linknote-419" id="linknote-419"> </a>
- </p>
- <p class="foot">
- 419 (<a href="#linknoteref-419">return</a>)<br /> [ i.e. her "yes" meant
- "yes" and her "no" meant "no."]
- </p>
- <p>
- <a name="linknote-420" id="linknote-420"> </a>
- </p>
- <p class="foot">
- 420 (<a href="#linknoteref-420">return</a>)<br /> [ "Ignorance" (Jahl) may,
- here and elsewhere, mean wickedness, forwardness, folly, vicious folly or
- uncalled-for wrath. Here Arabic teaches a good lesson, for ignorance,
- intemperance and egoism are, I repeat, the roots of all evil.]
- </p>
- <p>
- <a name="linknote-421" id="linknote-421"> </a>
- </p>
- <p class="foot">
- 421 (<a href="#linknoteref-421">return</a>)<br /> [ So Mohammed said of a
- child born in adultery "The babe to the blanket (i.e. let it be nursed and
- reared) and the adultress to the stone."]
- </p>
- <p>
- <a name="linknote-422" id="linknote-422"> </a>
- </p>
- <p class="foot">
- 422 (<a href="#linknoteref-422">return</a>)<br /> [ Arab. "Wa há," etc., an
- interjection corresponding with the Syriac "ho" lo! (i.e., look) behold!
- etc.]
- </p>
- <p>
- <a name="linknote-423" id="linknote-423"> </a>
- </p>
- <p class="foot">
- 423 (<a href="#linknoteref-423">return</a>)<br /> [ This paragraph is
- supplied by Mr. Payne: something of the kind has evidently fallen out of
- the Arab text.]
- </p>
- <p>
- <a name="linknote-424" id="linknote-424"> </a>
- </p>
- <p class="foot">
- 424 (<a href="#linknoteref-424">return</a>)<br /> [ i.e. in the presence of
- witnesses, legally.]
- </p>
- <p>
- <a name="linknote-425" id="linknote-425"> </a>
- </p>
- <p class="foot">
- 425 (<a href="#linknoteref-425">return</a>)<br /> [ Lit. a myriad, ten
- thousand dirhams. See vol. iv. 281.]
- </p>
- <p>
- <a name="linknote-426" id="linknote-426"> </a>
- </p>
- <p class="foot">
- 426 (<a href="#linknoteref-426">return</a>)<br /> [ The fire was intended
- to defend the mother and babe from Jinns, bad spirits, the evil eye, etc.
- Romans lit candles in the room of the puerpara; hence the goddess
- Candelifera, and the term Candelaria applied to the B.V. In Brand's
- Popular Antiquities (ii. 144) we find, "Gregory mentions an ordinary
- superstition of the old wives who dare not trust a child in a cradle by
- itself alone without a candle;" this was for fear of the "night-hag"
- (Milton, P. L., ii. 662). The same idea prevailed in Scotland and in
- Germany: see the learned Liebrecht (who translated the Pentamerone) "Zur
- Volkskunde," p. 31. In Sweden if the candle go out, the child may be
- carried off by the Trolls (Weckenstedt, Wendische Sagen, p. 446). The
- custom has been traced to the Malay peninsula, whither it was probably
- imported by the Hindus or the Moslems, and amongst the Tajiks in Bokhara.
- For the Hindu practice, see Katha S. S. 305, and Prof. Tawney's learned
- note analysed above.]
- </p>
- <p>
- <a name="linknote-427" id="linknote-427"> </a>
- </p>
- <p class="foot">
- 427 (<a href="#linknoteref-427">return</a>)<br /> [ Arab. "Káhinah," fem.
- of Káhin (Cohen): see Kahánah, vol. i. 28.]
- </p>
- <p>
- <a name="linknote-428" id="linknote-428"> </a>
- </p>
- <p class="foot">
- 428 (<a href="#linknoteref-428">return</a>)<br /> [ i.e. for a long time,
- as has been before explained.]
- </p>
- <p>
- <a name="linknote-429" id="linknote-429"> </a>
- </p>
- <p class="foot">
- 429 (<a href="#linknoteref-429">return</a>)<br /> [ i.e. at his service.
- Arabia was well provided with Hetairæ and public women long before the
- days of Al-Islam.]
- </p>
- <p>
- <a name="linknote-430" id="linknote-430"> </a>
- </p>
- <p class="foot">
- 430 (<a href="#linknoteref-430">return</a>)<br /> [ Arab. "Athar"=sign,
- mark, trail.]
- </p>
- <p>
- <a name="linknote-431" id="linknote-431"> </a>
- </p>
- <p class="foot">
- 431 (<a href="#linknoteref-431">return</a>)<br /> [ i.e. Persia. See vol.
- v. 26.]
- </p>
- <p>
- <a name="linknote-432" id="linknote-432"> </a>
- </p>
- <p class="foot">
- 432 (<a href="#linknoteref-432">return</a>)<br /> [ Arab. "'Akákír" plur.
- of 'Akkár prop.=aromatic roots; but applied to vulgar drugs or simples, as
- in the Tale of the Sage Duban, i. 46.]
- </p>
- <p>
- <a name="linknote-433" id="linknote-433"> </a>
- </p>
- <p class="foot">
- 433 (<a href="#linknoteref-433">return</a>)<br /> [ Arab. "Si'at rizki-h"
- i.e., the ease with which he earned his copious livelihood.]
- </p>
- <p>
- <a name="linknote-434" id="linknote-434"> </a>
- </p>
- <p class="foot">
- 434 (<a href="#linknoteref-434">return</a>)<br /> [ i.e. the ten thousand
- dirhams of the bond, beside the unpaid and contingent portion of her
- "Mahr" or marriage-settlement.]
- </p>
- <p>
- <a name="linknote-435" id="linknote-435"> </a>
- </p>
- <p class="foot">
- 435 (<a href="#linknoteref-435">return</a>)<br /> [ Arab. "Al-Házúr" from
- Hazr=loquacity, frivolous garrulity. Every craft in the East has a jargon
- of its own and the goldsmith (Zargar) is famed for speaking a language
- made unintelligible by the constant insertion of a letter or letters not
- belonging to the word. It is as if we rapidly pronounced How d'ye do=Howth
- doth yeth doth?]
- </p>
- <p>
- <a name="linknote-436" id="linknote-436"> </a>
- </p>
- <p class="foot">
- 436 (<a href="#linknoteref-436">return</a>)<br /> [ Arab. "Asmá
- al-Adwiyah," such as are contained in volumes like the "Alfáz al-Adwi-yah"
- (Nomenclature of Drugs).]
- </p>
- <p>
- <a name="linknote-437" id="linknote-437"> </a>
- </p>
- <p class="foot">
- 437 (<a href="#linknoteref-437">return</a>)<br /> [ I am compelled to
- insert a line in order to make sense.]
- </p>
- <p>
- <a name="linknote-438" id="linknote-438"> </a>
- </p>
- <p class="foot">
- 438 (<a href="#linknoteref-438">return</a>)<br /> [ "Galen," who is
- considered by Moslems as a kind of pre-Islamitic Saint; and whom Rabelais
- (iii. c. 7) calls Le gentil Falot Galen, is explained by Eustathius as the
- Serene {Galenòs} from {geláoo}=rideo.]
- </p>
- <p>
- <a name="linknote-439" id="linknote-439"> </a>
- </p>
- <p class="foot">
- 439 (<a href="#linknoteref-439">return</a>)<br /> [ Arab. "Sáhah" the clear
- space before the house as opposed to the "Bathah" (Span. Patio) the inner
- court.]
- </p>
- <p>
- <a name="linknote-440" id="linknote-440"> </a>
- </p>
- <p class="foot">
- 440 (<a href="#linknoteref-440">return</a>)<br /> [ A naïve description of
- the naïve style of réclame adopted by the Eastern Bob Sawyer.]
- </p>
- <p>
- <a name="linknote-441" id="linknote-441"> </a>
- </p>
- <p class="foot">
- 441 (<a href="#linknoteref-441">return</a>)<br /> [ Which they habitually
- do, by the by, with an immense amount of unpleasant detail. See Pilgrimage
- i. 18.]
- </p>
- <p>
- <a name="linknote-442" id="linknote-442"> </a>
- </p>
- <p class="foot">
- 442 (<a href="#linknoteref-442">return</a>)<br /> [ The old French name for
- the phial or bottle in which the patient's water is sent.]
- </p>
- <p>
- <a name="linknote-443" id="linknote-443"> </a>
- </p>
- <p class="foot">
- 443 (<a href="#linknoteref-443">return</a>)<br /> [ A descendant from
- Mohammed, strictly through his grandson Husayn. See vol. iv. 170.]
- </p>
- <p>
- <a name="linknote-444" id="linknote-444"> </a>
- </p>
- <p class="foot">
- 444 (<a href="#linknoteref-444">return</a>)<br /> [ Arab. "Al-Futúh" lit.
- the victories; a euphemistic term for what is submitted to the "musculus
- guineaorum."]
- </p>
- <p>
- <a name="linknote-445" id="linknote-445"> </a>
- </p>
- <p class="foot">
- 445 (<a href="#linknoteref-445">return</a>)<br /> [ Arab. "Firásah" lit.
- judging the points of a mare (faras). Of physiognomy, or rather judging by
- externals, curious tales are told by the Arabs. In Al-Mas'udi's (chapt.
- lvi.) is the original of the camel blind of one eye, etc., which the
- genius of Voltaire has made famous throughout Europe.]
- </p>
- <p>
- <a name="linknote-446" id="linknote-446"> </a>
- </p>
- <p class="foot">
- 446 (<a href="#linknoteref-446">return</a>)<br /> [ I here quote Mr.
- Payne's note. "Sic in the text; but the passage is apparently corrupt. It
- is not plain why a rosy complexion, blue eyes and tallness should be
- peculiar to women in love. Arab women being commonly short, swarthy and
- blackeyed, the attributes mentioned appear rather to denote the foreign
- origin of the woman; and it is probable, therefore, that this passage has
- by a copyist's error, been mixed up with that which relates to the signs
- by which the mock physician recognised her strangerhood, the clause
- specifying the symptoms of her love-lorn condition having been crowded out
- in the process, an accident of no infrequent occurrence in the
- transcription of Oriental works."]
- </p>
- <p>
- <a name="linknote-447" id="linknote-447"> </a>
- </p>
- <p class="foot">
- 447 (<a href="#linknoteref-447">return</a>)<br /> [ Most men would have
- suspected that it was her lover.]
- </p>
- <p>
- <a name="linknote-448" id="linknote-448"> </a>
- </p>
- <p class="foot">
- 448 (<a href="#linknoteref-448">return</a>)<br /> [ The sumptuary laws,
- compelling for instance the Jews to wear yellow turbans, and the
- Christians to carry girdles date from the Capture of Jerusalem in A.D. 636
- by Caliph Omar. See vol. i. 77; and Terminal Essay § 11.]
- </p>
- <p>
- <a name="linknote-449" id="linknote-449"> </a>
- </p>
- <p class="foot">
- 449 (<a href="#linknoteref-449">return</a>)<br /> [ i.e. Our Sunday: the
- Jewish week ending with the Sabbath (Saturday). I have already noted this
- term for Saturn's day, established as a God's rest by Commandment No. iv.
- How it lost its honours amongst Christians none can say: the text in Col.
- ii. 16, 17, is insufficient to abolish an order given with such pomp and
- circumstance to, and obeyed, so strictly and universally by, the Hebrews,
- including the Founder of Christianity. The general idea is that the Jewish
- Sabbath was done away with by the Christian dispensation (although Jesus
- kept it with the usual scrupulous care), and that sundry of the Councils
- at Colossæ and Laodicea anathematised those who observed the Saturday
- after Israelitish fashion. With the day its object changed; instead of
- "keeping it holy," as all pious Jews still do, the early Fathers converted
- it into the "Feast of the Resurrection," which could not be kept too
- joyously. The "Sabbatismus" of the Sabbatarian Protestant who keeps holy
- the wrong day is a marvellous perversion and the Sunday feast of France,
- Italy, and Catholic countries generally is far more logical than the
- mortification day of England and the so-called Reformed countries.]
- </p>
- <p>
- <a name="linknote-450" id="linknote-450"> </a>
- </p>
- <p class="foot">
- 450 (<a href="#linknoteref-450">return</a>)<br /> [ Haráis, plur. of
- Harísah: see vol. i. 131.]
- </p>
- <p>
- <a name="linknote-451" id="linknote-451"> </a>
- </p>
- <p class="foot">
- 451 (<a href="#linknoteref-451">return</a>)<br /> [ It would have been
- cooked on our Thursday night, or the Jewish Friday night and would be
- stale and indigestible on the next day.]
- </p>
- <p>
- <a name="linknote-452" id="linknote-452"> </a>
- </p>
- <p class="foot">
- 452 (<a href="#linknoteref-452">return</a>)<br /> [ Marw (Margiana), which
- the Turkomans pronounce "Mawr," is derived by Bournouf from the Sansk.
- Maru or Marw; and by Sir H. Rawlinson from Marz or Marj, the Lat. Margo;
- Germ. Mark; English March; Old French Marche and Neo-Lat. Marca. So
- Marzbán, a Warden of the Marches: vol. iii. 256. The adj. is not Marází,
- as stated in vol. iii. 222; but Marwazi, for which see Ibn Khallikan, vol.
- i. p. 7, etc.: yet there are good writers who use "Marází" as Rází for a
- native of Rayy.]
- </p>
- <p>
- <a name="linknote-453" id="linknote-453"> </a>
- </p>
- <p class="foot">
- 453 (<a href="#linknoteref-453">return</a>)<br /> [ i.e. native of Rayy
- city. See vol. iv. 104.]
- </p>
- <p>
- <a name="linknote-454" id="linknote-454"> </a>
- </p>
- <p class="foot">
- 454 (<a href="#linknoteref-454">return</a>)<br /> [ Normally used for fuel
- and at times by funny men to be put into sweetmeats by way of practical
- joke: these are called "Nukl-i-Pishkil"=goat-dung bonbons. The tale will
- remind old Anglo-Indians of the two Bengal officers who were great at such
- "sells" and who "swopped" a spavined horse for a broken-down "buggy."]
- </p>
- <p>
- <a name="linknote-455" id="linknote-455"> </a>
- </p>
- <p class="foot">
- 455 (<a href="#linknoteref-455">return</a>)<br /> [ In the text "khanádik,"
- ditches, trenches; probably (as Mr. Payne suggests) a clerical or
- typographical error for "Fanádik," inns or caravanserais; the plural of
- "Funduk" (Span. Fonda), for which see vol. viii. 184.]
- </p>
- <p>
- <a name="linknote-456" id="linknote-456"> </a>
- </p>
- <p class="foot">
- 456 (<a href="#linknoteref-456">return</a>)<br /> [ This sentence is
- supplied by Mr. Payne to remedy the incoherence of the text. Moslems are
- bound to see True Believers decently buried and the poor often beg alms
- for the funeral. Here the tale resembles the opening of Hajji Baba by Mr.
- Morier, that admirable picture of Persian manners and morals.]
- </p>
- <p>
- <a name="linknote-457" id="linknote-457"> </a>
- </p>
- <p class="foot">
- 457 (<a href="#linknoteref-457">return</a>)<br /> [ Arab. "Al-ajr" which
- has often occurred.]
- </p>
- <p>
- <a name="linknote-458" id="linknote-458"> </a>
- </p>
- <p class="foot">
- 458 (<a href="#linknoteref-458">return</a>)<br /> [ Arab. "Hanút," i.e.,
- leaves of the lotus-tree to be infused as a wash for the corpse; camphor
- used with cotton to close the mouth and other orifices; and, in the case
- of a wealthy man, rose-water, musk, ambergris, sandal-wood, and lign-aloes
- for fumigation.]
- </p>
- <p>
- <a name="linknote-459" id="linknote-459"> </a>
- </p>
- <p class="foot">
- 459 (<a href="#linknoteref-459">return</a>)<br /> [ Which always begin with
- four "Takbírs" and differ in many points from the usual orisons. See Lane
- (M. E. chapt. xxviii.) who is, however, very superficial upon an intricate
- and interesting subject. He even neglects to mention the number of Ruk'át
- (bows) usual at Cairo and the absence of prostration (sujúd) for which see
- vol. ii. 10.]
- </p>
- <p>
- <a name="linknote-460" id="linknote-460"> </a>
- </p>
- <p class="foot">
- 460 (<a href="#linknoteref-460">return</a>)<br /> [ Thus requiring all the
- ablutional offices to be repeated. The Shaykh, by handling the corpse,
- became ceremonially impure and required "Wuzu" before he could pray either
- at home or in the Mosque.]
- </p>
- <p>
- <a name="linknote-461" id="linknote-461"> </a>
- </p>
- <p class="foot">
- 461 (<a href="#linknoteref-461">return</a>)<br /> [ The Shaykh had left it
- when he went out to perform Wuzu.]
- </p>
- <p>
- <a name="linknote-462" id="linknote-462"> </a>
- </p>
- <p class="foot">
- 462 (<a href="#linknoteref-462">return</a>)<br /> [ Arab. "Satl"=the Lat.
- and Etruscan "Situla" and "Situlus," a water-pot.]
- </p>
- <p>
- <a name="linknote-463" id="linknote-463"> </a>
- </p>
- <p class="foot">
- 463 (<a href="#linknoteref-463">return</a>)<br /> [ Arab. "Lahd, Luhd," the
- niche or cell hollowed out in the side of the oblong trench: here the
- corpse is deposited and covered with palm-fronds etc. to prevent the earth
- touching it. See my Pilgrimage ii. 304.]
- </p>
- <p>
- <a name="linknote-464" id="linknote-464"> </a>
- </p>
- <p class="foot">
- 464 (<a href="#linknoteref-464">return</a>)<br /> [ For the incredible
- amount of torture which Eastern obstinacy will sometimes endure, see
- Al-Mas'udi's tale of the miserable little old man who stole the ten
- purses, vol. viii. 153 et seq.]
- </p>
- <p>
- <a name="linknote-465" id="linknote-465"> </a>
- </p>
- <p class="foot">
- 465 (<a href="#linknoteref-465">return</a>)<br /> [ Arab. "Jarídah" (whence
- the Jaríd-game) a palm-frond stripped of its leaves and used for a host of
- purposes besides flogging, chairs, sofas, bedsteads, cages, etc. etc.
- Tales of heroism in "eating stick" are always highly relished by the lower
- orders of Egyptians who pride themselves upon preferring the severest
- bastinado to paying the smallest amount of "rint."]
- </p>
- <p>
- <a name="linknote-466" id="linknote-466"> </a>
- </p>
- <p class="foot">
- 466 (<a href="#linknoteref-466">return</a>)<br /> [ Arab. "Náwús," the
- hollow tower of masonry with a grating over the central well upon which
- the Magian corpse is placed to be torn by birds of prey: it is kept up by
- the Parsi population of Bombay and is known to Europeans as the "Tower of
- Silence." Náís and Náwús also mean a Pyrethrum, a fire-temple and have a
- whimsical resemblance to the Greek.]
- </p>
- <p>
- <a name="linknote-467" id="linknote-467"> </a>
- </p>
- <p class="foot">
- 467 (<a href="#linknoteref-467">return</a>)<br /> [ For Munkar and Nakir,
- the Interrogating Angels, see vol. v. 111. According to Al-Mas'udi (chapt.
- xxxi.) these names were given by the Egyptians to the thirteenth and
- fourteenth cubits marked on the Nilometer which, in his day, was expected
- to show seventeen.]
- </p>
- <p>
- <a name="linknote-468" id="linknote-468"> </a>
- </p>
- <p class="foot">
- 468 (<a href="#linknoteref-468">return</a>)<br /> [ The text (xi. 227) has
- "Tannúr"=an oven, evidently a misprint for "Kubúr"=tombs.]
- </p>
- <p>
- <a name="linknote-469" id="linknote-469"> </a>
- </p>
- <p class="foot">
- 469 (<a href="#linknoteref-469">return</a>)<br /> [ Arab. "'An Abí"=(a
- propitiatory offering) for my father. So in Marocco the "Powder-players"
- dedicate a shot to a special purpose or person, crying "To my sweetheart!"
- "To my dead!" "To my horse!" etc.]
- </p>
- <p>
- <a name="linknote-470" id="linknote-470"> </a>
- </p>
- <p class="foot">
- 470 (<a href="#linknoteref-470">return</a>)<br /> [ For this formula see
- vol. i. 65. It is technically called "Haukalah" and "Haulakah," words in
- the third conjugation of increased triliterals, corresponding with the
- quadriliteral radicals and possessing the peculiar power of
- Kasr=abbreviation. Of this same class is Basmalah (vol. v. 206; ix. 1).]
- </p>
- <p>
- <a name="linknote-471" id="linknote-471"> </a>
- </p>
- <p class="foot">
- 471 (<a href="#linknoteref-471">return</a>)<br /> [ This scene with the
- watch would be relished in the coffee-house, where the tricks of robbers,
- like a gird at the police, are always acceptable.]
- </p>
- <p>
- <a name="linknote-472" id="linknote-472"> </a>
- </p>
- <p class="foot">
- 472 (<a href="#linknoteref-472">return</a>)<br /> [ Arab. "Lá af'al"; more
- commonly Má af'al. Má and Lá are synonymous negative particles, differing,
- however, in application. Má (Gr. {mè}) precedes definites, or indefinites:
- Lá and Lam (Gr. {oy}) only indefinites as "Lá iláha" etc.]
- </p>
- <p>
- <a name="linknote-473" id="linknote-473"> </a>
- </p>
- <p class="foot">
- 473 (<a href="#linknoteref-473">return</a>)<br /> [ Alluding to the
- proverb, "What hast thou left behind thee, O Asám?" i.e., what didst thou
- see?]
- </p>
- <p>
- <a name="linknote-474" id="linknote-474"> </a>
- </p>
- <p class="foot">
- 474 (<a href="#linknoteref-474">return</a>)<br /> [ Arab. "Sayrafi," s.s.
- as "Sarráf': see vol. i. 210.]
- </p>
- <p>
- <a name="linknote-475" id="linknote-475"> </a>
- </p>
- <p class="foot">
- 475 (<a href="#linknoteref-475">return</a>)<br /> [ Arab. "Al-Ma'rafah"=the
- place where the mane grows.]
- </p>
- <p>
- <a name="linknote-476" id="linknote-476"> </a>
- </p>
- <p class="foot">
- 476 (<a href="#linknoteref-476">return</a>)<br /> [ i.e. though the ass
- remain on thy hands.]
- </p>
- <p>
- <a name="linknote-477" id="linknote-477"> </a>
- </p>
- <p class="foot">
- 477 (<a href="#linknoteref-477">return</a>)<br /> [ "Halves," i.e. of
- dirhams: see vol. ii. 37.]
- </p>
- <p>
- <a name="linknote-478" id="linknote-478"> </a>
- </p>
- <p class="foot">
- 478 (<a href="#linknoteref-478">return</a>)<br /> [ Arab. "Taannafú,"=the
- Germ. lange Nase.]
- </p>
- <p>
- <a name="linknote-479" id="linknote-479"> </a>
- </p>
- <p class="foot">
- 479 (<a href="#linknoteref-479">return</a>)<br /> [ About forty shillings.]
- </p>
- <p>
- <a name="linknote-480" id="linknote-480"> </a>
- </p>
- <p class="foot">
- 480 (<a href="#linknoteref-480">return</a>)<br /> [ About £220.]
- </p>
- <p>
- <a name="linknote-481" id="linknote-481"> </a>
- </p>
- <p class="foot">
- 481 (<a href="#linknoteref-481">return</a>)<br /> [ Characteristically
- Eastern and Moslem is this action of the neighbours and bystanders. A walk
- through any Oriental city will show a crowd of people screaming and
- gesticulating, with thundering yells and lightning glances, as if about to
- close in mortal fight, concerning some matter which in no way concerns
- them. Our European cockneys and badauds mostly content themselves with
- staring and mobbing.]
- </p>
- <p>
- <a name="linknote-482" id="linknote-482"> </a>
- </p>
- <p class="foot">
- 482 (<a href="#linknoteref-482">return</a>)<br /> [ Arab. "Muruwwah," lit.
- manliness, especially in the sense of generosity. So the saying touching
- the "Miyán," or Moslem of India:—
- </p>
-<pre xml:space="preserve">
- Fí 'l-ruz Kuwwah:
- Fí 'l Hindí muruwwah.
-
- When rice have strength, you'll haply find,
- In Hindi man, a manly mind.]
-</pre>
- <p>
- <a name="linknote-483" id="linknote-483"> </a>
- </p>
- <p class="foot">
- 483 (<a href="#linknoteref-483">return</a>)<br /> [ i.e. His claim is just
- and reasonable.]
- </p>
- <p>
- <a name="linknote-484" id="linknote-484"> </a>
- </p>
- <p class="foot">
- 484 (<a href="#linknoteref-484">return</a>)<br /> [ I have noted (vol. i.
- 17) that good Moslems shun a formal oath, although "by Allah!" is ever on
- their tongues. This they seem to have borrowed from Christianity, which
- expressly forbade it, whilst Christians cannot insist upon it too much.
- The scandalous scenes lately enacted in a certain legislative assembly
- because an M.P. did not believe in a practice denounced by his creed, will
- be the wonder and ridicule of our descendants.]
- </p>
- <p>
- <a name="linknote-485" id="linknote-485"> </a>
- </p>
- <p class="foot">
- 485 (<a href="#linknoteref-485">return</a>)<br /> [ Most Arabs believe that
- the black cloud which sometimes produces, besides famine, contagious
- fevers and pestilence, like that which in 1799 depopulated the cities and
- country of Barbary, is led by a king locust, the Sultan Jarád.]
- </p>
- <p>
- <a name="linknote-486" id="linknote-486"> </a>
- </p>
- <p class="foot">
- 486 (<a href="#linknoteref-486">return</a>)<br /> [ The text is hopelessly
- corrupt, and we have no other with which to collate. Apparently a portion
- of the tale has fallen out, making a non-sens of its ending, which
- suggests that the kite gobbled up the two locusts at her ease, and left
- the falcon to himself.]
- </p>
- <p>
- <a name="linknote-487" id="linknote-487"> </a>
- </p>
- <p class="foot">
- 487 (<a href="#linknoteref-487">return</a>)<br /> [ The lines have occurred
- in vol. i. 265. I quote Mr. Payne.]
- </p>
- <p>
- <a name="linknote-488" id="linknote-488"> </a>
- </p>
- <p class="foot">
- 488 (<a href="#linknoteref-488">return</a>)<br /> [ The fabliau is a
- favourite in the East; this is the third time it has occurred with minor
- modifications. Of course the original was founded on fact, and the fact
- was and is by no means uncommon.]
- </p>
- <p>
- <a name="linknote-489" id="linknote-489"> </a>
- </p>
- <p class="foot">
- 489 (<a href="#linknoteref-489">return</a>)<br /> [ This would hardly be
- our Western way of treating a proposal of the kind; nor would the European
- novelist neglect so grand an opportunity for tall-talk.]
- </p>
- <p>
- <a name="linknote-490" id="linknote-490"> </a>
- </p>
- <p class="foot">
- 490 (<a href="#linknoteref-490">return</a>)<br /> [ This is a rechauffé of
- "The House with the Belvedere;" see vol. vi. 188.]
- </p>
- <p>
- <a name="linknote-491" id="linknote-491"> </a>
- </p>
- <p class="foot">
- 491 (<a href="#linknoteref-491">return</a>)<br /> [ Arab.
- "Mastúrah,"=veiled, well-guarded, confined in the Harem.]
- </p>
- <p>
- <a name="linknote-492" id="linknote-492"> </a>
- </p>
- <p class="foot">
- 492 (<a href="#linknoteref-492">return</a>)<br /> [ Arab. "'Ajúz nahs"=an
- old woman so crafty that she was a calamity to friends and foes.]
- </p>
- <p>
- <a name="linknote-493" id="linknote-493"> </a>
- </p>
- <p class="foot">
- 493 (<a href="#linknoteref-493">return</a>)<br /> [ Here, as in many places
- the text is painfully concise: the crone says only, "The Wuzu for the
- prayer!"]
- </p>
- <p>
- <a name="linknote-494" id="linknote-494"> </a>
- </p>
- <p class="foot">
- 494 (<a href="#linknoteref-494">return</a>)<br /> [ I have followed Mr.
- Payne who supplies this sentence to make the Tale run smoothly.]
- </p>
- <p>
- <a name="linknote-495" id="linknote-495"> </a>
- </p>
- <p class="foot">
- 495 (<a href="#linknoteref-495">return</a>)<br /> [ i.e. the half of the
- marriage-settlement due to the wife on divorcement and whatever monies he
- may have borrowed of her.]
- </p>
- <p>
- <a name="linknote-496" id="linknote-496"> </a>
- </p>
- <p class="foot">
- 496 (<a href="#linknoteref-496">return</a>)<br /> [ Here we find the vulgar
- idea of a rape, which is that a man can, by mere force, possess a woman
- against her will. I contend that this is impossible unless he use drugs
- like chloroform or violence, so as to make the patient faint or she be
- exceptionally weak. "Good Queen Bess" hit the heart of the question when
- she bade Lord High Chancellor sheath his sword, she holding the
- scabbard-mouth before him and keeping it in constant motion. But it often
- happens that the woman, unless she have a loathing for her violator,
- becomes infected with the amorous storge, relaxes her defense, feels
- pleasure in the outer contact of the parts and almost insensibly allows
- penetration and emission. Even conception is possible in such cases as is
- proved in that curious work, "The Curiosities of Medical Experience."]
- </p>
- <p>
- <a name="linknote-497" id="linknote-497"> </a>
- </p>
- <p class="foot">
- 497 (<a href="#linknoteref-497">return</a>)<br /> [ i.e. thou wilt have
- satisfied us all three.]
- </p>
- <p>
- <a name="linknote-498" id="linknote-498"> </a>
- </p>
- <p class="foot">
- 498 (<a href="#linknoteref-498">return</a>)<br /> [ Here I follow Mr. Payne
- who has skilfully fine-drawn the holes in the original text.]
- </p>
- <p>
- <a name="linknote-499" id="linknote-499"> </a>
- </p>
- <p class="foot">
- 499 (<a href="#linknoteref-499">return</a>)<br /> [ See vol. vii. 363; ix.
- 238.]
- </p>
- <p>
- <a name="linknote-500" id="linknote-500"> </a>
- </p>
- <p class="foot">
- 500 (<a href="#linknoteref-500">return</a>)<br /> [ Arab. "Musallà," which
- may be either a praying carpet, a pure place in a house, or a small chapel
- like that near Shiraz which Hafiz immortalised,
- </p>
-<pre xml:space="preserve">
- "Bring, boy, the sup that's in the cup; in highest Heaven man
- 'er shall find
- Such watery marge as Ruknábád, MusalIà's mazes rose entwined."]
-</pre>
- <p>
- <a name="linknote-501" id="linknote-501"> </a>
- </p>
- <p class="foot">
- 501 (<a href="#linknoteref-501">return</a>)<br /> [ Arab. "Ihtidá,"=divine
- direction to Hudà or salvation. The old bawd was still dressed as a
- devotee, and keeps up the cant of her caste. No sensible man in the East
- ever allows a religious old woman to pass his threshold.]
- </p>
- <p>
- <a name="linknote-502" id="linknote-502"> </a>
- </p>
- <p class="foot">
- 502 (<a href="#linknoteref-502">return</a>)<br /> [ In this tale "poetical
- justice" is neglected, but the teller skilfully caused the wife to be
- ravished and not to be a particeps criminis. The lover escapes scot-free
- because Moslems, as well as Hindus, hold that the amourist under certain
- conditions is justified in obtaining his object by fair means or foul. See
- p. 147 of "Early Ideas, a Group of Hindoo Stories," collected and collated
- by Anaryan: London, Allens, 1881.]
- </p>
- <p>
- <a name="linknote-503" id="linknote-503"> </a>
- </p>
- <p class="foot">
- 503 (<a href="#linknoteref-503">return</a>)<br /> [ This is supplied from
- the "Tale of the King and his Wazir's Wife," vol. vi. 129.]
- </p>
- <p>
- <a name="linknote-504" id="linknote-504"> </a>
- </p>
- <p class="foot">
- 504 (<a href="#linknoteref-504">return</a>)<br /> [ Arab. "Ibl," a specific
- name: it is presently opposed to "Nákah," a she-dromedary, and "Ráhilah,"
- a riding-camel.]
- </p>
- <p>
- <a name="linknote-505" id="linknote-505"> </a>
- </p>
- <p class="foot">
- 505 (<a href="#linknoteref-505">return</a>)<br /> [ Here "Amsaytu" is used
- in its literal sense "I evened" (came at evening), and this is the case
- with seven such verbs, Asbaha, Amsá, Azhá, Azhara, A'tama, Zalla, and
- Báta, which either conjoin the sense of the sentence with their respective
- times, morning, evening, forenoon, noon and the first sundown watch, all
- day and all night or are used "elegantly," as grammarians say, for the
- simple "becoming" or "being."]
- </p>
- <p>
- <a name="linknote-506" id="linknote-506"> </a>
- </p>
- <p class="foot">
- 506 (<a href="#linknoteref-506">return</a>)<br /> [ The Badawi dogs are as
- dangerous as those of Montenegro but not so treacherous: the latter will
- sneak up to the stranger and suddenly bite him most viciously. I once had
- a narrow escape from an ignoble death near the slaughter-house of
- Alexandria-Ramlah, where the beasts were unusually ferocious. A pack
- assailed me at early dawn and but for an iron stick and a convenient wall
- I should have been torn to pieces.]
- </p>
- <p>
- <a name="linknote-507" id="linknote-507"> </a>
- </p>
- <p class="foot">
- 507 (<a href="#linknoteref-507">return</a>)<br /> [ These elopements are of
- most frequent occurrence: see Pilgrimage iii. 52.]
- </p>
- <p>
- <a name="linknote-508" id="linknote-508"> </a>
- </p>
- <p class="foot">
- 508 (<a href="#linknoteref-508">return</a>)<br /> [ The principal
- incidents, the loss and recovery of wife and children, occur in the Story
- of the Knight Placidus (Gesta Romanorum, cx.). But the ecclesiastical
- tale-teller does not do poetical justice upon any offenders, and he vilely
- slanders the great Cæsar, Trajan.]
- </p>
- <p>
- <a name="linknote-509" id="linknote-509"> </a>
- </p>
- <p class="foot">
- 509 (<a href="#linknoteref-509">return</a>)<br /> [ i.e. a long time: the
- idiom has already been noticed. In the original we have "of days and years
- and twelvemonths" in order that "A'wám" (years) may jingle with "Ayyám"
- (days).]
- </p>
- <p>
- <a name="linknote-510" id="linknote-510"> </a>
- </p>
- <p class="foot">
- 510 (<a href="#linknoteref-510">return</a>)<br /> [ Nothing can be more
- beautiful than the natural parks which travellers describe on the coasts
- of tropical seas.]
- </p>
- <p>
- <a name="linknote-511" id="linknote-511"> </a>
- </p>
- <p class="foot">
- 511 (<a href="#linknoteref-511">return</a>)<br /> [ Arab. "Khayyál" not
- only a rider but a good and a hard rider. Hence the proverb "Al-Khayyál"
- kabr maftúh=uomo a cavallo sepoltura aperta.]
- </p>
- <p>
- <a name="linknote-512" id="linknote-512"> </a>
- </p>
- <p class="foot">
- 512 (<a href="#linknoteref-512">return</a>)<br /> [ i.e. the crew and the
- islanders.]
- </p>
- <p>
- <a name="linknote-513" id="linknote-513"> </a>
- </p>
- <p class="foot">
- 513 (<a href="#linknoteref-513">return</a>)<br /> [ Arab. "Hadas," a word
- not easy to render. In grammar Lumsden renders it by "event" and the
- learned Captain Lockett (Miut Amil) in an awful long note (pp. 195 to 224)
- by "mode," grammatical or logical. The value of his disquisition is its
- proving that, as the Arabs borrowed their romance from the Persians, so
- they took their physics and metaphysics of grammar and syntax; logic and
- science in general, from the Greeks.]
- </p>
- <p>
- <a name="linknote-514" id="linknote-514"> </a>
- </p>
- <p class="foot">
- 514 (<a href="#linknoteref-514">return</a>)<br /> [ We should say the
- anchors were weighed and the canvas spread.]
- </p>
- <p>
- <a name="linknote-515" id="linknote-515"> </a>
- </p>
- <p class="foot">
- 515 (<a href="#linknoteref-515">return</a>)<br /> [ The rhymes are disposed
- in the quaintest way, showing extensive corruption. Mr. Payne has ordered
- them into couplets with a "bob" or refrain. I have followed suit,
- preserving the original vagaries of rhymes.]
- </p>
- <p>
- <a name="linknote-516" id="linknote-516"> </a>
- </p>
- <p class="foot">
- 516 (<a href="#linknoteref-516">return</a>)<br /> [ Arab. "Nuwab," broken
- plur. (that is, noun of multitude) of Naubah, the Anglo-Indian Nowbut.
- This is applied to the band playing at certain intervals before the gate
- of a Rajah or high official.]
- </p>
- <p>
- <a name="linknote-517" id="linknote-517"> </a>
- </p>
- <p class="foot">
- 517 (<a href="#linknoteref-517">return</a>)<br /> [ Arab. "Hájib"; Captain
- Trotter ("Our Mission to the Court of Morocco in 1880": Edinburgh,
- Douglas, 1881) speaks, passim, of the "cheery little Hájeb or Eyebrow."
- Really this is too bad: why cannot travellers consult an Orientalist when
- treating of Oriental subjects?]
- </p>
- <p>
- <a name="linknote-518" id="linknote-518"> </a>
- </p>
- <p class="foot">
- 518 (<a href="#linknoteref-518">return</a>)<br /> [ Suicide is rare in
- Moslem lands, compared with India, China, and similar "pagan" countries;
- for the Mussulman has the same objection as the Christian "to rush into
- the presence of his Creator," as if he could do so without the Creator's
- permission. The Hindu also has some curious prejudices on the subject; he
- will hang himself, but not by the neck, for fear lest his soul be defiled
- by exiting through an impure channel. In England hanging is the commonest
- form for men; then follow in due order drowning, cutting or stabbing,
- poison, and gun-shot: women prefer drowning (except in the cold months)
- and poison. India has not yet found a Dr. Ogle to tabulate suicide; but
- the cases most familiar to old Anglo-Indians are leaping down cliffs (as
- at Giruar), drowning, and starving to death. And so little is life valued
- that a mother will make a vow obliging her son to suicide himself at a
- certain age.]
- </p>
- <p>
- <a name="linknote-519" id="linknote-519"> </a>
- </p>
- <p class="foot">
- 519 (<a href="#linknoteref-519">return</a>)<br /> [ Arab. "Zarad-Khánah,"
- before noticed: vol. vii. 363. Here it would mean a temporary prison for
- criminals of high degree. De Sacy, Chrestom, ii. 179.]
- </p>
- <p>
- <a name="linknote-520" id="linknote-520"> </a>
- </p>
- <p class="foot">
- 520 (<a href="#linknoteref-520">return</a>)<br /> [ Arab. "'Adúl," I have
- said, means in Marocco, that land of lies and subterfuges, a public
- notary.]
- </p>
- <p>
- <a name="linknote-521" id="linknote-521"> </a>
- </p>
- <p class="foot">
- 521 (<a href="#linknoteref-521">return</a>)<br /> [ This sentence is
- inserted by Mr. Payne to complete the sense.]
- </p>
- <p>
- <a name="linknote-522" id="linknote-522"> </a>
- </p>
- <p class="foot">
- 522 (<a href="#linknoteref-522">return</a>)<br /> [ i.e. he intended to
- marry her when time served.]
- </p>
- <p>
- <a name="linknote-523" id="linknote-523"> </a>
- </p>
- <p class="foot">
- 523 (<a href="#linknoteref-523">return</a>)<br /> [ Arab. from Pers.
- Khwájah and Khawáját: see vol. vi. 46.]
- </p>
- <p>
- <a name="linknote-524" id="linknote-524"> </a>
- </p>
- <p class="foot">
- 524 (<a href="#linknoteref-524">return</a>)<br /> [ Probably meaning by one
- mother whom he loved best of all his wives: in the next page we read of
- their sister.]
- </p>
- <p>
- <a name="linknote-525" id="linknote-525"> </a>
- </p>
- <p class="foot">
- 525 (<a href="#linknoteref-525">return</a>)<br /> [ Come down, i.e. from
- heaven.]
- </p>
- <p>
- <a name="linknote-526" id="linknote-526"> </a>
- </p>
- <p class="foot">
- 526 (<a href="#linknoteref-526">return</a>)<br /> [ This is the Bresl.
- Edit.'s form of Shahryár=city-keeper (like Marzbán, guardian of the
- Marches), for city-friend. The learned Weil has preferred it to Shahryár.]
- </p>
- <p>
- <a name="linknote-527" id="linknote-527"> </a>
- </p>
- <p class="foot">
- 527 (<a href="#linknoteref-527">return</a>)<br /> [ Sic: in the Mac. Edit.
- "Shahrázád" and here making nonsense of the word. It is regretable that
- the king's reflections do not run at times as in this text: his
- compunctions lead well up to the dénouement.]
- </p>
- <p>
- <a name="linknote-528" id="linknote-528"> </a>
- </p>
- <p class="foot">
- 528 (<a href="#linknoteref-528">return</a>)<br /> [ The careless text says
- "couplets." It has occurred in vol. i. 149: so I quote Torrens (p. 149).]
- </p>
- <p>
- <a name="linknote-529" id="linknote-529"> </a>
- </p>
- <p class="foot">
- 529 (<a href="#linknoteref-529">return</a>)<br /> [ In the text Salma is
- made to speak, utterly confusing the dialogue.]
- </p>
- <p>
- <a name="linknote-530" id="linknote-530"> </a>
- </p>
- <p class="foot">
- 530 (<a href="#linknoteref-530">return</a>)<br /> [ The well-known Baloch
- province beginning west of Sind: the term is supposed to be a corruption
- of Máhí-Khorán=Ichthyophagi. The reader who wishes to know more about it
- will do well to consult "Unexplored Baluchistan," etc. (Griffith and
- Farran, 1882), the excellent work of my friend Mr. Ernest A. Floyer, long
- Chief of the Telegraphic Department, Cairo.]
- </p>
- <p>
- <a name="linknote-531" id="linknote-531"> </a>
- </p>
- <p class="foot">
- 531 (<a href="#linknoteref-531">return</a>)<br /> [ Meaning the last city
- in Makran before entering Sind. Al-Sharr would be a fancy name, "The
- Wickedness."]
- </p>
- <p>
- <a name="linknote-532" id="linknote-532"> </a>
- </p>
- <p class="foot">
- 532 (<a href="#linknoteref-532">return</a>)<br /> [ i.e. think of nothing
- but his present peril.]
- </p>
- <p>
- <a name="linknote-533" id="linknote-533"> </a>
- </p>
- <p class="foot">
- 533 (<a href="#linknoteref-533">return</a>)<br /> [ Arab. "Munkati'ah"=lit.
- "cut off" (from the weal of the world). See Pilgrimage i. 22.]
- </p>
- <p>
- <a name="linknote-534" id="linknote-534"> </a>
- </p>
- <p class="foot">
- 534 (<a href="#linknoteref-534">return</a>)<br /> [ The lines are in vol.
- i. 207 and iv. 189. 1 here quote Mr. Payne.]
- </p>
- <p>
- <a name="linknote-535" id="linknote-535"> </a>
- </p>
- <p class="foot">
- 535 (<a href="#linknoteref-535">return</a>)<br /> [ i.e. I have another
- proposal to make.]
- </p>
- <p>
- <a name="linknote-536" id="linknote-536"> </a>
- </p>
- <p class="foot">
- 536 (<a href="#linknoteref-536">return</a>)<br /> [ i.e. In my heart's
- core: the figure has often occurred.]
- </p>
- <p>
- <a name="linknote-537" id="linknote-537"> </a>
- </p>
- <p class="foot">
- 537 (<a href="#linknoteref-537">return</a>)<br /> [ These sudden
- elevations, so common in the East and not unknown to the West in the
- Napoleonic days, explain how the legend of "Joanna Papissa" (Pope John
- XIII), who succeeded Leo IV. in A.D. 855 and was succeeded by Benedict
- III., found ready belief amongst the enemies of papacy. She was an English
- woman born in Germany who came to Rome and professed theology with éclat,
- wherefore the people enthroned her. "Pope Joan" governed with exemplary
- wisdom, but during a procession on Rogation Sunday she was delivered of a
- fine boy in the street: some make her die on the spot; others declare that
- she perished in prison.]
- </p>
- <p>
- <a name="linknote-538" id="linknote-538"> </a>
- </p>
- <p class="foot">
- 538 (<a href="#linknoteref-538">return</a>)<br /> [ That such things should
- happen in times of famine is only natural; but not at other seasons. This
- abomination on the part of the butcher is, however, more than once alluded
- toin The Nights: see vol. i. 332.]
- </p>
- <p>
- <a name="linknote-539" id="linknote-539"> </a>
- </p>
- <p class="foot">
- 539 (<a href="#linknoteref-539">return</a>)<br /> [ Opinions differ as to
- the site of this city, so celebrated in the mediæval history of Al-Islam:
- most probably it stood where Hyderabad of Sind now is. The question has
- been ably treated by Sir Henry M. Elliot in his "History of India," edited
- from his posthumous papers by Professor Dowson.]
- </p>
- <p>
- <a name="linknote-540" id="linknote-540"> </a>
- </p>
- <p class="foot">
- 540 (<a href="#linknoteref-540">return</a>)<br /> [ Which, by-the-by, the
- average Eastern does with even more difficulty than the average European.
- For the most part the charge to secrecy fixes the matter in his mind even
- when he has forgotten that it is to be kept secret. Hence the most
- unpleasant results.]
- </p>
- <p>
- <a name="linknote-541" id="linknote-541"> </a>
- </p>
- <p class="foot">
- 541 (<a href="#linknoteref-541">return</a>)<br /> [ Such an act appears
- impossible, and yet history tells us of a celebrated Sufi, Khayr al-Nassáj
- (the Weaver), who being of dark complexion was stopped on return from his
- pilgrimage at Kufah by a stranger that said, "Thou art my negro slave and
- thy name is Khayr." He was kept at the loom for years, till at last the
- man set him free, and simply said, "Thou wast not my slave" (Ibn Khall. i.
- 513).]
- </p>
- <p>
- <a name="linknote-542" id="linknote-542"> </a>
- </p>
- <p class="foot">
- 542 (<a href="#linknoteref-542">return</a>)<br /> [ These lines have
- occurred before. I quote Mr. Payne for variety.]
- </p>
- <p>
- <a name="linknote-543" id="linknote-543"> </a>
- </p>
- <p class="foot">
- 543 (<a href="#linknoteref-543">return</a>)<br /> [ Arab. "Tasill sallata
- 'l-Munkati'ín" = lit. "raining on the drouth-hardened earth of the
- cut-off." The metaphor is admissible in the eyes of an Arab who holds
- water to be the chiefest of blessings, and makes it synonymous with bounty
- and beneficence.]
- </p>
- <p>
- <a name="linknote-544" id="linknote-544"> </a>
- </p>
- <p class="foot">
- 544 (<a href="#linknoteref-544">return</a>)<br /> [ Possibly this is said
- in mere fun; but, as Easterns are practical physiognomists, it may hint
- the fact that a large nose in womankind is the sign of a masculine
- nature.]
- </p>
- <p>
- <a name="linknote-545" id="linknote-545"> </a>
- </p>
- <p class="foot">
- 545 (<a href="#linknoteref-545">return</a>)<br /> [ Arab. "Zakát wa
- Sadakat," = lit. paying of poor rate and purifying thy property by
- almsdeeds. See vol. i. 339.]
- </p>
- <p>
- <a name="linknote-546" id="linknote-546"> </a>
- </p>
- <p class="foot">
- 546 (<a href="#linknoteref-546">return</a>)<br /> [ I have noted (i. 293)
- that Kamís ({chitóon}, Chemise, Cameslia, Camisa) is used in the
- Hindostani and Bengali dialects. Like its synonyms prætexta and shift, it
- has an equivocal meaning and here probably signifies the dress peculiar to
- Arab devotees and devout beggars.]
- </p>
- <p>
- <a name="linknote-547" id="linknote-547"> </a>
- </p>
- <p class="foot">
- 547 (<a href="#linknoteref-547">return</a>)<br /> [ I omit here and
- elsewhere the parenthetical formula "Kála al-Ráwi," etc. = The
- Story-teller sayeth, reminding the reader of its significance in a work
- collected from the mouths of professional Tale-tellers and intended mainly
- for their use.]
- </p>
- <p>
- <a name="linknote-548" id="linknote-548"> </a>
- </p>
- <p class="foot">
- 548 (<a href="#linknoteref-548">return</a>)<br /> [ The usual sign of
- emotion, already often mentioned.]
- </p>
- <p>
- <a name="linknote-549" id="linknote-549"> </a>
- </p>
- <p class="foot">
- 549 (<a href="#linknoteref-549">return</a>)<br /> [ It being no shame to
- Moslems if a slave become King.]
- </p>
- <p>
- <a name="linknote-550" id="linknote-550"> </a>
- </p>
- <p class="foot">
- 550 (<a href="#linknoteref-550">return</a>)<br /> [ Arab. "Tarbiyatí,"
- i.e., he was brought up in my house.]
- </p>
- <p>
- <a name="linknote-551" id="linknote-551"> </a>
- </p>
- <p class="foot">
- 551 (<a href="#linknoteref-551">return</a>)<br /> [ There is no Salic law
- amongst Moslems; but the Rasm or custom of AlIslam, established by the
- succession of the four first Caliphs, to the prejudice of Ayishah and
- other masterful women would be a strong precedent against queenly rule. It
- is the reverse with the Hindus who accept a Rani as willingly as a Rajah
- and who believe with Europeans that when kings reign women rule, and vice
- versa. To the vulgar Moslem feminine government appears impossible, and I
- was once asked by an Afghan, "What would happen if the queen were in
- childbed?"]
- </p>
- <p>
- <a name="linknote-552" id="linknote-552"> </a>
- </p>
- <p class="foot">
- 552 (<a href="#linknoteref-552">return</a>)<br /> [ Arab. "Khutbah," the
- sermon preached from the pulpit (Mimbar) after the congregational prayers
- on Friday noon. It is of two kinds, for which see Lane, M.E., chap. iii.
- This public mention of his name and inscribing it upon the newly-minted
- money are the special prerogatives of the Moslem king: hence it often
- happens that usurpers cause a confusion of Khutbah and coinage.]
- </p>
- <p>
- <a name="linknote-553" id="linknote-553"> </a>
- </p>
- <p class="foot">
- 553 (<a href="#linknoteref-553">return</a>)<br /> [ For a specimen of
- which, blowing a man up with bellows, see Al-Mas'udi, chap. cxxiii.]
- </p>
- <p>
- <a name="linknote-554" id="linknote-554"> </a>
- </p>
- <p class="foot">
- 554 (<a href="#linknoteref-554">return</a>)<br /> [ i.e. a long time: the
- idiom has been noted before more than once.]
- </p>
- <p>
- <a name="linknote-555" id="linknote-555"> </a>
- </p>
- <p class="foot">
- 555 (<a href="#linknoteref-555">return</a>)<br /> [ i.e. with what he had
- heard and what he was promised.]
- </p>
- <p>
- <a name="linknote-556" id="linknote-556"> </a>
- </p>
- <p class="foot">
- 556 (<a href="#linknoteref-556">return</a>)<br /> [ Arab. "Shakhs mafsúd,"
- i.e. an infidel.]
- </p>
- <p>
- <a name="linknote-557" id="linknote-557"> </a>
- </p>
- <p class="foot">
- 557 (<a href="#linknoteref-557">return</a>)<br /> [ Arab. "Bunúd," plur. of
- Persian "band" = hypocrisy, deceit.]
- </p>
- <p>
- <a name="linknote-558" id="linknote-558"> </a>
- </p>
- <p class="foot">
- 558 (<a href="#linknoteref-558">return</a>)<br /> [ Arab. "Burúj" pl. of
- Burj. lit. = towers, an astrological term equivalent to our "houses" or
- constellations which form the Zodiacal signs surrounding the heavens as
- towers gird a city; and applied also to the 28 lunar Mansions. So in
- Al-Hariri (Ass. of Damascus) "I swear by the sky with its towers," the
- incept of Koran chapt. lxxxv.; see also chapts. xv. 26 and xxv. 62. "Burj"
- is a word with a long history: {pýrgos} burg, burgh, etc.]
- </p>
- <p>
- <a name="linknote-559" id="linknote-559"> </a>
- </p>
- <p class="foot">
- 559 (<a href="#linknoteref-559">return</a>)<br /> [ Arab. "Bundukah"=a
- little bunduk, nut, filbert, pellet, rule, musket bullet.]
- </p>
- <p>
- <a name="linknote-560" id="linknote-560"> </a>
- </p>
- <p class="foot">
- 560 (<a href="#linknoteref-560">return</a>)<br /> [ See John Raister's
- "Booke of the Seven Planets; or, Seven Wandering Motives," London, 1598.]
- </p>
- <p>
- <a name="linknote-561" id="linknote-561"> </a>
- </p>
- <p class="foot">
- 561 (<a href="#linknoteref-561">return</a>)<br /> [ i.e. for the king whom
- I love as my own soul.]
- </p>
- <p>
- <a name="linknote-562" id="linknote-562"> </a>
- </p>
- <p class="foot">
- 562 (<a href="#linknoteref-562">return</a>)<br /> [ The Bresl. Edit. (xi.
- 318-21) seems to assume that the tales were told in the early night before
- the royal pair slept. This is no improvement; we prefer to think that the
- time was before peep of day when Easterns usally awake and have nothing to
- do till the dawn-prayer.]
- </p>
- <p>
- <a name="linknote-563" id="linknote-563"> </a>
- </p>
- <p class="foot">
- 563 (<a href="#linknoteref-563">return</a>)<br /> [ See vol. ii. 161.]
- </p>
- <p>
- <a name="linknote-564" id="linknote-564"> </a>
- </p>
- <p class="foot">
- 564 (<a href="#linknoteref-564">return</a>)<br /> [ Arab. Al-Fákhir. No
- wonder that the First Hand who moulded the Man-mud is a lieu commun in
- Eastern thought. The Pot and the Potter began with the old Egyptians.
- "Sitting as a potter at the wheel, god Cneph (in Philæ) moulds clay, and
- gives the spirit of life (the Genesitic "breath") to the nostrils of
- Osiris." Then we meet him in the Vedas, the Being, "by whom the fictile
- vase is formed; the clay out of which it is fabricated." We find him next
- in Jeremiah (xviii. 2) "Arise and go down unto the Potter's house," etc.,
- and in Romans (ix. 20), "Hath not the Potter power over the clay?" He
- appears in full force in Omar-i- Khayyám (No. xxxvii.):—
- </p>
-<pre xml:space="preserve">
- For I remember stopping by the way
- To watch a Potter thumping his wet Clay:
- An with its all obliterated Tongue
- It murmur'd—"Gently, Brother, gently, pray!"
-</pre>
-<pre xml:space="preserve">
-Lastly the Potter shows in the Kasidah of Hají Abdú al-Yezid
-(p.4):—
-
- "The first of pots the Potter made by Chrysorrhoas' blue-
-green wave;
- Methinks I see him smile to see what guerdon to the world he
-gave.]
-</pre>
- <p>
- <a name="link2H_4_0111" id="link2H_4_0111"> </a>
- </p>
- <div style="height: 6em;">
- <br /><br /><br /><br /><br /><br />
- </div>
-
-
-<pre>
-
-
-
-
-
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diff --git a/old/old-2025-02-20/3445-0.txt b/old/old-2025-02-20/3445-0.txt deleted file mode 100644 index 3d73ff2..0000000 --- a/old/old-2025-02-20/3445-0.txt +++ /dev/null @@ -1,12374 +0,0 @@ -The Project Gutenberg EBook of Supplemental Nights, Volume 1 by -Richard F. Burton #11 in our series by Sir Richard Francis Burton - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll -have to check the laws of the country where you are located before using -this ebook. - - - -Title: Supplemental Nights, Volume 1 - -Author: Richard F. Burton - -Release Date: December 30, 2001 [EBook #3445] -Last Updated: May 21, 2019 - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK SUPPLEMENTAL NIGHTS, VOLUME 1 *** - - - - -This etext was scanned by JC Byers and proofread by JC Byers, -Diane Doerfler, Denis Barnden, and Robert Sinton. - -HTML file produced by David Widger - - - - - - - SUPPLEMENTAL - NIGHTS - To The Book Of The Thousand - And One Nights With Notes - Anthropological And - Explanatory - - By - Richard F. Burton - - VOLUME ONE - Privately Printed By The Burton Club - - - - General Studholme J. Hodgson - -My Dear General, - - To whom with more pleasure or propriety can I inscribe this -volume than to my preceptor of past times; my dear old friend, -whose deep study and vast experience of such light literature as -The Nights made me so often resort to him for good counsel and -right direction? Accept this little token of gratitude, and -believe me, with the best of wishes and the kindest of memories, - - Ever your sincere and attached - Richard F. Burton. - -London, July 15, 1886. - - - - - -"To the pure all things are pure" - (Puris omnia pura) - Arab Proverb. - -"Niuna corrotta mente intese mai sanamente parole." - "Decameron" conclusion. - -"Erubuit, posuitque meum Lucretia librum - sed coram Bruto. Brute! recede, leget." - Martial. - -"Mieulx est de ris que de larmes escripre, - Pour ce que rire est le propre des hommes." - Rabelais. - -"The pleasure we derive from perusing the Thousand-and-One -Stories makes us regret that we possess only a comparatively -small part of these truly enchanting fictions." - Crichton's "History of Arabia." - - - - - - - Contents of the Eleventh Volume. - - - -1. The Sleeper and the Waker - Story of the Larrikin and the Cook -2. The Caliph Omar Bin Abd Al-Aziz and the Poets -3. Al-Hajjaj and the Three Young Men -4. Harun Al-Rashid and the Woman of the Barmecides -5. The Ten Wazirs; or the History of King Azadbakht and His Son - a. Of the Uselessness of Endeavour Against Persistent Ill - Fortune - aa. Story of the Merchant Who Lost His Luck - b. Of Looking To the Ends of Affairs - bb. Tale of the Merchant and His Sons - c. Of the Advantages of Patience - cc. Story of Abu Sabir - d. Of the Ill Effects of Impatience - dd. Story of Prince Bihzad - e. Of the Issues of Good and Evil Actions - ee. Story of King Dadbin and His Wazirs - f. Of Trust in Allah - ff. Story of King Bakhtzaman - g. Of Clemency - gg. Story of King Bihkard - h. Of Envy and Malice - hh. Story of Aylan Shah and Abu Tammam - i. Of Destiny or That Which Is Written On the Forehead - ii. Story of King Ibrahim and His Son - j. Of the Appointed Term, Which, if it be Advanced, May - Not Be Deferred, and if it be Deferred, May Not Be - Advanced - jj. Story of King Sulayman Shah and His Niece - k. Of the Speedy Relief of Allah - kk. Story of the Prisoner and How Allah Gave Him -Relief -6. Ja'afar Bin Yahya and Abd Al-Malik Bin Salih the Abbaside -7. Al-Rashid and the Barmecides -8. Ibn Al-Sammak and Al-Rashid -9. Al-Maamum and Zubaydah -10. Al-Nu'uman and the Arab of the Banu Tay -11. Firuz and His Wife -12. King Shah Bakht and his Wazir Al-Rahwan - a. Tale of the Man of Khorasan, His Son and His Tutor - b. Tale of the Singer and the Druggist - c. Tale of the King Who Kenned the Quintessence of Things - d. Tale of the Richard Who Married His Beautiful Daughter -to the Poor Old Man - e. Tale of the Sage and His Three Sons - f. Tale of the Prince who Fell in Love With the Picture - g. Tale of the Fuller and His Wife and the Trooper - h. Tale of the Merchant, The Crone, and the King - i. Tale of the Simpleton Husband - j. Tale of the Unjust King and the Tither - ja. Story of David and Solomon - k. Tale of the Robber and the Woman - l. Tale of the Three Men and Our Lord Isa - la. The Disciple's Story - m. Tale of the Dethroned Ruler Whose Reign and Wealth Were -Restored to Him - n. Talk of the Man Whose Caution Slew Him - o. Tale of the Man Who Was Lavish of His House and His - Provision to One Whom He Knew Not - p. Tale of the Melancholist and the Sharper - q. Tale of Khalbas and his Wife and the Learned Man - r. Tale of the Devotee Accused of Lewdness - s. Tale of the Hireling and the Girl - t. Tale of the Weaver Who Became a Leach by Order of His -Wife - u. Tale of the Two Sharpers Who Each Cozened His Compeer - v. Tale of the Sharpers With the Shroff and the Ass - w. Tale of the Chear and the Merchants - wa. Story of the Falcon and the Locust - x. Tale of the King and His Chamberlain's Wife - xa. Story of the Crone and the Draper's Wife - y. Tale of the Ugly Man and His Beautifule Wife - z. Tale of the King Who Lost Kingdom and Wife and Wealth - and Allah Restored Them to Him - aa. Tale of Salim the Youth of Khorasan and Salma, His -Sister - bb. Tale of the King of Hind and His Wazir -Shahrazad and Shahryar - - - - - The Translator's Foreword. - - - -After offering my cordial thanks to friends and subscribers who -have honoured "The Thousand Nights and a Night" (Kama Shastra -Society) with their patronage and approbation, I would inform -them that my "Anthropological Notes" are by no means exhausted, -and that I can produce a complete work only by means of a -somewhat extensive Supplement. I therefore propose to print (not -publish), for private circulation only, five volumes, bearing -title - - Supplemental Nights - to the book of - The Thousand Nights and a Night - -This volume and its successor (Nos. i. and ii.) contain Mr. John -Payne's Tales from the Arabic; his three tomes being included in -my two. The stories are taken from the Breslau Edition where -they are distributed among the volumes between Nos. iv and xii., -and from the Calcutta fragment of 1814. I can say little for the -style of the story-stuff contained in this Breslau text, which -has been edited with phenomenal incuriousness. Many parts are -hopelessly corrupted, whilst at present we have no means of -amending the commissions and of supplying the omissions by -comparison with other manuscripts. The Arabic is not only -faulty, but dry and jejune, comparing badly with that of the -"Thousand Nights and a Night," as it appears in the Macnaghten -and the abridged Bulak Texts. Sundry of the tales are futile; -the majority has little to recommend it, and not a few require a -diviner rather than a translator. Yet they are valuable to -students as showing the different sources and the heterogeneous -materials from and of which the great Saga-book has been -compounded. Some are, moreover, striking and novel, especially -parts of the series entitled King Shah Bakht and his Wazir Al- -Rahwan (pp. 191-355). Interesting also is the Tale of the "Ten -Wazirs" (pp. 55-155), marking the transition of the Persian -Bakhtiyr-Nmeh into Arabic. In this text also and in this only -is found Galland's popular tale "Abou-Hassan; or, the Sleeper -Awakened," which I have entitled "The Sleeper and the Waker." - -In the ten volumes of "The Nights" proper, I mostly avoided -parallels of folk-lore and fabliaux which, however interesting -and valuable to scholars, would have over-swollen the bulk of a -work especially devoted to Anthropology. In the "Supplementals," -however, it is otherwise; and, as Mr. W.A. Clouston, the -"Storiologist," has obligingly agreed to collaborate with me, I -shall pay marked attention to this subject, which will thus form -another raison d'tre for the additional volumes. - -Richard F. Burton - -Junior Travellers' Club, -December 1, 1886 - - - - - - - Supplemental Nights - - To The Book Of The - - Thousand Nights And A Night - - - - - - - The Sleeper and the Waker.[FN#1] - - - - -It hath reached me, O auspicious King, that there was once at -Baghdad, in the Caliphate of Harun al-Rashid, a man and a -merchant, who had a son Ab al-Hasan-al-Khal'a by name.[FN#2] -The merchant died leaving great store of wealth to his heir who -divided it into two equal parts, whereof he laid up one and spent -of the other half; and he fell to companying with Persians[FN#3] -and with the sons of the merchants and he gave himself up to good -drinking and good eating, till all the wealth[FN#4] he had with -him was wasted and wantoned; whereupon he betook himself to his -friends and comrades and cup-companions and expounded to them his -case, discovering to them the failure of that which was in his -hand of wealth. But not one of them took heed of him or even -deigned answer him. So he returned to his mother (and indeed his -spirit was broken) and related to her that which had happened to -him and what had befallen him from his friends, how they had -neither shared with him nor requited him with speech. Quoth she, -"O Abu al-Hasan, on this wise are the sons[FN#5] of this time: an -thou have aught, they draw thee near to them,[FN#6] and if thou -have naught, they put thee away from them." And she went on to -condole with him, what while he bewailed himself and his tears -flowed and he repeated these lines: - -"An wane my wealth, no mane will succour me, * When my wealth - waxeth all men friendly show: -How many a friend, for wealth showed friendliness * Who, when my - wealth departed, turned to foe!" - -Then he sprang up and going to the place wherein was the other -half of his good, took it and lived with it well; and he sware -that he would never again consort with a single one of those he -had known, but would company only with the stranger nor entertain -even him but one night and that, when it morrowed, he would never -know him more. Accordingly he fell to sitting every eventide on -the bridge over Tigris and looking at each one who passed by him; -and if he saw him to be a stranger, he made friends with him and carried him to his house, where he conversed and -caroused with him all night till morning. Then he dismissed him -and would never more salute him with the Salam nor ever more drew -near unto him neither invited him again. Thus he continued to do -for the space of a full year, till, one day, while he sat on the -bridge, as was his wont, expecting who should come to him so he -might take him and pass the night with him, behold, up came the -Caliph and Masrur, the Sworder of his vengeance[FN#7] disguised -in merchants' dress, according to their custom. So Abu al-Hasan -looked at them and rising, because he knew them not, asked them, -"What say ye? Will ye go with me to my dwelling-place, so ye may -eat what is ready and drink what is at hand, to wit, platter- -bread[FN#8] and meat cooked and wine strained?" The Caliph -refused this, but he conjured him and said to him, "Allah upon -thee, O my lord, go with me, for thou art my guest this night, -and baulk not my hopes of thee!" And he ceased not to press him -till he consented; whereat Abu al-Hasan rejoiced and walking on -before him, gave not over talking with him till they came to his -house and he carried the Caliph into the saloon. Al-Rashid -entered a hall such as an thou sawest it and gazedst upon its -walls, thou hadst beheld marvels; and hadst thou looked narrowly -at its water-conduits thou would have seen a fountain cased with -gold. The Caliph made his man abide at the door; and, as soon as -he was seated, the host brought him somewhat to eat; so he ate, and Abu al-Hasan ate with him that eating might be grateful -to him. Then he removed the tray and they washed their hands and -the Commander of the Faithful sat down again; whereupon Abu al- -Hasan set on the drinking vessels and seating himself by his -side, fell to filling and giving him to drink[FN#9] and -entertaining him with discourse. And when they had drunk their -sufficiency the host called for a slave-girl like a branch of Bn -who took a lute and sang to it these two couplets: - -"O thou aye dwelling in my heart, * Whileas thy form is far from - sight, -Thou art my sprite by me unseen, * Yet nearest near art thou, my - sprite." - -His hospitality pleased the Caliph and the goodliness of his -manners, and he said to him, "O youth, who art thou? Make me -acquainted with thyself, so I may requite thee thy kindness." -But Abu al-Hasan smiled and said, "O my lord, far be it, alas! -that what is past should again come to pass and that I company -with thee at other time than this time!" The Prince of True -Believers asked, "Why so? and why wilt thou not acquaint me with -thy case?" and Abu al-Hasan answered, "Know, O my lord, that my -story is strange and that there is a cause for this affair." -Quoth Al-Rashid, "And what is the cause?" and quoth he, "The -cause hath a tail." The Caliph[FN#10] laughed at his words and -Abu al-Hasan said, "I will explain to thee this saying by the -tale of the Larrikin and the Cook. So hear thou, O my lord, the - - -Story of the Larrikin[FN#11] and the Cook - -One of the ne'er-do-wells found himself one fine morning without -aught and the world was straightened upon him and patience failed -him; so he lay down to sleep and ceased not slumbering till the -sun stang him and the foam came out upon his mouth, whereupon he -arose, and he was penniless and had not even so much as a single -dirham. Presently he arrived at the shop of a Cook, who had set -his pots and pans over the fire and washed his saucers and wiped -his scales and swept his shop and sprinkled it; and indeed his -fats and oils were clear and clarified and his spices fragrant -and he himself stood behind his cooking-pots ready to serve -customers. So the Larrikin, whose wits had been sharpened by -hunger, went in to him and saluting him, said to him, "Weigh me -half a dirham's worth of meat and a quarter of a dirham's worth -of boiled grain[FN#12] and the like of bread." So the Kitchener -weighed it out to him and the good-for-naught entered the shop, -whereupon the man set the food before him and he ate till he had -gobbled up the whole and licked the saucers and sat perplexed, -knowing not how he should do with the Cook concerning the price -of that he had eaten, and turning his eyes about upon everything -in the shop; and as he looked, behold, he caught sight of an -earthen pan lying arsy-versy upon its mouth; so he raised it from -the ground and found under it a horse's tail, freshly cut off and -the blood oozing from it; whereby he knew that the Cook -adulterated his meat with horseflesh. When he discovered this -default, he rejoiced therein and washing his hands, bowed his -head and went out; and when the Kitchener saw that he went and -gave him naught, he cried out, saying, "Stay, O pest, O burglar!" -So the Larrikin stopped and said to him, "Dost thou cry out upon -me and call to me with these words, O cornute?" Whereat the Cook -was angry and coming down from the shop, cried, "What meanest -thou by thy speech, O low fellow, thou that devourest meat and -millet and bread and kitchen and goest forth with 'the -Peace[FN#13] be on thee!' as it were the thing had not been, and -payest down naught for it?" Quoth the Lackpenny, "Thou liest, O -accursed son of a cuckold!" Whereupon the Cook cried out and -laying hold of his debtor's collar, said, "O Moslems, this fellow -is my first customer[FN#14] this day and he hath eaten my food -and given me naught." So the folk gathered about them and blamed -the Ne'er-do-well and said to him, "Give him the price of that -which thou hast eaten." Quoth he, "I gave him a dirham before I -entered the shop;" and quoth the Cook, "Be everything I sell this -day forbidden to me, if he gave me so much as the name of a coin! -By Allah, he gave me naught but ate my food and went out and -would have made off, without aught said." Answered the Larrikin, -"I gave thee a dirham," and he reviled the Kitchener, who -returned his abuse; whereupon he dealt him a buffet and they -gripped and grappled and throttled each other. When the folk saw -them fighting, they came up to them and asked them, "What is this -strife between you and no cause for it?" and the Lackpenny -answered, "Ay, by Allah, but there is a cause for it, and the -cause hath a tail!" Whereupon, cried the Cook, "Yea, by Allah, -now thou mindest me of thyself and thy dirham! Yes, he gave me a -dirham and but a quarter of the coin is spent. Come back and -take the rest of the price of thy dirham." For he understood -what was to do, at the mention of the tail; "and I, O my brother" -(added Abu al-Hasan), "my story hath a cause, which I will tell -thee." The Caliph laughed at his speech and said, "By Allah, -this is none other than a pleasant tale! Tell me thy story and -the cause." Replied the host, "With love and goodly gree! Know, -O my lord, that my name is Abu al-Hasan al-Khali'a and that my -father died and left me abundant wealth, of which I made two -parts. One I laid up and with the other I betook myself to -enjoying the pleasures of friendship and conviviality and -consorting with intimates and boon-companions and with the sons -of the merchants, nor did I leave one but I caroused with him and -he with me, and I lavished all my money on comrades and good -cheer, till there remained with me naught;[FN#15] whereupon I -betook myself to the friends and fellow-topers upon whom I had -wasted my wealth, so perhaps they might provide for my case; but, -when I visited them and went round about to them all, I found no -vantage in one of them, nor would any so much as break a bittock -of bread in my face. So I wept for myself and repairing to my -mother, complained to her of my case. Quoth she:'Such are -friends; an thou have aught, they frequent thee and devour thee, -but, an thou have naught, they cast thee off and chase thee -away.' Then I brought out the other half of my money and bound -myself to an oath that I would never entertain any save one -single night, after which I would never again salute him nor -notice him; hence my saying to thee:'Far be it, alas! that what -is past should again come to pass, for I will never again company -with thee after this night.'" When the Commander of the Faithful -heard this, he laughed a loud laugh and said, "By Allah, O my -brother, thou art indeed excused in this matter, now that I know -the cause and that the cause hath a tail. Nevertheless, -Inshallah, I will not sever myself from thee." Replied Abu al- -Hasan, "O my guest, did I not say to thee, 'Far be it, alas! that -what is past should again come to pass? For indeed I will never -again foregather with any!'" Then the Caliph rose and the host -set before him a dish of roast goose and a bannock of first- -bread[FN#16] and sitting down, fell to cutting off morsels and -morselling the Caliph therewith. They gave not over eating till -they were filled, when Abu al-Hasan brought basin and ewer and -potash[FN#17] and they washed their hands. Then he lighted three -wax-candles and three lamps, and spreading the drinking-cloth, -brought strained wine, clear, old and fragrant, whose scent was -as that of virgin musk. He filled the first cup and saying, "O -my boon-companion, be ceremony laid aside between us by thy -leave! Thy slave is by thee; may I not be afflicted with thy -loss!" drank it off and filled a second cup, which he handed to -the Caliph with due reverence. His fashion pleased the Commander -of the Faithful, and the goodliness of his speech and he said to -himself, "By Allah, I will assuredly requite him for this!" Then -Abu al-Hasan filled the cup again and handed it to the Caliph, -reciting these two couplets:[FN#18] - -"Had we thy coming known, we would for sacrifice * Have poured - thee out heart's blood or blackness of the eyes; -Ay, and we would have spread our bosoms in thy way, * That so thy - feet might fare on eyelids, carpet-wise." - -When the Caliph heard his verses, he took the cup from his hand -and kissed it and drank it off and returned it to Abu al-Hasan, -who make him an obeisance and filled it and drank. Then he -filled again and kissing the cup thrice, recited these lines: - -"Your presence honoureth the base, * And we confess the deed of - grace; -An you absent yourself from us, * No freke we find to fill your - place." - -Then he gave the cup to the Caliph, saying, "Drink it in health -and soundness! It doeth away malady and bringeth remedy and -setteth the runnels of health to flow free." So they ceased not -carousing and conversing till middle-night, when the Caliph said -to his host, "O my brother, hast thou in they heart a -concupiscence thou wouldst have accomplished or a contingency -thou wouldst avert?" Said he, "By Allah, there is no regret in -my heart save that I am not empowered with bidding and -forbidding, so I might manage what is in my mind!" Quoth the -Commander of the Faithful, "By Allah, and again by Allah,[FN#19] -O my brother, tell me what is in thy mind!" And quoth Abu al- -Hasan, "Would Heaven I might be Caliph for one day and avenge -myself on my neighbors, for that in my vicinity is a mosque and -therein four shaykhs, who hold it a grievance when there cometh a -guest to my, and they trouble me with talk and worry me in words -and menace me that they will complain of me to the Prince of True -Believers, and indeed they oppress me exceedingly, and I crave of -Allah the Most High power for one day, that I may beat each and -every of them with four hundred lashes, as well as the Imm of -the mosque, and parade them round about the city of Baghdad and -bid cry before them: 'This is the reward and the least of the -reward of whoso exceedeth in talk and vexeth the folk and -turneth their joy to annoy.' This is what I wish, and no more." -Said the Caliph, "Allah grant thee that thou seekest! Let us -crack one last cup and rise ere the dawn draw near, and to-morrow -night I will be with thee again." Said Abu al-Hasan, "Far be -it!" Then the Caliph crowned a cup, and putting therein a piece -of Cretan Bhang,[FN#20] gave it to his host and said to him, "My -life on thee, O my brother, drink this cup from my hand!" and Abu -al-Hasan answered, "Ay, by thy life, I will drink it from thy -hand." So he took it and drank it off; but hardly had it settled -in his stomach, when his head forewent his heels and he fell to -the ground like one slain; whereupon the Caliph went out and said -to his slave Masrur, "Go in to yonder young man, the house -master, and take him up and bring him to me at the palace; and -when thou goest, shut the door." So saying, he went away, whilst -Masrur entered, and taking up Abu al-Hasan, shut the door behind -him, and made after his master, till he reached with him the -palace what while the night drew to an end and the cocks began -crowing,[FN#21] and set him down before the Commander of the -Faithful, who laughed at him.[FN#22] Then he sent for Ja'afar -the Barmecide and when he came before him, said to him, "Note -thou yonder young man" (pointing to Abu al-Hasan), "and when thou -shalt see him to-morrow seated in my place of estate and on the -throne[FN#23] of my Caliphate and clad in my royal clothing, -stand thou in attendance upon him and enjoin the Emirs and -Grandees and the folk of my household and the officers of my -realm to be upon their feet, as in his service and obey him in -whatso he shall bid them do; and thou, if he speak to thee of -aught, do it and hearken unto his say and gainsay him not in -anything during this coming day." Ja'afar acknowledged the order -with "Hearkening and obedience" and withdrew, whilst the Prince -of True Believers went in to the palace women, who came up to -him, and he said to them, "When this sleeper shall awake to- -morrow, kiss ye the ground between his hands, and do ye wait upon -him and gather round about him and clothe him in the royal -clothing and serve him with the service of the Caliphate and deny -not aught of his estate, but say to him, 'Thou art the Caliph.'" -Then he taught them what they should say to him and how they -should do with him and withdrawing to a retired room,[FN#24] let -down a curtain before himself and slept. Thus fared it with the -Caliph; but as regards Abu al-Hasan, he gave not over snoring in -his sleep till the day brake clear, and the rising of the sun -drew near, when a woman in waiting came up to him and said to -him, "O our lord, the morning prayer!" Hearing these words he -laughed and opening his eyes, turned them about the palace and -found himself in an apartment whose walls were painted with gold -and lapis lazuli and its ceiling dotted and starred with red -gold. Around it were sleeping chambers, with curtains of gold- -embroidered silk let down over their doors, and all about vessels -of gold and porcelain and crystal and furniture and carpets -dispread and lamps burning before the niche wherein men prayed, -and slave-girls and eunuchs and Mamelukes and black slaves and -boys and pages and attendants. When he saw this he was -bewildered in his wit and said, "By Allah, either I am dreaming a -dream, or this is Paradise and the Abode of Peace!"[FN#25] And -he shut his eyes and would have slept again. Quoth one of the -eunuchs, "O my lord, this is not of thy wont, O Commander of the -Faithful!" Then the rest of the handmaids of the palace came up -to him and lifted him into a sitting posture, when he found -himself upon a mattrass raised a cubit's height from the ground -and all stuffed with floss silk. So they seated him upon it and -propped his elbow with a pillow, and he looked at the apartment -and its vastness and saw those eunuchs and slave-girls in -attendance upon him and standing about his head, whereupon he -laughed at himself and said, "By Allah, 'tis not as I were on -wake, yet I am not asleep! And in his perplexity he bowed his -chin upon his bosom and then opened his eyes, little by little, -smiling and saying, "What is this state wherein I find myself?" -Then he arose and sat up, whilst the damsels laughed at him -privily; and he was bewildered in his wit, and bit his finger; -and as the bite pained him, he cried, "Oh!" and was vexed; and -the Caliph watched him, whence he saw him not, and laughed. -Presently Abu al-Hasan turned to a damsel and called to her; -whereupon she answered, "At thy service, O Prince of True -Believers!" Quoth he, "what is thy name?" and quoth she, -"Shajarat al-Durr."[FN#26] Then he said to her, "By the -protection of Allah, O damsel, am I Commander of the Faithful?" -She replied, "Yes, indeed, by the protection of Allah thou in -this time art Commander of the Faithful." Quoth he, "By Allah, -thou liest, O thousandfold whore!"[FN#27] Then he glanced at the -Chief Eunuch and called to him, whereupon he came to him and -kissing the ground before him, said, "Yes, O Commander of the -Faithful." Asked Abu al-Hasan, "Who is Commander of the -Faithful?" and the Eunuch answered "Thou." And Abu al-Hasan -said, "Thou liest, thousandfold he-whore that thou art!" Then he -turned to another eunuch and said to him, "O my chief,[FN#28] by -the protection of Allah, am I Prince of the True Believers?" -Said he, "Ay, by Allah, O my lord, thou art in this time -Commander of the Faithful and Viceregent of the Lord of the three -Worlds." Abu al-Hasan laughed at himself and doubted of his -reason and was bewildered at what he beheld, and said, "In one -night do I become Caliph? Yesterday I was Abu al-Hasan the Wag, -and to-day I am Commander of the Faithful." Then the Chief -Eunuch came up to him and said, "O Prince of True Believers (the -name of Allah encompass thee!) thou art indeed Commander of the -Faithful and Viceregent of the Lord of the three Worlds!" And -the slave-girls and eunuchs flocked round about him, till he -arose and abode wondering at his case. Hereupon the Eunuch -brought him a pair of sandals wrought with raw silk and green -silk and purfled with red gold, and he took them and after -examining them set them in his sleeve; whereat the Castrato cried -out and said, "Allah! Allah! O my lord, these are sandals for the -treading of thy feet, so thou mayst wend to the wardrobe." Abu -al-Hasan was confounded, and shaking the sandals from his sleeve, -put them on his feet, whilst the Caliph died[FN#29] of laughter -at him. The slave forewent him to the chapel of ease, where he -entered and doing his job,[FN#30] came out into the chamber, -whereupon the slave-girls brought him a basin of gold and an ewer -of silver and poured water on his hands[FN#31] and he made the -Wuz-ablution. Then they spread him a prayer-carpet and he -prayed. Now he knew not how to pray[FN#32] and gave not over -bowing and prostrating for twenty inclinations,[FN#33] pondering -in himself the while and saying, "By Allah, I am none other than -the Commander of the Faithful in very truth! This is assuredly -no dream, for all these things happen not in a dream." And he -was convinced and determined in himself that he was Prince of -True Believers, so he pronounced the Salm[FN#34] and finished -his prayers; whereupon the Mamelukes and slave-girls came round -about him with bundled suits of silken and linen stuffs and clad -him in the costume of the Caliphate and gave the royal dagger in -his hand. Then the Chief Eunuch came in and said, "O Prince of -True Believers, the Chamberlain is at the door craving permission -to enter." Said he, "Let him enter!" whereupon he came in and -after kissing ground offered the salutation, "Peace be upon thee, -O Commander of the Faithful!" At this Abu al-Hasan rose and -descended from the couch to the floor; whereupon the official -exclaimed, "Allah! Allah! O Prince of True Believers, wottest -thou not that all men are thy lieges and under thy rule and that -it is not meet for the Caliph to rise to any man?" Presently the -Eunuch went out before him and the little white slaves behind -him, and they ceased not going till they raised the curtain and -brought him into the hall of judgment and the throne-room of the -Caliphate. There he saw the curtains and the forty doors and Al- -'Ijl and Al-Raksh the poet, and 'Ibdn and Jadm and Abu -Ishk[FN#35] the cup-companion and beheld swords drawn and the -lions[FN#36] compassing the throne as the white of the eye -encircleth the black, and gilded glaives and death-dealing bows -and Ajams and Arabs and Turks and Daylamites and folk and peoples -and Emirs and Wazirs and Captains and Grandees and Lords of the -land and men of war in band, and in very sooth there appeared the -might of the house of Abbas[FN#37] and the majesty of the -Prophet's family. So he sat down upon the throne of the -Caliphate and set the dagger[FN#38] on his lap, whereupon all -present came up to kiss ground between his hands and called down -on him length of life and continuance of weal. Then came forward -Ja'afar the Barmecide and kissing the ground, said, "Be the wide -world of Allah the treading of thy feet and may Paradise be thy -dwelling-place and the Fire the home of thy foes! Never may -neighbor defy thee nor the lights of fire die out for -thee,[FN#39] O Caliph of all cities and ruler of all countries!" -Therewithal Abu al-Hasan cried out at him and said, "O dog of the -sons of Barmak, go down forthright, thou and the chief of the -city police, to such a place in such a street and deliver an -hundred dinars of gold to the mother of Abu al-Hasan the Wag and -bear her my salutation. Then, go to such a mosque and take the -four Shaykhs and the Imm and scourge each of them with a -thousand[FN#40] lashes and mount them on beasts, face to tail, -and parade them round about all the city and banish them to a place -other than this city; and bid the crier make cry before them, -saying: 'This is the reward and the least of the reward of whoso -multiplieth words and molesteth his neighbors and damageth their -delights and stinteth their eating and drinking!'" Ja'afar -received the command and answered, "With obedience"; after which -he went down from before Abu al-Hasan to the city and did all he -had ordered him to do. Meanwhile, Abu al-Hasan abode in the -Caliphate, taking and giving, bidding and forbidding, and -carrying out his command till the end of the day, when he gave -leave and permission to withdraw, and the Emirs and Officers of -state departed to their several occupations and he looked towards -the Chamberlain and the rest of the attendants and said, -"Begone!" Then the Eunuchs came to him and calling down on him -length of life and continuance of weal, walked in attendance upon -him and raised the curtain, and he entered the pavilion of the -Harem, where he found candles lighted and lamps burning and -singing-women smiting on instruments, and ten slave-girls, high- -bosomed maids. When he saw this, he was confounded in his wit -and said to himself, "By Allah, I am in truth Commander of the -Faithful!" presently adding, "or haply these are of the Jnn and -he who was my guest yesternight was one of their kings who saw no -way to requite my favours save by commanding his Ifrits to -address me as Prince of True Believers. But an these be of the -Jann may Allah deliver me in safety from their mischief!" As -soon as he appeared, the slave-girls rose to him and carrying him -up on to the das,[FN#41] brought him a great tray, bespread with -the richest viands. So he ate thereof with all his might and -main, till he had gotten his fill, when he called one of the -handmaids and said to her, "What is thy name?" Replied she, "My -name is Miskah,"[FN#42] and he said to another, "What is thy -name?" Quoth she, "My name is Tarkah."[FN#43] Then he asked a -third, "What is thy name?" who answered, "My name is -Tohfah;"[FN#44] and he went on to question the damsels of their -names, one after other, till he had learned the ten, when he rose -from that place and removed to the wine-chamber. He found it -every way complete and saw therein ten great trays, covered with -all fruits and cakes and every sort of sweetmeats. So he sat -down and ate thereof after the measure of his competency, and -finding there three troops of singing-girls, was amazed and made -the girls eat. Then he sat and the singers also seated -themselves, whilst the black slaves and the white slaves and the -eunuchs and pages and boys stood, and of the slave-girls some sat -and some stood. The damsels sang and warbled all varieties of -melodies and the place rang with the sweetness of the songs, -whilst the pipes cried out and the lutes with them wailed, till -it seemed to Abu al-Hasan that he was in Paradise and his heart -was heartened and his breast broadened. So he sported and -joyance grew on him and he bestowed robes of honour on the -damsels and gave and bestowed, challenging this girl and kissing -that and toying with a third, plying one with wine and morselling -another with meat, till nightfall. All this while the Commander -of the Faithful was diverting himself with watching him and -laughing, and when night fell he bade one of the slave-girls drop -a piece of Bhang in the cup and give it to Abu al-Hasan to drink. -So she did his bidding and gave him the cup, which no sooner had -he drunk than his head forewent his feet.[FN#45] Therewith the -Caliph came forth from behind the curtain, laughing, and calling -to the attendant who had brought Abu al-Hasan to the palace, said -to him, "Carry[FN#46] this man to his own place." So Masrur took -him up and carrying him to his own house, set him down in the -saloon. Then he went forth from him, and shutting the saloon- -door upon him, returned to the Caliph, who slept till the morrow. -As for Abu al-Hasan, he gave not over slumbering till Almighty -Allah brought on the morning, when he recovered from the drug and -awoke, crying out and saying, "Ho, Tuffhah! Ho, Rhat al-Kulb! -Ho, Miskah! Ho, Tohfah!"[FN#47] and he ceased not calling upon -the palace handmaids till his mother heard him summoning strange -damsels, and rising, came to him and said, "Allah's name -encompass thee! Up with thee, O my son, O Abu al-Hasan! Thou -dreamest." So he opened his eyes and finding an old woman at his -head, raised his eyes and said to her, "Who art thou?" Quoth -she, "I am thy mother;" and quoth he, "Thou liest! I am the -Commander of the Faithful, the Viceregent of Allah." Whereupon -his mother shrieked aloud and said to him, "Heaven preserve thy -reason! Be silent, O my son, and cause not the loss of our lives -and the wasting of thy wealth, which will assuredly befal us if -any hear this talk and carry it to the Caliph." So he rose from -his sleep, and finding himself in his own saloon and his mother -by him, had doubts of his wit, and said to her, "By Allah, O my -mother, I saw myself in a dream in a palace, with slave-girls and -Mamelukes about me and in attendance upon me, and I sat upon the -throne of the Caliphate and ruled. By Allah, O my mother, this -is what I saw, and in very sooth it was no dream!" then he -bethought himself awhile and said, "Assuredly,[FN#48] I am Abu -al-Hasan al-Khali'a, and this that I saw was only a dream when I -was made Caliph and bade and forbade." Then he bethought himself -again and said, "Nay, but 'twas not a dream, and I am none other -than the Caliph, and indeed I gave gifts and bestowed honour- -robes." Quoth his mother to him, "O my son, thou sportest with -thy reason: thou wilt go to the mad-house[FN#49] and become a -gazing-stock. Indeed, that which thou hast seen is only from the -foul Fiend, and it was an imbroglio of dreams, for at times Satan -sporteth with men's wits in all manner of ways."[FN#50] Then -said she to him, "O my son, was there any one with thee -yesternight?" And he reflected and said, "Yes; one lay the night -with me and I acquainted him with my case and told him my tale. -Doubtless, he was of the Devils and I, O my mother, even as thou -sayst truly, am Abu al-Hasan al-Khali'a." She rejoined, "O my -son, rejoice in tidings of all good, for yesterday's record is -that there came the Wazir Ja'afar the Barmecide and his many, and -beat the Shaykhs of the mosque and the Imam, each a thousand -lashes; after which they paraded them round about the city, -making proclamation before them and saying: 'This is the reward -and the least of the reward of whoso faileth in goodwill to his -neighbours and troubleth on them their lives!' And he banished -them from Baghdad. Moreover, the Caliph sent me an hundred -dinars and sent to salute me." Whereupon Abu al-Hasan cried out -and said to her, "O ill-omened crone, wilt thou contradict me and -tell me that I am not the Prince of True Believers? 'Twas I who -commanded Ja'afar the Barmecide to beat the Shaykhs and parade -them about the city and make proclamations before them, and 'twas -I, very I, who sent thee the hundred dinars and sent to salute -thee, and I, O beldam of ill-luck, am in very deed the Commander -of the Faithful, and thou art a liar, who would make me out an -idiot." So saying, he rose up and fell upon her, and beat her -with a staff of almond-wood, till she cried out, "Help, O -Moslems!" and he increased the beating upon her, till the folk -heard her cries and coming to her, found Abu al-Hasan bashing his -mother and saying to her, "O old woman of ill-omen, am I not the -Commander of the Faithful? Thou hast ensorcelled me!" When the -folk heard his words, they said, "This man raveth," and doubted -not of his madness. So they came in upon him, and seizing him, -pinioned his elbows, and bore him to the Bedlam. Quoth the -Superintendent, "What aileth this youth?" and quoth they, "This -is a madman, afflicted of the Jinn." "By Allah, cried Abu al- -Hasan, "they lie against me! I am no madman, but the Commander -of the Faithful." And the Superintendent answered him, saying, -"None lieth but thou, O foulest of the Jinn-maddened!" Then he -stripped him of his clothes, and clapping on his neck a heavy -chain,[FN#51] bound him to a high lattice and fell to beating him -two bouts a day and two anights; and he ceased not abiding on -this wise the space of ten days. Then his mother came to him and -said, "O my son, O Abu al-Hasan, return to thy right reason, for -this is the Devil's doing." Quoth he, "Thou sayst sooth, O my -mother, and bear thou witness of me that I repent me of that talk and -turn me from my madness. So do thou deliver me, for I am nigh -upon death." Accordingly his mother went out to the -Superintendent[FN#52] and procured his release and he returned to -his own house. Now this was at the beginning of the month, and -when it ended, Abu al-Hasan longed to drink liquor and, returning -to his former habit, furnished his saloon and made ready food and -bade bring wine; then, going forth to the bridge, he sat there, -expecting one whom he should converse and carouse with, according -to his custom. As he sat thus, behold, up came the Caliph and -Masrur to him; but Abu al-Hasan saluted them not and said to Al- -Rashid, "No friendly welcome to thee, O King of the Jnn!" Quoth -Al-Rashid, "What have I done to thee?" and quoth Abu al-Hasan, -"What more couldst thou do than what thou hast done to me, O -foulest of the Jann? I have been beaten and thrown into Bedlam, -where all said I was Jinn-mad and this was caused by none save -thyself. I brought thee to my house and fed thee with my best; -after which thou didst empower thy Satans and Marids to disport -themselves with my wits from morning to evening. So avaunt and -aroynt thee and wend thy ways!" The Caliph smiled and, seating -himself by his side said to him, "O my brother, did I not tell -thee that I would return to thee?" Quoth Abu al-Hasan, "I have -no need of thee; and as the byword sayeth in verse: - -'Fro' my friend, 'twere meeter and wiser to part, * For what eye - sees not born shall ne'er sorrow heart.' - -And indeed, O my brother, the night thou camest to me and we -conversed and caroused together, I and thou, 'twas as if the -Devil came to me and troubled me that night." Asked the Caliph, -"And who is he, the Devil?" and answered Abu al-Hasan, "He is -none other than thou;" whereat the Caliph laughed and coaxed him -and spake him fair, saying, "O my brother, when I went out from -thee, I forgot the door and left it open and perhaps Satan came -in to thee."[FN#53] Quoth Abu al-Hasan, "Ask me not of that -which hath betided me. What possessed thee to leave the door -open, so that the Devil came in to me and there befel me with him -this and that?" And he related to him all that had betided him, -first and last (and in repetition is no fruition); what while -the Caliph laughed and hid his laughter. Then said he to Abu al- -Hasan, "Praised be Allah who hath done away from thee whatso -irked thee and that I see thee once more in weal!" And Abu al- -Hasan said, "Never again will I take thee to cup-companion or -sitting-comrade; for the proverb saith, 'Whoso stumbleth on a -stone and thereto returneth, upon him be blame and reproach.' And -thou, O my brother, nevermore will I entertain thee nor company -with thee, for that I have not found thy heel propitious to -me."[FN#54] But the Caliph coaxed him and said, "I have been the -means of thy winning to thy wish anent the Imam and the Shaykhs." -Abu al-Hasan replied, "Thou hast;" and Al-Rashid continued, "And -haply somewhat may betide thee which shall gladden thy heart yet -more." Abu al-Hasan asked, "What dost thou require of me?" and -the Commander of the Faithful answered, "Verily, I am thy guest; -reject not the guest." Quoth Abu al-Hasan, "On condition that -thou swear to me by the characts on the seal of Solomon David's -son (on the twain be the Peace!), that thou wilt not suffer thine -Ifrits to make fun of me." He replied, "To hear is to obey!" -Whereupon the Wag took him and brought him into the saloon and -set food before him and entreated him with friendly speech. Then -he told him all that had befallen him, whilst the Caliph was like -to die of stifled laughter; after which Abu al-Hasan removed the -tray of food and bringing the wine-service, filled a cup and -cracked it three times, then gave it to the Caliph, saying, "O -boon-companion mine, I am thy slave and let not that which I am -about to say offend thee, and be thou not vexed, neither do thou -vex me." And he recited these verses: - -"Hear one that wills thee well! Lips none shall bless * Save - those who drink for drunk and all transgress. -Ne'er will I cease to swill while night falls dark * Till lout my - forehead low upon my tasse: -In wine like liquid sun is my delight * Which clears all care and - gladdens allegresse." - -When the Caliph heard these his verses and saw how apt he was at -couplets, he was delighted with exceeding delight and taking the -cup, drank it off, and the twain ceased not to converse and -carouse till the wine rose to their heads. Then quoth Abu al- -Hasan to the Caliph, "O boon-companion mine, of a truth I am -perplexed concerning my affair, for meseemed I was Commander of -the Faithful and ruled and gave gifts and largesse, and in very -deed, O my brother, it was not a dream." Quoth the Caliph, -"These were the imbroglios of sleep," and crumbling a bit of -Bhang into the cup, said to him, "By my life, do thou drink this -cup;" and said Abu al-Hasan, "Surely I will drink it from thy -hand." Then he took the cup and drank it off, and no sooner had -it settled in his stomach than his head fell to the ground before -his feet. Now his manners and fashions pleased the Caliph and -the excellence of his composition and his frankness, and he said -in himself, "I will assuredly make him my cup-companion and -sitting-comrade." So he rose forthright and saying to Masrur, -"Take him up," returned to the palace. Accordingly, the Eunuch -took up Abu al-Hasan and carrying him to the palace of the -Caliphate, set him down before Al-Rashid, who bade the slaves and -slave-girls compass him about, whilst he himself hid in a place -where Abu al-Hasan could not see him. Then he commanded one of -the hand-maidens to take the lute and strike it over the Wag's -head, whilst the rest smote upon their instruments. So they -played and sang, till Abu al-Hasan awoke at the last of the night -and heard the symphony of lutes and tambourines and the sound of -the flutes and the singing of the slave-girls, whereupon he -opened his eyes and finding himself in the palace, with the hand- -maids and eunuchs about him, exclaimed, "There is no Majesty and -there is no Might save in Allah, the Glorious, the Great! Come -to my help this night which meseems more unlucky than the former! -Verily, I am fearful of the Madhouse and of that which I suffered -therein the first time, and I doubt not but the Devil is come to -me again, as before. O Allah, my Lord, put thou Satan to shame!" -Then he shut his eyes and laid his head in his sleeve, and fell -to laughing softly and raising his head bytimes, but still found -the apartment lighted and the girls singing. Presently, one of -the eunuchs sat down at his head and said to him, "Sit up, O -Prince of True Believers, and look on thy palace and thy slave- -girls." Said Abu al-Hasan, "Under the veil of Allah, am I in -truth Commander of the Faithful, and dost thou not lie? -Yesterday I rode not forth neither ruled, but drank and slept, -and this eunuch cometh to make me rise." Then he sat up and -recalled to thought that which had betided him with his mother -and how he had beaten her and entered the Bedlam, and he saw the -marks of the beating, wherewith the Superintendant had beaten -him, and was perplexed concerning his affair and pondered in -himself, saying, "By Allah, I know not how my case is nor what is -this that betideth me!" Then, gazing at the scene around him, he -said privily, "All these are of the Jann in human shape, and I -commit my case to Allah." Presently he turned to one of the -damsels and said to her, "Who am I?" Quoth she, "Thou art the -Commander of the Faithful;" and quoth he, "Thou liest, O -calamity![FN#55] If I be indeed the Commander of the Faithful, -bite my finger." So she came to him and bit it with all her -might, and he said to her, "It doth suffice." Then he asked the -Chief Eunuch, "Who am I?" and he answered, "Thou art the -Commander of the Faithful." So he left him and returned to his -wonderment: then, turning to a little white slave, said to him, -"Bite my ear;" and he bent his head low down to him and put his -ear to his mouth. Now the Mameluke was young and lacked sense; -so he closed his teeth upon Abu al-Hasan's ear with all his -might, till he came near to sever it; and he knew not Arabic, so, -as often as the Wag said to him, "It doth suffice," he concluded -that he said, "Bite like a vice," and redoubled his bite and made -his teeth meet in the ear, whilst the damsels were diverted from -him with hearkening to the singing-girls, and Abu al-Hasan cried -out for succour from the boy and the Caliph lost his sense for -laughter. Then he dealt the boy a cuff, and he let go his ear, -whereupon all present fell down with laughter and said to the -little Mameluke, "Art mad that thou bitest the Caliph's ear on -this wise?" And Abu al-Hasan cried to them, "Sufficeth ye not, O -ye wretched Jinns, that which hath befallen me? But the fault is -not yours: the fault is of your Chief who transmewed you from -Jinn shape to mortal shape. I seek refuge against you this night -by the Throne-verse and the Chapter of Sincerity[FN#56] and the -Two Preventives!"[FN#57] So saying the Wag put off his -clothes till he was naked, with prickle and breech exposed, and -danced among the slave-girls. They bound his hands and he -wantoned among them, while they died of laughing at him and the -Caliph swooned away for excess of laughter. Then he came to -himself and going forth the curtain to Abu al-Hasan, said to him, -"Out on thee, O Abu al-Hasan! Thou slayest me with laughter." -So he turned to him and knowing him, said to him, "By Allah, 'tis -thou slayest me and slayest my mother and slewest the Shaykhs and -the Imam of the Mosque!" After which he kissed ground before him -and prayed for the permanence of his prosperity and the endurance -of his days. The Caliph at once robed him in a rich robe and -gave him a thousand dinars; and presently he took the Wag into -especial favour and married him and bestowed largesse on him and -lodged him with himself in the palace and made him of the chief -of his cup-companions, and indeed he was preferred with him above -them and the Caliph advanced him over them all. Now they were -ten in number, to wit, Al-'Ijl and Al-Rakshi and 'Ibdn and -Hasan al-Farazdak and Al-Lauz and Al-Sakar and Omar al-Tarts and -Abu Nowas and Abu Ishak al-Nadm and Abu al-Hasan al-Khali'a, and -by each of them hangeth a story which is told in other than this -book.[FN#58] And indeed Abu al-Hasan became high in honour with -the Caliph and favoured above all, so that he sat with him and -the Lady Zubaydah bint al-Kasim, whose treasuress Nuzhat al- -Fud[FN#59] hight, was given to him in marriage. After this Abu -al-Hasan the Wag abode with his wife in eating and drinking and -all delight of life, till whatso was with them went the way of -money, when he said to her, "Harkye, O Nuzhat al-Fuad!" Said -she, "At they service;" and he continued, "I have it in mind to -play a trick on the Caliph[FN#60] and thou shalt do the same with -the Lady Zubaydah, and we will take of them at once, to begin -with, two hundred dinars and two pieces of silk. She rejoined, -"As thou willest, but what thinkest thou to do?" And he said, -"We will feign ourselves dead and this is the trick. I will die -before thee and lay myself out, and do thou spread over me a -silken napkin and loose my turban over me and tie my toes and lay -on my stomach a knife and a little salt.[FN#61] Then let down -thy hair and betake thyself to thy mistress Zubaydah, tearing thy -dress and slapping thy face and crying out. She will ask thee, -'What aileth thee?' and do thou answer her, 'May thy head outlive -Abu al-Hasan the Wag; for he is dead.' She will mourn for me and -weep and bid her new treasuress give thee an hundred dinars and a -piece of silk[FN#62] and will say to thee, 'Go, lay him out and -carry him forth.' So do thou take of her the hundred dinars and -the piece of silk and come back, and when thou returnest to me, I -will rise up and thou shalt lie down in my place, and I will go -to the Caliph and say to him, 'May thy head outlive Nuzhat al -Fuad,' and rend my raiment and pluck out my beard. He will mourn -for thee and say to his treasurer, 'Give Abu al-Hasan an hundred -dinars and a piece of silk.' Then he will say to me, 'Go; lay -her out and carry her forth;' and I will come back to thee." -Therewith Nuzhat al-Fuad rejoiced and said, "Indeed, this is an -excellent device." Then Abu al-Hasan stretched himself out -forthright and she shut his eyes and tied his feet and covered him -with the napkin and did whatso her lord had bidden her; after -which she tare her gear and bared her head and letting down her -hair, went in to the Lady Zubaydah, crying out and weeping. When -the Princess saw her in this state, she cried, "What plight is -this? What is thy story and what maketh thee weep?" And Nuzhat -al-Fuad answered, weeping and loud-wailing the while, "O my lady, -may thy head live and mayst thou survive Abu al-Hasan al-Khali'a; -for he is dead!" The Lady Zubaydah mourned for him and said, -"Alas, poor Abu al-Hasan the Wag!" and she shed tears for him -awhile. Then she bade her treasuress give Nuzhat al-Fuad an -hundred dinars and a piece of silk and said to her, "O Nuzhat al- -Fuad, go, lay him out and carry him forth." So she took the -hundred dinars and the piece of silk and returned to her -dwelling, rejoicing, and went in to her spouse and acquainted him -what had befallen, whereupon he arose and rejoiced and girdled -his middle and danced and took the hundred dinars and the piece -of silk and laid them up. Then he laid out Nuzhat al-Fuad and -did with her as she had done with him; after which he rent his -raiment and plucked out his beard and disordered his turban and -ran out nor ceased running till he came in to the Caliph, who was -sitting in the judgment-hall, and he in this plight, beating his -breast. The Caliph asked him, "What aileth thee, O Abu al- -Hasan?" and he wept and answered, "Would heaven thy cup-companion -had never been and would his hour had never come!"[FN#63] Quoth -the Caliph, "Tell me thy case:" and quoth Abu al-Hasan, "O my -lord, may thy head outlive Nuzhat al-Fuad!" The Caliph -exclaimed, "There is no god but God;" and smote hand upon hand. -Then he comforted Abu al-Hasan and said to him, "Grieve not, for -we will bestow upon thee a bed-fellow other than she." And he -ordered the treasurer to give him an hundred dinars and a piece -of silk. Accordingly the treasurer did what the Caliph bade him, -and Al-Rashid said to him, "Go, lay her out and carry her forth -and make her a handsome funeral." So Abu al-Hasan took that -which he had given him and returning to his house, rejoicing, -went in to Nuzhat al-Fuad and said to her, "Arise, for our wish -is won." Hereat she arose and he laid before her the hundred -ducats and the piece of silk, whereat she rejoiced, and they -added the gold to the gold and the silk to the silk and sat -talking and laughing each to other. Meanwhile, when Abu al-Hasan -fared forth the presence of the Caliph and went to lay out Nuzhat -al-Fuad, the Commander of the Faithful mourned for her and -dismissing the divan, arose and betook himself, leaning upon -Masrur, the Sworder of his vengeance, to the Lady Zubaydah, that -he might condole with her for her hand-maid. He found her -sitting weeping and awaiting his coming, so she might condole -with him for his boon-companion Abu al-Hasan the Wag. So he said -to her, "May thy head outlive thy slave-girl Nuzhat al-Fuad!" and -said she, "O my lord, Allah preserve my slave-girl! Mayst thou -live and long survive thy boon-companion Abu al-Hasan al-Khali'a; -for he is dead." The Caliph smiled and said to his eunuch, "O -Masrur, verily women are little of wit. Allah upon thee, say, -was not Abu al-Hasan with me but now?"[FN#64] Quoth the Lady -Zubaydah, laughing from a heart full of wrath, "Wilt thou not -leave thy jesting? Sufficeth thee not that Abu al-Hasan is dead, -but thou must put to death my slave-girl also and bereave us of -the twain, and style me little of wit?" The Caliph answered, -"Indeed, 'tis Nuzhat al-Fuad who is dead." And the Lady Zubaydah -said, "Indeed he hath not been with thee, nor hast thou seen him, -and none was with me but now save Nuzhat al-Fuad, and she -sorrowful, weeping, with her clothes torn to tatters. I exhorted -her to patience and gave her an hundred dinars and a piece of -silk; and indeed I was awaiting thy coming, so I might console -thee for thy cup-companion Abu al-Hasan al-Khali'a, and was about -to send for thee."[FN#65] The Caliph laughed and said, "None is -dead save Nuzhat al-Fuad;" and she, "No, no, good my lord; none -is dead but Abu al-Hasan the Wag." With this the Caliph waxed -wroth, the Hshim vein[FN#66] started out from between his eyes -and throbbed: and he cried out to Masrur and said to him, "Fare -thee forth to the house of Abu al-Hasan the Wag and see which of -them is dead." So Masrur went out, running, and the Caliph said -to the Lady Zubaydah, "Wilt thou lay me a wager?" And said she, -"Yes, I will wager, and I say that Abu al-Hasan is dead." -Rejoined the Caliph, "And I wager and say that none is dead save -Nuzhat al-Fuad; and the stake between me and thee shall be the -Garden of Pleasance[FN#67] against thy palace and the Pavilion of -Pictures."[FN#68] So they agreed upon this and sat awaiting -Masrur's return with the news. As for the Eunuch, he ceased not -running till he came to the by-street, wherein was the stead of -Abu al-Hasan al-Khali'a. Now the Wag was comfortably seated and -leaning back against the lattice,[FN#69] and chancing to look -round, saw Masrur running along the street and said to Nuzhat al- -Fuad, "Meseemeth the Caliph, when I went forth from him dismissed -the Divan and went in to the Lady Zubaydah, to condole with her; -whereupon she arose and condoled with him, saying, 'Allah -increase thy recompense for the loss of Abu al-Hasan al-Khali'a!' -And he said to her, 'None is dead save Nuzhat al-Fuad, may thy -head outlive her!' Quoth she, ''Tis not she who is dead, but Abu -al-Hasan al-Khali'a, thy boon-companion.' And quoth he, 'None is -dead save Nuzhat al-Fuad.' And they waxed so obstinate that the -Caliph became wroth and they laid a wager, and he hath sent -Masrur the Sworder to see who is dead. Now, therefore, 'twere -best that thou lie down, so he may sight thee and go and acquaint -the Caliph and confirm my saying."[FN#70] So Nuzhat al-Fuad -stretched herself out and Abu al-Hasan covered her with her -mantilla and sat weeping at her head. Presently, Masrur the -eunuch suddenly came in to him and saluted him, and seeing Nuzhat -al-Fuad stretched out, uncovered her face and said, "There is no -god but God! Our sister Nuzhat al-Fuad is dead indeed. How -sudden was the stroke of Destiny! Allah have ruth on thee and -acquit thee of all charge!" Then he returned and related what -had passed before the Caliph and the Lady Zubaydah, and he -laughing as he spoke. "O accursed one," cried the Caliph, "this -is no time for laughter! Tell us which is dead of them." Masrur -replied, "By Allah, O my lord, Abu al-Hasan is well, and none is -dead but Nuzhat al-Fuad." Quoth the Caliph to Zubaydah, "Thou -hast lost thy pavilion in thy play," and he jeered at her and -said, "O Masrur, tell her what thou sawest." Quoth the Eunuch, -"Verily, O my lady, I ran without ceasing till I came in to Abu -al-Hasan in his house and found Nuzhat al-Fuad lying dead and Abu -al-Hasan sitting tearful at her head. I saluted him and condoled -with him and sat down by his side and uncovered the face of -Nuzhat al-Fuad and saw her dead and her face swollen.[FN#71] So -I said to him, 'Carry her out forthwith, so we may pray over -her.' He replied, ''Tis well'; and I left him to lay her out and -came hither, that I might tell you the news." The Prince of True -Believers laughed and said, "Tell it again and again to thy lady -Little-wits." When the Lady Zubaydah heard Masrur's words and -those of the Caliph she was wroth and said, "None is little of -wit save he who believeth a black slave." And she abused Masrur, -whilst the Commander of the Faithful laughed: and the Eunuch, -vexed at this, said to the Caliph, "He spake sooth who said, -"Women are little of wits and lack religion."[FN#72] Then said -the Lady Zubaydah to the Caliph, "O Commander of the Faithful, -thou sportest and jestest with me, and this slave hoodwinketh me, -the better to please thee; but I will send and see which of them -be dead." And he answered, saying, "Send one who shall see which -of them is dead." So the Lady Zubaydah cried out to an old -duenna, and said to her, "Hie thee to the house of Nuzhat al-Fuad -in haste and see who is dead and loiter not." And she used hard -words to her.[FN#73] So the old woman went out running, whilst -the Prince of True Believers and Masrur laughed, and she ceased -not running till she came into the street. Abu al-Hasan saw her, -and knowing her, said to his wife, "O Nuzhat al-Fuad, meseemeth -the Lady Zubaydah hath sent to us to see who is dead and hath not -given credit to Masrur's report of thy death: accordingly, she -hath despatched the old crone, her duenna, to discover the truth. -So it behoveth me to be dead in my turn for the sake of thy -credit with the Lady Zubaydah." Hereat he lay down and stretched -himself out, and she covered him and bound his eyes and feet and -sat in tears at his head. Presently the old woman came in to her -and saw her sitting at Abu al-Hasan's head, weeping and -recounting his fine qualities; and when she saw the old trot, she -cried out and said to her, "See what hath befallen me! Indeed -Abu al-Hasan is dead and hath left me lone and lorn!" Then she -shrieked out and rent her raiment and said to the crone, "O my -mother, how very good he was to me!"[FN#74] Quoth the other, -"Indeed thou art excused, for thou wast used to him and he to -thee." Then she considered what Masrur had reported to the -Caliph and the Lady Zubaydah and said to her, "Indeed, Masrur -goeth about to cast discord between the Caliph and the Lady -Zubaydah." Asked Nuzhat al-Fuad, "And what is the cause of -discord, O my mother?" and the other replied, "O my daughter, -Masrur came to the Caliph and the Lady Zubaydah and gave them -news of thee that thou wast dead and that Abu al-Hasan was well." -Nuzhat al-Fuad said to her, "O naunty mine,[FN#75] I was with my -lady just now and she gave me an hundred dinars and a piece of -silk; and now see my case and that which hath befallen me! -Indeed, I am bewildered, and how shall I do, and I lone, and -lorn? Would heaven I had died and he had lived!" Then she wept -and with her wept the old woman, who, going up to Abu al-Hasan -and uncovering his face, saw his eyes bound and swollen for the -swathing. So she covered him up again and said, "Indeed, O -Nuzhat al-Fuad, thou art afflicted in Abu al-Hasan!" Then she -condoled with her and going out from her, ran along the street -until she came in to the Lady Zubaydah and related to her the -story; and the Princess said to her, laughing, "Tell it over -again to the Caliph, who maketh me out little of wit, and lacking -of religion, and who made this ill-omened liar of a slave presume -to contradict me." Quoth Masrur, "This old woman lieth; for I -saw Abu al-Hasan well and Nuzhat al-Fuad it was who lay dead." -Quoth the duenna, "'Tis thou that liest, and wouldst fain cast -discord between the Caliph and the Lady Zubaydah." And Masrur -cried, "None lieth but thou, O old woman of ill-omen and thy -lady believeth thee and she must be in her dotage." Whereupon -Lady Zubaydah cried out at him and in very sooth she was enraged -with him and with his speech and shed tears. Then said the -Caliph to her, "I lie and my eunuch lieth, and thou liest and thy -waiting-woman lieth; so 'tis my rede we go, all four of us -together, that we may see which of us telleth the truth." Masrur -said, "Come, let us go, that I may do to this ill-omened old -woman evil deeds[FN#76] and deal her a sound drubbing for her -lying." And the duenna answered him, "O dotard, is thy wit like -unto my wit? Indeed, thy wit is as the hen's wit." Masrur was -incensed at her words and would have laid violent hands on her, -but the Lady Zubaydah pushed him away from her and said to him, -"Her truth-speaking will presently be distinguished from thy -truth-speaking and her leasing from thy leasing." Then they all -four arose, laying wagers one with other, and went forth a-foot -from the palace-gate and hied on till they came in at the gate of -the street where Abu al-Hasan al-Khali'a dwelt. He saw them and -said to his wife Nuzhat al-Fuad, "Verily, all that is sticky is -not a pancake[FN#77] they cook nor every time shall the crock -escape the shock. It seemeth the old woman hath gone and told -her lady and acquainted her with our case and she has disputed -with Masrur the Eunuch and they have laid wagers each with other -about our death and are come to us, all four, the Caliph and the -Eunuch and the Lady Zubaydah and the old trot." When Nuzhat al- -Fuad heard this, she started up from her outstretched posture -and asked, "How shall we do?" whereto he answered, "We will both -feign ourselves dead together and stretch ourselves out and hold -our breath." So she hearkened unto him and they both lay down on -the place where they usually slept the siesta[FN#78] and bound -their feet and shut their eyes and covered themselves with the -veil and held their breath. Presently, up came the Caliph, -Zubaydah, Masrur and the old woman and entering, found Abu al- -Hasan the Wag and wife both stretched out as dead; which when the -Lady saw, she wept and said, "They ceased not to bring ill-news -of my slave-girl till she died,[FN#79] methinketh Abu al-Hasan's -death was grievous to her and that she died after him."[FN#80] -Quoth the Caliph, "Thou shalt not prevent me with thy prattle and -prate. She certainly died before Abu al-Hasan, for he came to me -with his raiment rent and his beard plucked out, beating his -breast with two bits of unbaked brick,[FN#81] and I gave him an -hundred dinars and a piece of silk and said to him, "Go, bear her -forth and I will give thee a bed-fellow other than she and -handsomer, and she shall be in stead of her. But it would appear -that her death was no light matter to him and he died after -her;[FN#82] so it is who have beaten thee and gotten thy stake." -The Lady Zubaydah answered him in words galore and the dispute -between them waxed sore. At last the Caliph sat down at the head -of the pair and said, "By the tomb of the Apostle of Allah (whom -may He save and assain!) and the sepulchres of my fathers and -forefathers, whoso will tell me which of them died before the -other, I will willingly give him a thousand dinars!" when Abu -al-Hasan heard the Calipih's words, he sprang up in haste and -said, "I died first, O Commander of the Faithful! Here with the -thousand dinars and acquit thee of thine oath and the swear thou -sworest." Nuzhat al-Fuad rose also and stood up before the -Caliph and the Lady Zubaydah, who both rejoiced in this and in -their safety, and the Pricess chid her slave-girl. Then the -Caliph and Zubaydah gave them joy of their well-being and knew -that this death was a trick to get the gold; and the Lady said to -Nuzhat al-Fuad, "Thou shouldst have sought of me that which thou -needest, without this fashion, and not have burned[FN#83] my -heart for thee." And she, "Verily, I was ashamed, O my lady." -As for the Caliph, he swooned away for laughing and said, "O Abu -al-Hasan, thou wilt never cease to be a wag and do peregrine -things and prodigious!" Quoth he, "O Commander of the Faithful, -this trick I played off for that money which thou gavest me was -exhausted, and I was ashamed to ask of thee again. When I was -single, I could never keep money in hand; but since thou -marriedst me to this damsel, if I possessed even thy wealth, I -should lay it waste. Wherefore when all that was in my hand was -spent, I wrought this sleight, so I might get of thee the hundred -dinars and the piece of silk; and all this is an alms from our -lord. But now make haste to give me the thousand dinars and -acquit thee of thine oath." The Caliph and the Lady Zubaydah -laughed and returned to the palace; and he gave Abu al-Hasan the -thousand dinars saying, "Take them as a douceur[FN#84] for thy -preservation from death," whilst her mistress did the like with -Nuzhat al-Fuad, honouring her with the same words. Moreover, the -Caliph increased the Wag in his solde and supplies, and he and -his wife ceased not to live in joy and contentment, till there -came to them the Destroyer of delights and Severer of societies, -the Plunderer of palaces, and the Garnerer of Graves. - - - - - THE CALIPH OMAR BIN ABD AL-AZIZ AND THE - POETS[FN#85] - - - -It is said that, when the Caliphate devolved on Omar bin Abd al- -Aziz[FN#86] (of whom Allah accept), the poets resorted to him, as -they had been used to resort to the Caliphs before him, and abode -at his door days and days, but he suffered them not to enter, till -there came to him 'Ad bin Artah,[FN#87] who stood high in esteem -with him. Jarr[FN#88] accosted him and begged him to crave -admission for them to the presence; so Adi answered, "'Tis well;" -and, going in to Omar, said to him, "The poets are at thy door -and have been there days and days; yet hast thou not given them -leave to enter, albeit their sayings abide[FN#89] and their -arrows from mark never fly wide." Quoth Omar, "What have I to do -with the poets?" and quoth Adi, "O Commander of the Faithful, the -Prophet (Abhak!)[FN#90] was praised by a poet[FN#91] and gave him -largesse, and in him[FN#92] is an exemplar to every Moslem." -Quoth Omar, "And who praised him?" and quoth Adi, "'Abbs bin -Mirds[FN#93] praised him, and he clad him with a suit and said, -O Generosity,[FN#94] cut off from me his tongue!" Asked the -Caliph, "Dost thou remember what he said?" and Adi answered, -"Yes." Rejoined Omar, "Then repeat it;" so Adi repeated,[FN#95] - -"I saw thee, O thou best of human race, * Bring out a Book which - brought to graceless Grace. -Thou showedst righteous road to men astray * From Right, when - darkest Wrong had ta'en its place; -Thou with Islm didst light the gloomiest way, *Quenching with - proof live coals of frowardness; -I own for Prophet mine Mohammed's self; * And man's award upon his - word we base; -Thou madest straight the path that crooked ran, * Where in old - days foul growth o'ergrew its face. -Exalt be thou in Joy's empyrean * And Allah's glory ever grow - apace. - -"And indeed" (continued Adi), "this Elegy on the Prophet (Abhak!) -is well known and to comment it would be tedious." Quoth Omar -"Who is at the door?" and quoth Adi, "Among them is Omar ibn Abi -Rab'ah, the Korash;[FN#96] whereupon the Caliph cried, "May -Allah show him no favour neither quicken him! Was it not he who -said these verses, - -'Would Heaven what day Death shall visit me * I smell as thy - droppings and drippings[FN#97] smell! -Could I in my clay-bed on Salm lie * There to me were better - than Heaven or Hell!' - -"Had he not been" (continued the Caliph) "the enemy of Allah, he -had wished for her in this world, so he might after repent and -return to righteous dealing. By Allah, he shall not come in to -me! Who is at the door other than he?" Quoth Adi, "Jaml bin -Ma'mar al-Uzri[FN#98] is at the door;" and quoth Omar, "'Tis he -who saith in one of his elegies, - -'Would Heaven conjoint we lived, and if I die * Death only grant - me a grave within her grave: -For I'd no longer deign to live my life * If told upon her head - is laid the pave.'"[FN#99] - -Quoth Omar, "Away with him from me! Who is at the door?" and -quoth Adi, "Kuthayyir 'Azzah"[FN#100]; whereupon Omar cried, -"'Tis he who saith in one of his odes, - -'Some talk of faith and creed and nothing else * And wait for - pains of Hell in prayer-seat;[FN#101] -But did they hear what I from Azzah heard, * They'd make - prostration, fearfull at her feet.' - -"Leave the mention of him. Who is at the door?" Quoth Adi, "Al- -Ahwas al-'Ansr."[FN#102] Cried Omar, "Allah Almighty put him -away and estrange him from His mercy! Is it not he who said, -berhyming on a Medinite's slave-girl, so she might outlive her -lord, - -'Allah be judge betwixt me and her lord! * Who ever flies with - her and I pursue.' - -"He shall not come in to me. who is at the door, other than he?" -Adi replied, "Hammm bin Ghlib al-Farazdak;"[FN#103] and Omar -said, "'Tis he who saith, glorying in whoring, - -'Two girls let me down eighty fathoms deep, * As low sweeps a - falcon wi' pinions spread; -And cried; as my toes touched the ground, 'Dost live * To return, - or the fall hath it done thee dead? - -"He shall not come in to me. who is at the door, other than he?" -Adi replied, "Al-Akhtal al-Taghlib"[FN#104] and Omar said, "He -is the Miscreant who saith in his singing, - -'Ramazan I ne'er fasted in life-time; nay * I ate flesh in public - at undurn day;[FN#105] -Nor chide I the fair, save in way of love, * Nor seek Meccah's - plain[FN#106] in salvation-way: -Nor stand I praying like rest who cry * 'Hie - salvationwards'[FN#107] at the dawn's first ray. -But I drink her cooled[FN#108] by fresh Northern breeze * And my - head at dawn to her prone I lay.'[FN#109] - -"By Allah, he treadeth no carpet of mine! who is at the door, -other than he?" Said Adi, "Jarr ibn al-Khatafah"; and Omar -cried, "'Tis he who saith, - -'But for ill-spying glances had our eyes espied * Eyne of the - antelope and ringlets of the Reems.[FN#110] -A huntress of the eyes[FN#111] by night-tide came and I * Cried, - 'Turn in peace, no time for visit this, meseems!' - -"An it must be and no help, admit Jarir." So Adi went forth and -admitted Jarir, who entered, saying. - -"Yea, he who sent Mohammed unto man, * A just successor for - Imm[FN#112] assigned. -His ruth and justice all mankind embrace, * To daunt the bad and - stablish well-designed. -Verily now I look to present good, * For man hath ever-transient - weal in mind." - -Quoth Omar, "O Jarir, keep the fear of Allah before thine eyes -and say naught save the sooth." And Jarir recited these -couplets, - -"How many widows loose the hair in far Yammah-land[FN#113] * How - many an orphan there abides feeble of voice and eye, -Since faredst thou who wast to them instead of father lost * When - they like nested fledglings were sans power to creep or fly! -And now we hope, since brake the clouds their word and troth with - us, * Hope from the Caliph's grace to gain a rain[FN#114] - that ne'er shall dry." - -When the Caliph heard this, he said, "By Allah, O Jarir, Omar -possesseth but an hundred dirhams.[FN#115] Ho, boy! do thou give -them to him." Moreover he gifted him with the ornaments of his -sword; and Jarir went forth to the other poets, who asked him, -"What is behind thee?"[FN#116] and he answered, "A man who giveth -to the poor and denieth the poets, and with him I am well- -pleased." - - - - - AL-HAJJAJ AND THE THREE YOUNG MEN[FN#117] - - - -They tell that Al-Hajjj[FN#118] once bade the Chief of Police go -his rounds about Bassorah city by night, and whomsoever he found -abroad after supper-tide that he should smite his neck. So he -went round one night of the nights and came upon three youths -swaying and staggering from side to side, and on them signs of -wine-bibbing. So the watch laid hold of them and the captain -said to them, "Who be you that ye durst transgress the -commandment of the Commander of the Faithful[FN#119] and come -abroad at this hour?" quoth one of the youths, "I am the son of -him to whom all necks[FN#120] abase themselves, alike the nose- -pierced of them and the breaker; they come to him in their own -despite, abject and submissive, and he taketh of their wealth and -of their blood." The Master of Police held his hand from him,, -saying, "Belike he is of the kinsman of the Prince of True -Believers," and said to the second, "Who art thou?" Quoth he, "I -am the son of him whose rank[FN#121] Time abaseth not, and if it -be lowered one day, 'twill assuredly return to its former height; -thou seest the folk crowd in troops to the light of his fire, -some standing around it and some sitting." So the Chief of -Police refrained from slaying him and asked the third, "Who art -thou?" He answered, "I am the son of him who plungeth through the -ranks[FN#122] with his might and levelleth them with the sword, -so that they stand straight: his feet are not loosed from the -stirrup, whenas the horsemen on the day of the battle are a- -weary." So the Master of the Police held his hand from him also, -saying, "Belike, he is the son of a Brave of the Arabs." Then he -kept them under guard, and when the morning morrowed, he referred -their case to Al-Hajjaj, who caused bring them before him and -enquiring into their affair, when behold, the first was the son -of a barber-surgeon, the second of a bean-seller, and the third -of a weaver. So he marvelled at their eloquent readiness of -speech and said to the men of his assembly, "Teach your sons the -rhetorical use of Arabic:[FN#123] for, by Allah, but for their -ready wit, I had smitten off their heads!" - - - - - HARUN AL-RASHID AND THE WOMAN OF THE - BARMECIDES[FN#124] - - - -They tell[FN#125] that Harun Al-Rashid was sitting one day to -abate grievances, when there came up to him a woman and said, "O -Commander of the Faithful, may Allah perfect thy purpose and -gladden thee in whatso He hath given thee and increase thee in -elevation! Indeed, thou hast done justice and wrought -equitably." [FN#126] Quoth the Caliph to those who were present -with him, "Know ye what this one means by her saying?" and quoth -they, "Of a surety, she meaneth not otherwise than well, O Prince -of True Believers." Al-Rashid rejoined: "Nay, in this she -purposeth only to curse me. As for her saying, 'Allah perfect -thy purpose,' she hath taken it from the saying of the poet, - -'When thy purpose is effected beginneth its decay; * when they - say 'Thy wish is won' feel thou sure 'twill pass away.' - -As for her saying 'Allah gladden thee in whatso He hath given -thee,' she took it from the saying of Almighty Allah,[FN#127] -'Till, whenas they were gladdened in that they were given, We -suddenly laid hold of them and lo, they were in despair!' As for -her saying, 'Allah increase thee in elevation!' she took it from -the saying of the poet: - -'No flier flieth however tall * but as he flieth shall come to - fall.' - -And as for her saying, 'Indeed, thou hast done justice and -wrought equitably, 'tis from the saying of the Almighty, 'If ye -swerve[FN#128] or lag behind or turn aside, verily, Allah of that -which ye do is well aware;' and 'As for the swervers[FN#129] they -are fuel for Hell.'" Then he turned to the woman and asked her, -"Is it not thus?" answered she, "Yes, O Commander of the -Faithful," and quoth he, "What prompted thee to this?" Quoth -she, "Thou slewest my parents and my kinsfolk and despoiledst -their good." Enquired the Caliph, "Whom meanest thou?" and she -replied, "I am of the House of Barmak." Then said he to her, "As -for the dead, they are of those who are past away, and it booteth -not to speak of them; but, as for that which I took of wealth, it -shall forthright be restored to thee, yea, and more than it." -And he was bountiful to her to the uttermost of his bounties. - - - - - THE TEN WAZIRS: OR THE HISTORY OF KING - AZADBAKHT AND HIS SON.[FN#130] - - - -There was once, of old days, a king of the kings, whose name was -Azdbakht; his capital was hight Kunaym Madd[FN#131] and his -kingdom extended to the confines of Sstn[FN#132] and from the -confines of Hindostan to the Indian Ocean. He had ten Wazirs, who -ordered his kingship and his dominion, and he was possessed of -judgment and exceeding wisdom. One day he went forth with certain -of his guards to the chase and fell in with an Eunuch riding a -mare and hending in hand the halter of a she-mule, which he led -along. On the mule's back was a domed litter of brocade purfled -with gold and girded with an embroidered band set with pearls and -gems, and about it was a company of Knights. When King Azadbakht -saw this, he separated himself from his suite and, making for the -horsemen and that mule, questioned them, saying, "To whom -belongeth this litter and what is therein?" The Eunuch answered -(for he knew not that the speaker was King Azadbakht), saying, -"This litter belongeth to Isfahand, Wazir to King Azadbakht, and -therein is his daughter, whom he is minded to marry to the King -hight Zd Shh." - -As the Eunuch was speaking with the king, behold, the maiden -raised a corner of the curtain that shut in the litter, so she -might look upon the speaker, and saw the king. When Azadbakht -beheld her and noted her fashion and her loveliness (and indeed -never did seer[FN#133] espy her like), his soul inclined to her -and she took hold upon his heart and he was ravished by her -sight. So he said to the Eunuch, "Turn the mule's head and -return, for I am King Azadbakht and in very sooth I will marry -her myself, inasmuch as Isfahand her sire is my Wazir and he will -accept of this affair and it will not be hard to him." Answered -the Eunuch, "O king, Allah prolong thy continuance, have patience -till I acquaint my lord her parent, and thou shalt wed her in the -way of consent, for it besitteth thee not, neither is it seemly -for thee, to seize her on this wise, seeing that it will be an -affront to her father an if thou take her without his knowledge." -Quoth Azadbakht, 'I have not patience to wait till thou repair to -her sire and return, and no shame will betide him, if I marry -her." And quoth the eunuch, "O my lord, naught that in haste is -done long endureth nor doth the heart rejoice therein; and indeed -it behoveth thee not to take her on this unseemly wise. -Whatsoever betideth thee, destroy not thyself with haste, for I -know that her sire's breast will be straitened by this affair and -this that thou dost will not win thy wish." But the king said, -"Verily, Isfahand is my Mameluke and a slave of my slaves, and I -reck not of her father, an he be fain or unfain." So saying, he -drew the reins of the mule and carrying the damsel, whose name -was Bahrjaur,[FN#134] to his house married her. Meanwhile, the -Eunuch betook himself, he and the knights, to her sire and said -to him, "O my lord, thou hast served the king a many years' -service and thou hast not failed him a single day; and now he -hath taken thy daughter without thy consent and permission." And -he related to him what had passed and how the king had seized her -by force. When Isfahand heard the eunuch's words, he was wroth -with exceeding wrath and assembling many troops, said to them, -"Whenas the king was occupied with his women[FN#135] we took no -reck of him; but now he putteth out his hand to our Harim; -wherefore 'tis my rede that we look us out a place wherein we may -have sanctuary." Then he wrote a letter to King Azadbakht, saying -to him, "I am a Mameluke of thy Mamelukes and a slave of thy -slaves and my daughter at thy service is a hand-maid, and -Almighty Allah prolong thy days and appoint thy times to be in -joy and gladness! Indeed, I went ever waist-girded in thy service -and in caring to conserve thy dominion and warding off from thee -all thy foes; but now I abound yet more than erewhile in zeal and -watchfulness, because I have taken this charge upon myself, since -my daughter is become thy wife." And he despatched a courier to -the king with the letter and a present. When the messenger came -to King Azadbakht and he read the letter and the present was laid -before him, he rejoiced with joy exceeding and occupied himself -with eating and drinking, hour after hour. But the chief Wazir of -his Wazirs came to him and said, "O king, know that Isfahand the -Wazir is thine enemy, for that his soul liketh not that which -thou hast done with him, and this message he hath sent thee is a -trick; so rejoice thou not therein, neither be thou misled by the -sweets of his say and the softness of his speech." The king -hearkened to his Wazir's speech, but presently made light of the -matter and busied himself with that which he was about of eating -and drinking, pleasuring and merrymaking. Meanwhile, lsfahand the -Wazir wrote a letter and sent it to all the Emirs, acquainting -them with that which had betided him from King Azadbakht and how -he had forced his daughter, adding, "And indeed he will do with -you more than he hath done with me." When the letter reached the -chiefs,[FN#136] they all assembled together to Isfahand and said -to him, "What was his affair?"[FN#137] Accordingly he discovered -to them the matter of his daughter and they all agreed, of one -accord, to strive for the slaughter of the king; and, taking -horse with their troops, they set out to seek him. Azadbakht knew -naught till the noise of the revolt beset his capital city, when -he said to his wife Bahrjaur, "How shall we do?" She answered, -"Thou knowest best and I am at thy commandment;" so he bade fetch -two swift horses and bestrode one himself, whilst his wife -mounted the other. Then they took what they could of gold and -went forth, flying through the night to the desert of -Karmn;[FN#138] while Isfahand entered the city and made himself -king. Now King Azadbakht's wife was big with child and the labour -pains took her in the mountain; so they alighted at the foot, by -a spring of water, and she bare a boy as he were the moon. -Bahrjaur his mother pulled off a coat of gold-woven brocade and -wrapped the child therein, and they passed the night in that -place, she giving him the breast till morning. Then said the king -to her, "We are hampered by this child and cannot abide here nor -can we carry him with us; so methinks we had better leave him in -this stead and wend our ways, for Allah is able to send him one -who shall take him and rear him." So they wept over him with -exceeding sore weeping and left him beside the fountain, wrapped -in that coat of brocade: then they laid at his head a thousand -gold pieces in a bag and mounting their horses, fared forth and -fled. Now, by the ordinance of the Most High Lord, a company of -highway robbers fell upon a caravan hard by that mountain and -despoiled them of what was with them of merchandise. Then they -betook themselves to the highlands, so they might share their -loot, and looking at the foot thereof, espied the coat of -brocade: so they descended to see what it was, and behold, it was -a boy wrapped therein and the gold laid at his head. They -marvelled and said, "Praised be Allah! By what misdeed cometh -this child here?" Thereupon they divided the money between them -and the captain[FN#139] of the highwaymen took the boy and made -him his son and fed him with sweet milk and dates,[FN#140] till -he came to his house, when he appointed a nurse for rearing him. -Meanwhile, King Azadbakht and his wife stayed not in their flight -till they came to the court of the King of Fars, whose name was -Kisra[FN#141]. When they presented themselves to him, he honoured -them with all honour and entertained them with handsomest -entertainment, and Azadbakht told him his tale from incept to -conclusion. So he gave him a mighty power and wealth galore and -he abode with him some days till he was rested, when he made -ready with his host and setting out for his own dominions, waged -war with Isfahand and falling in upon the capital, defeated the -whilome Minister and slew him. Then he entered the city and sat -down on the throne of his kingship; and whenas he was rested and -his kingdom waxed peaceful for him, he despatched messengers to -the mountain aforesaid in search of the child; but they returned -and informed the king that they had not found him. As time ran -on, the boy, the son of the king, grew up and fell to cutting the -way[FN#142] with the highwaymen, and they used to carry him with -them, whenever they went banditing. They sallied forth one day -upon a caravan in the land of Sistan, and there were in that -caravan strong men and valiant, and with them a mighty store of -merchandise. Now they had heard that in that land banditti -abounded: so they gathered themselves together and gat ready -their weapons and sent out spies, who returned and gave them news -of the plunderers. Accordingly, they prepared for battle, and -when the robbers drew near the caravan, they fell upon them and -the twain fought a sore fight. At last the caravan-folk -overmastered the highwaymen by dint of numbers, and slew some of -them, whilst the others fled. They also took the boy, the son of -King Azadbakht, and seeing him as he were the moon, a model of -beauty and loveliness, bright of face and engraced with grace, -asked him, "Who is thy father, and how camest thou with these -banditti?" And he answered, saying, "I am the son of the Captain -of the highwaymen." So they seized him and carried him to the -capital of his sire, King Azadbakht. When they reached the city, -the king heard of their coming and commanded that they should -attend him with what befitted of their goods. Accordingly they -presented themselves before him, and the boy with them, whom when -the king saw, he asked them, "To whom belongeth this boy?" and -they answered, "O King, we were going on such a road, when there -came out upon us a sort of robbers; so we fought them and beat -them off and took this boy prisoner. Then we questioned him, -saying, Who is thy sire? and he replied, I am the son of the -robber-captain." Quoth the king, "I would fain have this boy;" -and quoth the captain of the caravan, "Allah maketh thee gift of -him, O king of the age, and we all are thy slaves." Then the king -(who was not aware that the boy was his son) dismissed the -caravan and bade carry the lad into his palace, and he became as -one of the pages, while his sire the king still knew not that he -was his child. As the days rolled on, the king observed in him -good breeding and understanding and handiness galore and he -pleased him; so he committed his treasuries to his charge and -shortened the Wazir's hand therefrom, commanding that naught -should be taken forth save by leave of the youth. On this wise he -abode a number of years and the king saw in him only good conduct -and the habit of righteousness. Now the treasuries had been -aforetime in the hands of the Wazirs to do with them whatso they -would, and when they came under the youth's hand, that of the -Ministers was shortened from them, and he became dearer than a -son to the king, who could not support being separated from him. -When the Wazirs saw this, they were jealous of him and envied him -and sought a device against him whereby they might oust him from -the King's eye,[FN#143] but found no means. At last, when Fate -descended,[FN#144] it chanced that the youth one day of the days -drank wine and became drunken and wandered from his right wits; -so he fell to going round about within the king's palace and -Destiny led him to the lodging of the women, in which there was a -little sleeping chamber, where the king lay with his wife. -Thither came the youth and entering the dormitory, found there a -spread couch, to wit, a sleeping place: so he cast himself on the -bed, marvelling at the paintings that were in the chamber, which -was lighted by one waxen taper. Presently he fell asleep and -slumbered heavily till eventide, when there came a hand-maid, -bringing with her as of wont all the dessert, eatables and -drinkables, usually made ready for the king and his wife, and -seeing the youth lying on his back (and none knowing of his case -and he in his drunkenness unknowing where he was), thought that -he was the king asleep on his couch; so she set the -censing-vessel and laid the perfumes by the bedding, then shut -the door and went her ways. Soon after this, the king arose from -the wine-chamber and taking his wife by the hand, repaired with -her to the chamber in which he slept. He opened the door and -entered when, lo and behold! he saw the youth lying on the bed, -whereupon he turned to his wife and said to her, "What doth this -youth here? This fellow cometh not hither save on thine account." -Said she. "I have no knowledge of him." Hereupon the youth awoke -and seeing the king, sprang up and prostrated himself before him, -and Azadbakht said to him, "O vile of birth,[FN#145] O traitor of -unworth, what hath driven thee to my dwelling?" And he bade -imprison him in one place and the Queen in another. - - - - - The First Day - - - -Of the Uselessness of Endeavour Against Persistent Ill -Fortune. - - - -When the morning morrowed and the king sat on the throne of his -kingship, he summoned his Grand Wazir, the Premier of all his -Ministers, and said to him, "How seest thou the deed this -robber-youth hath done?[FN#146] He hath entered my Harim and lain -down on my couch and I fear lest there be an object between him -and the woman. What deemest thou of the affair?" Said the Wazir, -"Allah prolong the king's continuance! What sawest thou in this -youth?[FN#147] Is he not ignoble of birth, the son of thieves? -Needs must a thief revert to his vile origin, and whoso reareth -the serpent's brood shall get of them naught but biting. As for -the woman, she is not at fault; since from time ago until now, -nothing appeared from her except good breeding and modest -bearing; and at this present, an the king give me leave, I will -go to her and question her, so I may discover to thee the -affair." The king gave him leave for this and the Wazir went to -the Queen and said to her, "I am come to thee, on account of a -grave shame, and I would fain have thee soothfast with me in -speech and tell me how came the youth into the sleeping-chamber." -Quoth she, "I have no knowledge whatsoever of it, no, none at -all," and sware to him a binding oath to that intent, whereby he -knew that the woman had no inkling of the affair, nor was in -fault and said to her, "I will show thee a sleight, wherewith -thou mayst acquit thyself and thy face be whitened before the -king." Asked she, "What is it?" and he answered, "When the king -calleth for thee and questioneth thee of this, say thou to him, -'Yonder youth saw me in the boudoir-chamber and sent me a -message, saying, 'I will give thee an hundred grains of gem for -whose price money may not suffice, so thou wilt suffer me to -enjoy thee.' I laughed at him who bespake me with such proposal -and rebuffed him; but he sent again to me, saying, 'An thou -consent not thereto, I will come one of the nights, drunken, and -enter and lie down in the sleeping-chamber, and the king will see -me and slay me; so wilt thou be put to shame and thy face shall -be blackened with him and thine honour dishonoured.' Be this thy -saying to the king, and I will fare to him forthright and repeat -this to him." Quoth the Queen, "And I also will say thus." -Accordingly, the Minister returned to the king and said to him, -"Verily, this youth hath merited grievous pains and penalties -after the abundance of thy bounty, and no kernel which is bitter -can ever wax sweet;[FN#148] but, as for the woman, I am certified -that there is no default in her." Thereupon he repeated to the -king the story which he had taught the Queen, which when -Azadbakht heard, he rent his raiment and bade the youth be -brought. So they fetched him and set him before the king, who -bade summon the Sworder, and the folk all fixed their eyes upon -the youth, to the end that they might see what the Sovran should -do with him. Then said Azadbakht to him (and his words were words -of anger and the speech of the youth was reverent and well-bred), -"I bought thee with my money and looked for fidelity from thee, -wherefore I chose thee over all my Grandees and Pages and made -thee Keeper of my treasuries. Why, then, hast thou outraged mine -honour and entered my house and played traitor with me and -tookest thou no thought of all I have done thee of benefits?" -Replied the youth, "O king, I did this not of my choice and -freewill and I had no business in being there; but, of the lack -of my luck, I was driven thither, for that Fate was contrary and -fair Fortune failed me. Indeed, I had endeavoured with all -endeavour that naught of foulness should come forth me and I kept -watch and ward over myself, lest default foreshow in me; and none -may withstand an ill chance, nor doth striving profit against -adverse Destiny, as appeareth by the example of the merchant who -was stricken with ill luck and his endeavour availed him naught -and he fell by the badness of his fortune." The king asked, "What -is the story of the merchant and how was his luck changed upon -him by the sorriness of his doom?" Answered the youth, "May Allah -prolong the king's continuance!" and began - - - - -The Story of the Merchant Who Lost his Luck.[FN#149] - - - -There was once a merchant man, who prospered in trade, and at one -time his every dirham won him fifty. Presently, his luck turned -against him and he knew it not; so he said to himself, "I have -wealth galore, yet do I toil and travel from country to country; -so better had I abide in my own land and rest myself in my own -house from this travail and trouble and sell and buy at home." -Then he made two parts of his money, and with one bought wheat in -summer, saying, "Whenas winter cometh, I shall sell it at a great -profit." But, when the cold set in wheat fell to half the price -for which he had purchased it, whereat he was concerned with sore -chagrin and left it till the next year. However, the price then -fell yet lower and one of his intimates said to him, "Thou hast -no luck in this wheat; so do thou sell it at whatsoever price." -Said the merchant, "Ah, long have I profited! so 'tis allowable -that I lose this time. Allah is all-knowing! An it abide with me -ten full years, I will not sell it save for a gaining -bargain."[FN#150] Then he walled up in his anger the granary-door -with clay, and by the ordinance of Allah Almighty, there came a -great rain and descended from the terrace-roofs of the house -wherein was the wheat so that the grain rotted; and the merchant -had to pay the porters from his purse five hundred dirhams for -them to carry it forth and cast it without the city, the smell of -it having become fulsome. So his friend said to him, "How often -did I tell thee thou hadst no luck in wheat? But thou wouldst not -give ear to my speech, and now it behoveth thee to go to the -astrologer[FN#151] and question him of thine ascendant." -Accordingly the trader betook himself to the astrologer and -questioned him of his star, and astrophil said to him, "Thine -ascendant is adverse. Put not forth thy hand to any business, for -thou wilt not prosper thereby." However, he paid no heed to the -astrologer's words and said in himself, "If I do my business, I -am not afraid of aught." Then he took the other half of his -money, after he had spent the first in three years, and builded -him a ship, which he loaded with a cargaison of whatso seemed -good to him and all that was with him and embarked on the sea, so -he might voyage questing gain. The ship remained in port some -days, till he should be certified whither he would wend, and he -said, "I will ask the traders what this merchandise profiteth and -in what land 'tis wanted and how much can it gain." They directed -him to a far country, where his dirham should produce an -hundredfold. So he set sail and made for the land in question; -but, as he went, there blew on him a furious gale, and the ship -foundered. The merchant saved himself on a plank and the wind -cast him up, naked as he was, on the sea-shore, where stood a -town hard by. He praised Allah and gave Him thanks for his -preservation; then, seeing a great village nigh hand, he betook -himself thither and saw, seated therein, a very old man, whom he -acquainted with his case and that which had betided him. The -Shaykh grieved for him with sore grieving, when he heard his tale -and set food before him. He ate of it and the old man said to -him, "Tarry here with me, so I may make thee my overseer[FN#152] -and factor over a farm I have here, and thou shalt have of me -five dirhams a day." Answered the merchant, "Allah make fair thy -reward, and requite thee with His boons and bounties." So he -abode in this employ, till he had sowed and reaped and threshed -and winnowed, and all was clean in his hand and the Shaykh -appointed neither agent nor inspector, but relied utterly upon -him. Then the merchant bethought himself and said, "I doubt me -the owner of this grain will never give me my due; so the better -rede were to take of it after the measure of my wage; and if he -give me my right, I will return to him that I have taken." So he -laid hands upon the grain, after the measure of that which fell -to him, and hid it in a hiding place. Then he carried the rest -and meted it out to the old man, who said to him "Come, take thy -wage, for which I conditioned with thee, and sell the grain and -buy with the price clothes and what not else; and though thou -abide with me ten years, yet shalt thou still have this hire and -I will acquit it to thee on this wise." Quoth the merchant in -himself, "Indeed, I have done a foul deed by taking it without -his permission." Then he went to fetch that which he had hidden -of the grain, but found it not and returned, perplexed, -sorrowful, to the Shaykh, who asked him, "What aileth thee to be -mournful?" and he answered, "Methought thou wouldst not pay me my -due; so I took of the grain, after the measure of my hire; and -now thou hast paid me all my right and I went to bring back to -thee that which I had hidden from thee, but found it gone, for -those who had come upon it have stolen it." The Shaykh was wroth, -when he heard these words, and said to the merchant, "There is no -device against ill luck! I had given thee this but, of the -sorriness of thy doom and thy fortune, thou hast done this deed, -O oppressor of thine own self! Thou deemedst I would not fulfil -to thee thy wage; but, by Allah, nevermore will I give thee -aught." Then he drove him away from him. So the merchant went -forth, woeful, grieving, weeping-eyed, and wandered along the -sea-shore, till he came to a sort of duckers[FN#153] diving in -the sea for pearls. They saw him weeping and wailing and said to -him, "What is thy case and what garreth thee shed tears?" So he -acquainted them with his history, from incept to conclusion, -whereby the duckers knew him and asked him "Art thou Such-an-one, -son of Such-an-one?" He answered "Yes;" whereupon they condoled -with him and wept sore for him and said to him, "Abide here till -we dive upon thy luck this next time and whatso betideth us shall -be between us and thee."[FN#154] Accordingly, they ducked and -brought up ten oyster-shells, in each two great unions: whereat -they marvelled and said to him,"By Allah, thy luck hath -re-appeared and thy good star is in the ascendant!" Then the -pearl-fishers gave him the ten pearls and said to him, "Sell two -of them and make them thy stock-in-trade: and hide the rest -against the time of thy straitness." So he took them, joyful and -contented, and applied himself to sewing eight of them in his -gown, keeping the two others in his mouth; but a thief saw him -and went and advertised his fellows of him; whereupon they -gathered together upon him, and took his gown and departed from -him. When they were gone away, he arose, saying, "The two unions -I have will suffice me," and made for the nearest city, where he -brought out the pearls for sale. Now as Destiny would have it, a -certain jeweller of the town had been robbed of ten unions, like -those which were with the merchant; so, when he saw the two -pearls in the broker's hand, he asked him, "To whom do these -belong?" and the broker answered, "To yonder man." The jeweller, -seeing the merchant in pauper case and clad in tattered clothes, -suspected him and said to him, "Where be the other eight pearls?" -The merchant thought he asked him of those which were in the -gown, whenas the man had purposed only to surprise him into -confession, and replied, "The thieves stole them from me." When -the jeweller heard his reply, he was certified that it was the -wight who had taken his good; so he laid hold of him and haling -him before the Chief of Police, said to him, "This is the man who -stole my unions: I have found two of them upon him and he -confesseth to the other eight." Now the Wali knew of the theft of -the pearls; so he bade throw the merchant into jail. Accordingly -they imprisoned him and whipped him, and he lay in trunk a whole -year, till, by the ordinance of Allah Almighty, the Chief of -Police arrested one of the divers aforesaid, and imprisoned him -in the prison where the merchant was jailed. The ducker saw him -and knowing him, questioned him of his case; whereupon he told -them his tale, and that which had befallen him; and the diver -marvelled at the lack of his luck. So, when he came forth of the -prison, he acquainted the Sultan with the merchant's case and -told him that it was he who had given him the pearls. The Sultan -bade bring him forth of the jail, and asked him of his story, -whereupon he told him all that had befallen him, and the Sovran -pitied him and assigned him a lodging in his own palace, together -with pay and allowances for his support. Now the lodging in -question adjoined the king's house, and whilst the merchant was -rejoicing in this and saying, "Verily, my luck hath returned, and -I shall live in the shadow of this king the rest of my life," he -espied an opening walled up with clay and stones. So he cleared -the opening the better to see what was behind it, and behold, it -was a window giving upon the lodging of the king's women. When he -saw this, he was startled and affrighted and rising in haste, -fetched clay and stopped it up again. But one of the -eunuchs[FN#155] saw him, and suspecting him, repaired to the -Sultan, and told him of this. So he came and seeing the stones -pulled out, was wroth with the merchant and said to him, "Be this -my reward from thee, that thou seekest to unveil my Harim?" -Thereupon he bade pluck out his eyes; and they did as he -commanded. The merchant took his eyes in his hand and said, "How -long, O star of ill-omen, wilt thou afflict me? First my wealth -and now my life!" And he bewailed himself, saying, "Striving -profiteth me naught against evil fortune. The Compassionate aided -me not, and effort was worse than useless."[FN#156] "On like -wise, O king," continued the youth, "whilst fortune was -favourable to me, all that I did came to good; but now that it -hath turned against me, everything turneth to mine ill." When the -youth had made an end of his tale, the king's anger subsided a -little, and he said, "Return him to the prison, for the day -draweth to an end, and to-morrow we will look into his affair, -and punish him for his ill-deeds." - - - - - The Second Day. - - - -Of Looking to the Ends of Affairs. - - - -Whenit was the next day, the second of the king's Wazirs, whose -name was Baharn, came in to him and said, "Allah advance the -king! This deed which yonder youth hath done is a grave matter, -and a foul misdeed and a heinous against the household of the -king." So Azadbakht bade fetch the youth, because of the -Minister's speech; and when he came into the presence, said to -him, "Woe to thee, O youth! There is no help but that I do thee -die by the dreadest of deaths, for indeed thou hast committed a -grave crime, and I will make thee a warning to the folk." The -youth replied, "O king, hasten not, for the looking to the ends -of affairs is a column of the kingdom, and a cause of continuance -and assurance for the kingship. Whoso looketh not to the issues -of actions, there befalleth him that which befel the merchant, -and whoso looketh to the consequences of actions, there betideth -him of joyance that which betideth the merchant's son." The king -asked, "And what is the story of the merchant and his sons?" and -the youth answered, "Hear, O king, - - - - -The Tale of the Merchant and his Sons.[FN#157] - - - -There was once a merchant, who had abundant wealth, and a wife to -boot. He set out one day on a business journey, leaving his wife -big with child, and said to her, "Albeit, I now leave thee, yet I -will return before the birth of the babe, Inshallah!" Then he -farewelled her and setting out, ceased not faring from country to -country till he came to the court of one of the kings and -foregathered with him. Now this king needed one who should order -his affairs and those of his kingdom and seeing the merchant -wellbred and intelligent, he required him to abide at court and -entreated him honourably. After some years, he sought his -Sovran's leave to go to his own house, but the king would not -consent to this; whereupon he said to him, "O king, suffer me go -and see my children and come again." So he granted him permission -for this and, taking surety of him for his return, gave him a -purse, wherein were a thousand gold dinars. Accordingly, the -merchant embarked in a ship and set sail, intending for his -mother-land. On such wise fared it with the trader; but as -regards his wife, news had reached her that her husband had -accepted service with King Such-an-one; so she arose and taking -her two sons (for she had borne twins in his absence), set out -seeking those parts. As Fate would have it, they happened upon an -island, and her husband came thither that very night in the ship. -So the woman said to her children, "The ship cometh from the -country where your father is: hie ye to the sea-shore, that ye -may enquire of him." Accordingly, they repaired to the sea-shore -and going up into the ship, fell to playing about it and busied -themselves with their play till evening evened. Now the merchant -their sire lay asleep in the ship, and the noisy disport of the -boys troubled him; whereupon he rose to call out to them -"Silence" and let the purse with the thousand dinars fall among -the bales of merchandise. He sought for it and finding it not, -buffeted his head and seized upon the boys, saying, "None took -the purse but you: ye were playing all about the bales, so ye -might steal somewhat, and there was none here but you twain." -Then he took his staff, and laying hold of the children, fell to -beating them and flogging them, whilst they wept, and the crew -came round about them saying, "The boys of this island are all -rogues and robbers." Then, of the greatness of the merchant's -anger, he swore an oath that, except they brought out the purse, -he would drown them in the sea; so when by reason of their denial -his oath demanded the deed, he took the two boys and binding them -each to a bundle of reeds, cast them into the water. Presently, -finding that they tarried from her, the mother of the two boys -went searching for them, till she came to the ship and fell to -saying,"Who hath seen two boys of mine? Their fashion is so and -so and their age thus and thus." When the crew heard her words, -they said, "This is the description of the two boys who were -drowned in the sea but now." Their mother hearing this began -calling on them and crying, "Alas, my anguish for your loss, O my -sons! Where was the eye of your father this day, that it might -have seen you?" Then one of the sailors asked her, "Whose wife -art thou?" and she answered, "I am the wife of Such-an-one the -trader. I was on my way to him, and there hath befallen me this -calamity." When the merchant heard her words, he knew her and -rising to his feet, rent his raiment and beat his head and said -to his wife, "By Allah, I have destroyed my children with mine -own hand! This is the end of whoso looketh not to the endings of -affairs. This is his reward who taketh not time to reflect." Then -he took to wailing and weeping over them, he and his wife, and he -said to his shipmates, "By Allah, I shall never enjoy my life, -till I light upon news of them!" And he began to go round about -the sea, in quest of his sons, but found them not. Meanwhile, the -wind carried the two children from the ship towards the land, and -cast them up on the sea-shore. As for one of them, a company of -the guards of the king of those parts found him and carried him -to their lord, who marvelled at him with exceeding marvel and -adopted him, giving out to the folk that he was his own son, whom -he had hidden,[FN#158] of his love for him. So the folk rejoiced -in him with joy exceeding, for their lord's sake, and the king -appointed him his heir-apparent and the inheritor of his kingdom. -On this wise a number of years passed, till the king died and -they enthroned the youth sovran in his stead, when he sat down on -the seat of his kingship and his estate flourished and his -affairs prospered with all regularity. Meanwhile, his father and -mother had gone round about, in quest of him and his brother, all -the islands of the sea, hoping that the tide might have cast them -up, but found no trace of them; so they despaired of them and -took up their abode in a certain of the islands. One day, the -merchant, being in the market, saw a broker, and in his hand a -boy he was crying for sale, and said in himself, "I will buy -yonder boy, so I may solace myself with him for my sons."[FN#159] -So he bought him and bore him to his house; and, when his wife -saw him, she cried out and said, "By Allah, this is my son!" -Accordingly his father and mother rejoiced in him with exceeding -joy and asked him of his brother; but he answered, "The waves -parted us and I knew not how it went with him." Therewith his -father and mother consoled themselves with him and on this wise a -number of years passed by. Now the merchant and his wife had -homed them in a city of the land where their other son was king, -and when the boy they had recovered grew up, his father assigned -unto him merchandise, to the end that he might travel therewith. -Upon this he fared forth and entered the city wherein his brother -ruled and anon news reached the king that a merchant had come -thither with merchandise befitting royalties; so he sent for him -and the young trader obeyed the summons and going in to him, sat -down before him. Neither of them knew the other; but blood moved -between them[FN#160] and the king said to the merchant youth, "I -desire of thee that thou tarry with me and I will exalt thy -station and give thee all that thou requirest and cravest." -Accordingly, he abode with him awhile, never quitting him; and -when he saw that he would not suffer him to depart from him, he -sent to his father and mother and bade them remove thither to -him. Hereat they resolved upon moving to that island, and their -son still increased in honour with the king, albeit he knew not -that he was his brother. Now it chanced one night that the king -sallied forth without the city and drank and the wine got the -mastery of him and he became drunken. So, of the youth's fear for -his safety, he said, "I will keep watch myself over the king this -night, seeing that he deserveth this from me, for that which he -hath done with me of kindly deeds;" and he arose forthright and -baring his brand, stationed himself at the door of the king's -pavilion. But one of the royal pages saw him standing there, with -the drawn sword in his hand, and he was of those who envied him -his favour with the king; therefore, he said to him. "Why dost -thou on this wise at this time and in the like of this place?" -Said the youth, "I am keeping watch and ward over the king -myself, in requital of his bounties to me." The page said no more -to him; however, when it was morning, he acquainted a number of -the king's servants with the matter, and they said, "This is an -opportunity for us. Come, let us assemble together and acquaint -the king therewith, so the young merchant may lose regard with -him[FN#161] and he rid us of him and we be at rest from him." So -they assembled together and going in to the king, said to him, -"We have a warning wherewith we would warn thee." Quoth he, "And -what is your warning?" and quoth they, "This youth, the trader, -whom thou hast taken into favour and whose rank thou hast exalted -above the chiefest of thy lords, we saw yesterday bare his brand -and design to fall upon thee, to the end that he might slay -thee." Now when the king heard this, his colour changed and he -said to them, "Have ye proof of this?" They rejoined, "What proof -wouldst thou have? An thou desirest this, feign thyself drunken -again this night and lie down as if asleep, and privily watch him -and thou wilt see with thine eyes all that we have mentioned to -thee." Then they went to the youth and said to him, "Know that -the king thanketh thee for thy dealing yesternight and exceedeth -in commendation of thy good deed;" and they prompted him again to -do the like. Accordingly, when the next night came, the king -abode on wake, watching the youth; and as for the latter, he went -to the door of the pavilion and unsheathing his scymitar, stood -in the doorway. When the king saw him do thus, he was sore -disquieted and bade seize him and said to him, "Is this my reward -from thee? I showed thee favour more than any else and thou -wouldst do with me this abominable deed." Then arose two of the -king's pages and said to him, "O our lord, an thou order it, we -will smite his neck." But the king said, "Haste in killing is a -vile thing, for 'tis a grave[FN#162] matter; the quick we can -kill, but the killed we cannot quicken, and needs must we look to -the end of affairs. The slaying of this youth will not escape -us."[FN#163] Therewith he bade imprison him, whilst he himself -went back to the city and, his duties done, fared forth to the -chase. Then he returned to town and forgot the youth; so the -pages went in to him and said to him, "O king, an thou keep -silence concerning yonder youth, who designed to slaughter thee, -all thy servants will presume upon the king's majesty, and indeed -the folk talk of this matter." Hereat the king waxed wroth and -cried, "Fetch him hither;" and bade the headsman strike off his -head. So they brought the youth and bound his eyes; and the -sworder stood at his head and said to the king, "By thy leave, O -my lord, I will smite his neck." But the king cried, "Stay, till -I look into his affair. Needs must I put him to death and the -dispatching of him will not escape me." Then he restored him to -the prison and there he abode till it should be the king's will -to do him die. Presently, his parents heard of the matter; -whereupon his father arose and going up to the palace, wrote a -letter and presented it to the king, who read it, and behold, -therein was written, saying, "Have ruth on me, so may Allah have -ruth on thee, and hasten not in the slaughter of my son; for -indeed I acted hastily in a certain affair and drowned his -brother in the sea, and to this day I bemourn him. An thou must -needs kill him, kill me in his stead." Therewith the old -merchant, weeping bitterly, prostrated himself before the king, -who said to him, "Tell me thy tale." Said the merchant, "O my -lord, this youth had a brother and I in my haste cast the twain -into the sea." And he related to him his story, first and last, -whereupon the king cried with a mighty loud cry and casting -himself down from the throne, embraced his father and brother and -said to the merchant, "By Allah, thou art my very father and this -is my brother and thy wife is our mother." And they abode -weeping, all three of them. Then the king acquainted his people -with the matter and said to them, "O folk, how deem ye of my -looking to the consequences of action?" and they all marvelled at -his wisdom and foresight. Then he turned to his sire and said to -him, "Hadst thou looked to the issue of thine affair and made due -delay in whatso thou didst, there had not betided thee this -repentance and chagrin all this time." Thereupon he sent for his -mother and they rejoiced one in other and lived all their days in -joy and gladness. "What then" (continued the young treasurer), -"is more grievous than the lack of looking to the ends of things? -Wherefore hasten thou not in the slaying of me, lest penitence -betide thee and sore chagrin." When the king heard this, he said, -"Return him to the prison till the morrow, so we may look into -his affair; for that deliberation in such is advisable and the -slaughter of this youth shall not escape us." - - - - - The Third Day. - - - -Of the Advantages of Patience.[FN#164] - - - -When it was the third day, the third Wazir came in to the king -and said to him, "O king, delay not the matter of this youth, -because his deed hath caused us fall into the mouths of folk, and -it behoveth that thou slay him forthright, that the talk may be -cut from us and it be not said, 'The king saw on his bed a man -with his wife and spared him.'" The king was chagrined by these -words and bade bring the youth. Accordingly, they fetched him in -fetters, and indeed the king's anger was upstirred against him by -the Minister's speech and he was troubled; so he said to him, "O -base of birth, thou hast dishonoured us and marred our mention, -and needs must I do away thy life from the world." Quoth the -youth, "O king, make use of patience in all thine affairs, so -wilt thou win to thy wish, for that Allah Almighty hath appointed -the issue of long-suffering to be in abounding good, and indeed -by patience Ab Sbir ascended from the pit and sat down upon the -throne." Asked the king, "Who was Ab Sbir, and what is his -tale?" and the youth answered, saying, "Hear thou, O king, - - - - -The Story of Abu Sabir. - - - -There was once a man, a village headman,[FN#165] Ab Sabr hight, -and he had much black cattle and a buxom wife, who had borne him -two sons. They abode in a certain hamlet and there used to come -thither a lion and rend and devour Abu Sabir's herd, so that the -most part thereof was wasted and his wife said to him one day, -"This lion hath wasted the greater part of our property. Arise, -mount thy horse and take thy host and do thy best to kill him, so -we may be at rest from him." But Abu Sabir said, "Have patience, -O woman, for the issue of patience is praised. This lion it is -which transgresseth against us, and the transgressor, perforce -must Almighty Allah destroy him. Indeed, 'tis our long-suffering -that shall slay him,[FN#166] and he that doth evil needs must it -recoil upon him." A few days after, the king went forth one -morning to hunt and falling in with the lion, he and his host, -gave chase to him and ceased not pursuit till they slew him. This -news reached Ab Sbir who improved the occasion to his wife, -"Said I not to thee, O woman, that whoso doth evil, it shall -recoil upon him? Haply an I sought to slay the lion myself, I had -not prevailed against him, and this is the issue of patience." It -befel, after this, that a man was slain in Ab Sbir's village; -wherefore the Sultan bade plunder the village, and they spoiled -the patient one's goods with the rest. Thereupon his wife said to -him, "All the king's officers know thee; so do thou prefer thy -plaint to the sovran, that he may bid thy beasts to be restored -to thee." But he said to her, "O woman, said I not to thee that -he who worketh wrong shall be wronged? Indeed, the king hath done -evil, and right soon he shall suffer the issues of his deed, for -whoso taketh the goods of the folk, needs must his goods be -taken." A man of his neighbours heard his speech, and he was an -envier of his; so he went to the Sultan and acquainted him -therewith, whereupon the king sent and plundered all the rest of -his goods and drave him forth from the village, and his wife and -family with him. They went wandering in the waste grounds about -the hamlet and his wife said to him, "All that hath befallen us -cometh of thy slowness in affairs and thy helplessness." But he -said to her, "Have patience, for the issue of patience is good." -Then they walked on a little way, and thieves met them and -despoiling them of whatso remained with them, stripped them of -their raiment and took from them the two children; whereupon the -woman wept and said to her husband, "Hearkye, my good man, put -away from thee this folly and up with us to follow the thieves, -so, peradventure they may have compassion on us and restore the -children to us." He replied, "O woman, have patience, for he who -doth evil shall be requited with evil and his frowardness shall -revert upon him. Were I to follow them, belike one of them would -take his sword and smite my neck and slay me; but have patience, -for the issue of patience is praised." Then they fared on till -they made a village[FN#167] in the land of Kirman, and by it a -river of water; so the man said to his wife, "Tarry thou here, -whilst I enter the village and look us out a place wherein we may -home ourselves." And he left her by the water and entered the -village. Presently, up came a horseman in quest of water, -wherewith to water his horse: he saw the woman and she was -pleasing in his eyes; so quoth he to her, "Arise, mount with me -and I will take thee to wife and entreat thee kindly." Quoth she, -"Spare me, so may Allah spare thee! Indeed I have a husband." But -he drew his dudgeon and said to her, "An thou obey me not, I will -smite thee and slay thee." When she saw his frowardness, she -wrote on the ground in the sand with her finger, saying, "O Ab -Sbir, thou hast not ceased to be patient, till thy good is gone -from thee and thy children and now thy wife, who was more -precious in thy sight than everything and than all thy monies, -and indeed thou abidest in thy sorrow the whole of thy life long, -so thou mayest see what thy patience will profit thee." Then the -horseman took her, and setting her behind him, went his way. As -for Ab Sbir, when he returned, he saw not his wife but he read -what was writ upon the ground, wherefore he wept and sat awhile -sorrowing. Then said he to himself, "O Ab Sbir, it behoveth -thee to be patient, for haply there shall betide thee an affair -yet sorer than this and more grievous;" and he went forth -a-following his face,[FN#168] like to one love-distraught and -passion-madded, till he came to a gang of labourers working upon -the palace of the king, by way of forced labour.[FN#169] When the -overseers saw him, they laid hold of him and said to him, "Work -thou with these folk at the palace of the king; else we will -imprison thee for life." So he fell to working with them as a -labourer and every day they gave him a bannock of bread. He -wrought with them a month's space, till it chanced that one of -the labourers mounted a ladder and falling, brake his leg; -whereupon he cried out and shed tears. Quoth Ab Sbir to him, -"Have patience and weep not; for in thine endurance thou shalt -find ease." But the man said to him, "How long shall I have -patience?" And he answered, saying, "Long-suffering bringeth a -man forth of the bottom of the pit and seateth him on the throne -of the kingdom." It so fortuned that the king was seated at the -lattice, hearkening to their talk, and Ab Sbir's words angered -him for the moment; wherefore he bade bring him before him and -they brought him forthright. Now there was in the king's palace -an underground dungeon and therein a vast silo[FN#170] and a -deep, into which the king caused cast Ab Sbir, saying to him, -"O little of wit, soon shall we see how thou wilt come forth of -the pit to the throne of the kingdom." Then he used continuously -to come and stand at the mouth of the pit and say, "O little of -wit, O Ab Sbir,[FN#171] I see thee not come forth of the pit -and sit down on the king's throne!" And he assigned him each day -two bannocks of bread, whilst Ab Sbir kept silence and spake -not, but patiently bore whatso betided him. Now the king had a -brother, whom he had imprisoned in that pit of old time, and he -had died there; but the folk of the realm deemed him still alive, -and when his durance grew long, the courtiers of the king used to -talk of this and of the tyranny of their liege Lord, and the -bruit spread abroad that the sovran was a tyrant, so they fell -upon him one day and slew him. Then they sought the silo and -brought out therefrom Ab Sbir, deeming him the king's brother, -for that he was the nearest of folk to him in favour and the -likest, and he had been long in the pit. So they doubted not but -that he was the Prince and said to him, "Reign thou in thy -brother's room, for we have slain him and thou art sovran in his -stead." But Ab Sbir was silent and spoke not a word;[FN#172] -and he knew that this was the result of his patience. Then he -arose and sitting down on the king's throne, donned the royal -dress and dispensed justice and equity, and affairs prospered; -wherefore the lieges obeyed him and the subjects inclined to him -and many were his soldiers. Now the king, who erst had plundered -Ab Sbir's goods and driven him forth of his village, had an -enemy; and the foe mounted horse against him and overcame him and -captured his capital; wherefore he betook him to flight and came -to Ab Sbir's city, craving support of him and seeking that he -should succour him. He knew not that the king of the city was the -headman whom he had spoiled; so he presented himself before him -and made complaint to him; but Ab Sbir knew him and said to -him, "This is somewhat of the issue of patience. Allah the Most -High hath given me power over thee." Then he commanded his guards -to plunder the unjust king and his suite; so they spoiled them -and stripping them of their clothes, put them forth of his -country. When Ab Sbir's troops saw this, they marvelled and -said, "What be this deed the king doth? There cometh a king to -him, craving protection, and he spoileth him! This is not the -fashion of kings." But they dared not speak of this. Presently, -news came to the king of highwaymen in his land; so he set out in -quest of them and ceased not to follow after them, till he seized on them all. and behold, they were the very thieves who -had plundered him and his wife by the way and had carried off his -children. Accordingly he bade bring them before him, and when -they came into his presence, he questioned them, saying, "Where -are the two boys ye took on such a day?" Said they, "They are -with us and we will present them to our lord the king for -Mamelukes to serve him and give him wealth galore that we have -gotten together and doff all we own and repent from lawlessness -and fight in thy service." Ab Sbir, however, paid no heed to -their words, and seized all their good and bade put them all to -death. Furthermore. he took his two boys and rejoiced in them -with exceeding joy, whereat the troops murmured among themselves, -saying, "Verily, this is a greater tyrant than his brother! There -cometh to him a gang of thieves, and they seek to repent and -proffer two boys by way of peace-offering, and he taketh the two -lads and all their good and slayeth them! Indeed this be violent -oppression." After this came the horseman, who had seized Ab -Sbir's wife, and complained of her to the king that she would -not give him possession of her person, and solemnly declared that -she was his wife. The king bade bring her before him, that he -might hear her plea and pronounce judgment upon her. So the -horseman came with her before him, and when the king saw her, he -knew her and taking her from her ravisher, bade put him to death. -Then he became aware of the troops, that they murmured against -him and spake of him as a tyrant; so he turned to his courtiers -and ministers and said to them, "As for me, by Allah of -All-might,[FN#173] I am not the king's brother! Nay, I am but one -whom the king imprisoned upon a word he heard from me and he used -every day to come and taunt me therewith. Ye deem me the king's -brother; but I am Ab Sabir and the Lord hath given me the -kingship in virtue of my patience. As for the king who sought -protection of me and I plundered him, 'twas he who first wronged -me, for that he plundered me aforetime and drave me forth of my -native land and banished me, without due cause; wherefore I -requited him with that which he had done to me, in the way of -lawful retribution. As for the highwaymen who proffered -repentance, there was no repentance for them with me, because -they began upon me with foul dealing and waylaid me by the road -and despoiled me and seized my good and my sons, the two boys -that I took of them, and those ye deemed Mamelukes are my very -sons; so I avenged myself on the thieves of that which they did -with me whilome and requited them with strict justice. As for the -horseman whom I slew, this woman I took from him was my wife and -he seized her by force, but Allah the Most High hath restored her -to me; so this was my right, and my deed that I have done was -righteous, albeit ye, judging by the externals of the matter, -deemed that I had done this by way of tyranny." When the folk -heard these words, they marvelled and fell prostrate before him; -and they redoubled in esteem for him and exceeding affection and -sued pardon of him, admiring that which Allah had done with him -and how He had given him the kingship by reason of his -longsuffering and his patience and how he had raised himself by -his endurance from the bottom of the pit to the throne of the -kingdom, what while Allah cast down the late king from the throne -into the pit.[FN#174] Then Ab Sbir foregathered with his wife -and said to her, "How deemest thou of the fruit of patience and -its sweetness and the fruit of haste and its bitterness? Verily, -all that a man doth of good and evil, he shall assuredly -encounter the same." "On like wise, O king" (continued the young -treasurer), "it besitteth thee to practice patience, whenever it -is possible to thee, for that longsuffering is the wont of the -noble, and it is the chiefest of their reliance, especially for -kings." When the king heard this from the youth, his wrath -subsided; so he bade return him to the prison, and the folk -dispersed that day. - - - - - - The Fourth Day. - - - -Of the Ill Effects of Impatience. - - - -When it was the fourth day, the fourth Wazir, whose name was -Zshd,[FN#175] made his appearance, and prostrating himself to -his liege lord, said to him, "O king, let not the talk of yonder -youth delude thee, for that he is not a truth-teller. As long as -he shall remain alive, the folk will not leave talking nor will -thy heart cease to be occupied with him." Cried the king, "By -Allah, thou sayst sooth and I will cause fetch him this day and -slay him between my hands." Then bade he bring the youth; so they -fetched him in fetters and he said to him, "Woe to thee! Thinkest -thou to appease my heart with thy prate, whereby the days are -spent in talk? I mean to do thee die this day and be quit of -thee." Said the youth, "O king, 'tis in thy power to put me out -of the world whenso thou wilt, but haste is the wont of the -ignoble and patience the sign of the noble. An thou do me to -death, thou wilt repent, and when thou desire to bring me back to -life, thou wilt not be able. Indeed, whoso acteth hastily in an -affair, there befalleth him what befel Bihzd, son of the king." -Quoth the king, "And what is his tale?" Replied the treasurer, "O -king, hear - - - - - -The Story of Prince Bihzad.[FN#176] - - - -There was once, of olden time, a king and he had a son Bihzad -hight, there was not in his tide a fairer than he and he loved to -fellow with the folk and to mix with the merchants and sit and -talk with them. One day, as he was seated in an assembly, amongst -a number of people, he heard them talking of his own beauty and -loveliness, and saying, "There be not in his time a fairer than -he." But one of the company said, "Indeed, the daughter of King -Such-an-one is seemlier than he." When Bihzad heard this saying, -his reason fled and his heart fluttered and he called the last -speaker and said to him, "Repeat to me that which thou saidst and -tell me the truth concerning her whom thou avouchest to be -goodlier than I and whose daughter she is." Quoth the man, "She -is the daughter of King Such-an-one;" whereupon Bihzad's heart -clave to her and his colour changed. Presently the news reached -his sire, who said to him, "O my son, this maiden to whom thy -heart cleaveth is at thy command and we have power over her; so -wait till I demand her in wedlock for thee." But the Prince said, -"I will not wait." So the king hastened in the matter and sent to -demand her of her sire, who required of him an hundred thousand -dinars paid down to his daughter's dowry. Quoth Bihzad's father, -"So be it," and weighed out what was in his treasuries, and there -remained to his charge but a little of the dower.[FN#177] So he -said, "Have patience, O my son, till we gather together the rest -of the money and send to fetch her for thee, since now she is -become thine." Therewith the Prince waxed wroth with exceeding -wrath and cried, "I will not have patience;" so he took his sword -and his lance[FN#178] and mounting his horse, went forth and fell -to cutting the way.[FN#179] It chanced one day that he fell upon -a company of folk who overcame him by dint of numbers and taking -him prisoner, pinioned him and carried him to the lord of that -land wherein he was a-highwaying. This king saw his semblance and -loveliness and misdoubting of him, said, "This be no robber's -favour. Tell me truly, O youth, who thou art." Bihzad was ashamed -to acquaint him with his condition and preferred death for -himself; so he answered, "I am naught but a thief and a bandit." -Quoth the king, "It behoveth us not to act hastily in the matter -of this youth, but that we look into his affair, for that -impatience gendereth penitence." So he imprisoned him in his -palace and assigned him one to serve him. Meanwhile the news -spread abroad that Bihzad, son of the sovran, was lost, whereupon -his father sent letters in quest of him to all the kings -including him with whom he was imprisoned. When the letter -reached the latter, he praised Almighty Allah for that he had not -anyways hastened in Bihzad's affair and bidding them bring him -before himself, said to him, "Art thou minded to destroy thy -life?" Quoth Bihzad, "I did this for fear of shame;" and the king -said, "An thou fear shame, thou shouldst not practise haste in -thy doings; knowest thou not that the fruit of impatience is -repentance? Had we hasted, we also, like thee, had repented." -Then he conferred on him a robe of honour and engaged to him for -the completion of the dowry and sent to his father, giving him -the glad tidings and comforting his heart with news of his son's -safety; after which he said to Bihzad, "Arise, O my son, and go -to thy sire." Rejoined the Prince, "O king, complete thy kindness -to me by hastening my going-in to my wife; for, an I go back to -my sire, the time will be long till he send a messenger and he -return, promising me dispatch." The king laughed and marvelled at -him and said to him, "I fear for thee from this precipitancy, -lest thou come to shame and win not thy wish." Then he gave him -muchel of wealth and wrote him letters, commending him to the -father of the Princess, and despatched him to them. When he drew -near their country, the king came forth to meet him with the -people of his realm and assigned him a fine lodging and bade -hasten the going-in of his daughter to him, in compliance with -the other king's letter. He also advised the Prince's father of -his son's coming and they busied themselves with the affair of -the young lady. When it was the day of the bride's -going-in[FN#180] Bihzad, of his impetuosity and lack of patience, -betook himself to the wall, which was between himself and her -lodging and wherein was a hole pierced, and of his haste looked -through it, so he might see his bride. But her mother espied -him[FN#181] and this was grievous to her; so she took from one of -the pages two red-hot iron spits and thrust them into the hole -through which the Prince was looking. The spits ran into his eyes -and put them out and he fell down fainting and the -wedding-festival was changed to mourning and sore concern. "See, -then, O king" (continued the youth), "the issue of the Prince's -haste and lack of deliberation, for indeed his impatience -bequeathed him long penitence and his joy turned to annoy; and on -like wise was it with the woman who hastened to put out his eyes -and delayed not to deliberate. All this was the doing of haste; -wherefore it behoveth the king not to be hasty in putting me to -death, for that I am under the hold of his hand, and whatso time -thou desirest my slaughter, it shall not escape thee." When the -king heard this his anger subsided and he said, "Return him back -to the prison till to-morrow, so we may look into his case." - - - - - The Fifth Day. - - - -Of the Issues of Good and Evil Actions. - - - -When it was the fifth day, the fifth Wazir, whose name was -Jahrbaur,[FN#182] came in to the king and prostrating himself -before him. said, "O king, it behoveth thee, an thou see or hear -one look on thy house,[FN#183] that thou pluck out his eyes. How -then should it be with him whom thou sawest a-middlemost thy -palace and on thy royal bed, and he suspected with thy Harim, and -not of thy lineage or of thy kindred? So do thou away this shame -by putting him to death. Indeed, we urge thee not to this, except -for the assurance of thine empire and of our zeal for thy loyal -counselling and of our affection to thee. How can it be lawful -that this youth should live for a single hour?" Therewith the -king was filled with fury and cried, "Bring him forthright." So -they fetched the youth whom they set before him in fetters, and -the king said to him, "Woe to thee! Thou hast sinned a great sin -and the time of thy survival hath been long;[FN#184] but needs -must we put thee to death, because there is no ease for us in thy -life till we take it." Quoth the youth, "Know O king, that I, by -Allah, am guiltless, and by reason of this I hope for life, for -that he who is innocent of all offence goeth not in fear of pains -and penalties, neither greateneth his mourning and his concern; -but whoso hath sinned, needs must his sin be expiated upon him, -though his life be prolonged, and it shall overtake him, even as -it overtook Ddbn the king and his Wazir." Asked Azadbakht, "How -was that?" and the youth said, "Hear, O king (whose days may Allah -increase!), - - - - -The Story of King Dadbin[FN#185] and his Wazirs. - - - -There was once a king in the land of Tabaristan,[FN#186] by name -Ddbn, and he had two Wazirs, one called Zorkhan and the other -Krdn.[FN#187] The Minister Zorkhan had a daughter, there was -not in her day a fairer than she nor yet a chaster or a more -pious, for she was a faster, a prayer and an adorer of Allah the -Almighty, and her name was Arw.[FN#188] Now Dadbin, the king, -heard tell of her praises; so his heart clave to her and he -called the Wazir her sire and said to him, "I desire of thee that -thou marry me to thy daughter." Quoth Zorkhan, "O my liegest -lord, suffer me to consult her, and if she consent, I will marry -thee with her." And the king, said, "Haste thee with this." So -the Minister went in to his daughter and said to her, "O my -daughter, the king seeketh thee of me and desireth to marry -thee." She said. "O my father, I desire not a husband, and if -thou wilt marry me, marry me not but with a mate who shall be mine inferior -in rank and I nobler than he, so he may not turn to other than -myself nor lift his eyes upon me,[FN#189] and marry me not to one -who is nobler than I, lest I be with him as a slave-girl and a -serving-woman." Accordingly the Wazir returned to the king and -acquainted him with that which his daughter had said, whenas he -redoubled in desire and love-longing for her, and said to her -sire, "An thou marry me not to her of good grace, I will take her -in thy despite and by force." The Minister again betook himself -to his daughter and repeated to her the king's words, but she -replied, "I want no husband." So he returned to the king and told -him what she said, and he was wroth and threatened him, whereupon -the father took his daughter and fled with her. When this came to -the king's knowledge, he despatched troops in pursuit of Zorkhan, -to stop the road upon him, whilst he himself went out and -overtaking the Wazir, smote him on the head with his mace[FN#190] -and slew him. Then he took his daughter by force and returning to -his dwelling-place, went in to her and married her. Arwa resigned -herself with patience to that which betided her and committed her -case to Allah Almighty; and indeed she was used to serve Him -night and day with a goodly service in the house of King Dadbin -her husband. It befel one day that the king had occasion to make -a journey; so he called his second Wazir Kardan and said to him, -"I have a charge to commit to thy care, and it is yonder lady, my -wife, the daughter of the Wazir Zorkhan, and I desire that thou -keep her and guard her thy very self, because I have not in the -world aught dearer than she." Quoth Kardan in his mind, "Of a -truth, the king honoureth me with an exceeding honour in -entrusting me with this lady." And he answered, "With love and -all gladness." When the king had departed on his journey, Kardan -said in himself, "Needs must I look upon this lady whom the king -loveth with all this love." So he hid himself in a place, that he -might espy her, and saw her surpassing description; wherefor he -was confounded at her and his wit was wildered and love gat the -lordship of him, so that he sent to her, saying, "Have pity on -me, for indeed I perish for the love of thee." She sent back to -him and replied, "O Wazir, thou art in the place of faith and -confidence, so do not thou betray thy trust, but make thine -inward life like unto thine outward[FN#191] and occupy thyself -with thy wife and that which is lawful to thee. As for this, 'tis -mere lust and women are all of one and the same taste.[FN#192] -And if thou wilt not be forbidden from this talk, I will make -thee a byword and a reproach among folk." When the Minister heard -her answer, he knew that she was chaste of soul and body; -wherefore he repented with the utmost of repentance and feared -for himself from the king and said, "Needs must I devise a device -whereby I may destroy her; else shall I be disgraced with the -king." Now when the king returned from his journey, he questioned -Kardan of the affairs of his kingdom, and the Wazir answered, -"All is right well, O king, save a vile matter, which I have -espied here and with which I am ashamed to confront the sovran; -but, if I hold my peace thereof, I fear lest other than I -discover it and I shall have played traitor to the king in the -matter of my warning and my trust." Quoth Dadbin, "Speak, for to -me thou art none other than a truth-teller, a trustworthy and a -loyal counsellor in whatso thou sayest, undistrusted in aught." -And the Minister said, "O king, this woman to whose love thy -heart cleaveth and of whose piety thou talkest and her fasting -and her praying, I will plainly prove to thee that this is craft -and guile." Hereat the king was troubled and said, "What may be -the matter?" and the Wazir replied, "I would have thee wot that -some days after thy departure, one came to me and said to me, -Come, O Wazir, and look. So I went to the door of the queen's -sleeping-chamber and behold, she was sitting with Abu al-Khayr, -her father's page, whom she favoureth, and she did with him what -she did, and such is the manner of that which I saw and heard." -When Dadbin heard this, he burnt with rage and said to one of his -eunuchs,[FN#193] "Go and slay her in her chamber." But the eunuch -said to him, "O king, Allah prolong thy life! Indeed, the killing -of her may not be in this way neither at this time; but do thou -bid one of thine Castratos take her up on a camel and carry her -to one of the trackless wolds and cast her down there; so, if she -be guilty, Allah shall cause her to perish, and if she be -innocent, He will deliver her, and the king shall be free from -default against her; for that this lady is dear to thee and thou -slewest her father by reason of thy love for her." Quoth the -king, "By Allah, thou sayst sooth!" Then he bade one of his -eunuchs carry her on a camel to one of the far-off wilds and -cut-off wolds and there leave her and wend his ways, and he -forbad her torment to be prolonged. So he took her up and -betaking himself with her to the desert, left her there without -provaunt or water and returned, whereupon she made for one of the -hills, and ranging stones before her in form of prayer-niche, -stood praying. Now it chanced that a camel-driver, belonging to -Kisr[FN#194] the king, lost certain camels, and his lord -threatened him, if he found them not, that he would slay him. -Accordingly he set out and plunged into the wastes till he came -to the place where the lady was, and seeing her standing at -prayer utterly alone, waited till she had made an end of her -orisons, when he went up to her and saluted her with the salam, -saying, "Who art thou?" Quoth she, "I am a hand-maid of the -Almighty." He asked, "What doest thou in this desolate place?" -and she answered, "I serve Allah the Most High." When he saw her -beauty and loveliness, he fell in love with her, and said to her, -"Harkye! Do thou take me to mate and I will be tender to thee and -use thee with exceeding ruth, and I will further thee in -obedience to Allah Almighty." But she answered, saying, "I have -no need of wedlock and I desire to abide here alone with my Lord -and His worship; but an thou wouldst have ruth upon me and -further me in the obedience of Allah the Most High, carry me to a -place where there is water and thou wilt have done me a -kindness." Thereupon he took her to a place wherein was running -water and setting her down on the ground, left her and went his -ways, marvelling at her. After he left her, he found his camels, -by her blessing, and when he returned, King Kisra asked him, -"Hast thou found the camels?" He answered "Yes," and acquainted -him with the affair of the damsel, and detailed to him her beauty -and loveliness: whereupon the king's heart clave to her and he -mounted with a few men and betook himself to that place, where he -found the lady and was amazed at her, because he saw her -surpassing the description wherewith the camel-driver had -described her to him. So he accosted her and said to her, "I am -King Kisra, greatest of the kings. Wilt thou not have me to -husband?" Quoth she, "What wilt thou do with me, O king, and I a -woman abandoned in the waste?" And quoth he, "Needs must this be, -and if thou wilt not consent to me, I will take up my abode here -and devote myself to Allah's service and thy service, and with -thee worship the Almighty." Then he bade set up for her a tent -and another for himself, facing hers, so he might adore Allah -with her, and fell to sending her food; and she said in herself, -"This is a king, and 'tis not lawful for me that I suffer him for -my sake to forsake his lieges and his land." Presently she said -to the servingwoman, who used to bring her the food, "Speak the -king that he return to his women, for he hath no need of me, and -I desire to abide in this place, so I may worship therein Allah -the Most High." The slave-girl returned to the king and told him -this, whereupon he sent back to her, saying, "I have no need of -the kingship and I also desire to tarry here and worship Allah -with thee in this waste." When she found this earnestness in him, -she fell in with his wishes, and said, "O king, I will consent to -that which thou desirest and will be to thee a wife, but on -condition that thou bring me Dadbin the king and his Wazir Kardan -and his Chamberlain the chief Eunuch, and that they be present in -thine assembly, so I may speak a word with them in thy presence, -to the intent that thou mayst redouble in affection for me." -Quoth Kisra, "And what is thy want unto this?" So she related to -him her story from first to last, how she was the wife of Dadbin -the king and how the Wazir Kardan had misspoken of her honour. -When King Kisra heard this, he redoubled in love-longing for her -and affection and said to her, "Do whatso thou willest:" then he -let bring a litter[FN#195] and carrying her therein to his -dwelling-place, entreated her with the utmost honour and espoused -her. Presently he sent a great army to King Dadbin and fetching -him and his Wazir Kardan and the Eunuch-chamberlain, caused bring -them before him, they unknowing the while what he might purpose -to do with them. Moreover, he caused set up for Arwa a -pavilion[FN#196] in the courtyard of his palace, and she entered -it and let down the curtain before herself. When the servants had -set their seats and they had seated themselves, Arwa raised a -corner of the curtain and said, "O Kardan, rise to thy feet, for -it besitteth not that thou sit in the like of this assembly, -before this mighty King Kisra." When the Wazir heard these words, -his heart fluttered and his joints were loosened and he rose to -his feet of his fear. Then said she to him, "By the virtue of Him -who hath made thee stand up to judgment in this standing-stead, -and thou abject and humiliated, I conjure thee speak the truth -and say what egged thee on to lie against me and drive me from my -home and from the land of my husband and made thee practise thus -against a man and a Moslem so as to slay him.[FN#197] This is no -place wherein lying availeth nor may artifice be herein." When -the Wazir was 'ware that she was Arwa and heard her speech, he -knew that it behoved him not to lie and that naught would avail -him save truth; so he bowed his head groundwards and wept and -said, "Whoso doth evil, needs must he incur it, albe his day be -prolonged. By Allah, I am he who hath sinned and transgressed, -and naught prompted me unto this but fear and overmastering -desire and the misery writ upon my brow.[FN#198] And indeed this -woman is pure and chaste and free from all fault." When King -Dadbin heard this, he beat his face and said to Kardan, his -Wazir, "Allah slay thee![FN#199] 'Tis thou that hast parted me -and my wife and wronged me!" But Kisra the king said to him, -"Allah shall assuredly slay thee, because thou hastenedst and -lookedst not into thine affair, and knewest not the guilty from -the guiltless. Hadst thou wrought deliberately, the unright had -been made manifest to thee from the right; so when this villain -Wazir purposed thy ruin, where was thy judgment and whither went -thy sight?" Then he asked Arwa, "What wilt thou that I do with -them?" and she answered, "Accomplish on them the ordinance of -Almighty Allah:[FN#200] let the slayer be slain and the -transgressor transgressed against, even as he transgressed -against us; yea, and to the well-doer weal shall be done even as -he did unto us." So she gave her officers order concerning Dadbin -and they smote him on the head with a mace and slew him, and she -said, "This is for the slaughter of my sire." Then she bade set -the Wazir on a beast and bear him to the desert whither he had -caused her to be borne, and leave him there without provaunt or -water; and she said to him, "An thou be guilty, thou shalt suffer -the punishment of thy guilt and die in the desert of hunger and -thirst; but an there be no guilt in thee, thou shalt be -delivered, even as I was delivered." As for the -Eunuch-chamberlain, who had counselled King Dadbin not to slay -her, but to cause carry her to the desert, she bestowed on him a -costly robe of honour and said to him, "The like of thee it -befitteth kings to hold in favour and promote to high place, for -that thou spakest loyally and well, and a man is requited -according to his deed." And Kisra the King made him Wali in a -certain province of his empire. "Know, therefore, O king" -(continued the youth), "that whoso doeth good is requited with -good, and he who is guiltless of sin and offence feareth not the -issue of his affair. And I, O my liege lord, am free from guilt, -wherefore I hope in Allah that He will show forth the truth to -mine auspicious king, and vouchsafe me the victory over enemies -and enviers." When the king heard this, his wrath subsided and he -said, "Return him to the prison till the morrow, so we may look -into his case." - - - - - The Sixth Day. - - - -Of Trust in Allah. - - - -When it was the sixth day, the wrath of the Wazirs redoubled, -because they had not won their will of the youth and they feared -for their lives from the liege lord; so three of them went in to -him and prostrating themselves between his hands, said to him, "O -king, indeed we are loyal counsellors to thy dignity and fondly -solicitous for thy weal. Verily, thou persistest long in leaving -this youth alive and we know not what is thine advantage therein. -Every day findeth him yet on life and the talk of folk redoubleth -suspicion on thee; so do thou do him dead, that the talk may be -made an end of." When the king heard this speech, he said, "By -Allah, verily ye say sooth and speak rightly!" Then he bade them -bring the young treasurer and when he came into the presence said -to him, "How Iong shall I look into thy case, and find no helper -for thee and see them athirst for thy blood?" The youth answered, -"O king, I hope for succour only from Allah, not from created -beings: an He aid me, none shall have power to harm me, and if He -be with me and on my side, because of the truth, from whom shall -I fear, because of untruth? Indeed, I have made my intent with -Allah a pure intent and a sincere, and I have severed my -expectation from the help of the creature; and whoso seeketh aid -of Allah findeth of his desire that which Bakhtzamn found." -Quoth the king, "Who was Bakhtzaman and what is his story?" and -quoth the youth, "Hear, O king, - - - - -The Story of King Bakhtzaman.[FN#201] - - - -There was once a king of the kings, whose name was Bakhtzaman, and -he was a great eater and drinker and carouser. Now enemies of his -made their appearance in certain parts of his realm, which they -coveted; and one of his friends said to him, "O king, the foe -intendeth for thee: be on thy guard against him." Quoth -Bakhtzaman, "I reck not of him, for that I have weapons and wealth -and warmen and am not afraid of aught." Then said his friends to -him, "Ask aid of Allah, O king, for He will help thee more than -thy wealth and thy weapons and thy warriors." But he turned a -deaf ear to the speech of his loyal counsellors, and presently -the enemy came upon him and waged war upon him and got the -victory over him and profited him naught his trust in other than -Allah the Most High. So he fled from him and seeking one of the -sovrans, said to him, "I come to thee and lay hold upon thy -skirts and take refuge with thee, so thou mayst help me against -my foe." The king gave him money and men and a mighty many and -Bakhtzaman said in himself, "Now am I fortified with this force -and needs must I conquer my foe with such combatants and overcome -him;" but he said not, "With the aid of Allah Almighty." So his -enemy met him and overcame him again and he was defeated and put -to the rout and fled at random: his troops were dispersed from -him and his money lost and the enemy pursued him. Thereupon he -sought the sea and passing over to the other side, saw a great -city and therein a mighty citadel. He asked its name and that of -its owner, and they said to him, "It belongeth to -Khaddn[FN#202] the king." So he fared on till he came to the -royal palace and concealing his condition, passed himself off for -a horseman[FN#203] and sought service with King Khadidan, who -attached him to his attendance and entreated him with honour; but -his heart still clung to his mother-land and his home. Presently, -it chanced that an enemy came out against King Khadidan; so he -sent his troops to meet him and made Bakhtzaman head of the host. -Then they went forth to the field and Khadidan also came forth -and ranged his troops and levelled lance and sallied out in -person and fought a sore fight and overcame his foe, who with his -troops ignominiously fled. When the king and his army returned in -triumph, Bakhtzaman said to him, "Harkye, O king! This be a -strange thing I see in thee that thou art compassed about with -this mighty great army, yet dost thou apply thyself in person to -battle and adventurest thy life." Quoth the king, "Dost thou call -thyself a knight and a learned wight and deemest that victory is -in the many of men?" Quoth Bakhtzaman, "Such is indeed my -belief." And Khadidan the king cried, "By Allah, then, thou -errest in this thy belief!" presently adding, "woe and again woe -to him whose trust is in other than Allah! Indeed, this army is -appointed only for phantasy and majesty, and victory is from -Allah alone. I too, O Bakhtzaman, whilome believed that victory -was in the number of men,[FN#204] and an enemy came out against -me with eight hundred head, whilst I had eight hundred thousand. -I trusted in the tale of my troops, whilst my foe trusted in -Allah, so he defeated me and routed me and I was put to a -shameful flight and hid myself in one of the mountains, where I -met with a Religious who had withdrawn himself from the world. So -I joined myself to him and complained to him of my case and -acquainted him with all that had befallen me. Quoth the Recluse, -'Wottest thou why this befel thee and thou wast defeated?' Quoth -I, 'I know not;' and he said, 'Because thou didst put thy trust -in the multitude of thy warmen and reliedst not upon Allah the -Most High. Hadst thou put thy trust in the Almighty and believed -of Him that it is He alone who advantageth and endamageth thee, -never had thy foe availed to cope with thee. Return unto Allah.' -So I returned to my right senses, and repented at the hands of -that Religious, who said to me, 'Turn back with what remaineth to -thee of troops and confront thy foes, for, if their intents be -changed and turned away from Allah, thou wilt overcome them, e'en -wert thou alone.' When I heard the Solitary's words, I put my -trust in Allah of All-Might; and, gathering together those who -remained with me, fell upon mine enemies at unawares in the -night. They deemed us many and fled with the shamefullest flight, -whereupon I entered my city and repossessed myself of my place by -the might of Almighty Allah, and now I fight not but trusting in -His aid." When Bakhtzaman heard these words he awoke from his -heedlessness and cried, "Extolled be the perfection of God the -Great! O king, this is my case and my story, nothing added and -naught subtracted, for I am King Bakhtzaman and all this happened -to me: wherefore I will seek the gate of Allah's mercy and repent -unto Him." So he went forth to one of the mountains and -worshipped Allah there awhile, till one night, as he slept, a -personage appeared to him in a dream and said to him, "O -Bakhtzaman, Allah accepteth thy repentance and openeth on thee -the door of succour and will aid thee against thy foe." When he -was assured of this in the dream, he arose and turned back, -intending for his own city; and when he drew near thereunto, he -saw a company of the king's retainers, who said to him, "Whence -art thou? We see that thou art a foreigner and fear for thee from -this king, for that every stranger who entereth this city, he -destroyeth him, of his dread of King Bakhtzaman." Said -Bakhtzaman, "None shall prejudice him nor profit him save Allah -the Most High." And they replied. "Indeed, he hath a vast army -and his heart is fortified in the multitude of his many." When -King Bakhtzaman heard this, his mind was comforted and he said to -himself, "I place my trust in Allah. An He will, I shall overcome -mine enemy by the might of the Lord of Omnipotence." So he said -to the folk, "Wot ye not who I am?" and they said, "No, by -Allah." Cried he, "I am King Bakhtzaman." When they heard this -and knew that it was indeed he, they dismounted from their horses -and kissed his stirrup, to do him honour, and said to him, "O -king, why thus risk thy life?" Quoth he, "Indeed, my life is a -light matter to me and I set my trust in Almighty Allah, looking -to Him for protection." And quoth they, "May that suffice thee!" -presently adding, "We will do with thee that which is in our -power and whereof thou art worthy: hearten thy heart, for we will -succour thee with our substance and our existence, and we are his -chief officers and the most in favour with him of all folk. So we -will take thee with us and cause the lieges follow after thee, -because the inclination of the people, all of them, is -theewards." Said he, "Do whatso Allah Almighty enableth you to -do." So they carried him into the city and hid him with them. -Then they agreed with a company of the king's chief officers, who -had aforetime been those of Bakhtzaman, and acquainted them with -this; whereat they rejoiced with joy exceeding. Then they -assembled together to Bakhtzaman, and made a covenant and -handfast of fealty with him and fell upon the foe and slew him -and seated King Bakhtzaman again on the throne of his kingship. -And his affairs prospered and Allah amended his estate and -restored to him His bounty, and he ruled his subjects justly and -abode in the obedience of the Almighty. "On this wise, O king" -(continued the young treasurer), "he with whom Allah is and whose -intent is pure, meeteth naught save good. As for me, I have no -helper other than the Almighty, and I am content to submit myself -to His ordinance, for that He knoweth the purity of my intent." -With this the king's wrath subsided and he said, "Return him to -the prison till the morrow, so we may look into his case." - - - - - - The Seventh Day. - - - -Of Clemency. - - - -When it was the seventh day, the seventh Wazir, whose name was -Bihkaml,[FN#205] came in to the king and prostrating himself to -him, said, "O king, what doth thy long-suffering with this youth -profit thee? Indeed the folk talk of thee and of him. Why, then, -dost thou postpone the putting him to death?" The Minister's -words aroused the anger of the king, and he bade bring the youth. -So they fetched him before him in fetters and Azadbakht said to -him, "Ho, woe to thee! By Allah, after this day there abideth no -deliverance for thee from my hand, by reason that thou hast -outraged mine honour, and there can be no forgiveness for thee." -The youth replied, "O king, there is no great forgiveness save in -case of a great default, for according as the offence is great in -so much magnified is mercy; and it is no grace to the like of -thee if he spare the like of me. Verily, Allah knoweth that there -is no crime in me, and indeed He commandeth to clemency, and no -clemency is greater than that which spareth from slaughter, for -that thy pardon of him whom thou purposest to put to death is as -the quickening of a dead man; and whoso doth evil shall find it -before him, even as it was with King Bihkard." Asked the king, -"And what is the story of King Bihkard?" And the youth answered, -"Hear, O king, - - - - - -The Story of King Bihkard.[FN#206] - - - -There was once a king named Bihkard, and he had mickle of wealth -and many troops; but his deeds were evil and he would punish for -a slight offence, and he never forgave any offender. He went -forth one day to hunt and a certain of his pages shot a shaft, -which lit on the king's ear and cut it off. Bihkard cried, "Who -shot that arrow?" So the guards brought him in haste the -misdemeanant, whose name was Yatr,[FN#207] and he of his fear -fell down on the ground in a fainting fit. Then quoth the king, -"Slay him;" but Yatru said, "O king, this which hath befallen was -not of my choice nor of my knowledge; so do thou pardon me, in -the hour of thy power over me, for that mercy is of the goodliest -of deeds and belike it shall be in this world a provision and a -good work for which thou shalt be repaid one of these days, and a -treasure laid up to thine account with Allah in the world to -come. Pardon me, therefore, and fend off evil from me, so shall -Allah fend off from thee the like evil." When the king beard -this, it pleased him and he pardoned the page, albeit he had -never before pardoned any. Now this page was of the sons of the -kings and had fled from his sire on account of a sin he had -committed: then he went and took service with Bihkard the king, -and there happened to him what happened. After a while, it -chanced that a man recognised him and went and told his father, -who sent him a letter, comforting his heart and mind and calling -upon him to return to him. Accordingly he returned to his father, -who came forth to meet him and rejoiced in him, and the Prince's -affairs were set right with his sire. Now it befel, one day of -the days, that king Bihkard shipped him in a ship and put out to -sea, so he might fish: but the wind blew on them and the craft -sank. The king made the land upon a plank, unknown of any, and -came forth, mother-naked, on one of the coasts; and it chanced -that he landed in the country whereof the father of the page -aforesaid was king. So he came in the night to the gate of the -sovran's capital, and finding it shut, lodged him in a -burying-place there. When the morning morrowed and the folk came -forth of the city, behold, they found a man lately murthered and -cast down in a corner of the burial ground, and seeing Bihkard -there, doubted not but it was he who had slain him during the -night; so they laid hands on him and carried him up to the king -and said to him, "This fellow hath slain a man." The king bade -imprison him; whereupon they threw him in jail, and he fell to -saying in himself, what while he was in the prison, "All that -hath befallen me is of the abundance of my sins and my tyranny, -for, indeed, I have slain much people unrighteously and this is -the requital of my deeds and that which I have wrought whilome of -oppression." As he was thus pondering in himself, there came a -bird and lighted down on the pinnacle of the prison, whereupon, -of his passing eagerness in the chase, he took a stone and threw -it at the bird. Now the king's son was playing in the -exercise-ground with the ball and the bat,[FN#208] and the stone -lit on his ear and cut it off, whereupon the Prince fell down in -a fit. So they enquired who had thrown the stone and finding that -it was Bihkard, took him and carried him before the king's son, -who bade do him die. Accordingly, they cast the turband from his -head and were about to fillet his eyes, when the Prince looked at -him and seeing him cropped of an ear, said to him, "But for thy -villainies thine ear had not been cut off." Said Bihkard, "Not -so, by Allah! Nay, but the story of the loss of my ear is so and -so, and I pardoned him who smote me with an arrow and cut off my -ear." When the prince heard this, he looked in his face and -knowing him, cried out and said, "Art thou not Bihkard the king?" -"Yes," replied he, and the Prince said to him, "What ill chance -threw thee here?" Thereupon he told him all that had betided him -and the folk wondered and extolled the perfection of the -Almighty, crying "Subhna 'llah!laud to the Lord!" Then the -Prince rose to him and embraced him and kissed him and, -entreating him with respect, seated him in a chair and bestowed -on him a robe of honour; and he turned to his sire and said to -him, "This be the king who pardoned me and this be his ear which -I cut off with a shaft; and indeed he deserveth my pardon by -having pardoned me." Then said he to Bihkard, "Verily, the issue -of mercy hath been a provision for thee in such hour as this." -And they entreated him with the utmost kindness and sent him back -to his own country in all honour. "Know, then, O king" (continued -the youth), "that there is no goodlier quality than mercy and -that all thou dost of clemency, thou shalt find before thee a -treasure for thee treasured up." When the king heard this, his -wrath subsided and he said, "Return him to the prison till the -morrow, so we may look into his case. - - - - - The Eighth Day. - - - -Of Envy and Malice. - - - -When it was the eighth day, the Wazirs all assembled and had -speech together and said, "How shall we do with this youth, who -overcometh us with his much talk? Indeed, we fear lest he be -saved and we fall into destruction. So, let us all go in to the -king and unite our efforts to gain our cause, ere he appear -without guilt and come forth and get the better of us." -Accordingly they all went in to the king and prostrating -themselves before him, said to him, "O king, beware lest this -youth ensorcell thee with his sorcery and beguile thee with his -wiles. An thou heardest what we hear, thou wouldst not suffer him -live; no, not a single day. Wherefore heed not his speech, for we -are thy Ministers, who endeavour for thy permanence, and if thou -hearken not to our word, to whose word wilt thou hearken? See, we -are ten Wazirs who testify against this youth that he is guilty -and entered not the king's sleeping chamber save with ill intent, -so he might put the king to shame and outrage his honour; and if -the king slay him not, let him banish him his realm, that the -tongue of the folk may desist from him." When the king heard his -Ministers' words, he was wroth with exceeding wrath and bade -bring the youth, and when he came in to the king, the Wazirs all -cried out with one voice, saying, "O Lack-wits, thinkest thou to -save thyself from slaughter by guile and sleight, that thou -wilest the king with thy talk and hopest pardon for the like of -this mighty great crime thou hast committed?" Then the king bade -fetch the sworder, so he might smite his neck; whereupon each of -the Wazirs fell to saying, "I will slay him;" and they sprang -upon him. Quoth the youth, "O king, consider and ponder the -eagerness of these thy Ministers. Is this of envy or is it not? -They would fain make severance between me and thee, so there may -fall to them what they shall plunder, as aforetime." And the king -said to him, "Consider their witness against thee." The young man -said, "O king, how shall they testify of that which they saw -not?[FN#209] This is but envy and despight; and thou, an thou -slay me, wilt indeed regret me, and I fear lest there betide thee -of repentance that which betided Ayln Shh, by reason of the -malice of his Wazirs." Asked Azadbakht, "And what is his story?" -and the youth answered, "Hear, O king, - - - - -The Story of Aylan Shah and Abu Tammam.[FN#210] - - - -Whilome there was a merchant named Abu Tammm, and he was a -clever man and a well-bred, quick-witted and truthful in all his -affairs, and he was monied to boot. Now there was in his land a -king as unjust as he was jealous, and Abu Tammam feared for his -wealth from this king and said, "I will remove hence to another -place where I shall not be in dread." So he made for the city of -Ayln Shh and built himself a palace therein and transporting -his wealth thither, took up his abode there. Presently, the news -of him reached King Aylan Shah; so he sent to invite him to his -presence and said to him, "We know of thy coming to us and thine -entering under our allegiance, and indeed we have heard of thine -excellence and wit and generosity; so welcome to thee and fair -welcome! The land is thy land and at thy command, and whatsoever -need thou needest of us, 'tis already accomplished to thee; and -it behoveth that thou be near our person and of our assembly." -Abu Tammam prostrated himself before the king, and said to him, -"O king, I will serve thee with my monies and with my life, but -do thou excuse me from nearness to thee, for that an I took -office about thee, I should not be safe from enemies and -enviers." Then he applied himself to the royal service with -presents and largesses, and the king saw him to be intelligent, -well-bred and of good counsel; so his heart inclined to him and -he committed to him the ordinance of his affairs and the power to -bind and to loose was in his hand. Now Aylan Shah had three -Wazirs, in whose hands public affairs were wont to be and they -had been accustomed not to quit the king night or day; but they -became shut out from him by reason of Abu Tammam and the king was -occupied with him to their exclusion. Herewith the Ministers took -counsel together upon the matter and said, "What is your rede we -should do, seeing that the king is occupied from us with yonder -man, and indeed he honoureth him with more honour than us? But -now come, let us devise some device whereby we may alienate him -from the king." So each of them spoke forth that which was in his -mind, and one of them said, "The king of the Turks hath a -daughter, whose like there is not in the world, and whatso -messenger goeth to demand her in marriage, him her father -slaughtereth. Now our king hath no knowledge of this; so, come, -let us foregather with him and bring up the mention of her: when -his heart is taken with her, we will advise him to dispatch Abu -Tammam to seek her hand in marriage; whereupon her father will -slay him and we shall be quit of him and settle his affair once -for all." Accordingly, they went in to the king one day (Abu -Tammam being present among them), and mentioned the affair of the -damsel, the daughter of the Turks' king, and enlarged upon her -charms, till the king's heart was taken with her and he said to -them, "We will send one to demand her to wife for us; but who -shall be our messenger?" Quoth the Wazirs, "There is none fit for -this business but Abu Tammam, by reason of his wit and good -breeding;" and the king said, "Indeed, even as ye say, none is -fitting for this affair save he." Then he turned to Abu Tammam -and said to him, "Wilt thou not go with my message and seek me in -marriage the daughter of the Turks' king?" and he answered, "To -hear is to obey, O my Sovran!" So they made ready his affair and -the king conferred on him a robe of honour, and he took with him -a present and a letter under the king's hand and setting out, -fared on till he came to the capital city of Turkistan. When the -king of the Turks knew of his coming, he despatched his officers -to receive him and entreated him with honour and lodged him as -befitted his rank. Then he guested him three days, after which -time he summoned him to his presence and Abu Tammam went in to -him; and, prostrating himself as beseemeth before kings, laid -that present before him and gave him the letter. The king read -the writ and said to Abu Tammam, "We will do what behoveth in the -matter; but, O Abu Tammam, needs must thou view my daughter and -she view thee, and needs must thou hear her speech and she hear -thine." So saying, he sent him to the lodging of the Princess, -who had had notice of this; so that they had adorned her -sitting-room with the costliest that might be of vessels of gold -and silver and the like, and she seated herself on a chair of -gold, clad in the richest of royal robes and ornaments. When Abu -Tammam entered, he took thought and said, "The wise declare that -whoso governeth his sight shall suffer naught unright and he who -guardeth his tongue shall hear naught of foul taunt, and he who -keepeth watch over his hand, it shall be lengthened and not -shortened."[FN#211] So he entered and seating himself on the -floor, cast down his eyes and covered his hands and feet with his -dress.[FN#212] Quoth the king's daughter to him, "Raise thy head, -O Abu Tammam, and look on me and speak with me." But he spake not -neither raised his head, and she continued, "They sent thee only -to view me and talk with me, and yet behold thou sayest not a -word;" presently adding, "Take of these union-pearls that be -round thee and of these jewels and gold and silver." But he put -not forth his hand to aught, and when she saw that he paid no -heed to anything, she was angry and cried, "They have messaged me -with a messenger, blind, dumb, deaf." Then she sent to acquaint -her father with this; whereupon the king called Abu Tammam to him -and said to him, "Thou camest not save to view my daughter: why, -then, hast thou not looked upon her?" Quoth Abu Tammam, "I saw -everything;" and quoth the king, "Why didst thou not take -somewhat of that which thou sawest of jewels and the like? Indeed -they were set out for thee." But he answered, "It behoveth me not -to put out my hand to aught that is not mine." When the king -heard his speech, he gave him a sumptuous robe of honour and -loved him muchly[FN#213] and said to him, "Come, look at this -well." So Abu Tammam went up to the pit-mouth and looked, and -behold, it was full of heads of the sons of Adam, and the king -said to him, "These are the heads of envoys whom I slew, because -I saw them without loyalty to their lords, and I was used, whenas -I beheld an envoy without good manners, to say, 'He who sent him -is worsemannered than he, because the messenger is the tongue of -him who sendeth him and his breeding is of his master's breeding; -and whoso is after this fashion, it befitteth not that he be akin -to me.'[FN#214] For this reason I used to put the envoys to -death; but, as for thee, thou hast overcome us and won my -daughter, of the excellence of thy manners; so hearten thy heart, -for she is thy lord's." Then he sent him back to King Aylan Shah -with presents and rarities and a letter, saying, "This that I -have done is in honour of thee and of thine envoy." When Abu -Tammam returned after accomplishing his mission and brought the -presents and the letter, King Aylan Shah rejoiced in this and -redoubled all his favours and showed him honour the highest. Some -days after, the King of Turkistan sent his daughter and she went -in to King Aylan Shah, who rejoiced in her with exceeding joy and -Abu Tammam's worth was exalted in the royal sight. When the -Wazirs saw this, they redoubled in envy and despite and said, -"'An we contrive us not a contrivance to rid us of this man, we -shall die of rage." So they bethought them and agreed upon a -device they should practise. Then they betook themselves to two -boys, pages affected to the service of the king, who slept not -but on their knee,[FN#215] and they lay at his head, for that -they were his bed-chamber pages. So the Ministers gave them each -a thousand dinars of gold, saying, "We desire of you that ye do -somewhat we require and take this gold as a provision against -your time of need." Quoth the lads, "What is it ye would have us -do?" and quoth the Wazirs, "This Abu Tammam hath marred matters -for us, and if his case abide in this way, he will remove us all -from the king's favour; and what we want of you twain is that, -when ye are alone with the king and he leaneth back, as he were -asleep, one of you say to his fellow, 'Verily, the king hath -taken Abu Tammam into high favour and hath advanced him to -exalted rank, yet he is a transgressor against the king's honour -and an accursed wight.' Then let the other of you ask, 'And what -is his transgression?' and let the first answer, 'He outrageth -the king's honour and saith, the King of Turkistan was used, when -a messenger went to him to seek his daughter in marriage, to slay -him; but me he spared, because she liked me, and by reason of -this her sire sent her hither, for that she loved me.' Then let -the other say, 'Knowest thou this for truth?' and let the first -reply, 'By Allah, this is familiar to all the folk, but, of their -fear of the king, they dare not divulge it to him; and as often -as the king is absent a-hunting or a-wayfaring, Abu Tammam cometh -to her and is private with her.'" Whereupon the boys answered, -"We will say this." Accordingly, one night, when they were alone -with the king and he leant back, as he were asleep, they said -these words and the king heard all and was like to die of fury -and despite and said to himself, "These are young boys, not come -to years of discretion, and have no business with any; and unless -they had heard these words from some one, they had not spoken -thereof each with other." When it was morning wrath overmastered -him, so that he stayed not neither deliberated, but summoned Abu -Tammam and taking him apart, said to him, "Whoso guardeth not the -honour of his liege lord,[FN#216] what deserveth he?" Said Abu -Tammam, "He deserveth that his lord guard not his honour." Aylan -Shah continued, "And whoso entereth the king's house and playeth -traitor with him, what behoveth unto him?" and Abu Tammam -replied, "He shall not be left alive." Whereupon the king spat in -his face and said to him, "Both these deeds hast thou done." Then -he drew his poinard on him in haste and smiting him in the belly, -slit it and Abu Tammam died forthright; whereupon the king -dragged him along and cast him into a well that was in his -palace. After he had slain him, he fell into repentance and -mourning increased and chagrin waxed sore upon him, and he would -acquaint none who questioned him with the cause, nor, of his love -for his wife, did he tell her of this, and whenever she asked him -wherefore he grieved, he answered her not. When the Wazirs knew -of Abu Tammam's death, they rejoiced with exceeding joy and knew -that the king's sorrow arose from regret for him. As for Aylan -Shah, after this he used to betake himself by night to the -sleeping-chamber of the two boys and spy upon them, that he might -hear what they said concerning his wife. As he stood one night -privily at the door of their chamber, he saw them spread out the -gold between their hands and play with it and heard one of them -say, "Woe to us! What doth this gold profit us? Indeed we cannot -buy therewith any thing nor spend it upon ourselves. Nay, but we -have sinned against Abu Tammam and done him dead unjustly." And -said the other, "Had we known that the king would slay him on the -spot, we had not done what we did." When the king heard that, he -could not contain himself, but rushed in upon them and said to -them, "Woe to you! What did ye? Tell me." And they cried, -"Amn,[FN#217] O king!" He cried, "An ye would have pardon from -Allah and me, you are bound to tell me the truth, for nothing -shall save you from me but soothfastness." Hereat they prostrated -themselves before him and said, "By Allah, O king, the Wazirs -gave us this gold and taught us to lie against Abu Tammam, so -thou mightest kill him, and what we said was their speech." When -the king heard this, he plucked at his beard, till he was like to -tear it up by the roots and bit upon his fingers, till he well -nigh cut them in twain, for repentance and sorrow that he had -wrought hastily and had not delayed with Abu Tammam, so he might -consider his case. Then he sent for the Ministers and said to -them, "O villainous Wazirs, ye deemed that Allah was heedless of -your deed, but right soon shall your wickedness revert upon you. -Know ye not that whoso diggeth for his brother a pit shall -himself fall into it?[FN#218] Take from me the punishment of this -world and to-morrow ye shall receive the punishment of the next -world and requital from Allah." Then he bade put them to death; -so the headsman smote off their heads before the king, and he -went in to his wife and acquainted her with whatso he had misdone -to Abu Tammam; whereupon she grieved for him with mighty great -grief and the king and his household ceased not weeping and -repenting all their lives. Moreover, they brought Abu Tammam -forth of the well and the king built him a dome[FN#219] in his -palace and buried him therein. "See, then, O auspicious king" -(continued the youth), "what jealousy doth and injustice and how -Allah caused the Wazirs' malice to revert upon their own necks; -and I trust in the Almighty that He will empower me over all who -envy me my favour with the king and show forth the truth unto -him. Indeed, I dread naught for my life from death; only I fear -lest the king repent of my slaughter, for that I am guiltless of -offence, and if I knew that I were guilty on any wise, my tongue -would be dumb-struck." When the king heard this, he bowed his -head groundwards in perplexity and confusion and said, "Restore -him to the prison till the morrow, so we may look into his case." - - - - - The Ninth Day. - - - -Of Destiny or That Which is Written on the Forehead. - - - -Now when it was the ninth day, the Wazirs met and said one to -other, "Verily, this youth baffleth us, for as often as the king -is minded to kill him, he beguileth him and bewitcheth him with a -story; so what be your rede we should do, that we may slay him -and be at rest from him?" Then they advised together and agreed -that they should go to the king's wife.[FN#220] So they betook -themselves to her and said to her, "Thou art careless of this -affair wherein thou art and this uncare shall not profit thee; -whilst the king, occupied with eating and drinking and diversion, -forgetteth that the folk beat upon tambourines and sing of thee -and say, The wife of the king loveth the youth; and as long as he -abideth alive the talk will increase and not diminish." Quoth -she, "By Allah, 'twas ye egged me on against him, and what shall -I do now?" and quoth they, "Go thou in to the king and weep and -say to him, 'Verily, the women come to me and inform me that I am -dishonoured throughout the city, and what is thine advantage in -the sparing of this youth? An thou wilt not slay him, slay me to -the end that this talk may be cut off from us.'" So the woman -arose and rending her raiment, went in to the king, in the -presence of the Wazirs, and cast herself upon him, saying, "O -king, is my shame not upon thee or fearest thou not shame? -Indeed, this is not the fashion of kings that their jealousy over -their women should be such as this.[FN#221] Thou art heedless and -all the folk of the realm prate of thee, men and women. Either -slay him, that the talk may be cut off, or slay me, if thy soul -will not consent to his slaughter." Thereupon the king's wrath -waxed hot and he said to her, "I have no pleasure in his -continuance and needs must I slay him this very day. So return to -thy palace and solace thy heart." Then he bade fetch the youth; -whereupon they brought him before him and the Wazirs said, "O base -of base, fie upon thee! Thy life-term is at hand and earth -hungereth for thy flesh, so it may make a meal of it." But he -said to them, "Death is not in your word or in your envy; nay, it -is a destiny written upon the forehead: wherefore, if aught be -writ upon my front, there is no help but it come to pass, and -neither striving nor thought-taking nor precaution-seeking shall -deliver me therefrom; even as happened to King Ibrahim and his -son." Quoth the king, "Who was King Ibrahim and who was his son?" -and quoth the youth "Hear, O king, - - - - -The Story of King Ibrahim and his Son.[FN#222] - - - -There was once a king of the kings, Sultan Ibrahim hight, to whom -the sovrans abased themselves and did obedience; but he had no -son and was straitened of breast because of that, fearing lest -the kingship go forth of his hand. He ceased not to long for a -son and to buy slave-girls and lie with them, till one of them -conceived, whereat he rejoiced with passing joy and gave great -gifts and the largest largesse. When the girl's months were -complete and the time of her lying-in drew near, the king -summoned the astrologers and they watched for the hour of -child-bearing and raised their astrolabes and carefully noted the -time. The hand-maid gave birth to a man-child, whereat the king -rejoiced exceedingly, and the people congratulated one another -with this glad news. Then the astrophils made their calculations -and looked into his nativity and his ascendant, whereupon their -colour changed and they were confounded. Quoth the king to them, -"Acquaint me with his horoscope and ye shall have assurance of -pardon and have naught to fear."[FN#223] They replied, "O king, -this princely child's nativity denoteth that, in the seventh year -of his age, there is fearful danger for him from a lion, which -shall attempt to rend him: and if he be saved from the lion, -there will betide a matter yet sorer and more grievous even than -that." Asked the king, "What is it?" and they answered, "We will -not speak, except the king command us and give us assurance from -fear." Quoth the king, "Allah assure you!" and quoth they, "An he -be saved from the lion, the king's destruction shall be at his -hand." When the king heard this, his complexion changed and his -breast was straitened; but he said to himself, "I will be -watchful and do my endeavour and suffer not the lion to eat him. -It cannot be that he will kill me, and indeed 'The astrologers -lied.'"[FN#224] Then he caused rear him among the wet-nurses and -the noble matrons;[FN#225] but withal he ceased not to ponder the -prediction of the astrophils and verily his life was troubled. So -he betook himself to the top of a high mountain and hollowed -there a deep excavation[FN#226] and made in it many -dwelling-places and rooms and filled it with all that was needful -of rations and raiment and what not else and laid in it -pipe-conduits of water from the mountain and lodged the boy -therein, with a nurse who should rear him. Moreover, at the first -of each month he used to go to the mountain and stand at the -mouth of the hollow and let down a rope he had with him and draw -up the boy to him and strain him to his bosom and kiss him and -play with him awhile, after which he would let him down again to -his place and return; and he was wont to count the days till the -seven years should pass by. Now when arrived the time of the Fate -foreordered and the Fortune graven on the forehead and there -remained for the boy but ten days till the seven years should be -complete, there came to that mountain hunters chasing wild beasts -and, seeing a lion, they attacked him. He fled from them and -seeking refuge in the mountain, fell into the hollow in its -midst. The nurse saw him forthwith and escaped from him into one -of the chambers; upon which the lion made for the lad and seizing -upon him, tare his shoulder, after which he sought the room -wherein was the nurse and falling upon her, devoured her, whilst -the boy lay in a swoon. Meanwhile, when the huntsmen saw that the -lion had fallen into the pit, they came to the mouth and heard -the shrieking of the boy and the woman; and after awhile the -cries died away, whereby they knew that the lion had slain them. -Presently, as they stood by the mouth of the excavation behold, -the lion came scrambling up the sides and would have issued -forth: but, as often as he showed his head, they pelted him with -stones, till they beat him down and he fell; whereupon one of the -hunters descended into the pit and despatched him and saw the boy -wounded; after which he went to the chamber, where he found the -woman dead, and indeed the lion had eaten his fill of her. Then -he noted that which was therein of clothes and what not else, and -notifying his mates, fell to passing the stuff up to them: -lastly, he took up the boy and bringing him forth of the pit, -carried him to their dwelling-place where they dressed his -wounds. He grew up with them, but acquainted them not with his -affair; and indeed, when they questioned him, he knew not what he -should say, because they let him down into the pit when he was a -little one. The hunters marvelled at his speech and loved him -with exceeding love and one of them took him to son and abode -rearing him by his side and training him in hunting and -horse-riding, till he reached the age of twelve and became a -brave, going forth with the folk to the chase and to the cutting -of the way. Now it chanced one day that they sallied forth to -stop the road and fell in with a caravan during the night: but -its stout fellows were on their guard; so they joined battle with -the robbers and overcame them and slew them and the boy fell -wounded and tarried cast down in that place till the morrow, when -he opened his eyes and finding his comrades slain, lifted himself -up and arose to walk the road. Presently, there met him a man, a -treasure-seeker, and asked him, "Whither away, O lad?" So he told -him what had betided him and the other said, "Be of good heart, -for that the tide of thy good fortune is come and Allah bringeth -thee joy and gladness. I am one who am in quest of a hidden -treasure, wherein is a mighty mickle of wealth. So come with me -that thou mayst help me, and I will give thee monies with which -thou shalt provide thyself all thy life long." Then he carried -the youth to his dwelling and dressed his wounds, and he tarried -with him some days till he was rested; when the treasure-seeker -took him and two beasts and all that he needed, and they fared on -till they came to a towering highland. Here the man brought out a -book and reading therein, dug in the crest of the mountain five -cubits deep, whereupon there appeared to him a stone. He pulled -it up and behold it was a trap-door covering the mouth of a pit. -So he waited till the foul air[FN#227] was come forth from the -midst of the pit, when he bound a rope about the lad's middle and -let him down bucket-wise to the bottom, and with him a lighted -waxen taper. The boy looked and beheld, at the upper end of the -pit, wealth abundant; so the treasure-seeker let down a rope and -a basket and the boy fell to filling and the man to drawing up, -till the fellow had got his sufficiency, when he loaded his -beasts and ceased working, whilst the boy looked for him to let -down the rope and draw him up; but he rolled a great stone to the -mouth of the pit and went his ways. When the boy saw what the -treasure-seeker had done with him, he relied upon Allah (extolled -and exalted be He!) and abode perplexed concerning his case and -said, "How bitter be this death!" for indeed the world was -darkened on him and the pit was blinded to him. So he fell -a-weeping and saying, "I escaped the lion and the robbers and now -is my death to be in this pit, where I shall die by slow -degrees." And he abode perplexed and looked for nothing but -death. But as he stood pondering, behold, he heard a sound of -water rushing with a thunderous noise; so he arose and walked in -the pit, following the sound, till he came to a corner and heard -the mighty coursing of water. Then he laid his ear to the sound -of the current and hearing it rushing in great strength, said to -himself, "This is the flowing of a mighty watercourse and needs -must I depart life in this place, be it to-day or to-morrow; so I -will throw myself into the stream and not die a slow death in -this pit." Thereupon he called up his courage and gathering up -his skirts, cast himself into the water, and it bore him along -with force exceeding and carrying him under the earth, stayed not -till it brought him out into a deep Wady, adown which ran a great -river, that welled up from under the ground. When he found -himself on the face of earth, he abode dazed and a-swoon all that -day; after which he came to himself and rising, fared on along -that valley; and he ceased not his wayfare, praising Almighty -Allah the while, till he came to an inhabited land and a great -village in the reign of the king his sire. So he entered and -foregathered with the villagers, who questioned him of his case; -whereupon he told them his tale, and they admired how Allah had -delivered him from all those dangers. Then he took up his abode -with them and they loved him much. On this wise happened it to -him; but as regards the king, his father, when he went to the -pit, as was his wont, and called the nurse, she returned him no -answer, whereat his breast was straitened and he let down a man -who found the woman dead and the boy gone and acquainted -therewith the king, who when he heard this, buffeted his head and -wept with sore weeping and descended into the midst of the pit -that he might see how the case stood. There he espied the nurse -slain and the lion dead, but beheld not the boy; so he returned -and acquainted the astrologers with the soothfastness of their -saying, and they replied, "O king, the lion hath eaten him; -destiny hath been wroughten upon him and thou art delivered from -his hand; for, had he been saved from the lion, we indeed, by -Allah, had feared for thee from him, because the king's -destruction would have been at his hand." So the king ceased to -sorrow for this and the days passed by and the affair was -forgotten. Meanwhile the boy grew up and abode with the people of -the village, and when Allah willed the accomplishing of His -commandment, which no endeavour availeth to avert, he went forth -with a party of the villagers to cut the way. The folk complained -to King Ibrahim his father, who sallied out with a company of his -men and surrounded the highwaymen. Now that boy was with them, -and he drew forth an arrow and launched it at them, and it smote -the king and wounded him in a mortal place. So they carried him -to his palace, after they had laid hands upon the youth and his -comrades and brought them before the sovran, saying, "What -biddest us to do with them?" Quoth he, "I am presently in trouble -for myself, so bring me the astrologers." Accordingly, they -brought them before him and he said to them, "Ye said to me Thy -death shall be by slaying at the hand of thy son: how, then, -befalleth it that I have got my death-hurt by yonder thieves?" -The astrologers marvelled and said to him, "O king, 'tis not -beyond the lore of the stars, together with the doom of Allah, -that he who hath smitten thee should be thy son." When King -Ibrahim heard this, he bade fetch the thieves and said to them, -"Tell me truly, which of you shot the shaft that wounded me." -Said they, "'Twas this youth that is with us." Whereupon the king -fell to considering him and said, "O youth, acquaint me with thy -case and tell me who was thy father and thou shalt have assurance -of safety from Allah." The youth replied, "O my lord, I know no -father; as for me, my father lodged me in a pit, with a nurse to -rear me, and one day, there fell in upon us a lion, which tare my -shoulder, then left me and occupied himself with the nurse and -rent her in pieces; and Allah vouchsafed me one who brought me -forth the pit." Then he related to him all that had befallen him, -first and last; which when King Ibrahim heard, he cried out and -said, "By Allah, this is my son!" presently adding, "Bare thy -shoulder." So he uncovered it, and behold, it was scarred. Then -the king assembled his lords and lieges and the astrologers and -said to them, "Know that what Allah hath writ upon the forehead, -be it fair fortune or misfortune, none may efface, and all that -is decreed to a man must perforce befal him. Indeed, this my -care-taking and my endeavour profited me naught, for what weird -Allah decreed for my son, he hath dreed and whatso He decreed to -me I have endured. Nevertheless, I praise Allah and thank Him -because this was at my son's hand, and not at the hand of -another, and Alhamdolillahlaud to the Lordfor that the -kingship is come to my son!" And he strained the youth to his -bosom and embraced him and kissed him, saying "O my son, this -matter was after such fashion, and of my watchfulness over thee -from Fate, I lodged thee in that pit; but caretaking availed -not." Then he took the crown of the kingship and set it on his -son's head and caused the lieges and the people do homage to him -and commended the subjects to his care and enjoined to him -justice and equity. And he farewelled him that night and died and -his son reigned in his stead.[FN#228] "On like wise, O king" -(continued the young treasurer), "'tis with thee. If Allah have -written aught on my forehead, needs must it befal me and my -speech to the king shall not avail me; no, nor my illustrating it -to him with instances, against the doom of Allah. And so it is -with these Wazirs, for all their eagerness and endeavour for my -destruction, this shall not profit them; because, if Allah -determine to save me, He will give me the victory over them." -When the king heard these words he became perplexed and said, -"Return him to the prison till the morrow, so we may look into -his affair, for the day draweth to an end and I mean to do him -dead in foulest sort, and to-morrow we will visit him with that -which he meriteth." - - - - - The Tenth Day. - - - -Of the Appointed Term,[FN#229] Which, if it be Advanced, may -not be Deferred, and if it be Deferred, may not be Advanced. - - - -When it was the tenth day (now this day was called -Al-Mihrjn[FN#230] and it was the day of the coming in of the -folk, gentle and simple, to the king, so they might give him joy -and salute him and go forth), the council of the Wazirs agreed -that they should speak with a company of the city notables. So -they said to them, "When ye go in today to the king and salute -him, do ye say to him, 'O king, (to the Lord be the laud!) thou -art praiseworthy of policy and procedure and just to all thy -subjects; but respecting this youth whom thou hast favoured and -who nevertheless hath reverted to his base origin and done this -foul deed, what is thy purpose in his continuance? Indeed, thou -hast prisoned him in thy palace, and every day thou hearest his -palaver and thou knowest not what the folk say.'" And they -answered, "Hearing is obeying." Accordingly, when they entered -with the folk and had prostrated themselves before the king and -congratulated his majesty, he raised their several degrees. Now -it was the custom of the folk to salute and go forth; but they -took seat, and the king knew that they had a word they would fain -address to him: so he turned to them (the Wazirs being also -present) and said, "Ask your need." Therefore they repeated to -him all that the Ministers had taught them and the Wazirs also -spoke with them; and Azadbakht said to them, "O folk, I would -have it known to you that there is no doubt with me concerning -this your speech proceeding from love and loyal counsel to me, -and ye ken that, were I inclined to kill half these folk, I could -do them die and this would not be hard to me; so how shall I not -slay this youth and he in my power and in the hending of my hand? -Indeed, his crime is manifest and he hath incurred death penalty; -and I have deferred it only by reason of the greatness of the -offence; for, an I do this with him and my proof against him be -strengthened, my heart is healed and the heart of my whole folk; -and if I slay him not to-day, his slaying shall not escape me -to-morrow." Then he bade fetch the youth who, when present -between his hands, prostrated to him and blessed him; whereupon -quoth the king, "Woe to thee! How long shall the folk upbraid me -on thine account and blame me for delaying thy death? Even the -people of my city reproach me because of thee, so that I am grown -a prating-stock amongst them, and indeed they come in to me and -reproach me for not putting thee to death. How long shall I delay -this? Verily, this very day I mean to shed thy blood and rid the -folk of thy prattling." The youth replied, "O king, an there have -betided thee talk because of me, by Allah, and again by Allah the -Great, those who have brought on thee this talk from the folk are -none but these wicked Wazirs, who chatter with the crowd and tell -them foul tales and ill things in the king's house, but I hope in -the Most High that He will cause their malice to recoil upon -their own heads. As for the king's menace of slaying me, I am in -the grip of his hand; so let not the king occupy his mind with my -slaughter, because I am like the sparrow in the grasp of the -fowler; if he will, he cutteth his throat, and if he will, he -letteth him go. As for the delaying of my death, 'tis not from -the king, but from Him in whose hand is my life; for, by Allah, O -king, an the Almighty willed my slaughter, thou couldst not -postpone it; no, not for a single hour. And, indeed, man availeth -not to fend off evil from himself, even as it was with the son of -King Sulayman Shah, whose anxiety and carefulness for the winning -of his wish in the matter of the new-born child availed him -naught, for his last hour was deferred how many a time! and Allah -saved him until he had accomplished his period and had fulfilled -his life-term." Cried the king, "Fie upon thee, how great is thy -craft and thy talk! Tell me, what was their tale." And the youth -said, "Hear, O king, - - - - -The Story of King Sulayman Shah and his Niece.[FN#231] - - - -There was once a king named Sulayman Shh, who was goodly of -policy and rede, and he had a brother who died and left a -daughter; so Sulayman Shah reared her with the best of rearing -and the girl became a model of reason and perfection, nor was -there in her time a more beautiful than she. Now the king had two -sons, one of whom he had appointed in his mind to wed her, while -the other purposed to take her. The elder son's name was -Bahluwn[FN#232] and that of the younger Malik Shh[FN#233], and -the girl was called Shh Khtn. Now one day, King Sulayman Shah -went in to his brother's daughter and kissing her head, said to -her, "Thou art my daughter and dearer to me than a child, for the -love of thy late father who hath found mercy; wherefore I purpose -espousing thee to one of my sons and appointing him my heir -apparent, so he may be king after me. Look, then, which thou wilt -have of my sons,[FN#234] for that thou hast been reared with them -and knowest them." The maiden arose and kissing his hand, said to -him, "O my lord, I am thine hand-maid and thou art the ruler over -me; so whatever liketh thee do that same, inasmuch as thy wish is -higher and honourabler and holier than mine and if thou wouldst -have me serve thee as a hand-maid for the rest of my life, 'twere -fairer to me than any mate." The king commended her speech and -conferred on her a robe of honour and gave her magnificent gifts; -after which, his choice having fallen upon his younger son, Malik -Shah, he wedded her with him and made him his heir apparent and -bade the folk swear fealty to him. When this reached his brother -Bahluwan and he was ware that his younger brother had by favour -been preferred over him, his breast was straitened and the affair -was sore to him and envy entered into him and hate; but he hid -this in his heart, whilst fire raged therein because of the -damsel and the dominion. Meanwhile Shah Khatun went in bridal -splendour to the king's son and conceived by him and bare a son, -as he were the illuming moon. When Bahluwan saw this betide his -brother, envy and jealousy overcame him; so he went in one night -to his father's palace and coming to his brother's chamber, saw -the nurse sleeping at the door, with the cradle before her and -therein his brother's child asleep. Bahluwan stood by him and -fell to looking upon his face, whose radiance was as that of the -moon, and Satan insinuated himself into his heart, so that he -bethought himself and said, "Why be not this babe mine? Verily, I -am worthier of him than my brother; yea, and of the damsel and -the dominion." Then the idea got the mastery of him and anger -drave him, so that he took out a knife, and setting it to the -child's gullet, cut his throat and would have severed his -windpipe. So he left him for dead and entering his brother's -chamber, saw him asleep, with the Princess by his side, and -thought to slay her, but said to himself, "I will leave the -girl-wife for myself." Then he went up to his brother and cutting -his throat, parted head from body, after which he left him and -went away. But now the world was straitened upon him and his life -was a light matter to him and he sought the lodging of his sire -Sulayman Shah, that he might slay him also, but could not get -admission to him. So he went forth from the palace and hid -himself in the city till the morrow, when he repaired to one of -his father's fortalices and therein fortified himself. On this -wise it was with him; but as regards the nurse, she presently -awoke that she might give the child suck, and seeing the cradle -running with blood, cried out; whereupon the sleepers started up -and the king was aroused and making for the place, found the -child with his throat cut and the bed running over with blood and -his father dead with a slit weasand in his sleeping chamber. They -examined the child and found life in him and his windpipe whole -and they sewed up the place of the wound: then the king sought -his son Bahluwan, but found him not and saw that he had fled; so -he knew that it was he who had done this deed, and this was -grievous to the king and to the people of his realm and to the -lady Shah Khatun. Thereupon the king laid out his son Malik Shah -and buried him and made him a mighty funeral and they mourned -with passing sore mourning; after which he applied himself to -rearing the infant. As for Bahluwan, when he fled and fortified -himself, his power waxed amain and there remained for him but to -make war upon his father, who had cast his fondness upon the -child and used to rear him on his knees and supplicate Almighty -Allah that he might live, so he might commit the command to him. -When he came to five years of age, the king mounted him on -horseback and the people of the city rejoiced in him and prayed -for him length of life, that he might take vengeance for his -father[FN#235] and heal his grandsire's heart. Meanwhile, -Bahluwan the rebel[FN#236] addressed himself to pay court to -Csar, king of the Roum[FN#237] and crave aid of him in -debelling his father, and he inclined unto him and gave him a -numerous army. His sire the king hearing of this sent to Csar, -saying, "O glorious king of might illustrious, succour not an -evil doer. This is my son and he hath done so and so and cut his -brother's throat and that of his brother's son in the cradle." -But he told not the king of the Roum that the child had recovered -and was alive. When Csar heard the truth of the matter, it was -grievous to him as grievous could be, and he sent back to -Sulayman Shah, saying, "An it be thy wish, O king, I will cut off -his head and send it to thee." But he made answer, saying, "I -care naught for him: soon and surely the reward of his deed and -his crimes shall overtake him, if not to-day, then tomorrow." And -from that date he continued to exchange letters and presents with -Csar. Now the king of the Roum heard tell of the widowed -Princess[FN#238] and of the beauty and loveliness wherewith she -was endowed, wherefore his heart clave to her and he sent to seek -her in wedlock of Sulayman Shah, who could not refuse him. So he -arose and going in to Shah Khatun, said to her, "O my daughter, -the king of the Roum hath sent to me to seek thee in marriage. -What sayst thou?" She wept and replied, "O king, how canst thou -find it in thy heart to address me thus? As for me, abideth there -husband for me, after the son of my uncle?" Rejoined the king, "O -my daughter, 'tis indeed as thou sayest; but here let us look to -the issues of affairs. I must now take compt of death, for that I -am a man shot in years and fear not save for thee and for thy -little son; and indeed I have written to the king of the Roum and -others of the kings and said, His uncle slew him, and said not -that he had recovered and is living, but concealed his affair. -Now the king of the Roum hath sent to demand thee in marriage, -and this is no thing to be refused and fain would we have our -back strengthened with him."[FN#239] And she was silent and spake -not. So King Sulayman Shah made answer to Csar with "Hearing -and obeying." Then he arose and despatched her to him, and Csar -went in to her and found her passing the description wherewith -they had described her; wherefore he loved her every day more and -more and preferred her over all his women and his affection for -Sulayman Shah was increased; but Shah Khatun's heart still clave -to her child and she could say naught. As for Sulayman Shah's -son, the rebel Bahluwan, when he saw that Shah Khatun had married -the king of the Roum, this was grievous to him and he despaired -of her. Meanwhile, his father Sulayman Shah watched over the -child and cherished him and named him Malik Shah, after the name -of his sire. When he reached the age of ten, he made the folk do -homage to him and appointed him his heir apparent, and after some -days, the old king's time for paying the debt of nature drew near -and he died. Now a party of the troops had banded themselves -together for Bahluwan; so they sent to him, and bringing him -privily, went in to the little Malik Shah and seized him and -seated his uncle Bahluwan on the throne of kingship. Then they -proclaimed him king and did homage to him all, saying, "Verily, -we desire thee and deliver to thee the throne of kingship; but we -wish of thee that thou slay not thy brother's son, because we are -still bounden by the oaths we sware to his sire and his grandsire -and the covenants we made with them." So Bahluwan granted this to -them and imprisoned the boy in an underground dungeon and -straitened him. Presently, the grievous news reached his mother -and this was to her a fresh grief; but she could not speak and -committed her affair to Allah Almighty, for that she durst not -name this to King Csar her spouse, lest she should make her -uncle King Sulayman Shah a liar. But as regards Bahluwan the -Rebel, he abode king in his father's place and his affairs -prospered, while young Malik Shah lay in the souterrain four -full-told years, till his favour faded and his charms changed. -When He (extolled and exalted be He!) willed to relieve him and -to bring him forth of the prison, Bahluwan sat one day with his -chief Officers and the Lords of his land and discoursed with them -of the story of his sire, King Sulayman Shah and what was in his -heart. Now there were present certain Wazirs, men of worth, and -they said to him, "O king, verily Allah hath been bountiful to -thee and hath brought thee to thy wish, so that thou art become -king in thy father's place and hast won whatso thou wishedst. -But, as for this youth, there is no guilt in him, because he, -from the day of his coming into the world, hath seen neither ease -nor pleasure, and indeed his favour is faded and his charms -changed. What is his crime that he should merit such pains and -penalties? Indeed, others than he were to blame, and hereto Allah -hath given thee the victory over them, and there is no fault in -this poor lad." Quoth Bahluwan, "Verily, 'tis as ye say; but I -fear his machinations and am not safe from his mischief; haply -the most part of the folk will incline unto him." They replied, -"O king, what is this boy and what power hath he? An thou fear -him, send him to one of the frontiers." And Bahluwan said, "Ye -speak sooth; so we will send him as captain of war to reduce one -of the outlying stations." Now over against the place in question -was a host of enemies, hard of heart, and in this he designed the -slaughter of the youth; so he bade bring him forth of the -underground dungeon and caused him draw near to him and saw his -case. Then he robed him, whereat the folk rejoiced, and bound for -him the banners[FN#240] and, giving him a mighty many, despatched -him to the quarter aforesaid, whither all who went or were slain -or were taken. Accordingly Malik Shah fared thither with his -force and when it was one of the days, behold, the enemy attacked -them in the night; whereupon some of his men fled and the rest -the enemy captured; and they seized Malik Shah also and cast him -into a pit with a company of his men. His fellows mourned over -his beauty and loveliness and there he abode a whole twelvemonth -in evillest plight. Now at the beginning of every year it was the -enemy's wont to bring forth their prisoners and cast them down -from the top of the citadel to the bottom; so at the customed -time they brought them forth and cast them down, and Malik Shah -with them. However, he fell upon the other men and the ground -touched him not, for his term was God-guarded. But those who were -cast down there were slain upon the spot and their bodies ceased -not to lie there till the wild beasts ate them and the winds -scattered their bones. Malik Shah abode strown in his place and -aswoon, all that day and that night, and when he revived and -found himself safe and sound, he thanked Allah the Most High for -his safety and rising, left the place. He gave not over walking, -unknowing whither he went and dieting upon the leaves of the -trees; and by day he hid himself where he might and fared on at -hazard all his night; and thus he did for some days, till he came -to a populous part and seeing folk there, accosted them. He -acquainted them with his case, giving them to know that he had -been prisoned in the fortress and that they had thrown him down, -but Almighty Allah had saved him and brought him off alive. The -people had ruth on him and gave him to eat and drink and he abode -with them several days; then he questioned them of the way that -led to the kingdom of his uncle Bahluwan, but told them not that -he was his father's brother. So they showed him the road and he -ceased not to go barefoot, till he drew near his uncle's capital, -naked, anhungered, and indeed his limbs were lean and his colour -changed. He sat down at the city gate, when behold, up came a -company of King Bahluwan's chief officers, who were out a-hunting -and wished to water their horses. They lighted down to rest and -the youth accosted them, saying, "I would ask you of somewhat -that ye may acquaint me therewith." Quoth they, "Ask what thou -wilt;" and quoth he, "Is King Bahluwan well?" They derided him -and replied, "What a fool art thou, O youth! Thou art a stranger -and a beggar, and whence art thou that thou should'st question -concerning the king?"[FN#241] Cried he, "In very sooth, he is my -uncle;" whereat they marvelled and said, "'Twas one -catch-question[FN#242] and now 'tis become two." Then said they -to him, "O youth, it is as if thou wert Jinn-mad. Whence comest -thou to claim kinship with the king? Indeed, we know not that he -hath any kith and kin save a nephew, a brother's son, who was -prisoned with him, and he despatched him to wage war upon the -infidels, so that they slew him." Said Malik Shah, "I am he and -they slew me not, but there befel me this and that." They knew -him forthwith and rising to him, kissed his hands and rejoiced in -him and said to him, "O our lord, thou art indeed a king and the -son of a king, and we desire thee naught but good and we pray for -thy continuance. Look how Allah hath rescued thee from this -wicked uncle, who sent thee to a place whence none ever came off -safe and sound, purposing not in this but thy destruction; and -indeed thou fellest upon death from which Allah delivered thee. -How, then, wilt thou return and cast thyself again into thine -foeman's hand? By Allah, save thyself and return not to him this -second time. Haply thou shalt abide upon the face of the earth -till it please Almighty Allah to receive thee; but, an thou fall -again into his hand, he will not suffer thee to live a single -hour." The Prince thanked them and said to them, "Allah reward -you with all weal, for indeed ye give me loyal counsel; but -whither would ye have me wend?" Quoth they, "To the land of the -Roum, the abiding place of thy mother." "But," quoth he, "My -grandfather Sulayman Shah, when the king of the Roum wrote to him -demanding my mother in marriage, hid my affair and secreted my -secret; and she hath done the same, and I cannot make her a -liar." Rejoined they, "Thou sayst sooth, but we desire thine -advantage, and even wert thou to take service with the folk, -'twere a means of thy continuance." Then each and every of them -brought out to him money and gave him a modicum and clad him and -fed him and fared on with him the length of a parasang, till they -brought him far from the city, and letting him know that he was -safe, departed from him, whilst he journeyed till he came forth -of his uncle's reign and entered the dominion of the Roum. Then -he made a village and taking up his abode therein, applied -himself to serving one there in earing and seeding and the like. -As for his mother, Shah Khatun, great was her longing for her -child and she thought of him ever and news of him was cut off -from her, so her life was troubled and she foresware sleep and -could not make mention of him before King Csar her spouse. Now -she had a Castrato who had come with her from the court of her -uncle King Sulayman Shah, and he was intelligent, quick-witted, -right-reded. So she took him apart one day and said to him, -shedding tears the while, "Thou hast been my Eunuch from my -childhood to this day; canst thou not therefore get me tidings of -my son, seeing that I cannot speak of his matter?" He replied, "O -my lady, this is an affair which thou hast concealed from the -commencement, and were thy son here, 'twould not be possible for -thee to entertain him, lest[FN#243] thine honour be smirched with -the king; for they would never credit thee, since the news hath -been bruited abroad that thy son was slain by his uncle." Quoth -she, "The case is even as thou sayst and thou speaketh sooth; -but, provided I know that my son is alive, let him be in these -parts pasturing sheep and let me not sight him nor he sight me." -He asked, "How shall we manage in this matter?" and she answered, -"Here be my treasures and my wealth: take all thou wilt and bring -me my son or else tidings of him." Then they devised a device -between them, which was that they should feign some business in -their own country, to wit that she had wealth there buried from -the time of her husband, Malik Shah, and that none knew of it but -this Eunuch who was with her, so it behoved him to go fetch it. -Accordingly she acquainted the king her husband with that and -sought his permit for the Eunuch to fare: and the king granted -him leave of absence for the journey and charged him devise a -device, lest he come to grief. The Castrato, therefore, disguised -himself in merchant's habit and repairing to Bahluwan's city, -began to make espial concerning the youth's case; whereupon they -told him that he had been prisoned in a souterrain and that his -uncle had released him and despatched him to such a place, where -they had slain him. When the Eunuch heard this, the mishap was -grievous to him and his breast was straitened and he knew not -what to do. It chanced one day of the days that a certain of the -horsemen, who had fallen in with the young Malik Shah by the -water and clad him and given him spending-money, saw the Eunuch in -the city, habited as a merchant, and recognising him, questioned -him of his case and of the cause of his coming. Quoth he, "I came -to sell merchandise;" and quoth the horseman, "I will tell thee -somewhat, an thou canst keep it secret." Answered the Neutral, -"That I can! What is it?" and the other said, "We met the king's -son Malik Shah, I and sundry of the Arabs who were with me, and -saw him by such a water and gave him spending-money and sent him -towards the land of the Roum, near his mother, for that we feared -for him lest his uncle Bahluwan slay him." Then he told him all -that had passed between them, whereat the Eunuch's countenance -changed and he said to the cavalier "Thou art safe!" The knight -replied, "Thou also art safe though thou come in quest of him." -And the Eunuch rejoined, saying, "Truly, that is my errand: there -is no rest for his mother, lying down or rising up, and she hath -sent me to seek news of him." Quoth the cavalier, "Go in safety, -for he is in a quarter of the land of the Roum, even as I said to -thee." The Castrato thanked him and blessed him and mounting, -returned upon his road, following the trail, whilst the knight -rode with him to a certain highway, when he said to him, "This is -where we left him." Then he took leave of him and returned to his -own city, whilst the Eunuch fared on along the road, enquiring in -every village he entered of the youth, by the description which -the rider had given him, and he ceased not thus to do till he -came to the village wherein was young Malik Shah. So he entered, -and dismounting, made enquiry after the Prince, but none gave him -news of him; whereat he abode perplexed concerning his affair and -made ready to depart. Accordingly he mounted his horse; but, as -he passed through the village, he saw a cow bound with a rope and -a youth asleep by her side, hending the halter in hand; so he -looked at him and passed on and heeded him not in his heart; but -presently he halted and said to himself, "An the youth whom I am -questing have become the like of this sleeping youth whom I -passed but now, how shall I know him? Alas, the length of my -travail and travel! How shall I go about in search of a somebody -I know not, one whom, if I saw him face to face I should not -know?" So saying he turned back, musing anent that sleeping -youth, and coming to him, he still sleeping, dismounted from his -mare and sat down by his side. He fixed his eyes upon his face -and considered him awhile and said in himself, "For aught I wot, -this youth may be Malik Shah;" then he began hemming and saying, -"Harkye, O youth!" Whereupon the sleeper awoke and sat up; and -the Eunuch asked him, "Who be thy father in this village and -where be thy dwelling?" The youth sighed and replied, "I am a -stranger;" and quoth the Castrato, "From what land art thou and -who is thy sire?" Quoth the other, "I am from such a land," and -the Eunuch ceased not to question him and he to answer his -queries, till he was certified of him and knew him. So he rose -and embraced him and kissed him and wept over his case: he also -told him that he was wandering about in search of him and -informed him that he was come privily from the king, his mother's -husband, and that his mother would be satisfied to weet that he -was alive and well, though she saw him not. Then he re-entered -the village and buying the Prince a horse, mounted him and they -ceased not going till they came to the frontier of their own -country, where there fell robbers upon them by the way and took -all that was with them and pinioned them; after which they threw -them in a pit hard by the road and went their ways and left them -to die there; and indeed they had cast many folk into that pit -and they had perished. The Eunuch fell a-weeping in the pit and -the youth said to him, "What is this weeping and what shall it -profit here?" Quoth the Castrato, "I weep not for fear of death, -but of ruth for thee and the cursedness of thy case and because -of thy mother's heart and for that which thou hast suffered of -horrors and that thy death should be this ignoble death, after -the endurance of all manner dire distresses." But the youth said, -"That which hath betided me was writ to me and that which is -written none hath power to efface; and if my life-term be -advanced, none may defer it."[FN#244] Then the twain passed that -night and the following day and the next night and the next day -in the hollow, till they were weak with hunger and came nigh upon -death and could but groan feebly. Now it fortuned by the decree -of Almighty Allah and His destiny, that Csar, king of the -Greeks, the spouse of Malik Shah's mother Shah Khatun, went forth -a-hunting that morning. He flushed a head of game, he and his -company, and chased it, till they came up with it by that pit, -whereupon one of them lighted down from his horse, to slaughter -it, hard by the mouth of the hollow. He heard a sound of low -moaning from the sole of the pit; whereat he arose and mounting -his horse, waited till the troops were assembled. Then he -acquainted the king with this and he bade one of his servants -descend into the hollow: so the man climbed down and brought out -the youth and the Eunuch in fainting condition. They cut their -pinion-bonds and poured wine down their throats, till they came -to themselves, when the king looked at the Eunuch and recognising -him, said, "Harkye, Suchan-one!" The Castrato replied, "Yes, O my -lord the king," and prostrated himself to him; whereat the king -wondered with exceeding wonder and asked him, "How camest thou to -this place and what hath befallen thee?" The Eunuch answered, "I -went and took out the treasure and brought it thus far; but the -evil eye was behind me and I unknowing. So the thieves took us -alone here and seized the money and cast us into this pit that we -might die the slow death of hunger, even as they had done with -others; but Allah the Most High sent thee, in pity to us." The -king marvelled, he and his, and praised the Lord for that he had -come thither; after which he turned to the Castrato and said to -him, "What is this youth thou hast with thee?" He replied, "O -king, this is the son of a nurse who belonged to us and we left -him when he was a little one. I saw him to-day and his mother -said to me, 'Take him with thee;' so this morning I brought him -that he might be a servant to the king, for that he is an adroit -youth and a clever." Then the king fared on, he and his company, -and with them the Eunuch and the youth, who questioned his -companion of Bahluwan and his dealing with his subjects, and he -replied, saying, "As thy head liveth, O my lord the king, the -folk are in sore annoy with him and not one of them wisheth a -sight of him, be they high or low." When the king returned to his -palace, he went in to his wife Shah Khatun and said to her, "I -give thee the glad tidings of thine Eunuch's return;" and he told -her what had betided and of the youth whom he had brought with -him. When she heard this, her wits fled and she would have -screamed, but her reason restrained her, and the king said to -her, "What is this? Art thou overcome with grief for the loss of -the monies or for that which hath befallen the Eunuch?" Said she, -"Nay, as thy head liveth, O king, but women are weaklings." Then -came the Castrato and going in to her, told her all that had -happened to him and also acquainted her with her son's case and -with that which he had suffered of distresses and how his uncle -had exposed him to slaughter, and he had been taken prisoner and -they had cast him into the pit and hurled him from the highmost -of the citadel and how Allah had delivered him from these perils, -all of them; and whilst he recounted to her all this, she wept. -Then she asked him, "When the king saw him and questioned thee of -him, what was it thou saidst him?" and he answered, "I said to -him, 'This is the son of a nurse who belonged to us. We left him -a little one and he grew up; so I brought him, that he might be -servant to the king.'" Cried she, "Thou didst well;" and she -charged him to serve the Prince with faithful service. As for the -king, he redoubled in kindness to the Castrato and appointed the -youth a liberal allowance and he abode going in to and coming out -of the king's house and standing in his service, and every day he -waxed better with him. As for Shah Khatun, she used to station -herself at watch for him at the windows and in the balconies and -gaze upon him, and she frying on coals of fire on his account; -yet could she not speak. In such condition she abode a long while -and indeed yearning for him was killing her; so she stood and -watched for him one day at the door of her chamber and straining -him to her bosom, bussed him on the breast and kissed him on -either cheek. At this moment, behold, out came the major-domo of -the king's household and seeing her embracing the youth, started -in amazement. Then he asked to whom that chamber belonged and was -answered, "To Shah Khatun, wife of the king," whereupon he turned -back, quaking as one smitten by a leven-bolt. The king saw him in -a tremor and said to him, "Out on thee! what is the matter?" Said -he, "O king, what matter can be more grievous than that which I -see?" Asked the king, "What seest thou?" and the officer -answered, "I see that the youth, who came with the Eunuch, was -not brought with him save on account of Shah Khatun; for I passed -but now by her chamber door, and she was standing, watching; and -when the youth came up, she rose to him and clipped him and -kissed him on his cheek." When the king heard this, he bowed his -head amazed, perplexed, and sinking into a seat, clutched at his -beard and shook it until he came nigh upon plucking it out. Then -he arose forthright and laid hands on the youth and clapped him -in jail. He also took the Eunuch and cast them both into a -souterrain under his palace. After this he went in to Shah Khatun -and said to her, "Brava, by Allah, O daughter of nobles. O thou -whom kings sought to wed, for the purity of thy repute and the -fairness of the fame of thee! How seemly is thy semblance! Now -may Allah curse her whose inward contrarieth her outward, after -the likeness of thy base favour, whose exterior is handsome and -its interior fulsome, face fair and deeds foul! Verily, I mean to -make of thee and of yonder ne'er-do-well an example among the -lieges, for that thou sentest not thine Eunuch but of intent on -his account, so that he took him and brought him into my palace -and thou hast trampled[FN#245] my head with him; and this is none -other than exceeding boldness; but thou shalt see what I will do -with you all." So saying, he spat in her face and went out from -her; whilst Shah Khatun said nothing, well knowing that, an she -spoke at that time, he would not credit her speech. Then she -humbled herself in supplication to Allah Almighty and said, "O -God the Great, Thou knowest the things by secrecy ensealed and -their outwards revealed and their inwards concealed! If an -advanced life-term be appointed to me, let it not be deferred, -and if a deferred one, let it not be advanced!" On this wise she -passed some days, whilst the king fell into bewilderment and -forsware meat and drink and sleep, and abode knowing not what he -should do and saying to himself, "An I slay the Eunuch and the -youth, my soul will not be solaced, for they are not to blame, -seeing that she sent to fetch him, and my heart careth not to -kill them all three. But I will not be hasty in doing them die, -for that I fear repentance." Then he left them, so he might look -into the affair. Now he had a nurse, a foster-mother, on whose -knees he had been reared, and she was a woman of understanding -and suspected him, yet dared not question him. So she went in to -Shah Khatun and finding her in yet sadder plight than he, asked -her what was to do; but she refused to answer. However, the nurse -gave not over coaxing and questioning her, till she swore her to -concealment. Accordingly, the old woman made oath that she would -keep secret all that she should say to her, whereupon the Queen -to her related her history, first and last, and told her that the -youth was her son. With this the old woman prostrated herself -before her and said to her, "This is a right easy matter." But -the Queen replied, "By Allah, O my mother, I prefer my -destruction and that of my son to defending myself by a plea -which they will not believe; for they will say, 'She pleadeth -this only that she may fend off shame from herself.' And naught -will profit me save long-suffering." The old woman was moved by -her speech and her wisdom and said to her, "Indeed, O my -daughter, 'tis as thou sayest, and I hope in Allah that He will -show forth the truth. Have patience and I will presently go in to -the king and hear his words and machinate somewhat in this -matter, Inshallah!" Thereupon the ancient dame arose and going into the king, found him with his head between his knees in sore -pain of sorrow. She sat down by him awhile and bespake him with -soft words and said to him,[FN#246] "Indeed, O my son, thou -consumest my vitals, for that these many days thou hast not -mounted horse, and thou grievest and I know not what aileth -thee." He replied, "O my mother, all is due to yonder accursed, -of whom I deemed so well and who hath done this and that." Then -he related to her the whole story from beginning to end, and she -cried to him, "This thy chagrin is on account of a -no-better-than-she-should-be!" Quoth he, "I was but considering -by what death I should slay them, so the folk may take warning -and repent." And quoth she, "O my son, 'ware precipitance, for it -gendereth repentance and the slaying of them shall not escape -thee. When thou art assured of this affair, do whatso thou -willest." He rejoined, "O my mother, there needeth no assurance -anent him for whom she despatched her Eunuch and he fetched him." -But she retorted, "There is a thing wherewith we will make her -confess,[FN#247] and all that is in her heart shall be discovered -to thee." Asked the king, "What is that?" and she answered, "I -will bring thee the heart of a hoopoe,[FN#248] which, when she -sleepeth, do thou lay upon her bosom and question her of -everything thou wouldst know, and she will discover the same unto -thee and show forth the truth to thee." The king rejoiced in this -and said to his nurse, "Hasten thou and let none know of thee." -So she arose and going in to the Queen, said to her, "I have done -thy business and 'tis as follows. This night the king will come -in to thee and do thou seem asleep; and if he ask thee of aught, -do thou answer him, as if in thy sleep." The Queen thanked her -and the old dame went away and fetching the bird's heart, gave it -to the king. Hardly was the night come, when he went in to his -wife and found her lying back, a-slumbering; so he sat down by -her side and laying the hoopoe's heart on her breast, waited -awhile, so he might be assured that she slept. Then said he to -her, "Shah Khatun,[FN#249] Shah Khatun, is this my reward from -thee?" Quoth she, "What offence have I committed?" and quoth he, -"What offence can be greater than this? Thou sentest after yonder -youth and broughtest him hither, on account of the lust of thy -heart, so thou mightest do with him that for which thou -lustedst." Said she, "I know not carnal desire. Verily, among thy -pages are those who are comelier and seemlier than he; yet have I -never desired one of them." He asked "Why, then, didst thou lay -hold of him and kiss him?" And she answered, "This youth is my -son and a piece of my liver; and of my longing and affection for -him, I could not contain myself, but sprang upon him and kissed -him." When the king heard this, he was dazed and amazed and said -to her, "Hast thou a proof that this youth is thy son? Indeed, I -have a letter from thine uncle King Sulayman Shah, informing me -that his uncle Bahluwan cut his throat." Said she "Yes, he did -indeed cut his throat, but severed not the wind-pipe; so my uncle -sewed up the wound and reared him, for that his life-term was not -come." When the king heard this, he said, "This proof sufficeth -me," and rising forthright in the night, bade bring the youth and -the Eunuch. Then he examined his stepson's throat with a candle -and saw the scar where it had been cut from ear to ear, and -indeed the place had healed up and it was like a thread stretched -out. Thereupon the king fell down prostrate before Allah, who had -delivered the Prince from all these perils and from the -distresses he had suffered, and rejoiced with joy exceeding -because he had delayed and had not made haste to slay him, in -which case mighty sore repentance had betided him.[FN#250] "As -for the youth," continued the young treasurer, "he was not saved -but because his life-term was deferred, and in like manner, O -king, 'tis with me: I too have a deferred term, which I shall -attain, and a period which I shall accomplish, and I trust in -Almighty Allah that He will give me the victory over these -villain Wazirs." When the youth had made an end of his speech, -the king said, "Restore him to the prison;" and when they had -done this, he turned to the Ministers and said to them, "Yonder -youth lengtheneth his tongue upon you, but I know your tenderness -for the weal of mine empire and your loyal counsel to me; so be -of good heart, for all that ye advise me I will do." They -rejoiced when they heard these words, and each of them said his -say. Then quoth the king, "I have not deferred his slaughter but -to the intent that the talk might be prolonged and that words -might abound, yet shall he now be slain without let or stay, and -I desire that forthright ye set up for him a gibbet without the -town and that the crier cry among the folk bidding them assemble -and take him and carry him in procession to the gibbet, with the -crier crying before him and saying, 'This is the reward of him -whom the king delighted to favour and who hath betrayed him!'" -The Wazirs rejoiced when they heard this, and for their joy slept -not that night; and they made proclamation in the city and set up -the gallows. - - - - - The Eleventh Day. - - - -Of the Speedy Relief of Allah. - - - -When it was the eleventh day, the Wazirs repaired in early -morning to the king's gate and said to him, "O king, the folk are -assembled from the portals of the palace to the gibbet, to the -end they may see the king's order carried out on the youth." So -Azadbakht bade fetch the prisoner and they brought him; whereupon -the Ministers turned to him and said to him, "O vile of birth, -can any lust for life remain with thee and canst thou hope for -deliverance after this day?" Said he, "O wicked Wazirs, shall a -man of understanding renounce all esperance in Almighty Allah? -Howsoever a man be oppressed, there cometh to him deliverance -from the midst of distress and life from the midst of death, as -in the case of the prisoner and how Allah delivered him." Asked -the king, "What is his story?" and the youth answered, saying, "O -king, they tell - - - - -The Story of the Prisoner and How Allah Gave Him Relief.[FN#251] - - - -There was once a king of the kings, who had a high palace, -overlooking his prison, and he used to hear in the night one -saying, "O Ever-present Deliverer, O Thou whose deliverance is -aye present, relieve Thou me!" One day the king waxed wroth and -said, "Yonder fool looketh for relief from the pains and -penalties of his crime." Then said he to his officers, "Who is in -yonder jail?" and said they, "Folk upon whom blood hath been -found."[FN#252] Hearing this the king bade bring that man before -him and said to him, "O fool, O little of wit, how shalt thou be -delivered from this prison, seeing that thy crime is mortal?" -Then he committed him to a company of his guards and said to -them, "Take this wight and crucify him within sight of the city." -Now it was the night season. So the soldiers carried him without -the city, thinking to crucify him, when behold, there came out -upon them robbers and fell upon them with swords and other -weapons. Thereat the guards left him whom they purposed to slay -and fled whilst the man who was going to slaughter also took to -flight and plunging deep into the desert, knew not whither he -went before he found himself in a copse and there came out upon -him a lion of terrible aspect, who snatched him up and cast him -under him. Then he went up to a tree and uprooting it, covered -the man therewithal and made off into the thicket, in quest of -the lioness.[FN#253] As for the man, he committed his affair to -Allah the Most High, relying upon Him for deliverance, and said -to himself, "What is this affair?" Then he removed the leaves -from himself and rising, saw great plenty of men's bones there, -of those whom the lion had devoured. He looked again and behold, -he saw a heap of gold lying alongside a purse-belt;[FN#254] -whereat he marvelled and gathering up the gold in the breast of -his gaberdine, went forth of the copse and fled at hap-hazard, -turning neither to the right nor to the left, in his fear of the -lion; nor did he cease flying till he came to a village and cast -himself down, as he were dead. He lay there till the day appeared -and he was rested from his travail, when he arose and burying the -gold, entered the village. Thus Allah gave him relief and he got -the gold. Then said the king, "How long wilt thou beguile us, O -youth, with thy prate? But now the hour of thy slaughter is -come." So he bade crucify him upon the gibbet. But as they were -about to hoist him up, lo and behold! the Captain of the thieves, -who had found him and reared him, came up at that moment and -asked, "What be this assembly and the cause of the crowds here -gathered together?" They informed him that a page of the king had -committed a mighty great crime and that he was about to do him -die; so the Captain of the thieves pressed forward and looking -upon the prisoner, knew him, whereupon he went up to him and -strained him to his bosom and threw his arms round his neck, and -fell to kissing him upon his mouth.[FN#255] Then said he, "This -is a boy I found under such a mountain, wrapped in a gown of -brocade, and I reared him and he fell to cutting the way with us. -One day, we set upon a caravan, but they put us to flight and -wounded some of us and took the lad and ganged their gait. From -that day to this I have gone round about the lands seeking him, -but have not found news of him till now; and this is he." When -the king heard this, he was assured that the youth was his very -son; so he cried out at the top of his voice and casting himself -upon him, embraced him and kissed him and shedding tears, said, -"Had I put thee to death, as was mine intent, I should have died -of regret for thee." Then he cut his pinion-bonds and taking his -crown from his head, set it on the head of his son, whereupon the -people raised cries of joy, whilst the trumpets blared and the -kettledrums beat and there befel a mighty great rejoicing. They -decorated the city and it was a glorious day; even the birds -stayed their flight in the welkin, for the greatness of the -greeting and the clamour of the crying. The army and the folk -carried the prince to the palace in splendid procession, and the -news came to his mother Bahrjaur, who fared forth and threw -herself upon him. Moreover, the king bade open the prison and -bring forth all who were therein, and they held high festival -seven days and seven nights and rejoiced with a mighty rejoicing. -Thus it betided the youth; but as regards the Ministers, terror -and silence, shame and affright fell upon them and they gave -themselves up for lost. After this the king sat, with his son by -his side and the Wazirs on their knees before him, and summoned -his chief officers and the subjects of the city. Then the prince -turned to the Ministers and said to them, "See, O villain Wazirs, -the work of Allah and his speedy relief." But they answered ne'er -a syllable and the king said, "It sufficeth me that there is -nothing alive but rejoiceth with me this day, even to the birds -in the sky, but ye, your breasts are straitened. Indeed, this is -the greatest of hostility in you me-wards, and had I hearkened to -you, my regret had been prolonged and I had died miserably of -sorrow." Quoth the prince, "O my father, but for the fairness of -thy thought and thy perspicacity and thy longanimity and -deliberation in affairs, there had not betided thee this great -joy. Hadst thou slain me in haste, repentance would have been -sore on thee and longsome annoy, and on this wise whoso -preferreth haste shall rue." Presently the king sent for the -Captain of the robbers and bade indue him with a robe of honour, -commanding that all who loved the king should doff their dresses -and cast them upon him.[FN#256] So there fell robes of honour on -him, till he was a-wearied with their weight, and Azadbakht -invested him with the mastership of the police of his city. Then -he bade set up other nine gibbets by the side of the first and -said to his son, "Thou art innocent, and yet these villain Wazirs -strave for thy slaughter." Replied the prince, "O my sire, I had -no fault in their eyes but that I was a loyal counsellor to thee -and still kept watch over thy wealth and withdrew their hands -from thy hoards and treasuries; wherefore they were jealous and -envied me and plotted against me and planned to slay me." Quoth -the king, "The time of retribution is at hand, O my son; but what -be thy rede we should do with them in requital of that they did -with thee? And indeed they have striven for thy slaughter and -exposed thee to disgrace and smirched mine honour among the -kings." Then he turned to the Wazirs and said to them, "Woe to -you! What liars ye are! And is aught of excuse left to you?" Said -they, "O king, there remaineth no excuse for us and we are -houghed[FN#257] by the deed we would have done to him. Indeed we -planned evil to this youth and it hath reverted upon us, and we -plotted mischief against him and it hath overtaken us; yea, we -digged for him a pit and we ourselves have fallen into it." So -the king bade hoist up the Wazirs upon the gibbets and crucify -them there, because Allah is just and decreeth that which is due. -Then Azadbakht and his wife and son abode in joyance and -gladness, till there came to them the Destroyer of delights and -they died all; and extolled be the Living One, who dieth not, to -whom be glory and whose mercy be upon us for ever and ever! Amen. - - - - - JA'AFAR BIN YAHYA AND ABD AL-MALIK BIN - SALITH THE ABBASIDE[FN#258] - - - -It is told of Ja'afar bin Yahy the Barmecide that he sat down -one day to wine and, being minded to be private, sent for his -boon-companions, with whom he was most familiar, and charged the -chamberlain that he suffer none of the creatures of Almighty -Allah to enter, save a man of his cup-mates, by name Abd al-Malik -bin Slih, who was behindhand with them. Then they donned -brightly-dyed dresses.[FN#259] for it was their wont, as often as -they sat in the wine-sance, to endue raiment of red and yellow -and green silk, and they sat down to drink, and the cups went -round the lutes thrilled and shrilled. Now there was a man of -the kinsfolk of the Caliph Harun al-Rashid, by name Abd al-Malik -bin Salih[FN#260] bin Ali bin Abdallah bin al-Abbas,[FN#261] who -was great of gravity and sedateness, piety and propriety, and Al- -Rashid used instantly to require that he should company him in -converse and carouse and drink with him and had offered him to -such end abounding wealth, but he never would. It fortuned that -this Abd al-Malik bin Salih came to the door of Ja'afar bin -Yahya, so he might bespeak him of certain requisitions of his, -and the chamberlain, doubting not but he was the Abd al-Malik bin -Salih aforesaid (whom Ja'afar had permitted him admit and that he -should suffer none but him to enter), allowed him to go in to his -master. Accordingly Abd al-Malik went in, garbed in black, with -his Rusfiyah[FN#262] on his head. When Ja'afar saw him, his -reason was like to depart for shame and he understood the case, -to wit, that the chamberlain had been deceived by the likeness of -the name; and Abd al-Malik also perceived how the matter stood -and perplexity was manifest to him in Ja'afar's face. So he put -on a cheery countenance and said, "No harm be upon you![FN#263] -Bring us of these dyed clothes." Thereupon they brought him a -dyed robe[FN#264] and he donned it and sat discoursing gaily with -Ja'afar and jesting with him. Then said he, "Allow us to be a -partaker in your pleasures, and give us to drink of your -Nabz."[FN#265] So they brought him a silken robe and poured him -out a pint, when he said, "We crave your indulgence, for we have -no wont of this." Accordingly Ja'afar ordered a flagon of Nabz -be set before him, that he might drink whatso he pleased. Then, -having anointed himself with perfumes, he chatted and jested with -them till Ja'afar's bosom broadened and his constraint ceased -from him and his shame, and he rejoiced in this with joy -exceeding and asked Abd al-Malik, "What is thine errand? Inform -me thereof, for I cannot sufficiently acknowledge thy courtesy." -Answered the other, "I come (amend thee Allah!) on three -requirements, of which I would have thee bespeak the Caliph; to -wit, firstly, I have on me a debt to the amount of a thousand -thousand dirhams,[FN#266] which I would have paid: secondly, I -desire for my son the office of Wali or governor of a -province,[FN#267] whereby his rank may be raised: and thirdly, I -would fain have thee marry him to Al-'liyah, the daughter of the -Commander of the Faithful, for that she is his cousin and he is a -match for her." Ja'afar said, "Allah accomplisheth unto thee -these three occasions. As for the money, it shall be carried to -thy house this very hour: as for the government, I make thy son -Viceroy of Egypt; and as for the marriage, I give him to mate -Such-an-one, the daughter of our lord the Prince of True -Believers, at a dowry of such and such a sum. So depart in the -assurance of Allah Almighty." Accordingly Abd al-Malik went away -much astonished at Ja'afar's boldness in undertaking such -engagements. He fared straight for his house, whither he found -that the money had preceded him, and in the morrow Ja'afar -presented himself before Al-Rashid and acquainted him with what -had passed, and that he had appointed Abd al-Malik's son Wali of -Egypt[FN#268] and had promised him his daughter, Al-'Aliyah to -wife. The Caliph was pleased to approve of this and he confirmed -the appointment and the marriage. Then he sent for the young man -and he went not forth of the palace of the Caliphate till Al- -Rashid wrote him the patent of investiture with the government of -Egypt; and he let bring the Kazis and the witnesses and drew up -the contract of marriage. - - - - - AL-RASHID AND THE BARMECIDES[FN#269] - - - -It is said that the most wondrous of matters which happened to -Al-Rashid was this. His brother Al-Hd,[FN#270] when he -succeeded to the Caliphate, enquired of a seal-ring of great -price, which had belonged to his father Al-Mahdi,[FN#271] and it -reached him that Al-Rashid had taken it. So he required it of -him, but he refused to give it up, and Al-Hadi insisted upon him, -yet he still denied the seal-ring of the Caliphate. Now this was -on Tigris-bridge, and he threw the ring into the river.[FN#272] -When Al-Hadi died and Al-Rashid succeeded to the Caliphate, he -went in person to that very place with a seal-ring of lead, which -he cast into the stream at the same stead, and bade the divers -seek it. So the duckers did his bidding and brought up the first -ring, and this was counted an omen of Al-Rashid's good fortune -and of the continuance of his reign.[FN#273] When Al-Rashid came -to the throne, he invested Ja'afar bin Yahy bin Khlid al- -Barmaki[FN#274] with the Wazirate. Now Ja'afar was eminently -noted for generosity and munificence, and the histories of him to -this purport are renowned and have been documented. None of the -Wazirs rose to the rank and favour whereto he attained with Al- -Rashid, who was wont to call him brother[FN#275] and used to -carry him with him into his house. The period of his Wazirate -was nineteen[FN#276] years, and Yahya one day said to his son -Ja'afar, "O my son, as long as thy reed trembleth,[FN#277] water -it with kindness." Men differ concerning the reason of Ja'afar's -slaughter, but the better opinion of it is follows. Al-Rashid -could not bear to be parted from Ja'afar nor from his own sister -'Abbsah, daughter of Al-Mahdi, a single hour, and she was the -loveliest woman of her day; so he said to Ja'afar, "I will marry -thee to her, that it may be lawful to thee to look upon her, but -thou shalt not touch her." After this time the twain used to be -present in Al-Rashid's sitting chamber. Now the Caliph would get -up bytimes and leave the chamber, and they being filled with wine -as well as being young, Ja'afar would rise to her and know her -carnally.[FN#278] She conceived by him and bare a handsome boy; -and, fearing Al-Rashid, she dispatched the new-born child by one -of her confidants to Meccah the Magnified (May Allah Almighty -greaten it in honor and increase it in venerance and nobility and -magnification!). The affair abode concealed till there befel a -brabble between Abbasah and one of her hand-maidens whereupon the -slave-girl discovered the affair of the child to Al-Rashid and -acquainted him with its abiding-place. So, when the Caliph -pilgrimaged, he sent one who brought him the boy and found the -matter true, where he caused befal the Barmecides whatso -befel.[FN#279] - - - - - IBN AL-SAMMAK AND AL-RASHID[FN#280] - - - -It is related that Ibn al-Sammk[FN#281] went in one day to Al- -Rashid, and the Caliph, being athirst, called for drink. So his -cup was brought him, and when he took it, Ibn al-Sammak said to -him, "Softly, O Prince of True Believers! An thou wert denied -this draught, with how much wouldst thou buy it?" He replied, -"With the half of my reign;" and Ibn al-Sammak said, "Drink and -Allah make it grateful to thee!" Then, when he had drunken; he -asked him, "An thou wert denied the issuing forth of the draught -from thy body, with what wouldst thou buy its issue?" Answered -Al-Rashid, "With the whole of my reign;" and Ibn al-Sammak said, -"O Commander of the Faithful, verily, a realm that weigheth not -in the balance against a draught of water or a voiding of urine -is not worth the striving for." And Harun wept. - - - - - AL-MAAMUN AND ZUBAYDAH[FN#282] - - - -It is said that Al-Maamn[FN#283] came one day upon Zubaydah, -mother of Al-Amn,[FN#284] and saw her moving her lips and -muttering somewhat he understood not; so he said to her, "O -mother mine, art thou cursing me because I slew thy son and -spoiled him of his realm?" Said she, "Not so, by Allah, O -Commander of the Faithful!" and quoth he, "What then was it thou -saidest?" Quoth she, "Let the Prince of True Believers excuse -me." But he was urgent with her, saying, "There is no help but -that thou tell it." And she replied, "I said, Allah confound -importunity!" He asked, "How so?" and she answered, "I played -one day at chess with the Commander of the Faithful, Harun al- -Rashid, and he imposed on me the condition of forfeits.[FN#285] -He won and made me doff my dress and walk round about the palace, -stark naked; so I did this, and I felt incensed against him. -Then we fell again to playing and I won; whereat I made him go to the -kitchen and lie with the foulest and fulsomest wench of the -wenches thereof; but I found not a slave-girl fouler and filthier -than thy mother;[FN#286] so I so bade him tumble her. He did my -bidding and she conceived by him of thee, and thus was I the -cause of the slaying of my son and the spoiling of him of his -realm." When Al-Maamn heard this, he turned away, saying, -"Allah curse the importunate!" that is, himself, who had -importuned her till she acquainted him with that affair. - - - - - AL-NU'UMAN AND THE ARAB OF THE BANU - TAY[FN#287] - - - -It is said that Al-Nu'umn[FN#288] had two boon-companions, one -of whom was hight Ibn Sa'ad and the other Amr bin al-Malik, and -he became one night drunken and bade bury them alive; so they -buried him. When he arose on the morrow, he asked for them and -was acquainted with their affair, whereupon he built over them a -building and appointed to himself a day of ill-luck and a day of -good fortune. If any met him on his unlucky day, he slew him and -with his blood he washed that monument, which is a place well -known in Kufah; and if any met him on his day of good fortune he -enriched him. Now there accosted him once, on his day of ill- -omen, an Arab of the Ban Tay[FN#289] and Al-Nu'uman would have -done him dead; but the Arab said, "Allah quicken the king! I have -two little girls and have made none guardian over them; -wherefore, and the king see fit to grant me leave to go to them, -I will give him the covenant of Allah[FN#290] that I will return -to him, as soon as I shall have appointed unto them a guardian." -Al-Nu'uman had ruth on him and said to him, "An a man will be -surety for thee of those who are with us, I will let thee go, and -if thou return not I will slay him." Now there was with Al- -Nu'uman his Wazir Sharik bin Amru: so the T[FN#291] looked at -him and said, - -"Ho thou, Sharik, O Amru-son is there fro' Death repair? * O - brother to men brotherless, brother of all in care! -O brother of Al-Nu'uman an old man this day spare, * An old man - slain and Allah deign fair meed for thee prepare!" - -Quoth Sharik, "On me be his warranty, Allah assain the king!" So -the T departed, after a term had been assigned him for his -returning. Now when the appointed day arrived, Al-Nu'uman sent -for Sharik and said to him, "Verily the high noon of this day is -past;" and Sharik answered, "the king hath no procedure against -me till it be eventide." Whenas evened the evening there appeared -one afar off and Al-Nu'uman fell to looking upon him and on -Sharik who said to him, "Thou hast no right over me till yonder -person come, for haply he is my man." As he spake, up came the -T in haste and Al-Nu'uman said, "By Allah, never saw I any more -generous than you two! I know not which of you be the nobler, -whether this one who became warrant for thee in death-risk or -thou who returnest to thy slaughter." Then quoth he to Sharik, -"What drave thee to become warrant for him, knowing the while it -was death?" and quoth he, "I did this lest it be said, Generosity -hath departed from Wazirs." Then Al-Nu'uman asked the T, "And -thou, what prompted thee to return, knowing that therein was -death and thine one destruction?" and the Arab answered, "I did -this lest it be said, Fidelity hath departed from the folk; for -such thing would be a shame to mine issue and to my tribe." And -Al-Nu'uman cried, "By Allah, I will be the third of you, lest it -be said, Mercy hath departed from the kings." So he pardoned him -and bade abolish the day of ill-luck; whereupon the Arab began to -say, - -"A many urged me that I false my faith, * But I refused whatso - the wights could plead; -For I'm a man in whom Faith dwells for aye, * And every true - man's word is pledge of deed." - -Quoth Al-Nu'uman, "What prompted thee to keep faith, the case -being as thou sayest?" Quoth he, "O king, it was my religion." -Al-Nu'uman asked, "What is thy religion?" and he answered "The -Nazarene!" The king said, "Expound it to me." So the T -expounded it to him and Al-Nu'uman became a Christian.[FN#292] - - - - - FIRUZ AND HIS WIFE[FN#293] - - - -They relate that a certain king sat one day on the terrace-roof -of his palace, solacing himself with the view, and presently, his -wandering glances espied, on a house-top over against his palace, -a woman seer never saw her like. So he turned to those present -and asked them, "To whom belongeth yonder house?" when they -answered, "To thy servant Frz, and that is his spouse." So he -went down (and indeed passion had made him drunken as with wine, -and he was deeply in love of her), and calling Firuz, said to -him, "Take this letter and go with it to such a city and bring me -the reply." Firuz took the letter and going to his house, laid it -under his head and passed that night; and when the morning -morrowed, he farewelled his wife and fared for that city, -unknowing what his sovran purposed against him. As for the king, -he arose in haste after the husband had set out and repairing to -the house of Firuz in disguise, knocked at the entrance. Quoth -Firuz's wife, "Who's at the door?" and quoth he, saying, "I am -the king, thy husband's master." So she opened and he entered and -sat down, saying, "We are come to visit thee." She cried, "I seek -refuge[FN#294] from this visitation, for indeed I deem not well -of it;" but the king said, "O desire of hearts, I am thy -husband's master and methinks thou knowest me not." She replied, -"Nay, I know thee, O my lord and master, and I wot thy purpose -and whatso thou wantest and that thou art my husband's lord. I -understand what thou wishest, and indeed the poet hath -forestalled thee in his saying of the verses referring to thy -case, - -'Now will I leave your water-way untrod; * For many treading that - same way I see: -When fall the clustering flies upon the food, * I raise my hand - whate'er my hunger be: -And lions eke avoid the water-way * When dogs to lap at fountain- - side are free.' " - -Then said she, "O king, comest thou to a watering-place whereat -thy dog hath drunk and wilt thou drink thereof?" The king was -abashed at her and at her words and fared forth from her but -forgot his sandal in the house. Such was his case; but as regards -Firuz, when he went forth from his house, he sought the letter, -but found it not in pouch; so he returned home. Now his return -fell in with the king's going forth and he came upon the sandal -in his house, whereat his wit was wildered and he knew that the -king had not sent him away save for a device of his own. However, -he kept silence and spake not a word, but, taking the letter, -went on his mission and accomplished it and returned to the king, -who gave him an hundred dinars. So Firuz betook himself to the -bazar and bought what beseemeth women of goodly gifts and -returning to his wife, saluted her and gave her all he had -purchased, and said to her, "Arise and hie thee to thy father's -home." Asked she, "Wherefore?" and he answered, "Verily, the king -hath been bountiful to me and I would have thee make this public, -so thy father may joy in that which he seeth upon thee." She -rejoined "With love and gladness," and arising forthwith, betook -herself to the house of her father, who rejoiced in her coming -and in that which he saw upon her; and she abode with him a -month's space, and her husband made no mention of her. Then came -her brother to him and said, "O Firuz, an thou wilt not acquaint -me with the reason of thine anger against thy wife, come and -plead with us before the king." Quoth he, "If ye will have me -plead with you, I will e'en plead." So they went to the king and -found the Kazi sitting with him; whereupon the damsel's brother -began, "Allah assist our lord the Kazi! I let this man on hire a -flower-garden, high-walled, with a well well-conditioned and -trees fruit-laden; but he beat down its walls and ruined its well -and ate its fruits, and now he desireth to return it to me." The -Kazi turned to Firuz and asked him, "What sayest thou, O youth?" -when he answered, "Indeed, I delivered him the garden in better -case than it was before." So the Kazi said to the brother, "Hath -he delivered to thee the garden, as he avoucheth?" And the -pleader replied, "No; but I desire to question him of the reason -of his returning it." Quoth the Kazi, "What sayest thou, O -youth?" And quoth Firuz, "I returned it willy nilly, because I -entered it one day and saw the trail of the lion; so I feared -lest an I entered it again, the lion should devour me. Wherefore -that which I did, I did of reverence to him and for fear of him." -Now the king was leaning back upon the cushion, and when he heard -the young man's words, he comprehended the purport thereof; so he -sat up and said, "Return to thy flower-garden in all ease of -heart; for, by Allah, never saw I the like of thy garth nor -stronger of guard than its walls over its trees!" So Firuz -returned to his wife, and the Kazi knew not the truth of the -affair, no, nor any of those who were in that assembly, save the -king and the husband and the wife's brother. - - - - - KING SHAH BAKHT AND HIS WAZIR - AL-RAHWAN.[FN#295] - - - -They relate that there was once, in days of yore and in bygone -ages and times long gone before, a king of the kings of the time, -Shah Bakht hight, who had troops and servants and guards in hosts -and a Wazir called Al-Rahwn, who was learned, understanding, a -loyal counsellor and a cheerful acceptor of the commandments of -Almighty Allah, to whom belong Honour and Glory. The king -committed to this Minister the affairs of his kingdom and his -lieges and spake according to his word, and in this way he abode -a long space of time. Now this Wazir had many foes, who envied -his position and sought to do him harm, but thereunto found no -way and the Lord, in His immemorial fore-knowledge and His -fore-ordinance decreed that the king dreamt that the Minister -Al-Rahwan gave him a fruit from off a tree and he ate it and -died. So he awoke, startled and troubled, and when the Wazir had -presented himself before him and had retired and the king was -alone with those in whom he trusted, he related to them his -vision and they advised him to send for the astrologers and -interpreters and commended to him a Sage, whose skill and wisdom -they attested. Accordingly the king bade him be brought and -entreated him with honour and made him draw near to himself. Now -there had been in private intercourse with that Sage a company of -the Wazir's enemies, who besought him to slander the Minister to -the king and counsel him to do him dead, in view of what they -promised him of much wealth; and he made agreement with them on -this and acquainted the king that the Minister would slay him -within the coming month and bade him hasten to put him to death, -else would he surely be killed. Presently, the Wazir entered and -the king signed to him to clear the place. So he signed to those -who were present to withdraw, and they withdrew; whereupon quoth -the king to him, "How deemest thou, O Minister of loyal counsel -in all manner of contrivance, concerning a vision I have seen in -my sleep?" "What is it, O king?" asked the Wazir, and Shah Bakht -related to him his dream, adding, "And indeed the Sage -interpreted it to me and said to me, 'An thou do not the Wazir -dead within a month, assuredly he will slay thee.' Now to put the -like of thee to death, I am loath exceedingly, yet to leave thee -on life do I sorely fear. How then dost thou advise me act in -this affair?" The Wazir bowed his head earthwards awhile, then -raised it and said, "Allah prosper the king! Verily, it availeth -not to continue him on life of whom the king is afraid, and my -counsel is that thou hasten to put me out of the world." When the -king heard his speech and dove into the depths of his meaning, he -turned to him and said, "'Tis grievous to me, O Wazir of good -rede;" and he told him that the other sages had attested the wit -and wisdom of the astrophil. Now hearing these words Al-Rahwan -sighed and knew that the king went in fear of him; but he showed -him fortitude and said to him, "Allah assain the sovran! My rede -is that the king carry out his commandment and his decree be -dight, for that needs must death be and 'tis fainer to me that I -die oppressed, than that I die an oppressor. But, an the king -judge proper to postpone the putting of me to death till the -morrow and will pass this night with me and farewell me whenas -the morning cometh, the king shall do whatso he willeth." Then he -wept tell he wetted his gray hairs and the king was moved to ruth -for him and granted him that which he craved and vouchsafed him a -respite for that night.[FN#296] - - - The First Night of the Month. - -When it was eventide, the king caused clear his sitting chamber -and summoned the Wazir, who presented himself and making his -obeisance to the king, kissed ground before him and related to -him - - - - -The Tale of the Man of Khorasan, his Son and his Tutor. - - - -There was once a man of Khorasan and he had a son, whose moral -weal he ardently wished; but the young man sought to be alone and -far from the eye of his father, so he might give himself up to -pleasuring and pleasance. Accordingly he sought of his sire leave -to make the pilgrimage to the Holy House of Allah and to visit -the tomb of the Prophet (whom Allah save and assain!). Now -between them and Meccah was a journey of five hundred parasangs; -but his father could not contrary him, for that the Holy Law had -made pilgrimage[FN#297] incumbent on him and because of that -which he hoped for him of improvement. So he joined unto him a -tutor, in whom he trusted, and gave him much money and took leave -of him. The son set out with his governor on the holy -pilgrimage,[FN#298] and abode on the like wise, spending freely -and using not thrift. Also there was in his neighbourhood a poor -man, who had a slave-girl of passing beauty and grace, and the -youth conceived a desire for her and suffered sore cark and care -for the love of her and her loveliness, so that he was like to -perish for passion; and she also loved him with a love yet -greater than his love for her. Accordingly, the damsel summoned -an old woman who used to visit her and acquainted her with her -case, saying, "An I foregather not with him, I shall die." The -crone promised her that she would do her best to bring her to her -desire; so she veiled herself and repairing to the young man, -saluted him with the salam and acquainted him with the girl's -case, saying, "Her master is a greedy wight; so do thou invite -him and lure him with lucre, and he will sell thee the -hand-maiden." Accordingly, he made a banquet, and standing in the -man's way, invited him[FN#299] and brought him to his house, -where they sat down and ate and drank and abode in talk. -Presently, the young man said to the other, "I hear thou hast -with thee a slave-girl, whom thou desirest to sell;" but he said, -"By Allah, O my lord, I have no mind to sell her!" Quoth the -youth, "I have heard that she cost thee a thousand dinars, and I -will give thee six hundred over and above that sum;" and quoth -the other, "I sell her to thee at that price." So they fetched -notaries who wrote out the contract of sale, and the young man -weighed to the girl's master half the purchase money, saying, -"Let her be with thee till I complete to thee the rest of the -price and take my hand-maid." The owner consented to this and -took of him a written bond for the rest of the money, and the -girl abode with her master, on deposit.[FN#300] As for the youth, -he gave his governor a thousand dirhams and sent him to his sire, -to fetch money from him, so he might pay the rest of the -hand-maid's price, saying to him, "Be not long away." But the -tutor said in his mind, "How shall I fare to his father and say -to him, 'Thy son hath wasted thy money and made love with -it?'[FN#301] With what eye shall I look on him and, indeed, I am -he in whom he confided and to whom he hath entrusted his son? -Verily, this were ill rede. Nay, I will fare on with this -pilgrimage-caravan[FN#302] in despite of my fool of a youth; and -when he is weary of waiting, he will demand back his money and -return to his father, and I shall be quit of travail and -trouble." So he went on with the pilgrimage caravan[FN#303] and -took up his abode there.[FN#304] Meanwhile, the youth tarried -expecting his tutor's return, but he returned not; wherefore -concern and chagrin grew upon him because of his mistress, and -his yearning for her redoubled and he was like to kill himself. -She became aware of this and sent him a messenger, bidding him -visit her. Accordingly he went to her, and she questioned him of -the case; when he told her what was to do of the matter of his -tutor, and she said to him, "With me is longing the like of that -which is with thee, and I doubt me thy messenger hath perished or -thy father hath slain him; but I will give thee all my jewellery -and my dresses, and do thou sell them and weigh out the rest of -my price, and we will go, I and thou, to thy sire." So she handed -to him all she had and he sold it and paid the rest of her price; -after which there remained to him for spending-money an hundred -dirhams. These he spent and lay that night with the damsel in all -delight of life, and his sprite was like to fly for joy: but when -he arose in the morning, he sat weeping and the damsel said to -him, "What causeth thee to weep?" Said he, "I know not an my -father be dead, and he hath none other heir save myself; but how -shall I get to him, seeing I own not a dirham?" Quoth she, "I -have a bangle; sell it and buy seed-pearls with the price: then -round them and fashion them into great unions[FN#305] and thereby -thou shalt gain much money, with the which we may find our way to -thy country." So he took the bangle and repairing to a goldsmith, -said to him, "Break up this bracelet and sell it;" but he said, -"The king seeketh a perfect bracelet: I will go to him and bring -thee its price." Presently he bore the bangle to the Sultan and -it pleased him greatly by reason of its goodly workmanship. Then -he called an old woman, who was in his palace, and said to her, -"Needs must I have the mistress of this bracelet though but for a -single night, or I shall die;" and the old woman replied, "I will -bring her to thee." Thereupon she donned a devotee's dress and -betaking herself to the goldsmith, said to him, "To whom -belongeth the bangle which is now with the king?" and said he, -"It belongeth to a stranger, who hath bought him a slave-girl -from this city and lodgeth with her in such a place." Upon this -the old woman repaired to the young man's house and knocked at -the door. The damsel opened to her and seeing her clad in -devotee's garb,[FN#306] saluted her with the salam and asked her -saying, "Haply thou hast some need of us?" Answered the old -woman, "Yes, I desire a private place, where I can perform the -Wuzu-ablution;" and quoth the girl, "Enter." So she entered and -did her requirement and made the ablution and prayed:[FN#307] -then she brought out a rosary and began to tell her beads -thereon, and the damsel said to her, "Whence comest thou, O -pilgrimess?"[FN#308] Said she, "From visiting the Idol of the -Absent in such a church.[FN#309] There standeth up no woman -before him,[FN#310] who hath a distant friend and discloseth to -him her desire, but he acquainteth her with her case and giveth -her news of her absent one." Said the damsel, "O pilgrimess, we -have an absent one, and my lord's heart cleaveth to him and I -desire to go question the Idol of him." Quoth the crone, "Do thou -wait till to-morrow and ask leave of thy spouse, and I will come -to thee and fare with thee in weal and welfare." Then she went -away, and when the girl's master came, she sought his permission -to go with the old trot, and he gave her leave. So the beldame -came and took her and carried her to the king's door, she, -unknowing whither she went. The damsel entered with her and -beheld a goodly house and decorated apartments which were no -idol's chamber. Then came the king and seeing her beauty and -loveliness, went up to her to buss her; whereupon she fell down -in a fainting fit and struck out with her hands and feet.[FN#311] -When he saw this, he held aloof from her in ruth and left her; -but the matter was grievous to her and she refused meat and -drink, and as often as the king drew near to her, she fled from -him in fear, so he swore by Allah that he would not approach her -save with her consent and fell to presenting her with ornaments -and raiment; but her aversion to him only increased. Meanwhile, -the youth her master abode expecting her; but she returned not -and his heart already tasted the bitter draught of separation; so -he went forth at hap-hazard, distracted and knowing not what he -should do, and began strewing dust upon his head and crying out, -"The old woman hath taken her and gone away!" The little boys -followed him with stones and pelted him, crying, "A madman! A -madman!" Presently, the king's Chamberlain, who was a personage -of years and worth, met him, and when he saw this youth, he -forbade the boys and drave them away from him, after which he -accosted him and asked him of his affair. So he told him his tale -and the Chamberlain said to him, "Fear not! I will deliver thy -slavegirl for thee; so calm thy concern." And he went on to speak -him fair and comfort him, till he had firm reliance on his word. -Then he carried him to his home and stripping him of his clothes, -clad him in rags; after which he called an old woman, who was his -housekeeper,[FN#312] and said to her, "Take this youth and bind -on his neck yon iron chain and go round about with him in all the -great thoroughfares of the city, and when thou hast done this, go -up with him to the palace of the king." And he said to the youth, -"In whatsoever stead thou seest the damsel, speak not a syllable, -but acquaint me with her place and thou shalt owe her deliverance -to none save to me." The youth thanked him and went with the old -woman in such fashion as the Chamberlain bade him. She fared on -with him till they entered the city, and walked all about it; -after which she went up to the palace of the king and fell to -saying, "O fortune's favourites, look on a youth whom the devils -take twice in the day and pray to be preserved from such -affliction!" And she ceased not to go round with him till she -came to the eastern wing[FN#313] of the palace, whereupon the -slave-girls hurried out to look upon him and when they saw him -they were amazed at his beauty and loveliness and wept for him. -Then they informed the damsel, who came forth and considered him -and knew him not; but he knew her; so he drooped his head and -shed tears. She was moved to pity for him and gave him somewhat -and went back to her place, whilst the youth returned with the -housekeeper to the Chamberlain and told him that she was in the -king's mansion, whereat he was chagrined and said, "By Allah, I -will assuredly devise a device for her and deliver her!" -Whereupon the youth kissed his hands and feet. Then he turned to -the old woman and bade her change her habit and her semblance. -Now this ancient dame was sweet of speech and winsome of wit; so -he gave her costly and delicious ottars and said to her, "Get -thee to the king's slave-girls and sell them these essences and -win thy way to the damsel and ask her if she desire her master or -not." So the old woman went out and making her way to the palace, -went in to the hand-maid and drew near her and recited these -couplets, - -"Allah preserve our Union-days and their delights. * Ah me! How - sweet was life! how joys were ever new! -May he not be who cursed us twain with parting day; * How many a - bone he brake, how many a life he slew! -He shed my faultless tear-floods and my sinless blood; * And - beggaring me of love himself no richer grew." - -When the damsel heard the old woman's verses, she wept till her -clothes were drenched and drew near the speaker, who asked her, -"Knowest thou such-an-one?" And she wept and answered, "He is my -lord. Whence knowest thou him?" Rejoined the old woman, "O my -lady, sawest thou not the madman who came hither yesterday with -the old woman? He was thy lord," presently adding, "But this is -no time for talk. When 'tis night, get thee to the top of the -palace and wait on the terrace till thy lord come to thee and -compass thy deliverance." Then she gave her what she would of -perfumes and returning to the Chamberlain, acquainted him with -whatso had passed, and he told the youth. Now as soon as it was -evening, the Chamberlain bade bring two hackneys and great store -of water and provaunt and a riding-camel and a fellow to show -them the way. These he ambushed without the town whilst he and -the young man, taking with them a long rope, made fast to a -staple, went and stood below the palace. Whenas they came -thither, they looked and behold, the damsel was standing on the -terrace-roof, so they threw her the rope and the staple, which -she made fast, and tucking up her sleeves above her wrists, slid -down and landed with them. They carried her without the town, -where they mounted, she and her lord, and fared on, with the -guide in front,[FN#314] directing them on the way, and they -ceased not faring night and day till they entered his father's -house. The young man greeted his sire, who was gladdened in him, -and to whom he related all that had befallen him, whereupon he -rejoiced in his safety. As for the tutor, he wasted whatso was -with him and returned to the city, where he saw the youth and -excused himself. Then he questioned him of what had betided him -and he told him, whereat he admired and returned to companionship -with him; but the youth ceased to have regard for him and gave -him nor solde nor ration as was his wont, neither discovered to -him aught of his secrets. When the tutor saw that there was no -profit from him he returned to the king, the ravisher of the -slave-girl, and recounted to him what the Chamberlain had done -and counselled him to slay that official and egged him on to -recover the damsel, promising to give his friend a poison-draught -and return. Accordingly the king sent for the Chamberlain and -chid him for the deed he had done; whereat the king's servants -incontinently fell upon the Chamberlain and put him to death. -Meanwhile the tutor returned to the youth, who asked him of his -absence, and he told him that he had been in the city of the king -who had taken the slave-girl. When the youth heard this, he -misdoubted of his governor and never again trusted him in -anything but was always on his guard against him. Then the tutor -without stay or delay caused prepare great store of sweetmeats -and put in them deadly poison and presented them to the youth, -who, when he saw those sweetmeats, said to himself, "This is an -extraordinary thing of the tutor! Needs must there be in this -sweetmeat some mischief, and I will make proof of his -confectionery upon himself." Accordingly he got ready food and -set amongst it a portion of the sweetmeat, and inviting the -governor to his house placed the provaunt before him. He ate, and -amongst the rest which they brought him, the poisoned sweetmeat; -so while in the act of eating he died; whereby the youth knew -that this was a plot against himself and said, Whoso seeketh his -fortune by his own force[FN#315] attaineth a failure." "Nor," -continued the Wazir, "is this, O king of the age, stranger than -the story of the Druggist and his Wife and the Singer." When King -Shah Bakht heard the tale of Al-Rahwan he gave him leave to -withdraw to his own house and he tarried there the rest of the -night and the next day till eventide evened. - - The Second Night of the Mouth. - -When the even evened, the king sat private in his sitting-chamber -and his mind was occupied with the story of the Singer and the -Druggist. So he called the Wazir and bade him tell the tale. -Answered he, "I will well. They recount, O my lord, the following - - - - -Tale of the Singer and the Druggist. - - - -There was once in the city of Hamadn[FN#316] a young man of -seemly semblance and skilled in singing to the lute; wherefore he -was well seen of the citizens. He went forth one day of his home -with intent to travel, and gave not over journeying till his -travel brought him to a town and a goodly. Now he had with him a -lute and its appurtenance,[FN#317] so he entered and went round -about the streets till he happened upon a druggist who, when he -espied him, called to him. So he went up to him and bade him sit -down; accordingly, the youth sat down by his side, and the -druggist questioned him of his case. The singer told him what was -in his mind, and the pharmacist took him up into his shop and -bought him food and fed him. Then said he to him, "Rise and take -up thy lute and beg about the streets, and whenas thou smellest -the reek of wine, break in upon the drinkers and say to them, I -am a singer. They will laugh and cry, Come in to us. And when -thou singest, the folk will know thee and speak one to other of -thee; so shalt thou become known about town, and thou shalt -better thy business." He went round about, as the druggist bade -him, till the sun waxed hot, but found none drinking. Then he -entered a lane, that he might take rest, and seeing there a -handsome house and a lofty, stood in its shade and fell to -observing the excellence of its edification. Now while he was -thus engaged, behold, a casement opened and there appeared -thereat a face, as it were the moon. Quoth the owner of the face, -"What aileth thee to stand there? Dost thou want aught?" And -quoth he, "I am a stranger," and acquainted her with his -adventure; whereupon asked she, "What sayst thou to meat and -drink and the enjoyment of a fair face and getting thee -spending-money?" And he answered, "O mistress mine, this is my -desire whereof I am going about in quest!" So she opened the door -to him and brought him in: then she seated him at the upper end -of the room and served him with food. He ate and drank and lay -with her and futtered her. This ended, she sat down in his lap -and they toyed and laughed and exchanged kisses till the day was -half done, when her husband came home and she had no recourse but -to hide the singer in a mat,[FN#318] in which she rolled him up. -The husband entered and seeing the battle-place[FN#319] -disordered and smelling the reek of liquor questioned her of -this. Quoth she, "I had with me a bosom friend of mine and I -conjured her to crack a cup with me; and so we drank a jar full, -I and she, and but now, before thy coming in, she fared forth." -Her husband deemed her words true and went away to his shop, he -being none other than the singer's friend the druggist, who had -invited him and fed him; whereupon the lover came forth and he -and the lady returned to their pleasant pastime and abode on this -wise till evening, when she gave him money and said to him, -"To-morrow in the forenoon come hither to me." He replied, "Yes," -and departed; and at nightfall he went to the Hammam-bath. On the -morrow, he betook himself to the shop of his friend the druggist, -who welcomed him as soon as he saw him, and questioned him of his -case and how he had fared that day. Quoth the singer, "Allah -requite thee with welfare, O my brother, for indeed thou hast -directed me to a restful life!" Then he acquainted him with his -adventure and told him the tale of the woman, till he came to the -mention of her husband, when he said, "And at midday came the -horned cuckold,[FN#320] her husband, and knocked at the door. So -she wrapped me in the mat, and when he had wended his ways I came -forth and we returned to our pleasant play." This was grievous to -the druggist, and he repented of having taught him how he should -do and suspected his wife. Accordingly he asked the singer, "And -what said she to thee at thy going away?" and the other answered, -"She said, Come back to me on the morrow. So, behold, I am off to -her and I came not hither but that I might acquaint thee with -this, lest thy thoughts be pre-occupied with me." Then he -farewelled him, and walked out. As soon as the druggist was -assured that he had reached the house, he cast the net[FN#321] -over his shop and made for his home, in some suspicion of his -wife, and knocked at the door. Now the singer had entered and the -druggist's wife said to him, "Up with thee and enter this chest." -Accordingly he entered it and she shut it down on him and opened -to her husband, who came in all distraught, and searched the -house but found none and overlooked the chest. Hereat he said in -his mind "The house[FN#322] is one which favoureth my house and -the woman is one who favoureth my wife," and returned to his -shop; whereupon the singer came forth of the chest and falling -upon the druggist's wife, had his wicked will of her and spent -upon her what was her due, and weighed down the scale for her -with full measure. Then they ate and drank and kissed and clipped -necks, and in this way they abode till the evening, when she gave -him money, because she found his weaving nice and good,[FN#323] -and made him promise to come to her on the morrow. So he left her -and slept his night and on the morrow he returned to the shop of -his friend the druggist and saluted him. The other welcomed him -and questioned him of his case; whereat he told his tale till he -ended with the mention of the woman's husband, when he said, -"Then came the horned cuckold, her mate and she stowed me away in -the chest and shut down the lid upon me, whilst her addlepated -pander[FN#324] of a husband went about the house, top and bottom; -and when he had gone his way, we returned to our pleasant -pastime." With this, the druggist was assured that the house was -his house and the wife his wife, and quoth he, "Now what wilt -thou do to-day?" Quoth the singer, "I shall return to her and -weave for her and full her yarn[FN#325], and I came not[FN#326] -save to thank thee for thy dealing with me." Then he went away, -whilst the fire was loosed in the heart of the druggist and he -shut his shop and returning to his house, rapped at the door. -Said the singer, "Let me jump into the chest, for he saw me not -yesterday;" but said she, "No! wrap thyself up in the mat." So he -wrapped himself up and stood in a corner of the room, whilst the -druggist entered and went no whither else save to the chest, but -found naught inside. Then he walked round about the house and -searched it, top and bottom, but came upon nothing and no one and -abode between belief and disbelief, and said to himself, "Haply, -I suspect my wife of what is not in her." So he was certified of -her innocence and going forth content, returned to his shop, -whereupon out came the singer and they resumed their former -little game, as was their wont, till eventide when she gave him -one of her husband's shirts and he took it and going away, -nighted in his own lodging. Next morning he repaired to the -druggist, who saluted him with the salam and came to meet him and -rejoiced in him and smiled in his face, deeming his wife -innocent. Then he questioned him of his case on yesterday and he -told him how he had fared, saying, "O my brother, when the -cornute knocked at the door, I would have jumped into the chest; -but his wife forbade me and rolled me up in the mat. The man -entered and thought of nothing save the chest; so he brake it -open and woned like one jinn-mad, going up and coming down. Then -he went about his business and I came out and we abode on our -accustomed case till eventide, when she gave me this shirt of her -husband's; and behold, I am now off to her." When the druggist -heard the singer's words, he was assured of the adventure and -knew that the calamity, all of it, was in his own house and that -the wife was his wife; and he considered the shirt, whereupon he -redoubled in assuredness and said to the singer, "Art thou now -going to her?" Said he, "Yes, O my brother," and taking leave of -him, went away; whereupon the druggist started up, as he were -stark mad, and dismantled his shop.[FN#327] Whilst he was thus -doing, the singer won to the house, and presently up came the -druggist and knocked at the door. The lover would have wrapped -himself up in the mat, but she forbade him and said, "Get thee -down to the ground floor of the house and enter the -oven-jar[FN#328] and close the cover upon thyself." So he did her -bidding and she went down to her husband and opened the door to -him, whereupon he came in and went round the house, but found no -one and overlooked the oven-jar. Then he stood musing and sware -that he would not again go forth of the house till the morrow. As -for the singer, when his stay in the oven-jar grew longsome upon -him, he came forth therefrom, thinking that her husband had gone -away; and he went up to the terrace-roof and looking down, beheld -his friend the druggist: whereat he was sore concerned and said -in himself, "Alas, the disgrace, ah! This is my friend the -druggist, who of me was fain and dealt me fair and I have paid -him with foul." He feared to return to the druggist; so he -stepped down and opened the first door and would have gone out at -a venture, unseen of the husband; but, when he came to the outer -door, he found it locked and saw not the key. Hereat he returned -to the terrace and began dropping from roof to roof till the -people of the house heard him and hastened to fall upon him, -deeming him a thief. Now that house belonged to a Persian man; so -they laid hands on him and the house-master fell to beating him, -saying to him, "Thou art a thief." He replied, "No I am not a -thief, but a singing-man, a stranger who, hearing your voices, -came to sing to you." When the folk heard his words, they talked -of letting him go; but the Persian said, "O folk, let not his -speech cozen you. This one is none other than a thief who knoweth -how to sing, and when he cometh upon the like of us, he is a -singer." Said they, "O our lord, this man is a stranger, and -needs we must release him." Quoth he, "By Allah, my heart heaveth -at this fellow! Let me kill him with beating;" but quoth they, -"Thou mayst no ways do that." So they delivered the singer from -the Persian, the master of the house, and seated him amongst -them, whereupon he began singing to them and they rejoiced in -him. Now the Persian had a Mameluke,[FN#329] as he were the full -moon, and he arose and went out, and the singer followed him and -wept before him, professing lustful love to him and kissing his -hands and feet. The Mameluke took compassion on him and said to -him, "When the night cometh and my master entereth the Harim and -the folk fare away, I will grant thee thy desire; and I sleep in -such a place." Then the singer returned and sat with the -cup-companions, and the Persian rose and went out with the -Mameluke by his side. Now[FN#330] the singer knew the place which -the Mameluke occupied at the first of the night; but it chanced -that the youth rose from his stead and the waxen taper went out. -The Persian, who was drunk, fell over on his face, and the singer -supposing him to be the Mameluke, said, "By Allah, 'tis good!" -and threw himself upon him and began to work at his bag-trousers -till the string was loosed; then he brought out[FN#331] his -prickle upon which he spat and slipped it into him. Thereupon the -Persian started up, crying out and, laying hands on the singer, -pinioned him and beat him a grievous beating, after which he -bound him to a tree that stood in the house-court. Now there was -in the house a beautiful singing-girl and when she saw the singer -tight pinioned and tied to the tree, she waited till the Persian -lay down on his couch, when she arose and going up to the singer, -fell to condoling with him over what had betided him and making -eyes at him and handling his yard and rubbing it, till it rose -upright. Then said she to him, "Do with me the deed of kind and I -will loose thy pinion-bonds, lest he return and beat thee again; -for he purposeth thee an ill purpose." Quoth he, "Loose me and I -will do it;" but quoth she, "I fear that, an I loose thee, thou -wilt not do it. But I will do it and thou have me standing; and -when I have done, I will loose thee." So saying, she opened her -clothes and introducing the singer's prickle, fell to toing and -froing.[FN#332] Now there was in the house a fighting-ram, which -the Persian had trained to butting,[FN#333] and when he saw what -the woman was doing, he thought she wished to do battle with him; -so he broke his halter and running at her, butted her and split -her skull. She fell on her back and shrieked; whereupon the -Persian started up hastily from sleep and seeing the singing-girl -on her back and the singer with yard on end, cried to him, "O -accursed, doth not what thou hast erewhile done suffice thee?" -Then he beat him a shrewd beating and opening the door, thrust -him out in the middle of the night. He lay the rest of the dark -hours in one of the ruins, and when he arose in the morning, he -said, "None is in fault! I, for one, sought my own good, and he -is no fool who seeketh good for himself; and the druggist's wife -also sought good for herself; but Predestination overcometh -Precaution and for me there remaineth no tarrying in this town." -So he went forth from the place. "Nor" (continued the Wazir), "is -this story, strange though it be, stranger than that of the King -and his Son and that which betided them of wonders and rare -marvels." When the king heard this story, he deemed it pretty and -pleasant and said, "This tale is near unto that which I know and -'tis my rede I should do well to have patience and hasten not to -slay my Minister, so I may get of him the profitable story of the -King and his Son." Then he gave the Wazir leave to go away to his -own house; so he thanked him and tarried in his home all that -day. - - The Third Night of the Month. - -When it was supper-time the king sought the sitting-chamber; and, -summoning the Wazir, sought of him the story he had promised him; -and the Minister said, "They tell, O king, - - - - -The Tale of the King who Kenned the Quintessence[FN#334] of -Things. - - - -There came to a king of the kings, in his old age, a son, who -grew up comely, quickwitted, clever: and, when he reached years -of discretion and became a young man, his father said to him, -"Take this realm and rule it in lieu of me, for I desire to flee -from the sin of sovranty[FN#335] to Allah the Most High and don -the woollen dress and devote all my time to devotion." Quoth the -Prince, "And I am another who desireth to take refuge with the -Almighty." So the king said, "Arise, let us flee forth and make -for the mountains and there worship in shame before God the Most -Great." Accordingly, the twain gat them gear of wool and clothing -themselves therewith, fared forth and wandered in the wolds and -wastes; but, when some days had passed over them, both became -weak for hunger and repented them of that they had done whenas -penitence profited them not, and the Prince complained to his -father of weariness and hunger. Cried the king, "Dear my son, I -did with thee that which behoved me,[FN#336] but thou wouldst not -hearken to me, and now there is no means of returning to thy -former estate, for that another hath taken the kingdom and -defendeth it from all foes: but indeed I will counsel thee of -somewhat, wherein do thou pleasure me by compliance." The Prince -asked, "What is it?" and his father answered, "Take me and go -with me to the market-street and sell me and receive my price and -do with it whatso thou willest, and I shall become the property -of one who shall provide for my wants." The Prince enquired, "Who -will buy thee of me, seeing thou art a very old man? Nay, do thou -rather sell me, inasmuch as the demand for me will be more." But -the king replied, "An thou wert king, thou wouldest require -service of me." Accordingly the youth obeyed his father's bidding -and taking him, carried him to the slave-dealer and said, "Sell -me this old man." Said the dealer, "Who will buy this wight, and -he a son of eighty years?"[FN#337] Then quoth he to the king, "In -what crafts art thou cunning?" and quoth he, "I ken the -quintessence of jewels and I ken the quintessence of horses and I -ken the quintessence of men; brief, I ken the quintessence of all -things." So the slave-dealer took him and went about, offering -him for sale to the folk; but none would buy. Presently, up came -the Chef of the Sultan's kitchen and asked, "What is this man?" -and the dealer answered, "This be a Mameluke for sale." The -kitchener marvelled at this and bought the king, after -questioning him of what he could do, for ten thousand dirhams. -Then he weighed out the money and carried him to his house, but -dared not employ him in aught of service; so he appointed him an -allowance, a modicum sufficient for his maintenance, and repented -him of having bought him, saying, "What shall I do with the like -of this wight?" Presently, the king of the city was minded to go -forth to his garden,[FN#338] a-pleasuring, and bade the cook -precede him and appoint in his stead one who should dress the -royal meat, so that, when he returned, he might find the meal -ready. The Chef fell to thinking of whom he should appoint and -was perplexed concerning his affair. As he was thus, the Shaykh -came to him, and seeing him distraught as to how he should do, -said to him, "Tell me what is in thy mind; haply I may bring thee -relief." So he acquainted him with the king's wishes and he said, -"Have no care for this, but leave me one of the serving-men and -do thou go companying thy lord in peace and surety, for I will -suffice thee of this." Hereat the cook departed with the king, -after he had brought the old man what he needed and left him a -man of the guards; and when he was gone, the Shaykh bade the -trooper wash the kitchen-battery and made ready food exceedingly -fine. When the king returned he set the meat before him, and he -tasted dishes whose like he had never savoured; whereat he was -startled and asked who had dressed it. Accordingly they -acquainted him with the Shaykh's case and he summoned him to his -presence and asking him anent the mystery, increased his -allowance of rations;[FN#339] moreover, he bade that they should -cook together, he and the kitchener, and the old man obeyed his -bidding. Some time after this, there came two merchants to the -king with two pearls of price and each of them declared that his -pearl was worth a thousand dinars, but the folk was incompetent -to value them. Then said the cook, "Allah prosper the king! -Verily, the Shaykh whom I bought affirmed that he knew the -quintessence of jewels and that he was skilled in cookery. We -have tried him in his cuisine, and have found him the most -knowing of men; and now, if we send after him and prove him on -jewels, his second claim will be made manifest to us, whether -true or false." So the king bade fetch the Shaykh and he came and -stood before the Sultan, who showed him the two pearls. Quoth he, -"Now for this one, 'tis worth a thousand dinars;" and quoth the -king, "So saith its owner." "But for this other," continued the -old man, "'tis worth only five hundred." The people laughed and -admired his saying, and the merchant who owned the second pearl -asked him, "How can this, which is bigger of bulk and worthier -for water and righter of rondure, be less of value than that?" -and the old man answered, "I have said what is with me."[FN#340] -Then quoth the king to him, "Indeed, the outer semblance thereof -is like that of the other pearl; why then is it worth but the -half of its price?" and quoth the old man, "Yes, but its inward -is corrupt." Asked the merchant, "Hath a pearl then an inward and -an outward?" and the Shaykh answered, "Yea! In its interior is a -teredo, a boring worm; but the other pearl is sound and secure -against breakage." The merchant continued, "Give us approof of -this thy knowledge and confirm to us the truth of thy saying;" -and the old man rejoined, "We will break it: an I prove a liar, -here is my head, and if I speak sooth, thou wilt have lost thy -pearl;" and the merchant said, "I agree to that." So they brake -the pearl and it was even as the old man had declared, to wit, in -the heart of it was a boring worm. The king marvelled at what he -saw and questioned him of how he came by the knowledge of this. -The Shaykh replied, "O king, this kind of jewel is engendered in -the belly of a creature called the oyster[FN#341] and its origin -is a drop of rain and it resisteth the touch and groweth not warm -whilst hent in hand:[FN#342] so, when its outer coat became tepid -to my touch, I knew that it harboured some living thing, for that -things of life thrive not save in heat." Therefore the king said -to the cook, "Increase his allowance;" and the Chef appointed to -him fresh rations. Now some time after this, two merchants -presented themselves to the king with two horses, and one said, -"I ask a thousand ducats for my horse," and the other, "I seek -five thousand ducats for mine." Quoth the cook, "We are now -familiar with the old man's just judgment; what deemeth the king -of fetching him?" So the king bade fetch him, and when he saw the -two horses[FN#343] he said, "This is worth a thousand and that -two thousand ducats." Quoth the folk, "This horse thou misjudgest -is evidently a thoroughbred and he is younger and faster and -compacter of limb and finer of head and clearer of colour and -skin than the other;" presently adding, "What assurance hast thou -of the sooth of thy saying?" And the old man said, "This ye state -is true, all true; but his sire is old and this other is the son -of a young horse. Now, when the son of an old horse standeth -still a-breathing, his breath returneth not to him and his rider -falleth into the hand of him who followeth after him; but the son -of a young horse, an thou put him to speed and after making him -run, alight from him, thou wilt find him, by reason of his -robustness, untired." Quoth the merchant, "'Tis even as the -Shaykh avoucheth and he is an excellent judge." And the king -said, "Increase his allowance." But the Shaykh stood still and -did not go away; so the king asked him, "Why dost thou not go -about thy business?" and he answered, "My business is with the -king." Said the king, "Name what thou wouldest have," and the -other replied, "I would have thee question me of the quintessence -of men, even as thou hast questioned me of the quintessence of -horses." Quoth the king, "We have no occasion to question thee -thereof;" but quoth the old man, "I have occasion to acquaint -thee." "Say what thou wilt," rejoined the king, and the Shaykh -said, "Verily, the king is the son of a baker." Cried the king, -"How and whereby kennest thou that?" and the Shaykh replied, -"Know, O king, that I have examined into degrees and -dignities[FN#344] and have learned this." Thereupon the king went -in to his mother and asked her anent his sire, and she told him -that the king her husband was impotent;[FN#345] "So," quoth she, -"I feared for the kingdom, lest it pass away, after his death; -wherefore I yielded my person to a young man, a baker, and -conceived by him and bare a man-child;[FN#346] and the kingship -came into the hand of my son, that is, thyself." So the king -returned to the Shaykh and said to him, "I am indeed the son of a -baker; so do thou expound to me the means whereby thou knewest me -for this." Quoth the other, "I knew that, hadst thou been the son -of a king, thou wouldst have gifted me with things of price, such -as rubies and the like; and wert thou the son of a Kazi, thou -hadst given largesse of a dirham or two dirhams, and wert thou -the son of any of the merchants, thou hadst given me muchel of -money. But I saw that thou bestowedst upon me naught save two -bannocks of bread and other rations, wherefore I knew thee to be -the son of a baker;" and quoth the king, "Thou hast hit the -mark." Then he gave him wealth galore and advanced him to high -estate. The tale aforesaid pleased King Shah Bakht and he -marvelled thereat; but the Wazir said to him, "This story is not -stranger than that of the Richard who married his beautiful -daughter to the poor Shaykh." The king's mind was occupied with -the promised tale and he bade the Wazir withdraw to his lodging; -so he went and abode there the rest of the night and the whole of -the following day. - - The Fourth Night of the Month. - -When the evening evened, the king sat private in his -sitting-chamber and bade fetch the Wazir. When he presented -himself before him, he said to him, "Tell me the tale of the -Richard." The Minister replied, "I will. Hear, O puissant king, - - - - -The Tale of the Richard who Married his Beautiful Daughter -to the Poor Old Man. - - - -A certain rich merchant had a beautiful daughter, who was as the -full moon, and when she attained the age of fifteen, her father -betook himself to an old man and spreading him a carpet in his -sitting-chamber, gave him to eat and conversed and caroused with -him. Then said he to him, "I desire to marry thee to my -daughter." The other drew back, because of his poverty, and said -to him, "I am no husband for her nor am I a match for thee." The -merchant was urgent with him, but he repeated his answer to him, -saying, "I will not consent to this till thou acquaint me with -the cause of thy desire for me. An I find it reasonable, I will -fall in with thy wish; and if not, I will not do this ever." -Quoth the merchant, "Thou must know that I am a man from the land -of China and was in my youth well-favoured and well-to-do. Now I -made no account of womankind, one and all, but followed after -youths,[FN#347] and one night I saw, in a dream, as it were a -balance set up, and hard by it a voice said, 'This is the portion -of Such-an-one.' I listened and presently I heard my own name; so -I looked and behold, there stood a woman loathly to the -uttermost; whereupon I awoke in fear and cried, 'I will never -marry, lest haply this fulsome female fall to my lot.' Then I set -out for this city with merchandise and the journey was pleasant -to me and the sojourn here, so that I took up my abode in the -place for a length of time and gat me friends and factors. At -last I sold all my stock-in-trade and collected its price and -there was left me nothing to occupy me till the folk[FN#348] -should depart and I depart with them. One day, I changed my -clothes and putting gold into my sleeve, sallied forth to inspect -the holes and corners of this city, and as I was wandering about, -I saw a handsome house: its seemliness pleased me; so I stood -looking on it and beheld a lovely woman at the window. When she -saw me, she made haste and descended, whilst I abode confounded. -Then I betook myself to a tailor there and questioned him of the -house and anent whose it was. Quoth he, 'It belongeth to -Such-an-one the Notary,[FN#349] God damn him!' I asked, 'Is he -her sire?' and he answered, 'Yes.' So I repaired in great hurry -to a man, with whom I had been wont to deposit my goods for sale, -and told him I desired to gain access to Such-an-one the Notary. -Accordingly he assembled his friends and we betook ourselves to -the Notary's house. When we came in to him, we saluted him and -sat with him, and I said to him, 'I come to thee as a suitor, -desiring in marriage the hand of thy daughter.' He replied, 'I -have no daughter befitting this man;' and I rejoined, 'Allah aid -thee! My desire is for thee and not for her.'[FN#350] But he -still refused and his friends said to him, 'This is an honourable -match and a man thine equal, nor is it lawful to thee that thou -hinder the young lady of her good luck.' Quoth he to them, 'She -will not suit him!' nevertheless they were instant with him till -at last he said, 'Verily, my daughter whom ye seek is passing -ill-favoured and in her are all blamed qualities of person.' And I -said, 'I accept her, though she be as thou sayest.' Then said the -folk, 'Extolled be Allah! Cease we to talk of a thing settled; so -say the word, how much wilt thou have to her marriagesettlement?' -Quoth he, 'I must have four thousand sequins;' and I said, 'To -hear is to obey!' Accordingly the affair was concluded and we -drew up the contract of marriage and I made the bride-feast; but -on the wedding-night I beheld a thing[FN#351] than which never -made Allah Almighty aught more fulsome. Methought her folk had -devised this freak by way of fun; so I laughed and looked for my -mistress, whom I had seen at the window, to make her appearance; -but saw her not. When the affair was prolonged and I found none -but her, I was like to lose my wits for vexation and fell to -beseeching my Lord and humbling myself in supplication before Him -that He would deliver me from her. When I arose in the morning, -there came the chamberwoman and said to me, 'Hast thou need of -the bath?'[FN#352] I replied, 'No;' and she asked, 'Art thou for -breakfast?' But I still answered 'No;' and on this wise I abode -three days, tasting neither meat nor drink. When the young woman -my wife saw me in this plight, she said to me, 'O man, tell me -thy tale, for, by Allah, if I may effect thy deliverance, I will -assuredly further thee thereto.' I gave ear to her speech and put -faith in her sooth and acquainted her with the adventure of the -damsel whom I had seen at the window and how 1 had fallen in love -with her; whereupon quoth she, 'An that girl belong to me, whatso -I possess is thine, and if she belong to my sire, I will demand -her of him and detain her from him and deliver her to thee.' Then -she fell to summoning hand-maid after hand-maid and showing them -to me, till I saw the damsel whom I loved and said, 'This is -she.' Quoth my wife, 'Let not thy heart be troubled, for this is -my slave-girl. My father gave her to me and I give her to -thee:[FN#353] so comfort thyself and be of good cheer and of eyes -cool and clear.' Then, when it was night, she brought the girl to -me, after she had adorned her and perfumed her, and said to her, -'Cross not this thy lord in aught and every that he shall seek of -thee.' When she came to bed with me, I said in myself, 'Verily, -this my spouse is more generous than I!' Then I sent away the -slave-girl and drew not near her, but arose forthwith and -betaking myself to my wife, lay with her and abated her -maidenhead. She conceived by me at the first bout; and, -accomplishing the time of her pregnancy, gave birth to this dear -little daughter; in whom I rejoiced, for that she was beautiful -exceedingly, and she hath inherited her mother's sound sense and -the comeliness of her sire. Indeed, many of the notables of the -people have sought her of me in wedlock, but I would not wed her -to any, because I saw in a dream, one night, that same balance -set up and men and women being therein weighed, one against -other, and meseemed I saw thee and her and the voice said to me, -'This is such a man, the portion of such a woman.'[FN#354] -Wherefore I knew that Almighty Allah had allotted her unto none -other than thyself, and I choose rather to marry thee to her in -my lifetime than that thou shouldst marry her after my death." -When the poor man heard the merchant's story, he became desirous -of wedding his daughter: so he took her to wife and was blessed -of her with exceeding love. "Nor" (continued the Wazir), "is this -story on any wise stranger or this tale rarer than that of the -Sage and his three Sons." When the king heard his Minister's -story, he was assured that he would not slay him and said, "I -will have patience with him, so I may get of him the story of the -Sage and his three Sons." And he bade him depart to his own -house. - - The Fifth Night of the Month. - -When the evening evened, the king sat private in his chamber and -summoning the Wazir, required of him the promised story. So -Al-Rahwan said, "Hear, O king, - - - - -The Tale of the Sage and his Three Sons.[FN#355] - - - -There was once a Sage of the sages, who had three sons and sons' -sons, and when they waxed many and their, seed multiplied, there -befel dissension between them. So he assembled them and said to -them, "Be ye single-handed against all others and despise not one -another lest the folk despise you, and know that your case is the -case of the man and the rope which he cut easily, when it was -single; then he doubled it and could not cut it: on this wise is -division and union.[FN#356] And beware lest ye seek help of -others against your own selves or ye will fall into perdition, -for by what means soever ye win your wish at his hand, his word -will rank higher than your word. Now I have money which I will -presently bury in a certain place, that it may be a store for you -against the time of your need." Then they left him and dispersed -and one of the sons fell to spying upon his sire, so that he saw -him hide the hoard outside the city. When he had made an end of -burying it, the Sage returned to his house; and as soon as the -morning morrowed, his son repaired to the place where he had seen -his father bury the treasure and dug and took all the wealth he -found and fared forth. When the old man felt that his -death[FN#357] drew nigh, he called his sons to him and acquainted -them with the place where he had hidden his hoard. As soon as he -was dead, they went and dug up the treasure and came upon much -wealth, for that the money, which the first son had taken singly -and by stealth, was on the surface and he knew not that under it -were other monies. So they carried it off and divided it and the -first son claimed his share with the rest and added it to that -which he had before taken, behind the backs of his father and his -brethren. Then he married his cousin, the daughter of his -father's brother, and was blessed through her with a male-child, -who was the goodliest of the folk of his time. When the boy grew -up, his father feared for him poverty and decline of case, so he -said to him, "Dear my son, know that during my green days I -wronged my brothers in the matter of our father's good, and I see -thee in weal; but, an thou come to want, ask not one of them nor -any other than they, for I have laid up for thee in yonder -chamber a treasure; but do not thou open it until thou come to -lack thy daily bread." Then the man died, and his money, which -was a great matter, fell to his son. The young man had not -patience to wait till he had made an end of that which was with -him, but rose and opened the chamber, and behold, it was empty -and its walls were whitened, and in its midst was a rope hanging -down as for a bucket and ten bricks, one upon other, and a -scroll, wherein was written, "There is no help against death; so -hang thyself and beg not of any, but kick away the bricks with -thy toes, that there may be no escape for thy life, and thou -shalt be at rest from the exultation of enemies and enviers and -the bitterness of beggary." Now when the youth saw this, he -marvelled at that which his father had done and said, "This is an -ill treasure." Then he went forth and fell to eating and drinking -with the folk, till naught was left him and he passed two days -without tasting food, at the end of which time he took a -handkerchief and selling it for two dirhams, bought bread and -milk with the price and left it on the shelf and went out. Whilst -he was gone, a dog came and seized the bread and polluted the -milk, and when the young man returned and saw this, he beat his -face, and fared forth distraught. Presently, he met a friend, to -whom he discovered his case, and the other said to him, "Art thou -not ashamed to talk thus? How hast thou wasted all this wealth -and now comest telling lies and saying, The dog hath mounted on -the shelf, and talking such nonsense?" And he reviled him. So the -youth returned to his house, and verily the world had waxed black -in his eyes and he cried, "My sire said sooth." Then he opened -the chamber door and piling up the bricks under his feet, put the -rope about his neck and kicked away the bricks and swung himself -off; whereupon the rope gave way with him and he fell to the -ground and the ceiling clave asunder and there poured down on him -a world of wealth. So he knew that his sire meant to chasten him -by means of this and he invoked Allah's mercy on him. Then he got -him again that which he had sold of lands and houses and what not -else and became once more in good case; his friends also returned -to him and he entertained them for some time. Then said he to -them one day "There was with us bread and the locusts ate it; so -we set in its place a stone, one cubit long and the like broad, -and the locusts came and nibbled away the stone, because of the -smell of the bread." Quoth one of his friends (and it was he who -had given him the lie concerning the dog and the bread and milk), -"Marvel not at this, for rats and mice do more than that." -Thereupon he said, "Get ye home! In the days of my poverty I was -a liar when I told you of the dogs jumping upon the shelf and -eating the bread and defiling the milk; and to-day, because I am -rich again, I say sooth when I tell you that locusts devoured a -stone one cubit long and one cubit broad." They were abashed by -his speech and departed from him; and the youth's good prospered -and his case was amended. "Nor" (continued the Wazir), "is this -stranger or more seld-seen than the story of the Prince who fell -in love with the picture." Quoth the king, Shah Bakht, "Haply, an -I hear this story, I shall gain wisdom from it: so I will not -hasten in the slaying of this Minister, nor will I do him die -before the thirty days have expired." Then he gave him leave to -withdraw, and he hied away to his own house. - - The Sixth Night of the Month. - -When the day absconded and the evening arrived, the king sat -private in his chamber and, summoning the Wazir, who presented -himself to him, questioned him of the story. So the Minister -said, "Hear, O auspicious king, - - - - -The Tale of the Prince who Fell in Love with the Picture. - - - -There was once, in a province of Persia, a king of the kings, who -was great of degree, a magnifico, endowed with majesty and girt -by soldiery; but he was childless. Towards the end of his life, -his Lord vouchsafed him a male-child, and that boy grew up and -was comely and learned all manner of lere. He made him a private -place, which was a towering palace, edified with coloured marbles -and jewels and paintings. When the Prince entered the palace, he -saw in its ceiling the picture of a maiden, than whom he had -never beheld a fairer of aspect, and she was surrounded by -slave-girls; whereupon he fell down in a fainting fit and became -distracted for love of her. Then he sat under the picture till -his father came in to him one day, and finding him lean of limb -and changed of complexion (which was by reason of his continual -looking on that picture), imagined that he was ill and summoned -the sages and the leaches, that they might medicine him. He also -said to one of his cup-companions, "An thou canst learn what -aileth my son, thou shalt have of me the white hand."[FN#358] -Thereupon he went in to him and spake him fair and cajoled him, -till he confessed to him that his malady was caused by the -picture. Then the courtier returned to the king and told him what -ailed his son, whereupon he transported the Prince to another -palace and made his former lodging the guest-house; and whoso of -the Arabs was entertained therein, him he questioned of the -picture, but none could give him tidings thereof, till one day, -when there came a wayfarer who seeing the picture, cried, "There -is no god but the God! My brother painted this portrait." So the -king sent for him and questioned him of the affair of the picture -and where was he who had painted it. He replied, "O my lord, we -are two brothers and one of us went to the land of Hind and fell -in love with the Indian king's daughter, and 'tis she who is the -original of the portrait. He is wont in every city he entereth to -limn her likeness, and I follow him, and longsome is my way." -When the king's son heard this, he said, "Needs must I travel to -this damsel." So he took all manner rare store and riches galore -and journeyed days and nights till he entered the land of Hind, -nor did he reach it save after sore travail. Then he asked of the -King of Hind who also heard of him, and invited him to the -palace. When the Prince came before him, he sought of him his -daughter in marriage, and the king said, "Indeed, thou art her -match, but there is one objection, to wit, none dare name a male -before her because of her hate for men." So he pitched his tents -under her palace windows, till one day of the days he gat hold of -a girl, one of her favourite slave-girls, and gave her a mint of -money. Quoth she to him, "Hast thou a need?" and quoth he, "Yes," -and presently acquainted her with his case; when she said, "In -very sooth, thou puttest thyself in peril." Then he tarried, -flattering himself with false hopes, till all that he had with -him was gone and the servants fled from him; whereupon he said to -one in whom he trusted, "I am minded to repair to my country and -fetch what may suffice me and return hither." The other answered, -"'Tis for thee to judge." So they set out to return, but the way -was long to them and all that the Prince had with him was spent -and his company died and there abode but one with him whom he -loaded with the little that remained of the victual and they left -the rest and fared on. Then there came out a lion and devoured -the servant, and the king's son found himself alone. He went on, -till his hackney stood still, whereupon he left it and walked -till his feet swelled. Presently he came to the land of the -Turks,[FN#359] and he naked, hungry, nor having with him aught -but somewhat of jewels, bound about his fore-arm.[FN#360] So he -went to the bazar of the goldsmiths and calling one of the -brokers gave him the gems. The broker looked and seeing two great -rubies, said to him, "Follow me." Accordingly, he followed him, -till he brought him to a goldsmith, to whom he gave the jewels, -saying, "Buy these." He asked, "Whence hadst thou these?" and the -broker answered, "This youth is the owner of them." Then said the -goldsmith to the Prince, "Whence hadst thou these rubies?" and he -told him all that had befallen him and that he was a king's son. -The goldsmith sat astounded at his adventures and bought of him -the rubies for a thousand gold pieces. Then said the Prince to -him, "Equip thyself to go with me to my country." So he made -ready and went with him till the king's son drew near the -frontiers of his sire's kingdom, where the people received him -with most honourable reception and sent to acquaint his father -with his son's arrival. The king came out to meet him and they -entreated the goldsmith with respect and regard. The Prince abode -a while with his sire, then set out, he and the goldsmith, to -return to the country of the fair one, the daughter of the king -of Hind; but there met him highwaymen by the way and he fought -the sorest of fights and was slain. The goldsmith buried him and -set a mark[FN#361] on his grave and returned to his own country -sorrowing and distraught, without telling any of the Prince's -violent death. Such was the case of the king's son and the -goldsmith; but as regards the Indian king's daughter of whom the -Prince went in quest and on whose account he was slain, she had -been wont to look out from the topmost terrace of her palace and -to gaze on the youth and on his beauty and loveliness; so she -said to her slave-girl one day, "Out on thee! What is become of -the troops which were camped beside my palace?" The maid replied, -"They were the troops of the youth, son to the Persian king, who -came to demand thee in wedlock, and wearied himself on thine -account, but thou hadst no ruth on him." Cried the Princess, "Woe -to thee! Why didst thou not tell me?" and the damsel replied, "I -feared thy fury." Then she sought an audience of the king her -sire and said to him, "By Allah, I will go in quest of him, even -as he came in quest of me; else should I not do him justice as -due." So she equipped herself and setting out, traversed the -wastes and spent treasures till she came to Sistan, where she -called a goldsmith to make her somewhat of ornaments. Now as soon -as the goldsmith saw her, he knew her (for that the Prince had -talked with him of her and had depictured her to him), so he -questioned her of her case, and she acquainted him with her -errand, whereupon he buffeted his face and rent his raiment and -hove dust on his head and fell a-weeping. Quoth she, "Why dost -thou all this?" And he acquainted her with the Prince's case and -how he was his comrade and told her that he was dead; whereat she -grieved for him and faring on to his father and mother, -acquainted them with the case. Thereupon the Prince's father and -his uncle and his mother and the lords of the land repaired to -his grave and the Princess made mourning over him, crying aloud. -She abode by the tomb a whole month; then she caused fetch -painters and bade them limn her likeness and the portraiture of -the king's son. She also set down in writing their story and that -which had befallen them of perils and afflictions and placed it, -together with the pictures, at the head of the grave; and after a -little, they departed from the spot. "Nor" (continued the Wazir), -"is this stranger, O king of the age, than the story of the -Fuller and his Wife and the Trooper and what passed between -them." With this the king bade the Minister hie away to his -lodging, and when he arose in the morning, he abode his day in -his house. - - The Seventh Night of the Month. - -At eventide the king sat in his wonted seat and sending for the -Wazir, said to him, "Tell me the story of the Fuller and his -Wife." The Minister replied, "With joy and goodly gree!" So he -came forward and said, "Hear, O king of the age, - - - - -The Tale of the Fuller and his Wife and the Trooper.[FN#362] - - - -There was once in a city of the cities a woman fair of favour, -who took to lover a trooper wight. Her husband was a fuller, and -when he went out to his work, the trooper used to come to her and -tarry with her till the time of the fuller's return, when he -would go away. After this fashion they abode awhile, till one day -the trooper said to his mistress, "I mean to take me a tenement -close to thine and dig a Sardbsouterrain from my house to thy -house, and do thou say to thy spouse, 'My sister hath been absent -with her husband and now they have returned from their travels; -and I have made her home herself in my neighbourhood, in order -that I may foregather with her at all times. So go thou to her -mate the trooper and offer him thy wares for sale, and thou wilt -see my sister with him and wilt see that she is I and I am she, -without a doubt. Now, Allah, Allah,[FN#363] go to my sister's -husband and give ear to that which he shall say to thee.'" So the -trooper bought him a house near hand and made therein a tunnel -abutting upon his mistress's house. When he had accomplished his -affair, the wife bespoke her husband as her lover had lessoned -her and he went out to go to the trooper's house, but turned back -by the way, whereupon said she to him, "By Allah, go at once, for -my sister asketh of thee." The fool of a fuller went out and made -for the trooper's house, whilst his wife forewent him thither by -the underground passage, and going up, sat down beside the -soldier her leman. Presently, the fuller entered and saluted the -trooper and salamed to his own wife and was confounded at the -coincidence of the case.[FN#364] Then, doubt befalling him, he -returned in haste to his dwelling; but she preceded him by the -Sardab to her chamber and donning her wonted clothes, sat -awaiting him and said to him, "Did I not bid thee go to my sister -and greet her husband and make friends with them?" Quoth he, "I -did this, but I misdoubted of my affair, when I saw his wife;" -and quoth she, "Did I not tell thee that she favoureth me and I -her, and there is naught to distinguish between us but our -clothes? Go back to her and make sure." Accordingly, of the -heaviness of his wit, he believed her, and returning on his way, -went in to the trooper; but she had foregone him, and when he saw -her by the side of her lover, he began looking on her and -pondering. Then he saluted her and she returned him the salam; -and when she spoke he was clean bewildered. So the trooper asked -him, "What aileth thee to be thus?" and he answered, "This woman -is my wife, and the speech is her speech." Then he rose in haste -and, returning to his own house, saw his wife, who had preceded -him by the secret passage. So he went back to the trooper's house -and found her sitting as before; whereupon he was abashed in her -presence and seating himself in the trooper's sitting-chamber, -ate and drank with him and became drunken and abode senseless all -that day till nightfall, when the trooper arose and, the fuller's -hair being long and flowing, he shaved off a portion of it after -the fashion of the Turks,[FN#365] clipped the rest short and -clapped a Tarbsh on his head. Then he thrust his feet into -walking-boots and girt him with a sword and a girdle and bound -about his middle a quiver and a bow and arrows. He also put some -silvers in his poke and thrust into his sleeve letters-patent -addressed to the governor of Ispahan, bidding him assign to -Rustam Khamrtakani a monthly allowance of an hundred dirhams and -ten pounds of bread and five pounds of meat and enrol him among -the Turks under his commandment. After which he took him up and -carrying him forth, left him in one of the mosques. The fuller -ceased not sleeping till sunrise, when he awoke and finding -himself in this plight, misdoubted of his affair and fancied that -he was a Turk and fell a-putting one foot forward and drawing the -other back. Then said he in himself, "I will go to my dwelling, -and if my wife know me, then am I Ahmad the fuller; but an she -know me not, I am a Turk." So he betook himself to his house; but -when his wife, the cunning witch, saw him, she cried out in his -face, saying, "Whither now, O trooper? Wilt thou break into the -house of Ahmad the fuller, and he a man of repute, having a -brother-in-law a Turk, a man of rank with the Sultan? An thou -depart not, I will acquaint my husband and he will requite thee -thy deed." When he heard her words, the dregs of his drink -wobbled in his brain and he fancied that he was indeed a Turk. So -he went out from her and putting his hand to his sleeve, found -therein a writ and gave it to one who read it to him. When he -heard that which was in the scroll, his mind was confirmed in his -phantasy; but he said to himself, "My wife may be seeking to put -a cheat on me; so I will go to my fellows the fullers; and if -they recognise me not, then am I for sure Khamartakani the Turk." -So he betook himself to the fullers and when they espied him afar -off, they thought that he was really Khamartakani or one of the -Turks, who used to send their washing to them without payment and -give them never a stiver. Now they had complained of them -aforetime to the Sultan, and he said, "If any one of the Turks -come to you, pelt him with stones." Accordingly, when they saw -the fuller, they fell upon him with sticks and stones and pelted -him; whereupon quoth he, "Verily, I am a Turk and knew it not." -Then he took of the dirhams in his pouch and bought him victual -for the way and hired a hackney and set out for Ispahan, leaving -his wife to the trooper. "Nor," continued the Wazir, "is this -stranger than the story of the Merchant and the Crone and the -King." The Minister's tale pleased King Shah Bakht and his heart -clave to the story of the merchant and the old woman; so he bade -Al-Rahwan withdraw to his lodging, and he went away to his house -and abode there the next day till he should be summoned to the -presence. - - The Eighth Night of the Month. - -When the evening evened, the king sat private in his chamber and -bade fetch the Wazir, who presented himself before him, and the -king required of him the story. So the Wazir answered "With love -and gladness. Hear, O king, - - - - -The Tale of the Merchant, the Crone and the King. - - - -There was once a family of affluence and distinction, in a city -of Khorasan, and the townsfolk used to envy them for that which -Allah had vouchsafed them. As time went on, their fortune ceased -from them and they passed away, till there remained of them but -one old woman. When she grew feeble and decrepit, the townsfolk -succoured her not with aught, but thrust her forth of the city, -saying, "This old woman shall not neighbour with us, for that we -do good to her and she requiteth us with evil."[FN#366] So she -took shelter in a ruined place and strangers used to bestow alms -upon her, and in this way she tarried a length of time. Now the -king of that city had aforetime contended for the kingship with -his uncle's son, and the people disliked the king; but Allah -Almighty decreed that he should overcome his cousin. However, -jealousy of him abode in his heart and he acquainted the Wazir, -who hid it not and sent him money. Furthermore, he fell to -summoning all strangers who came to the town, man after man, and -questioning them of their creed and their goods, and whoso -answered him not satisfactory, he took his wealth.[FN#367] Now a -certain wealthy man of the Moslems was way-faring, without -knowing aught of this, and it befel that he arrived at that city -by night, and coming to the ruin, gave the old woman money and -said to her, "No harm upon thee." Whereupon she lifted up her -voice and blessed him: so he set down his merchandise by her and -abode with her the rest of the night and the next day. Now -highwaymen had followed him that they might rob him of his -monies, but succeeded not in aught: wherefore he went up to the -old woman and kissed her head and exceeded in bounty to her. Then -she warned him of that which awaited strangers entering the town -and said to him, "I like not this for thee and I fear mischief -for thee from these questions that the Wazir hath appointed for -addressing the ignorant." And she expounded to him the case -according to its conditions: then said she to him, "But have thou -no concern: only carry me with thee to thy lodging, and if he -question thee of aught enigmatical, whilst I am with thee, I will -expound the answers to thee." So he carried the crone with him to -the city and lodged her in his lodging and entreated her -honourably. Presently, the Wazir heard of the merchant's coming; -so he sent to him and bade bring him to his house and talked with -him awhile of his travels and of whatso had befallen him therein, -and the merchant answered his queries. Then said the Minister, "I -will put certain critical questions to thee, which an thou answer -me, 'twill be well for thee," and the merchant rose and made him -no answer. Quoth the Wazir, "What is the weight of the elephant?" -The merchant was perplexed and returned him no reply, giving -himself up for lost; however, at last he said, "Grant me three -days of delay." The minister granted him the time he sought and -he returned to his lodging and related what had passed to the old -woman, who said, "When the morrow cometh, go to the Wazir and say -to him, 'Make a ship and launch it on the sea and put in it an -elephant, and when it sinketh in the water, mark the place -whereunto the water riseth. Then take out the elephant and cast -in stones in its place, till the ship sink to that same mark; -whereupon do thou take out the stones and weigh them and thou -wilt presently know the weight of the elephant.'"[FN#368] -Accordingly, when he arose in the morning, he went to the Wazir -and repeated to him that which the old woman had taught him; -whereat the Minister marvelled and said to him, "What sayest thou -of a man, who seeth in his house four holes, and in each hole a -viper offering to sally out upon him and slay him, and in his -house are four sticks and each hole may not be stopped but with -the ends of two sticks? How, then, shall he stop all the holes -and deliver himself from the vipers?" When the merchant heard -this, there befel him such concern that it garred him forget the -first and he said to the Wazir, "Grant me delay, so I may reflect -on the reply"; and the Minister cried, "Go out, and bring me the -answer, or I will seize thy monies." The merchant fared forth and -returned to the old woman who, seeing him changed of complexion, -said to him, "What did his hoariness ask thee?" So he acquainted -her with the case and she cried, "Fear not; I will bring thee -forth of this strait." Quoth he, "Allah requite thee with weal!" -Then quoth she, "To-morrow go to him with a stout heart and say, -'The answer to that whereof thou asketh me is this. Put the heads -of two sticks into one of the holes; then take the other two -sticks and lay them across the middle of the first two and stop -with their two heads the second hole and with their ferrules the -fourth hole. Then take the ferrules of the first two sticks and -stop with them the third hole.'"[FN#369] So he repaired to the -Wazir and repeated to him the answer; and he marvelled at its -justness and said to him, "Go; by Allah; I will ask thee no more -questions, for thou with thy skill marrest my -foundation."[FN#370] Then he treated him as a friend and the -merchant acquainted him with the affair of the old woman; -whereupon quoth the Wazir, "Needs must the intelligent company -with the intelligent." Thus did this weak woman restore to that -man his life and his monies on the easiest wise; "Nor," continued -the Wazir, "is this stranger than the story of the Simpleton -Husband." When the king heard this, he said, "How like it must be -to this our own case!" Then he bade the Minister retire to his -lodging; so he withdrew and on the morrow he abode at home till -the king should summon him to his presence. - - The Ninth Night of the Month. - -When the night came, the king sat private in his chamber and -sending after the Wazir, sought of him the story; and he said -"Hear, O august king, - - - - -The Tale of the Simpleton Husband.[FN#371] - - - -There was once in olden time a foolish man and an ignorant, who -had abounding wealth, and his wife was a beautiful woman, who -loved a handsome youth. The Cicisbeo used to watch for her -husband's absence and come to her, and on this wise he abode a -long while. One day of the days, as the woman was closeted with -her lover, he said to her, "O my lady and my beloved, an thou -desire me and love me, give me possession of thy person and, -satisfy my need in the presence of thy husband; otherwise I will -never again come to thee nor draw near thee while I live my -life." Now she loved him with exceeding love and could not suffer -his separation an hour nor could endure to anger him; so, when -she heard his words, she said to him, "Bismillah, so be it, in -Allah's name, O my darling and coolth of mine eyes: may he not -live who would vex thee!" Quoth he, "To-day?" and quoth she, -"Yes, by thy life," and made an appointment with him for this. -When her husband came home, she said to him, "I want to go -a-pleasuring," and he said, "With all my heart." So he went, till -he came to a goodly place, abounding in vines and water, whither -he carried her and pitched her a tent by the side of a tall tree; -and she betook herself to a place alongside the tent and made her -there a Sardb, in which she hid her lover. Then said she to her -husband, "I want to climb this tree;"[FN#372] and he said, "Do -so." So she clomb it and when she came to the tree-top, she cried -out and slapped her face, saying, "O thou lecher, are these thy -lewd ways? Thou swarest faith to me, and thou liedest." And she -repeated her speech twice and thrice. Then she came down from the -tree and rent her raiment and said, "O lecher, an these be thy -dealings with me before my eyes, how dost thou when thou art -absent from me?" Quoth he, "What aileth thee?" and quoth she, "I -saw thee futter the woman before my very eyes." Cried he, "Not -so, by Allah! But hold thy peace till I go up and see." So he -clomb the tree and no sooner did he begin to do so than out came -the lover from his hiding-place and taking the woman by the legs, -fell to shagging her. When the husband came to the top of the -tree, he looked and beheld a man futtering his wife; so he called -out, "O whore, what doings are these?" and he made haste to come -down from the tree to the ground. But meanwhile the lover had -returned to his hiding-place and his wife asked him, "What sawest -thou?" and he answered, "I saw a man shag thee;" but she said, -"Thou liest; thou sawest naught and sayst this only by way of -phantasy." The same they did three several times, and every time -he clomb the tree the lover came up out of the underground place -and mounted her, whilst her husband looked on and she still said, -"Seest thou aught, O liar?" "Yes," would he answer, and came down -in haste, but saw no one and she said to him, "By my life, look -and speak naught but sooth!" Then he cried to her, "Arise, let us -depart this place, for 'tis full of Jinn and Marids."[FN#373] -Accordingly, they returned to their house and nighted there, and -the man arose in the morning, assured that this was all but -phantasy and fascination. And so the lover won his wicked will. -"Nor, O king of the age," continued the Wazir, "is this stranger -than the story of the King and the Tither." When the king heard -this from the Minister, he bade him go away, and he went. - - The Tenth Night of the Month. - -When it was eventide, the king summoned the Wazir and sought of -him the story of the King and the Tither, and he said, "Hear, O -king, - - - - -The Tale of the Unjust King and the Tither. - - - -There was once a king of the kings of the earth, who dwelt in a -flourishing city, abounding in good; but he wronged its people -and entreated them foully, so that he ruined the city; and he was -named naught else but tyrant and oppressor. Now he was wont, -whenas he heard of a violent man in another land, to send after -him and lure him with lucre to take service with him; and there -was a certain Tither, who exceeded all other Tithers in -oppression of the people and foul dealing. So the king sent after -him and when he stood before him, he found him a man of mighty -fine presence and said to him, "Thou hast been described to me, -but I see thou surpassest the description. Set out to me some of -thy doings and sayings, so I may be dispensed therewith from -enquiring into the whole of thy case." Answered the other, "With -all my heart! Know, O King, that I oppress the folk and people -the land, whilst other than I ruineth it and peopleth it not." -Now the king was leaning back: but presently he sat upright and -said, "Tell me of this." The Tither replied, "'Tis well: I go to -the man whom I purpose to tithe and cozen him and feign to be -busied with certain business, so that I seclude myself therewith -from the people; and meanwhile the man is squeezed with the -foulest of extortion, till naught of money is left him. Then I -appear and they come in to me and questions arise concerning him -and I say, 'Indeed, I was ordered worse than this, for some one -(may Allah curse him!) hath slandered him to the king.' Presently -I take half of his good and return him the rest publicly before -the folk and dismiss him to his house, in all honour and worship, -and he garreth the money returned be carried before him, whilst -he blesseth me and all who are with him also bless me. So is it -bruited abroad in the city that I have restored to him his monies -and he himself notifieth the like, to the intent that he may have -a claim on me for the favour due to those who praise me. On this -wise I keep half his property. Then I seem to forget him till the -year[FN#374] hath passed over him, when I send for him and recall -to him somewhat of that which hath befallen aforetime and require -of him somewhat of money in secret; accordingly he doth this and -hasteneth to his house and forwardeth whatso I bid him, with a -contented heart. Then I send to another man, between whom and the -first is enmity, and lay hands upon him and feign to the other -man that it is he who hath slandered him to the king and hath -taken the half of his good; and the people praise me."[FN#375] -The King wondered at this and at his wily dealing and clever -contrivance and made him controller of all his affairs and of his -kingdom and the land was placed under his governance, and he said -to him, "Take and people." [FN#376] One day, the Tither went out -and saw an old man, a woodcutter, and with him wood; so he said -to him, "Pay a dirham tithe for thy load." Quoth the Shaykh, -"Behold, thou killest me and killest my family;" and quoth the -Tither, "What? Who killeth the folk?" And the oldster answered, -"An thou let me enter the city, I shall there sell the load for -three dirhams, whereof I will give thee one and buy with the -other two silvers what will support my family; but, an thou press -me for the tithe outside the city, the load will sell but for one -dirham and thou wilt take it and I shall abide without food, I -and my family. Indeed, thou and I in this circumstance are like -unto David and Solomon (on the twain be the Peace!)" "How so?" -asked the Tither, and the woodcutter answered, "Do thou hear - - - - -The Story of David and Solomon. - - - -Certain husbandmen once made complaint to David (on whom be the -Peace!) against some sheep-owners, whose flocks had come down -upon their crops by night and had devoured them, and he bade -value the crops and that the shepherds should make good the -damage. But Solomon (on whom be the Peace!) rose and said, "Nay, -but let the sheep be delivered to the husbandmen, so they may -take their milk and wool, till they have recouped the value of -their crops; then let the sheep return to their owners." -Accordingly David reversed his own decision and caused execute -that of Solomon; yet was David no oppressor; but Solomon's -judgment was the juster and he showed himself therein better -versed in jurisprudence and Holy Law.[FN#377] When the Tither -heard the old man's speech, he felt ruthful and said to him, "O -Shaykh, I make thee a gift of that which is due from thee, and do -thou cleave to me and leave me not, so haply I may get of thee -gain which shall do away from me my wrongousness and guide me on -the path of righteousness." So the old man followed him, and -there met him another with a load of wood. Quoth the Tither to -him, "Pay me that which thou owest me;" and quoth he, "Have -patience with me till to-morrow, for I owe the hire of a house, -and I will sell another load of fuel and pay thee two days' -tithe." But he refused him this and the Shaykh said to him, "An -thou constrain him unto this, thou wilt compel him quit thy -country, because he is a stranger here and hath no domicile; and -if he remove on account of one dirham, thou wilt forfeit of him -three hundred and sixty dirhams a year.[FN#378] Thus wilt thou -lose the mickle in keeping the little." Quoth the Tither, -"Verily[FN#379] will I give him a dirham every month to the rent -of his lodging." Then he went on and presently there met him a -third woodcutter and he said to him, "Pay thy due;" but he said, -"I will pay thee a dirham, when I enter the city; or take of me -four dniks[FN#380] now." Quoth the Tither, "I will not do it," -but the Shaykh said to him, "Take of him the four daniks -presently, for 'tis easy to take and hard to give back." -Exclaimed the Tither, "By Allah 'tis good!" and he arose and hied -on, crying out at the top of his voice and saying, "I have no -power this day to do evil."[FN#381] Then he doffed his dress and -went forth wandering at a venture, repenting unto his Lord. "Nor" -(continued the Wazir), "is this story stranger than that of the -Robber who believed the Woman and sought refuge with Allah -against falling in with her like, by reason of her cunning -contrivance for herself." When the king heard this, he said to -himself, "Since the Tither repented, in consequence of the -woodcutter's warnings, it behoveth I leave this Wazir on life so -I may hear the story of the Robber and the Woman." And he bade -Al-Rahwan return to his lodging. - - The Eleventh Night of the Month. - -When the evening came and the king had taken his seat, he -summoned the Wazir and required of him the story of the Robber -and the Woman. Quoth the Minister, "Hear, O king, - - - - -The Tale of the Robber and the Woman. - - - -A certain Robber was a cunning workman and used not to steal -aught, till he had wasted all that was with him; moreover, he -stole not from his neighbours, neither companied with any of the -thieves, for fear lest some one should betray him, and his case -become public. After this fashion he abode a great while, in -flourishing condition, and his secret was concealed, till -Almighty Allah decreed that he broke in upon a beggar, a poor man -whom he deemed rich. When he gained access to the house, he found -naught, whereat he was wroth, and necessity prompted him to wake -that man, who lay asleep alongside of his wife. So he aroused him -and said to him, "Show me thy treasure." Now he had no treasure -to show; but the Robber believed him not and was instant upon him -with threats and blows. When he saw that he got no profit of him, -he said to him, "Swear by the oath of divorce[FN#382] from thy -wife that thou hast nothing." So he sware and his wife said to -him, "Fie on thee! Wilt thou divorce me? Is not the hoard buried -in yonder chamber?" Then she turned to the Robber and conjured -him to be weightier of blows upon her husband, till he should -deliver to him the treasure, anent which he had forsworn himself. -So he drubbed him with a grievous drubbing, till he carried him -to a certain chamber, wherein she signed to him that the hoard -was and that he should take it up. So the Robber entered, he and -the husband; and when they were both in the chamber, she locked -on them the door, which was a stout and strong, and said to the -Robber, "Woe to thee, O fool! Thou hast fallen into the trap and -now I have but to cry out and the officers of police will come -and take thee and thou wilt lose thy life, O Satan!" Quoth he, -"Let me go forth;" and quoth she, "Thou art a man and I am a -woman; and in thy hand is a knife, and I am afraid of thee." He -cried, "Take the knife from me." So she took it and said to her -husband, "Art thou a woman and he a man? Pain his neck-nape with -tunding, even as he tunded thee; and if he put out his hand to -thee, I will cry out a single cry and the policemen will come and -take him and hew him in two." So the husband said to him, "O -thousand-horned,[FN#383] O dog, O dodger, I owe thee a -deposit[FN#384] wherefor thou hast dunned me." And he fell to -bashing him grievously with a stick of holm-oak,[FN#385] whilst -he called out to the woman for help and prayed her to deliver -him: but she said, "Keep thy place till the morning, and thou -shalt see queer things." And her husband beat him within the -chamber, till he killed[FN#386] him and he swooned away. Then he -left beating him and when the Robber came to himself, the woman -said to her husband, "O man, this house is on hire and we owe its -owners much money, and we have naught; so how wilt thou do?" And -she went on to bespeak him thus. The Robber asked "And what is -the amount of the rent?" 'The husband answered, "'Twill be eighty -dirhams;" and the thief said, "I will pay this for thee and do -thou let me go my way." Then the wife enquired, "O man, how much -do we owe the baker and the greengrocer?" Quoth the Robber, "What -is the sum of this?" And the husband said, "Sixty dirhams." -Rejoined the other, "That makes two hundred dirhams; let me go my -way and I will pay them." But the wife said, O my dear, and the -girl groweth up and needs must we marry her and equip her and do -what else is needful." So the Robber said to the husband, "How -much dost thou want?" and he rejoined, "An hundred dirhams in a -modest way."[FN#387] Quoth the Robber, "That maketh three hundred -dirhams." Then the woman said, "O my dear, when the girl is -married, thou wilt need money for winter expenses, charcoal and -firewood and other necessaries." The Robber asked "What wouldst -thou have?" And she answered, "An hundred dirhams." He rejoined, -"Be it four hundred dirhams." And she continued, "O my dear and O -coolth of mine eyes, needs must my husband have capital in -hand,[FN#388] wherewith he may buy goods and open him a shop." -Said he, "How much will that be?" And she, "An hundred dirhams." -Quoth the Robber, "That maketh five hundred dirhams; I will pay -it; but may I be triply divorced from my wife if all my -possessions amount to more than this, and they be the savings of -twenty years! Let me go my way, so I may deliver them to thee." -Cried she, "O fool, how shall I let thee go thy way? Utterly -impossible! Be pleased to give me a right token."[FN#389] So he -gave her a token for his wife and she cried out to her young -daughter and said to her, "Keep this door." Then she charge her -husband to watch over the Robber, till she should return, and -repairing to his wife, acquainted her with his case and told her -that her husband the thief had been taken and had compounded for -his release, at the price of seven hundred dirhams, and named to -her the token. Accordingly, she gave her the money and she took -it and returned to her house. By this time, the dawn had dawned; -so she let the thief go his way, and when he went out, she said -to him, "O my dear, when shall I see thee come and take the -treasure?" And he, "O indebted one,[FN#390] when thou needest -other seven hundred dirhams, wherewith to amend thy case and that -of thy children and to pay thy debts." And he went out, hardly -believing in his deliverance from her. "Nor," continued the -Wazir, "is this stranger than the story of the Three Men and our -Lord s." So the king bade him hie to his own home. - - The Twelfth Night of the Month. - -When it was eventide, the king summoned the Minister and bade him -tell the promised tale. He replied, "Hearing and obeying. Give -ear, O glorious king, to - - - - -The Tale of the Three Men and our Lord Isa. - - - -Three men once went out questing treasure and came upon a nugget -of gold, weighing fifty maunds.[FN#391] When they saw it, they -took it up on their shoulders and carried it till they drew near -a certain city, when one of them said, "Let us sit in the -cathedral-mosque,[FN#392] whilst one of us shall go and buy us -what we may eat." So they sat down in the mosque and one of them -arose and entered the city. When he came therein, his soul -prompted him to false his two fellows and get the gold to himself -alone. Accordingly, he bought food and poisoned it: but, when he -returned to his comrades, they sprang upon him and slew him, in -order that they might enjoy the gold without him. Then they ate -of the poisoned food and died, and the gold lay cast down over -against them. Presently, s bin Maryam (on whom be the Peace!) -passed by and seeing this, besought Allah Almighty for tidings of -their case; so He told him what had betided them, whereat great -was his surprise and he related to his disciples[FN#393] what he -had seen. Quoth one of them, "O Spirit of Allah,[FN#394] naught -resembleth this but my own adventure." Quoth Isa, "How so?" and -the other began to tell - - - - -The Disciple's Story. - - - -Once I was in such a city, where I hid a thousand dirhams in a -monastery. After a while, I went thither and taking the money, -bound it about my waist. Then I set out to return and when I came -to the Sahar[FN#395]-waste, the carrying of the money was heavy -upon me. Presently, I espied a horseman pushing on after me; so I -waited till he came up and said to him, "O rider, carry this -money for me and earn reward and recompense in Heaven." Said he, -"No, I will not do it, for I should tire myself and tire out my -horse." Then he went on but, before he had gone far, he said in -his mind, "An I take up the money and put my steed to speed and -devance him, how shall he overtake me?" And I also said in my -mind, "Verily, I erred; for, had he taken the money and made off, -what could I have done?" Then he turned back to me and cried to -me, "Hand over the money, that I may carry it for thee." But I -replied to him, "That which hath occurred to thy mind hath -occurred to mine also; so go thou and go safe." Quoth Isa (on -whom be the Peace!), "Had these done prudently, they had taken -thought for themselves; but they unheeded the issues of events; -for that whoso acteth cautiously is safe and winneth his wish, -and whoso neglecteth precaution is lost and repenteth."[FN#396] -"Nor," continued the Wazir, "is this stranger or rarer than the -story of the King, whose kingdom was restored to him and his -wealth, after he had become poor, possessing not a single -dirham." When the king heard this, he said in himself, "How like -is this to my own story in the matter of the Minister and his -slaughter! Had I not used deliberation, I had done him dead." And -he bade AlRahwan hie to his own home. - - The Thirteenth Night of the Month. - -When the even evened, the king sent for the Wazir to his -sitting-chamber and bade him tell the promised tale. So he said, -"Hearkening and obedience. They relate, O king, - - - - -The Tale of the Dethroned Ruler Whose Reign and Wealth -Were Restored to Him. - - - -There was once, in a city of the cities of Al-Hind, a just king -and a beneficent, and he had a Wazir, a man of understanding, -upright in his rede, and praiseworthy in his policy, a Minister -in whose hand was the handling of all the affairs of the realm; -for he was firmly based on the Sultan's favour and high in esteem -with the folk of his time, and the king set great store by him -and entrusted himself to him in all his transactions, by reason -of his excellent management of the lieges, and he had -guards[FN#397] who were content with him and grateful to him. Now -that king had a brother, who envied him and would lief have taken -his place; and when he was a-weary of looking for his death and -the term of his life seemed distant, he took counsel with certain -of his partisans and they said, "The Minister is the monarch's -counsellor and but for this Wazir the king were kingdomless." So -the pretender cast about for the ruin of the defender, but could -find no means of furthering his design; and when the affair grew -longsome upon him, he said to his wife, "What deemest thou will -gar us gain herein?" "What is it?" "I mean in the matter of -yonder Minister, who inciteth my brother to worship with all his -might and biddeth him unto devoutness, and indeed the king doteth -upon his counsel and stablisheth him governor of all monies and -matters." "True; but how shall we devise with him?" "I have a -device, so thou wilt help me in that which I shall say to thee." -"Thou shalt have my help in whatsoever thou desirest." "I mean to -dig him a pit in the vestibule and conceal it artfully." -Accordingly, he did this, and when it was night, he covered the -pit with a light covering, so that, when the Wazir trod upon it, -it would give way under his tread. Then he sent to him and -summoned him to the Court in the king's name, and the messenger -bade him enter by the private wicket-way. So he came in alone, -and when he stepped upon the covering of the pit, it caved in -with him and he fell to the bottom; whereupon the king's brother -fell to pelting him with stones. When the Minister beheld what -had betided him he gave himself up for lost; so he stirred not -for a while and lay still. The Prince, seeing him make no sign, -deemed him dead; so he took him forth and wrapping him up in his -robes, cast him into the surges of the sea in the middle night. -When the Wazir felt the water, he awoke from the swoon and swam -for an hour or so, till a ship passed by him, whereupon he -shouted to the sailors and they took him up. Now when the morning -morrowed, the people went seeking for him, but found him not; and -the king learning this, was perplexed concerning his affair and -abode unknowing whatso he should do. Then he sought for a -Minister to stand in his stead, and the king's brother said, "I -have for Wazir an efficient man." Said the king, "Bring him to -me." So he brought him a man, whom he set at the head of affairs; -but he seized upon the kingdom and threw the king in fetters and -made his brother king in lieu of him. The new ruler gave himself -up to all manner of frowardness, whereat the folk murmured and -his Minister said to him, "I fear lest the Hindians take the old -king and restore him to the kingship and we both come to ruin: -so, if we seize him and cast him into the sea, we shall be at -rest from him; and we will publish among the folk that he is -dead." And they, agreeing upon this, took him up and carrying him -out to sea, cast him in. When he felt the water, he struck out, -and ceased not swimming till he landed upon an island, where he -tarried five days finding nothing which he might eat or drink; -but, on the sixth day, when he despaired of his life, behold, -there passed a ship; so he made signals to the crew and they came -and took him up and fared on with him to an inhabited country, -where they set him ashore, mother-naked as he was. There, seeing -a man seeding, he sought guidance of him and the husbandman -asked, "Art thou a foreigner?" "Yes," answered the king and sat -with him and they talked. The peasant found him clever and -quick-witted and said to him, "An thou beheld a comrade of mine, -thou wouldst see him the like of what I see thee, for his case is -even as thy case, and he is at this present my friend." Quoth the -king, "Verily, thou makest me long to look at him. Canst thou not -bring us together, me and him?" Quoth the husbandman, "With joy -and goodly gree;" and the king sat with him till he had made an -end of his seeding, when he carried him to his homestead and -brought him in company with the other stranger, and behold it was -his Wazir. When each saw other, the twain wept and embraced, and -the sower wept for their weeping; but the king hid their affair -and said to him, "This man is from my mother-land and he is as my -brother." So they homed with the husbandman and helped him for a -hire, wherewith they supported themselves a long spell. -Meanwhile, they sought news of their patrial stead and learned -that which its people suffered of straitness and severity. One -day there came a ship and in it a merchant from their own -country, who knew them and rejoiced in them with joy exceeding -and clad them in goodly clothing. He also acquainted them with -the manner of the treachery that had been practised upon them, -and counselled them to return to their own land, they and he with -whom they had made friends,[FN#398] assuring them that Almighty -Allah would restore them to their former rank. So the king -returned and the folk joined themselves to him and he fell upon -his brother and his Wazir and took them and threw them into jail. -Then he sat down again upon the throne of his kingship, whilst -the Minister stood between his hands and they returned to their -former estate, but they had naught of worldly wealth. Presently -the king said to his Wazir, "How shall we continue tarrying in -this city, and we thus poorly conditioned?" and he answered, "Be -at thine ease and have no concern." Then he singled out one of -the soldiers[FN#399] and said to him, "Send us thy -service[FN#400] for the year." Now there were in the city fifty -thousand subjects[FN#401] and in the hamlets and villages[FN#402] -a like number; and the Minister sent to each of these, saying, -"Let each and every of you get an egg and set it under a hen." -They did this and it was neither burden nor grievance to them; -and when twenty days had passed by, each egg was hatched, and the -Wazir bade them pair the chickens, male with female, and rear -them well. They did accordingly and it was found a charge unto no -one. Then they waited for them awhile and after this the Minister -asked of the chickens and was answered that they were become -fowls. Furthermore, they brought him all their eggs and he bade -set them; and after twenty days there were hatched from each pair -of them thirty or five-and-twenty or fifteen chickens at the -least. The Wazir bade note against each man the number of -chickens which pertained to him, and after two months, he took -the old partlets and the cockerels, and there came to him from -each man some half a score, and he left the young partlets with -them. Even so he sent to the country folk and let the cocks -remain with them. Thus he got him whole broods of young poultry -and appropriated to himself the sale of the fowls, and on this -wise he gained for him, in the course of a year, that which the -kingly estate required of the King, and his affairs were set -right for him by the cunning contrivance of the Minister. And he -caused the country to thrive and dealt justly by his subjects and -returned to them all that he took from them and lived a grateful -and prosperous life. Thus right counsel and prudence are better -than wealth, for that understanding profiteth at all times and -seasons. "Nor," continued the Wazir, "is this stranger than the -story of the Man whose caution slew him." When the king heard the -words of his Wazir, he wondered with the uttermost wonder and -bade him retire to his lodging. - - The Fourteenth Night of the Month. - -When the Minister returned to the presence, the King sought of him -the story of the Man whose caution slew him and he said, "Hear, O -auspicious King, - - - - -The Tale of the Man whose Caution Slew Him. - - - -There was once a man who was cautious exceedingly concerning -himself, and he set out one day on a journey to a land abounding -in wild beasts. The caravan wherewith he fared came by night to -the gate of a city; but the warders would not open to them, for -there were lions there; so they nighted without the walls. Now -that man, of the excess of his caution, could not determine a -place wherein he should pass the night, for fear of the wild -beasts and reptiles; so he went about seeking an empty stead -wherein he might lie. At last, as there was a ruined building -hard by, he climbed up on to a high wall and ceased not -clambering hither and thither, of the excess of his carefulness, -till his feet betrayed him and he slipped and fell to the bottom -and died, whilst his companions arose in the morning safe and -sound. Now, had he overmastered his wrongous rede and had he -submitted himself to Fate and Fortune, it had been safer and -better for him; but he made light of the folk and belittled their -wit and was not content to take example by them; for his soul -whispered him that he was a man of wits and he fancied that, an -he abode with them, he would perish; so his folly cast him into -perdition. "Nor," continued the Wazir, "is this stranger than the -story of the Man who was lavish of his house and his provision to -one he knew not." When the King heard this, he said, "I will not -separate myself from the folk and slay my Minister." And he bade -him hie to his own house. - - The Fifteenth Night of the Month. - -When the evening evened, the King bade fetch the Wazir and -required of him the story. So he said, "Hear, O King, - - - - -The Tale of the Man who was Lavish of his House and his -Provision to One Whom He Knew Not. - - - -There was once an Arab of high rank and noble presence, a model -of magnanimity and exalted generosity, and he had brethren, with -whom he consorted and caroused, and they were wont to assemble by -rotation at one another's homes. When it came to his turn, he gat -ready in his house all manner goodly meats and pleasant and -dainty drinks and the fairest flowers and the finest fruits, and -he provided all kinds of instruments of music and store of -wondrous dictes and marvellous stories and pleasant instances and -histories and witty anecdotes and verses and what not else, for -there was none among those with whom he was wont to company but -enjoyed this in every goodly fashion, and the entertainment he -had provided contained all whereof each had need. Then he sallied -forth in quest of his friends, and went round about the city, so -he might assemble them; but found none of them at home. Now in -that town was a man of pleasant conversation and large -generosity, a merchant of condition, young of years and bright of -blee, who had come to that place from his own country with -merchandise in great store and wealth galore. He took up his -abode therein and the town was pleasant to him and he was large -in lavishing, so that he came to the end of all this wealth and -there remained in his hand naught save what was upon him of -raiment. So he left the lodging which had homed him in the days -of his prosperity; after he had wasted that which was therein of -furniture, and fell to finding refuge in the houses of the -townsfolk from night to night. One day, as he went wandering -about the streets, he beheld a woman of the uttermost beauty and -loveliness, and what he saw of her charms amazed him and there -happened to him what made him forget his sorry plight. She -accosted him and jested with him and he besought her of union and -intimacy; so she consented to this and said to him, "Let us go to -thy lodging." Herewith he repented and was perplexed concerning -his procedure and grieved for that which must escape him of her -company by reason of the straitness of his hand, for that he had -not a whit of spending-money. But he was ashamed to say "No," -after he had sued and wooed her; wherefore he went on before her, -bethinking him how he should rid himself of her and seeking some -excuse which he might put off on her, and gave not over going -from street to street, till he entered one that had no issue and -saw, at the farther end, a door, whereon was a padlock.[FN#403] -Then said he to her, "Do thou excuse me, for my lad hath locked -the door and how shall we open it?" Said she, "O my lord, the -padlock is worth only some ten dirhams;" and presently she tucked -up her sleeves from forearms as they were crystal and taking a -stone, smote the padlock and broke it; and, opening the door, -said to him, "Enter, O my lord." Accordingly he went in, -committing his affair to Allah (to whom belong Honour and Glory), -and she entered after him and locked the door from within. They -found themselves in a pleasant house, collecting all good and -gladness; and the young man fared forwards, till he came to the -sitting-chamber, and, behold, it was furnished with the finest of -furniture as hath before been set out.[FN#404] He seated himself -and leant upon a cushion, whilst she put out her hand to her veil -and doffed it. Then she threw off her heavy outer clothes till -she was clad in the thinnest which showed her charms, whereupon -the young man embraced her and kissed her and enjoyed her; after -which they washed with the Ghusl-ablution and returned to their -place and he said to her, "Know that I have little knowledge of -what goeth on in my own house, for that I trust to my servant: so -arise thou and see what the lad hath made ready in the kitchen." -Accordingly, she arose and going down into the kitchen, saw -cooking pots over the fire, wherein were all manner of dainty -viands, and firstsbread[FN#405] and fresh almond cakes.[FN#406] -So she set bread on a dish and ladled out what she would from the -pots and brought it to him. They ate and drank and played and -made merry a while of the day; and as they were thus engaged, -suddenly up came the master of the house, with his friends, whom -he had brought with him, that they might converse together, as of -wont. He saw the door opened and knocked a light knock, saying to -his company, "Have patience with me, for some of my family are -come to visit me: wherefore excuse belongeth first to Allah -Almighty, and then to you."[FN#407] So they farewelled him and -fared their ways, whilst he rapped another light rap at the door. -When the young man heard this, he changed colour and the woman -said to him, "Methinks thy lad hath returned." He answered, -"Yes;" and she arose and opening the door to the master of the -house, said to him, "Where hast thou been? Indeed, thy master is -angry with thee!" and he said, "O my lady, I have not been save -about his business." Then he girt his waist with a kerchief and -entering, saluted the young merchant, who said to him, "Where -hast thou been?" Quoth he, "I have done thine errands;" and quoth -the youth, "Go and eat and come hither and drink." So he went -away, as he bade him, and ate; then he washed hands and returning -to the sitting-room, sat down on the carpet and fell to talking -with them; whereupon the young merchant's heart was heartened and -his breast broadened and he applied himself to pleasure. They -were in all joyance of life and the most abounding pleasance till -a third part of the night was past, when the house-master arose, -and spreading them a bed, invited them to take their rest. So -they lay down and the youth wide awake, pondering their affair -till daybreak, when the woman roused herself from sleep and said -to her companion, "I wish to go." He farewelled her and she -departed; whereupon the master of the house followed her with a -purse of silver and gave it to her, saying, "Blame not my lord," -and made his excuse to her for his master. Then he returned to -the youth and said to him, "Arise and come to the -Hammam;"[FN#408] and he fell to shampooing his hands and feet, -whilst the youth called down blessings on him and said "O my -lord, who art thou? Methinks there is not in the world the like -of thee; no, nor a pleasanter in thy disposition." Then each of -the twain acquainted the other with his case and condition and -they went to the bath; after which the master of the house -conjured the young merchant to return with him and summoned his -friends. So they ate and drank and he told them the tale, -wherefore they thanked the house-master and praised him; and -their friendship was complete while the young merchant abode in -the town, till Allah made easy to him a means of travel, -whereupon they farewelled him and he departed; and this is the -end of his tale. "Nor," continued the Wazir, "O king of the age, -is this stranger than the story of the Richard who lost his -wealth and his wit." When the king heard the Minister's story, it -pleased him and he bade him hie to his home. - - The Sixteenth Night of the Month. - -When the evening evened, the King sat in his sitting-chamber and -sending for his Wazir, bade him relate the story of the Wealthy -Man who lost his wealth and his wit. So he said, "Hear, O King, - - - - -The Tale of the Melancholist and the Sharper.[FN#409] - - - -There was once a Richard hight 'Ajln, the Hasty, who wasted his -wealth, and concern and chagrin gat the mastery of him, so that -he became a Melancholist[FN#410] and lost his wit. There remained -with him of his monies about twenty dinars and he used to beg -alms of the folk, and whatso they gave him in charity he would -gather together and add to the gold pieces that were left him. -Now there was in that town a Sharper, who made his living by -roguery, and he knew that the Melancholist had somewhat of money; -so he fell to spying upon him and ceased not watching him till he -saw him put into an earthen pot that which he had with him of -silvers and enter a deserted ruin, where he sat down, as if to -make water, and dug a hole, wherein he laid the pot and covering -it up, smoothed the ground as it had been. Then he went away and -the Sharper came and taking what was in the pot, restored it to -its former place. Presently 'Ajlan returned, with somewhat to add -to his hoard, but found it not; so he bethought him of who had -followed him and remembered that he had found that Sharper -assiduous in sitting with him and questioning him. So he went in -search of him, assured that he had taken the pot, and gave not -over looking for him till he saw him sitting; whereupon he ran to -him and the Sharper saw him. Then the Melancholist stood within -earshot and muttered[FN#411] to himself and said, "In the pot are -sixty ducats and I have with me other twenty in such a place and -to-day I will unite the whole in the pot." When the Sharper heard -him say this to himself, muttering and mumbling, repeating and -blundering in his speech, he repented him of having taken the -sequins and said, "He will presently return to the pot[FN#412] -and find it empty; wherefore that for which I am on the look-out -will escape me; and meseemeth 'twere best I replace the dinars, -so he may see them and leave all which is with him in the pot, -and I can take the whole." Now he feared to return to the pot at -once, lest the Melancholist should follow him to the place and -find nothing and on this wise his arrangements be marred; so he -said to him, "O 'Ajlan,[FN#413] I would have thee come to my -lodging and eat bread with me." Thereupon the Melancholist went -with him to his quarters and he seated him there and going to the -market, sold somewhat of his clothes and pawned somewhat from his -house and bought the best of food. Then he betook himself to the -ruin and replacing the money in the pot, buried it again; after -which he returned to his lodging and gave the Melancholist to eat -and drink, and they went out together. The Sharper walked away -and hid himself, lest his guest should see him, whilst 'Ajlan -repaired to his hiding-place and took the pot. Presently, the -Sharper returned to the ruin, rejoicing in that which he deemed -he should get, and dug in the place, but found naught and knew -that the Melancholist had outwitted him. So he began buffetting -his face for regret, and fell to following the other whitherso he -went, to the intent that he might win what was with him, but he -failed in this, because the Melancholist knew what was in his -mind and was assured that he spied upon him; so he kept watch -over himself. Now, had the Sharper considered the consequences of -haste and that which is begotten of loss therefrom, he had not -done on such wise. "Nor," continued the Wazir, "is this tale, O -king of the age, rarer or stranger or daintier than the story of -Khalbas[FN#414] and his Wife and the learned man and that which -befel between the three." When the king heard this story, he left -his purpose of putting the Minister to death and his soul bade -him to continue him on life. So he ordered him off to his house. - - The Seventeenth Night of the Month. - -When the evening evened, the King summoned the Minister, and as -soon as he presented himself, he required of him the story. So he -said, "Hearkening and obedience. Hear, O august King, - - - - -The Tale of Khalbas and his Wife and the Learned Man. - - - -There was once a man called Khalbas, who was a fulsome fellow, a -calamity, notorious for this note, and he had a charming wife, -renowned for beauty and loveliness. A man of his townsfolk fell -in love with her and she also loved him. Now Khalbas was a wily -wight and full of guile, and there was in his neighbourhood a -learned man, to whom the folk used to resort every day and he -told them histories and admonished them with moral instances; and -Khalbas was wont to be present in his assembly, for the sake of -making a show before the folk. This learned man also had a wife -famed for comeliness and seemlihead and quickness of wit and -understanding and the lover sought some device whereby he might -manage to meet Khalbas's wife; so he came to him and told him as -a secret what he had seen of the learned man's wife and confided -to him that he was in love with her and besought his assistance -in this. Khalbas told him that she was known as a model of -chastity and continence and that she exposed herself not to ill -doubts; but the other said, "I cannot renounce her, in the first -place because the woman inclineth to me and coveteth my wealth, -and secondly, because of the greatness of my fondness for her; -and naught is wanting but thy help." Quoth Khalbas, "I will do -thy will;" and quoth the other, "Thou shalt have of me every day -two silvern dirhams, on condition that thou sit with the learned -man and that, when he riseth from the assembly, thou speak a word -which shall notify to me the breaking up of the meeting." So they -agreed upon that and Khalbas entered and sat in the session, -whilst the lover was assured in his heart that the secret was -safe and secure with him, wherefore he rejoiced and was content -to pay the two dirhams. Then Khalbas used to attend the learned -man's assembly, whilst the other would go in to his wife and be -very much with her, on such wise as he thought good, till the -learned man arose from his meeting; and when Khalbas saw that he -proposed rising, he would speak a word for the lover to hear, -whereupon he went forth from the wife of Khalbas who knew not -that doom was in his own home. But when the learned man saw -Khalbas do the same thing every day, he began to suspect him, -especially on account of that which he knew of his bad name, and -suspicion grew upon him; so, one day, he resolved to advance the -time of his rising ere the wonted hour and hastening up to -Khalbas, seized him and said to him, "By Allah, an thou say a -single syllable, I will do thee a damage!" Then he went in to his -wife, with Khalbas in his grip, and behold, she was sitting, as -of her wont, nor was there about her aught of suspicious or -unseemly. The learned man bethought him awhile of this, then made -for Khalbas's house, which adjoined his own, still holding his -man; and when they entered, they found the young lover lying on -the bed with Khalbas's wife; whereupon quoth the learned man to -him, "O accursed, the doom is with thee and in thine own home!" -So Khalbas divorced his wife and went forth, fleeing, and -returned not to his own land. "This, then" (continued the Wazir), -"is the consequence of lewdness, for whoso purposeth in himself -wile and perfidious guile, they get possession of him, and had -Khalbas conceived of himself that dishonour and calamity which he -conceived of the folk, there had betided him nothing of this. Nor -is this tale, rare and curious though it be, stranger or rarer -than the story of the Devotee whose husband's brother accused her -of lewdness." When the king heard this, wonderment gat hold of -him and his admiration for the Wazir redoubled; so he bade him -hie to his home and return to him on the morrow, according to his -custom. So the Minister withdrew to his lodging, where he passed -the night and the ensuing day. - - The Eighteenth Night of the Month. - -When the evening evened, the King summoned the Wazir and required -of him the story; so he said, "'Tis well. Hear O King, - - - - -The Tale of the Devotee Accused of Lewdness.[FN#415] - - - -There was once a man of Nshbr[FN#416] who, having a wife of -the uttermost beauty and piety, yet was minded to set out on the -pilgrimage. So before leaving home he commended her to the care -of his brother and besought him to aid her in her affairs and -further her wishes till he should return, for the brothers were -on the most intimate terms.[FN#417] Then he took ship and -departed and his absence was prolonged. Meanwhile, the brother -went to visit his brother's wife, at all times and seasons, and -questioned her of her circumstances and went about her wants; and -when his calls were prolonged and he heard her speech and saw her -face, the love of her gat hold upon his heart and he became -passionately fond of her and his soul prompted him to evil. So he -besought her to lie with him, but she refused and showed him how -foul was his deed, and he found him no way to win what he -wished;[FN#418] wherefore he wooed her with soft speech and -gentle ways. Now she was righteous in all her doings and never -swerved from one saying;[FN#419] so, when he saw that she -consented not to him, he had no doubts but that she would tell -his brother, when he returned from his journey, and quoth he to -her, "An thou consent not to whatso I require of thee, I will -cause a scandal to befal thee and thou wilt perish." Quoth she, -"Allah (extolled and exalted be He!) judge betwixt me and thee, -and know that, shouldst thou hew me limb from limb, I would not -consent to that thou biddest me to do." His ignorance[FN#420] of -womankind persuaded him that she would tell her spouse; so he -betook himself of his exceeding despite, to a company of people -in the mosque and informed them that he had witnessed a man -commit adultery with his brother's wife. They believed his word -and documented his charge and assembled to stone her.[FN#421] -Then they dug her a pit outside the city and seating her therein, -stoned her, till they deemed her dead, when they left her. -Presently a Shaykh of a village passed by the pit and finding her -alive, carried her to his house and cured her of her wounds. Now -he had a youthful son, who, as soon as he saw her, loved her and -besought her of her person; but she refused and consented not to -him, whereupon he redoubled in love and longing and his case -prompted him to suborn a youth of the people of his village and -agree with him that he should come by night and take somewhat -from his father's house and that, when he was seized and -discovered, he should say that she was his accomplice in this and -avouch that she was his mistress and had been stoned on his -account in the city. Accordingly he did this, and, coming by -night to the villager's house, stole therefrom goods and clothes; -whereupon the owner awoke and seizing the thief, pinioned him -straitly and beat him to make him confess; and he confessed -against the woman that she was a partner in the crime and that he -was her lover from the city. The news was bruited abroad and the -citizens assembled to put her to death; but the Shaykh with whom -she was forbade them and said, "I brought this woman hither, -coveting the recompense of Allah, and I know not the truth of -that which is said of her and will not empower any to hurt or -harm her." Then he gave her a thousand dirhams, by way of alms, -and thrust her forth of the village. As for the thief, he was -imprisoned for some days; after which the folk interceded for him -with the old man, saying, "This is a youth and indeed he erred;" -and he released him from his bonds. Meanwhile the woman went out -at hap-hazard and donning a devotee's dress, fared on without -ceasing, till she came to a city and found the king's deputies -dunning the townsfolk for the tribute, out of season. Presently, -she saw a man, whom they were pressing for the tribute; so she -asked of his case and being acquainted with it, paid down the -thousand dirhams for him and delivered him from the bastinado; -whereupon he thanked her and those who were present. When he was -set free, he walked with her and besought her to go with him to -his dwelling: accordingly, she accompanied him thither and supped -with him and passed the night. When the dark hours gloomed on -him, his soul prompted him to evil, for that which he saw of her -beauty and loveliness, and he lusted after her, and required her -of her person; but she rejected him and threatened him with Allah -the Most High and reminded him of that which she had done with -him of kindness and how she had delivered him from the stick and -its disgrace. However, he would not be denied, and when he saw -her persistent refusal of herself to him, he feared lest she -should tell the folk of him. So, when he arose in the morning, he -wrote on a paper what he would of forgery and falsehood and going -up to the Sultan's palace, said, "I have an advisement for the -King." So he bade admit him and he delivered him the writ he had -forged, saying, "I found this letter with the woman, the devotee, -the ascetic, and indeed she is a spy, a secret informer against -the sovran to his foe; and I deem the King's due more incumbent -on me than any other claim and warning him to be the first duty, -for that he uniteth in himself all the subjects, and but for the -King's existence, the lieges would perish; wherefore I have -brought thee good counsel." The King gave credit to his words and -sent with him those who should lay hands upon the Devotee and do -her to death; but they found her not. As for the woman, when the -man went out from her, she resolved to depart; so she fared -forth, saying to herself, "There is no wayfaring for me in -woman's habit." Then she donned men's dress, such as is worn of -the pious, and set out and wandered over the earth; nor did she -cease wandering till she entered a certain city. Now the king of -that city had an only daughter, in whom he gloried and whom he -loved, and she saw the Devotee and deeming her a pilgrim youth, -said to her father, "I would fain have this youth take up his -lodging with me, so I may learn of him lere and piety and -religion." Her father rejoiced in this and commanded the pilgrim -to take up his abode with his daughter in his palace. So they -were in one place and the Princess was strenuous to the uttermost -in continence and chastity and nobility of mind and magnanimity -and devotion; but the ignorant tattled anent her and the folk of -the realm said, "The king's daughter loveth the pilgrim youth and -he loveth her." Now the king was a very old man and destiny -decreed the ending of his life-term; so he died and when he was -buried, the lieges assembled and many were the sayings of the -people and of the king's kinsfolk and officers, and they -counselled together to slay the Princess and the young pilgrim, -saying, "This fellow dishonoureth us with yonder whore and none -accepteth shame save the base." So they fell upon them and slew -the king's daughter in her mosque, without asking her of aught; -whereupon the pious woman (whom they deemed a youth) said to -them, "Woe to you, O miscreants! Ye have slain the pious lady." -Quoth they, "O thou fulsome fellow, dost thou bespeak us thus? -Thou lovedst her and she loved thee, and we will assuredly slay -thee." And quoth she, "Allah forfend. Indeed, the affair is the -clear reverse of this." They asked, "What proof hast thou of -that?" and she answered, "Bring me women." They did so, and when -the matrons looked on her, they found her a woman. As soon as the -townsfolk saw this, they repented of that they had done and the -affair was grievous to them; so they sought pardon of Allah and -said to her, "By the virtue of Him whom thou servest, do thou -crave pardon for us." Said she, "As for me, I may no longer tarry -with you and I am about to depart from you." Then they humbled -themselves before her and shed tears and said to her, "We conjure -thee, by the might of Allah the Most High, that thou take upon -thyself the rule of the realm and of the lieges." But she refused -and drew her back; whereupon they came up to her and wept and -ceased not supplicating her, till she consented and undertook the -kingship. Her first commandment to them was that they bury the -Princess and build over her a dome and she abode in that palace, -worshipping the Almighty and dealing judgment between the people -with justice, and Allah (extolled and exalted be He!) vouchsafed -her, for the excellence of her piety and her patience and -renunciation, the acceptance of her prayers, so that she sought -not aught of Him (to whom belong Might and Majesty), but He -granted her petition; and her fame was bruited abroad in all -lands. Accordingly, the folk resorted to her from all parts and -she used to pray Allah (to whom belong Might and Majesty) for the -oppressed and the Lord granted him relief, and against his -oppressor, and He brake him asunder; and she prayed for the sick -and they were made sound; and in this goodly way she tarried a -great space of time. So fared it with the wife; but as for her -husband, when he returned from the pilgrimage, his brother and -the neighbours acquainted him with the affair of his spouse, -whereat he was sore concerned and suspected their story, for that -which he knew of her chastity and prayerfulness; and he shed -tears for the loss of her. Meanwhile, she prayed to Almighty -Allah that He would stablish her innocence in the eyes of her -spouse and the folk, and He sent down upon her husband's brother -a sickness so sore that none knew a cure for him. Wherefore he -said to his brother, "In such a city is a Devotee, a worshipful -woman and a recluse whose prayers are accepted; so do thou carry -me to her, that she may pray for my healing and Allah (to whom -belong Might and Majesty) may give me ease of this disease." -Accordingly, he took him up and journeyed with him, till they -came to the village where dwelt the Shaykh, the grey-beard who -had rescued the devout woman from the pit and carried her to his -dwelling and healed her in his home. Here they halted and lodged -with the old man, who questioned the husband of his case and that -of his brother and the cause of their journey, and he said, "I -purpose to go with my brother, this sick wight, to the holy -woman, her whose petitions are answered, so she may pray for him, -and Allah may heal him by the blessing of her orisons." Quoth the -villager, "By Allah, my son is in parlous plight for sickness and -we have heard that this Devotee prayeth for the sick and they are -made sound. Indeed, the folk counsel me to carry him to her, and -behold,[FN#422] I will go in company with you." And they said, -"'Tis well." So they all nighted in that intent and on the morrow -they set out for the dwelling of the Devotee, this one carrying -his son and that one bearing his brother. Now the man who had -stolen the clothes and had forged against the pious woman a lie, -to wit, that he was her lover, sickened of a sore sickness, and -his people took him up and set out with him to visit the Devotee -and crave her prayers, and Destiny brought them altogether by the -way. So they fared forward in a body till they came to the city -wherein the man dwelt for whom she had paid the thousand dirhams -to deliver him from torture, and found him about to travel to her -by reason of a malady which had betided him. Accordingly, they -all journeyed on together, unknowing that the holy woman was she -whom they had so foully wronged, and ceased not going till they -came to her city and foregathered at the gates of her palace, -that wherein was the tomb of the Princess. Now the folk used to -go in to her and salute her with the salam, and crave her -orisons; and it was her custom to pray for none till he had -confessed to her his sins, when she would ask pardon for him and -pray for him that he might be healed, and he was straightway made -whole of sickness, by permission of Almighty Allah. When the four -sick men were brought in to her, she knew them forthright, though -they knew her not, and said to them "Let each of you confess and -specify his sins, so I may sue pardon for him and pray for him." -And the brother said, "As for me, I required my brother's wife of -her person and she refused; whereupon despite and ignorance -prompted me and I lied against her and accused her to the -townsfolk of adultery; so they stoned her and slew her wrongously -and unrighteously; and this my complaint is the issue of unright -and falsehood and of the slaying of the innocent soul, whose -slaughter Allah hath made unlawful to man." Then said the youth, -the old villager's son, "And I, O holy woman, my father brought -to us a woman who had been stoned, and my people nursed her till -she recovered. Now she was rare of beauty and loveliness; so I -required of her her person; but she refused and clave in chastity -to Allah (to whom belong Might and Majesty), wherefore ignorance -prompted me, so that I agreed with one of the youths that he -should steal clothes and coin from my father's house. Then I laid -hands on him and carried him to my sire and made him confess. He -declared that the woman was his mistress from the city and had -been stoned on his account and that she was his accomplice in the -theft and had opened the doors to him; but this was a lie against -her, for that she had not yielded to me in that which I sought of -her. So there befel me what ye see of requital." And the young -man, the thief, said, "I am he with whom thou agreedst concerning -the theft, and to whom thou openedst the door, and I am he who -accused her falsely and calumniously and Allah (extolled be He!) -well knoweth that I never did evil with her; no, nor knew her in -any way before that time." Then said he whom she had delivered -from torture by paying down a thousand dirhams and who had -required of her her person in his house, for that her beauty -pleased him, and when she refused had forged a letter against her -and treacherously denounced her to the Sultan and requited her -graciousness with ingratitude, "I am he who wronged her and lied -against her, and this is the issue of the oppressor's affair." -When she heard their words, in the presence of the folk, she -cried, "Alhamdolillah, praise be to Allah, the King who over all -things is omnipotent, and blessing upon His prophets and -apostles!" Then quoth she to the assembly, "Bear testimony, O ye -here present, to these men's speech, and know ye I am that woman -whom they confess to having wronged." And she turned to her -husband's brother and said to him, "I am thy brother's wife and -Allah (extolled and exalted be He!) delivered me from that -whereinto thou castedst me of calumny and suspicion, and from the -folly and frowardness whereof thou hast spoken, and now hath He -shown forth my innocence, of His bounty and generosity. Go, for -thou art quit of the wrong thou didst me." Then she prayed for -him and he was made sound of his sickness. Thereupon she said to -the son of the village Shaykh, "Know that I am the woman whom thy -father delivered from strain and stress and whom there betided -from thee of calumny and ignorance that which thou hast named." -And she sued pardon for him and he was made sound of his -sickness. Then said she to the thief, "I am the woman against -whom thou liedst, avouching that I was thy leman who had been -stoned on thine account, and that I was thine accomplice in -robbing the house of the village Shaykh and had opened the doors -to thee." And she prayed for him and he was made whole of his -malady.[FN#423] Then said she to the townsman, him of the -tribute, "I am the woman who gave thee the thousand dirhams and -thou didst with me what thou didst." And she asked pardon for him -and prayed for him and he was made whole; whereupon the folk -marvelled at her enemies who had all been afflicted alike, so -Allah (extolled and exalted be He!) might show forth her -innocence upon the heads of witnesses.[FN#424] Then she turned to -the old man who had delivered her from the pit and prayed for him -and gave him presents manifold and among them a myriad, a -Badrah;[FN#425] and the sick made whole departed from her. When -she was alone with her husband, she made him draw near unto her -and rejoiced in his arrival, and gave him the choice of abiding -with her. Presently, she assembled the citizens and notified to -them his virtue and worth and counselled them to invest him with -management of their rule and besought them to make him king over -them. They consented to her on this and he became king and made -his home amongst them, whilst she gave herself up to her orisons -and cohabited with her husband as she was with him aforetime. -"Nor," continued the Wazir, "is this tale, O king of the time, -stranger or pleasanter than that of the Hireling and the Girl -whose maw he slit and fled." When King Shah Bakht heard this, he -said, "Most like all they say of the Minister is leasing, and his -innocence will be made manifest even as that of the Devotee was -manifested." Then he comforted the Wazir's heart and bade him hie -to his house. - - The Nineteenth Night of the Month. - -When the evening evened, the King bade fetch the Wazir and sought -of him the story of the Hireling and the Girl. So he said, -"Hearkening and obedience. Give ear, O auspicious King, to - - - - -The Tale of the Hireling and the Girl. - - - -There was once, of old time, in one of the tribes of the Arabs, a -woman pregnant by her husband, and they had a hired servant, a -man of insight and understanding. When the woman came to her -delivery-time, she gave birth to a girl-child in the night and -they sought fire of the neighbours.[FN#426] So the Hireling went -in quest of fire. Now there was in the camp a Divineress,[FN#427] -and she questioned him of the new-born child, an it was male or -female. Quoth he, "'Tis a girl;" and quoth she, "That girl will -whore with an hundred men and a hireling shall wed her and a -spider shall slay her." When the hired man heard this, he -returned upon his steps and going in to the woman, took the child -from her by wily management and slit its maw: then he fled forth -into the wold at hap-hazard and abode in strangerhood while Allah -so willed.[FN#428] He gained much money; and, returning to his -own land, after twenty years' absence, alighted in the -neighbourhood of an old woman, whom he wheedled and treated with -liberality, requiring of her a young person whom he might enjoy -without marriage. Said she, "I know none but a certain fair -woman, who is renowned for this industry." Then she described her -charms to him and made him lust after her, and he said, "Hasten -to her this minute and lavish upon her whatso she asketh." So the -crone betook herself to the girl and discovered his wishes to her -and invited her to him; but she answered, "'Tis true that I was -in the habit of whoredom, but now I have repented to Almighty -Allah and have no more longing to this: nay, I desire lawful -wedlock; so, if he be content with that which is legal, I am -between his hands."[FN#429] The old woman returned to the man and -told him what the damsel said; and he lusted after her, because -of her beauty and her penitence; so he took her to wife, and when -he went in to her, he loved her and after like fashion she loved -him. Thus they abode a great while, till one day he questioned -her of the cause of a scar[FN#430] he espied on her body, and she -said, "I wot naught thereof save that my mother told me a -marvellous thing concerning it." Asked he, "What was that?" and -she answered, "My mother declared that she gave birth to me one -night of the wintry nights and despatched a hired man, who was -with us, in quest of fire for her. He was absent a little while -and presently returning, took me and slit my maw and fled. When -my mother saw this, chagrin seized her and compassion possessed -her; so she sewed up my stomach and nursed me till the wound -healed by the ordinance of Allah (to whom belong Might and -Majesty)." When her husband heard this, he said to her, "What is -thy name and what may be the name of thy mother and who may be -thy father?" She told him their names and her own, whereby he -knew that it was she whose maw he had slit and said to her, "And -where are thy father and mother?" "They are both dead." "I am -that Hireling who slit thy stomach." "Why didst thou that?" -"Because of a saying I heard from the wise woman." "What was it?" -"She declared thou wouldst play the whore with an hundred men and -that I after that should wed thee." "Ay, I have whored with an -hundred men, no more and no less, and behold, thou hast married -me." "The Divineress also foresaid that thou shouldst die, at the -last of thy life, of the bite of a spider. Indeed, her saying -hath been verified of the fornication and the marriage, and I -fear lest her word come true no less in the death." Then they -betook themselves to a place without the city, where he builded -him a mansion of solid stone and white stucco and stopped its -inner walls and plastered them; leaving not therein or cranny or -crevice, and he set in it two slavegirls whose services were -sweeping and wiping, for fear of spiders. Here he abode with his -wife a great while, till one day the man espied a spider on the -ceiling and beat it down. When his wife saw it, she said, "This -is that which the wise woman foresaid would slay me; so, by thy -life, suffer me to kill it with mine own hand." Her husband -forbade her from this, but she conjured him to let her destroy -the spider; then, of her fearfulness and her eagerness, she took -a piece of wood and smote it. The wood brake of the force of the -blow, and a splinter from it entered her hand and wrought upon -it, so that it swelled. Then her fore-arm also swelled and the -swelling spread to her side and thence grew till it reached her -heart and she died. "Nor" (continued the Wazir), "is this -stranger or more wondrous than the story of the Weaver who became -a Leach by commandment of his wife." When the King heard this, -his admiration redoubled and he said, "In very truth, Destiny is -written to all creatures, and I will not accept aught that is -said against my Minister the loyal counsellor." And he bade him -hie to his home. - - The Twentieth Night of the Month. - -When the evening evened, the King bade summon his Minister and he -presented himself before him, whereupon he required of him the -hearing of the story. So the Wazir said, "Hearkening and -obedience. Give ear, O King, to - - - - -The Tale of the Weaver who Became a Leach by Order of his -Wife. - - - -There was once, in the land of Fars,[FN#431] a man who wedded a -woman higher than himself in rank and nobler of lineage, but she -had no guardian to preserve her from want. She loathed to marry -one who was beneath her; yet she wived with him because of need, -and took of him a bond in writing to the effect that he would -ever be under her order to bid and forbid and would never thwart -her in word or in deed. Now the man was a Weaver and he bound -himself in writing to pay his wife ten thousand dirhams in case -of default. Atfer such fashion they abode a long while till one -day the wife went out to fetch water, of which she had need, and -saw a leach who had spread a carpet hard by the road, whereon he -had set out great store of simples[FN#432] and implements of -medicine and he was speaking and muttering charms, whilst the -folk flocked to him from all quarters and girt him about on every -side. The Weaver's wife marvelled at the largeness of the -physician's fortune[FN#433] and said in herself, "Were my husband -thus, he would lead an easy life and that wherein we are of -straitness and poverty would be widened to him." Then she -returned home, cark-full and care-full, and when her husband saw -her in this condition, he questioned her of her case and she said -to him, "Verily, my breast is harrowed by reason of thee and of -the very goodness of thine intent," presently adding, "Narrow -means suit me not and thou in thy present craft gainest naught; -so either do thou seek out a business other than this or pay me -my rightful due[FN#434] and let me wend my ways." Her husband -chid her for this and advised her to take patience; but she would -not be turned from her design and said to him, "Go forth and -watch yonder physician how he doth and learn from him what he -saith." Said he, "Let not thy heart be troubled," and added, "I -will go every day to the session of the leach." So he began -resorting daily to the physician and committing to memory his -answers and that which he spoke of jargon,[FN#435] till he had -gotten a great matter by rote, and all this he learned and -thoroughly digested it. Then he returned to his wife and said to -her, "I have stored up the physician's sayings in memory and have -mastered his manner of muttering and diagnoses and prescribing -remedies and I wot by heart the names of the medicines[FN#436] -and of all the diseases, and there abideth of thy bidding naught -undone: so what dost thou command me now to do?" Quoth she, -"Leave the loom and open thyself a leach's shop;" but quoth he, -"My fellow-townsmen know me and this affair will not profit me, -save in a land of strangerhood; so come, let us go out from this -city and get us to a foreign land and there live." And she said, -"Do whatso thou willest." Accordingly, he arose and taking his -weaving gear, sold it and bought with the price drugs and simples -and wrought himself a carpet, with which they set out and -journeyed to a certain village, where they took up their abode. -Then the man fell to going round about the hamlets and villages -and outskirts of towns, after donning leach's dress; and he began -to earn his livelihood and make much gain. Their affairs -prospered and their circumstances were bettered; wherefore they -praised Allah for their present ease and the village became to -them a home. In this way he lived for a long time, but at length -he wandered anew,[FN#437] and the days and the nights ceased not -to transport him from country to country, till he came to the -land of the Roum and lighted down in a city of the cities -thereof, wherein was Jlins[FN#438] the Sage; but the Weaver -knew him not, nor was aware who he was. So he fared forth, as was -his wont, in quest of a place where the folk might be gathered -together, and hired the courtyard[FN#439] of Jalinus. There he -spread his carpet and setting out on it his simples and -instruments of medicine, praised himself and his skill and -claimed a cleverness such as none but he might claim.[FN#440] -Jalinus heard that which he affirmed of his understanding and it -was certified unto him and established in his mind that the man -was a skilled leach of the leaches of the Persians and he said in -himself, "Unless he had confidence in his knowledge and were -minded to confront me and contend with me, he had not sought the -door of my house neither had he spoken that which he hath -spoken." And care and doubt gat hold upon Jalinus: so he drew -near the Weaver and addressed himself to see how his doings -should end, whilst the folk began to flock to him and describe to -him their ailments,[FN#441] and he would answer them thereof, -hitting the mark one while and missing it another while, so that -naught appeared to Jalinus of his fashion whereby his mind might -be assured that he had justly estimated his skill. Presently, up -came a woman with a urinal,[FN#442] and when the Weaver saw the -phial afar off, he said to her, "This is the water of a man, a -stranger." Said she, "Yes;" and he continued, "Is he not a Jew -and is not his ailment flatulence?" "Yes," replied the woman, and -the folk marvelled at this; wherefore the man was magnified in -the eyes of Jalinus, for that he heard speech such as was not of -the usage of doctors, seeing that they know not urine but by -shaking it and looking straitly thereon, neither wot they a man's -water from a woman's water, nor a stranger's from a countryman's, -nor a Jew's from a Sharif's.[FN#443] Then the woman asked, "What -is the remedy?" and the Weaver answered, "Bring the -honorarium."[FN#444] So she paid him a dirham and he gave her -medicines contrary to that ailment and such as would only -aggravate the complaint. When Jalinus saw what appeared to him of -the man's incapacity, he turned to his disciples and pupils and -bade them fetch the mock doctor, with all his gear and drugs. -Accordingly they brought him into his presence without stay or -delay, and when Jalinus saw him before him, he asked him, -"Knowest thou me?" and the other answered, "No, nor did I ever -set eyes on thee before this day." Quoth the Sage, "Dost thou -know Jalinus?" and quoth the Weaver, "No." Then said Jalinus, -"What drave thee to do that which thou dost?" So he acquainted -him with his adventure, especially with the dowry and the -obligation by which he was bound with regard to his wife whereat -the Sage marvelled and certified himself anent the matter of the -marriage-settlement. Then he bade lodge him near himself and -entreated him with kindness and took him apart and said to him, -"Expound to me the story of the urine-phial and whence thou -knewest that the water therein was that of a man, and he a -stranger and a Jew, and that his ailment was flatulence?" The -Weaver replied, "'Tis well. Thou must know that we people of -Persia are skilled in physiognomy,[FN#445] and I saw the woman to -be rosy-cheeked, blue-eyed and tall-statured. Now these qualities -belong to women who are enamoured of a man and are distracted for -love of him;[FN#446] moreover, I saw her burning with anxiety; so -I knew that the patient was her husband.[FN#447] As for his -strangerhood, I noted that the dress of the woman differed from -that of the townsfolk, wherefore I knew that she was a foreigner; -and in the mouth of the phial I saw a yellow rag,[FN#448] which -garred me wot that the sick man was a Jew and she a Jewess. -Moreover, she came to me on first day;[FN#449] and 'tis the Jews' -custom to take meat puddings[FN#450] and food that hath passed -the night[FN#451] and eat them on the Saturday their Sabbath, hot -and cold, and they exceed in eating; wherefore flatulence and -indigestion betide them. Thus I was directed and guessed that -which thou hast heard." Now when Jalinus heard this, he ordered -the Weaver the amount of his wife's dowry and bade him pay it to -her and said to him, "Divorce her." Furthermore, he forbade him -from returning to the practice of physic and warned him never -again to take to wife a woman of rank higher than his own; and he -gave him his spending money and charged him return to his proper -craft. "Nor" (continued the Wazir), "is this tale stranger or -rarer than the story of the Two Sharpers who each cozened his -Compeer." When King Shah Bakht heard this, he said to himself, -"How like is this story to my present case with this Minister, -who hath not his like!" Then he bade him hie to his own house and -come again at eventide. - - The Twenty-first Night of the Month. - -Whenas nighted the night, the Wazir presented himself before the -King, who bade him relate the promised story. So he said, -"Hearkening and obedience. Give ear, O king, to - - - - -The Tale of the Two Sharpers who each Cozened his -Compeer. - - - -There was once, in the city of Baghdad, a man hight -Al-Marwaz,[FN#452] who was a sharper and ruined the folk with -his rogueries and he was renowned in all quarters for knavery. He -went out one day, carrying a load of sheep's droppings, and sware -to himself that he would not return to his lodging till he had -sold it at the price of raisins. Now there was in another city a -second sharper, hight Al-Rz,[FN#453] one of its worst, who went -out the same day, bearing a load of goat's droppings,[FN#454] -anent which he had sworn to himself that he would not sell it but -at the price of sundried figs. So the twain fared on with that -which was by them and ceased not going till they met in one of -the khans[FN#455] and one complained to other of what he had -suffered on travel in quest of gain and of the little demand for -his wares. Now each of them had it in mind to cheat his fellow; -so the man of Marw said to the man of Rayy, "Wilt thou sell me -that?" He said, "Yes," and the other continued, "And wilt thou -buy that which is with me?" The man of Rayy consented; so they -agreed upon this and each of them sold to his mate that which was -with him in exchange for the other's; after which they bade -farewell and both fared forth. As soon as the twain were out of -sight, they examined their loads, to see what was therein, and -one of them found that he had a load of sheep's droppings and the -other that he had a load of goat's droppings; whereupon each of -them turned back in quest of his fellow. They met again in the -khan and laughing at each other cancelled their bargain; then -they agreed to enter into partnership and that all they had of -money and other good should be in common, share and share alike. -Then quoth Al-Razi to Al-Marwazi, "Come with me to my city, for -that 'tis nearer than thine." So he went with him, and when he -arrived at his quarters, he said to his wife and household and -neighbours, "This is my brother, who hath been absent in the land -of Khorasan and is come back." And he abode with him in all -honour for a space of three days. On the fourth day, Al-Razi said -to him, "Know, O my brother, that I purpose to do something." The -other asked, "What is it?" and the first answered, "I mean to -feign myself dead and do thou go to the bazar and hire two -porters and a bier. Then take me up and go about the streets and -markets with my body and collect alms on my account."[FN#456] -Accordingly the Marw man repaired to the market and, fetching -that which he sought, returned to the Rayy man's house, where he -found his fellow cast down in the entrance-passage, with his beard -tied and his eyes shut, and his complexion was paled and his -belly was blown and his limbs were loose. So he deemed him really -dead and shook him but he spoke not; then he took a knife and -pricked his feet, but he budged not. Presently said Al-Razi, -"What is this, O fool?" and said Al-Marwazi, "I deemed thou wast -dead in very deed." Al-Razi cried, "Get thee to business, and -leave funning." So he took him up and went with him to the market -and collected alms for him that day till eventide, when he bore -him back to his abode and waited till the morrow. Next morning, -he again took up the bier and walked round with it as before, in -quest of charity. Presently, the Chief of Police, who was of -those who had given him alms on the previous day, met him; so he -was angered and fell on the porters and beat them and took the -dead body, saying, "I will bury him and win reward in -Heaven."[FN#457] So his followers took him up and carrying him to -the Police-officer, fetched grave-diggers, who dug him a grave. -Then they brought him a shroud and perfumes[FN#458] and fetched -an old man of the quarter, to wash him: so the Shaykh recited -over him the appointed prayers[FN#459] and laying him on the -bench, washed him and shrouded him. After he had been shrouded he -skited;[FN#460] so the grey-beard renewed the washing and went -away to make the Wuzu-ablution, whilst all the folk departed to -do likewise, before the orisons of the funeral. When the dead man -found himself alone, he sprang up, as he were a Satan; and, -donning the corpse-washer's dress,[FN#461] took the cups and -water-can[FN#462] and wrapped them up in the napkins; then he -clapped his shroud under his armpit and went out. The doorkeepers -thought that he was the washer and asked him, "Hast thou made an -end of the washing, so we may acquaint the Emir?" The sharper -answered "Yes," and made off to his abode, where he found the -Marw man a-wooing his wife and saying to her, "By thy life, thou -wilt never again look upon his face for the best reason that by -this time he is buried: I myself escaped not from them but after -toil and trouble, and if he speak, they will do him to death." -Quoth she, "And what wouldst thou have of me?" and quoth he, -"Satisfy my desire and heal my disorder, for I am better than thy -husband." And he began toying with her as a prelude to -possession. Now when the Rayy man heard this, he said, "Yonder -wittol-pimp lusteth after my wife; but I will at once do him a -damage." Then he rushed in upon them, and when Al-Marwazi saw -him, he wondered at him and said to him, "How didst thou make -thine escape?" Accordingly he told him the trick he had played -and they abode talking of that which they had collected from the -folk, and indeed they had gotten great store of money. Then said -the man of Marw, "In very sooth, mine absence hath been prolonged -and lief would I return to my own land." Al-Razi said, "As thou -willest;" and the other rejoined, "Let us divide the monies we -have made and do thou go with me to my home, so I may show thee -my tricks and my works." Replied the man of Rayy, "Come -to-morrow, and we will divide the coin." So the Marw man went -away and the other turned to his wife and said to her, "We have -collected us great plenty of money, and the dog would fain take -the half of it; but such thing shall never be, for my mind hath -been changed against him, since I heard him making love to thee; -now, therefore, I propose to play him a trick and enjoy all the -money; and do thou not oppose me." She replied, "'Tis well;" and -he said to her, "To-morrow, at peep o' day I will feign myself -dead, and do thou cry aloud and tear thy hair, whereupon the folk -will flock to me. Then lay me out and bury me; and, when the folk -are gone away from the grave, dig down to me and take me; and -fear not for me, as I can abide without harm two days in the -tomb-niche."[FN#463] Whereto she made answer, "Do e'en whatso -thou wilt." Accordingly, when it was the dawn-hour, she bound his -beard and spreading a veil over him, shrieked aloud, whereupon -the people of the quarter flocked to her, men and women. -Presently, up came Al-Marwazi, for the division of the money, and -hearing the keening asked, "What may be the news?" Quoth they, -"Thy brother is dead;" and quoth he in himself, "The accursed -fellow cozeneth me, so he may get all the coin for himself, but I -will presently do with him what shall soon re-quicken him." Then -he tare the bosom of his robe and bared his head, weeping and -saying, "Alas, my brother, ah! Alas, my chief, ah! Alas, my lord, -ah!" Then he went in to the men, who rose and condoled with him. -Then he accosted the Rayy man's wife and said to her, "How came -his death to occur?" Said she, "I know nothing except that, when -I arose in the morning, I found him dead." Moreover, he -questioned her of the money which was with her, but she cried, "I -have no knowledge of this and no tidings." So he sat down at his -fellow-sharper's head, and said to him, "Know, O Razi, that I -will not leave thee till after ten days with their nights, -wherein I will wake and sleep by thy grave. So rise and don't be -a fool." But he answered him not, and the man of Marw drew his -knife and fell to sticking it into the other's hands and feet, -purposing to make him move; but he stirred not and he presently -grew weary of this and determined that the sharper was really -dead. However, he still had his suspicions and said to himself, -"This fellow is falsing me, so he may enjoy all the money." -Therewith he began to prepare the body for burial and bought for -it perfumes and whatso was needed. Then they brought him to the -washing-place and Al-Marwazi came to him; and, heating water till -it boiled and bubbled and a third of it was evaporated, fell to -pouring it on his skin, so that it turned bright red and lively -blue and was blistered; but he abode still on one case.[FN#464] -Presently they wrapped him in the shroud and set him on the bier, -which they took up and bearing him to the burial-place, placed -him in the grave-niche and filled in the earth; after which the -folk dispersed. But the Marw man and the widow abode by the tomb, -weeping, and ceased not sitting till sundown, when the woman said -to him, "Come, let us hie us home, for this weeping will not -profit us, nor will it restore the dead." He replied to her, "By -Allah, I will not budge hence till I have slept and waked by this -tomb ten days with their nights!" When she heard this his speech, -she feared lest he should keep his word and his oath, and so her -husband perish; but she said in her mind, "This one dissembleth: -an I leave him and return to my house, he will tarry by him a -little while and go away." And Al-Marwazi said to her, "Arise, -thou, and hie thee home." So she arose and repaired to her house, -whilst the man of Marw abode in his place till the night was half -spent, when he said to himself, "How long? Yet how can I let this -knavish dog die and lose the money? Better I open the tomb on him -and bring him forth and take my due of him by dint of grievous -beating and torment." Accordingly, he dug him up and pulled him -forth of the grave; after which he betook himself to a garden -hard by the burial-ground and cut thence staves and -palmfronds.[FN#465] Then he tied the dead man's legs and laid on -to him with the staff and beat him a grievous beating; but the -body never budged. When the time grew longsome on him, his -shoulders became a-weary and he feared lest some one of the watch -passing on his round should surprise and seize him. So he took up -Al-Razi and carrying him forth of the cemetery, stayed not till -he came to the Magians' mortuary-place and casting him down in a -Tower of Silence,[FN#466] rained heavy blows upon him till his -shoulders failed him, but the other stirred not. Then he seated -him by his side and rested; after which he rose and renewed the -beating upon him; and thus he did till the end of the night, but -without making him move. Now, as Destiny decreed, a band of -robbers whose wont it was, when they had stolen anything, to -resort to that place and there divide their loot, came thither in -early-dawn, according to their custom; they numbered ten and they -had with them much wealth which they were carrying. When they -approached the Tower of Silence, they heard a noise of blows -within it and their captain cried, "This is a Magian whom the -Angels[FN#467] are tormenting." So they entered the cemetery and -as soon as they arrived over against him, the man of Marw feared -lest they should be the watchmen come upon him, therefore he fled -and stood among the tombs.[FN#468] The robbers advanced to the -place and finding a man of Rayy bound by the feet and by him some -seventy sticks, wondered at this with exceeding wonder and said, -"Allah confound thee! This was a miscreant, a man of many crimes; -for earth hath rejected him from her womb, and by my life, he is -yet fresh! This is his first night in the tomb and the Angels -were tormenting him but now; so whoso of you hath a sin upon his -soul, let him beat him, by way of offering to Almighty Allah." -The robbers said, "We be sinners one and all;" so each of them -went up to the corpse and dealt it about an hundred blows, one -saying the while, "This is for my father!"[FN#469] and another -laid on to him crying, "This is for my grandfather!" whilst a -third muttered, "This is for my brother!" and a fourth exclaimed, -"This is for my mother!" And they gave not over taking turns at -him and beating him till they were weary, whilst Al-Marwazi stood -laughing and saying in self, "'Tis not I alone who have entered -into default against him. There is no Majesty and there is no -Might save in Allah, the Glorious, the Great!"[FN#470] Then the -robbers applied themselves to sharing their loot wherein was a -sword which caused them to fall out anent the man who should take -it. Quoth the Captain, "'Tis my rede that we make proof of it; -so, an it be a fine blade, we shall know its worth, and if it be -worthless we shall know that;" whereto they said, "Try it on this -corpse, for it is fresh." So the Captain took the sword, and -drawing it, brandished and made a false cut with it; but, when -the man of Rayy saw this, he felt sure of death and said in his -mind, "I have borne the washing-slab and the boiling water and -the pricking with the knife-point and the grave-niche and its -straitness and all this, trusting in Allah that I might be -delivered from death, and indeed I have been delivered; but the -sword I may not suffer seeing that one stroke of it will make me -a dead man." So saying, he sprang to his feet and seizing a -thigh-bone of one departed, shouted at the top of his voice, "O -ye dead ones, take them to yourselves!" And he smote one of them, -whilst his mate of Marw smote another and they cried out at them -and buffeted them on their neck-napes: whereupon the robbers left -that which was with them of loot and ran away; and indeed their -wits took flight for terror and they ceased not running till they -came forth of the Magians' mortuary-ground and left it a -parasang's length behind them, when they halted, trembling and -affrighted for the muchness of that which had befallen them of -fear and awe of the dead.[FN#471] As for Al-Razi and Al-Marwazi, -they made peace each with other and sat down to share the spoil. -Quoth the man of Marw, "I will not give thee a dirham of this -money, till thou pay me my due of the monies that be in thy -house." And quoth the man of Rayy, "I will do naught of the -kind,[FN#472] nor will I withdraw this from aught of my due." So -they fell out thereupon and disputed each with other and either -of the twain went saying to his fellow, "I will not give thee a -dirham!" Wherefore words ran high between them and the brawl was -prolonged. Meanwhile, when the robbers halted, one of them said -to the others, "Let us go back and see;" and the Captain said, -"This thing is impossible of the dead: never heard we that they -came to life in such way. Return we and take our monies, for that -the dead have no need of money." And they were divided in opinion -as to returning: but presently one said, "Indeed, our weapons are -gone and we may not prevail against them and will not draw near -the place: only let one of us go look at it, and if he hear no -sound of them, let him suggest to us what we shall do." At this -they agreed that they should send a man of them and assigned him -for such mission two parts of the plunder. Accordingly he -returned to the burial-ground and gave not over going till he -stood at the door of the Tower of Silence, when he heard the -words of Al-Marwazi to his fellow, "I will not give thee a single -dirham of the money!" The other said the same and they were -occupied with brawling and abuse and talk. So the robber returned -in haste to his mates, who said, "What is behind thee?"[FN#473] -Quoth he, "Get you gone and run for your lives, O fools, and save -yourselves: much people of the dead are come to life and between -them are words and brawls." Hereat the robbers fled, whilst the -two sharpers returned to the man of Rayy's house and made peace -and added the robbers' spoil to the monies they had gained and -lived a length of time. "Nor, O king of the age" (continued the -Wazir), "is this stranger or rarer than the story of the Four -Sharpers with the Shroff and the Ass." When the king heard this -story, he smiled and it pleased him and he bade the Minister to -his own house. - - The Twenty-second Night of the Month. - -When the evening evened, King Shah Bakht summoned the Wazir and -required of him the hearing of the story. So Al-Rahwan said, -"Hearkening and obedience. Give ear, O King, to - - - - -The Tale of the Sharpers with the Shroff[FN#474] and the Ass. - - - -Four sharpers once plotted against a Shroff, a man of much -wealth, and agreed upon a sleight for securing some of his coins. -So one of them took an ass and laying on it a bag, wherein were -dirhams, lighted down at the shop of the Shroff and sought of him -small change. The man of monies brought out to him the silver -bits and bartered them with him, whilst the sharper was easy with -him in the matter of exchange, so he might gar him long for more -gain. As they were thus, up came the other three sharpers and -surrounded the donkey; and one of them said, "'Tis he," and -another said, "Wait till I look at him." Then he took to -considering the ass and stroking him from crest[FN#475] to tail; -whilst the third went up to him and handled him and felt him from -head to rump, saying, "Yes, 'tis in him." Said another, "No, 'tis -not in him;" and they left not doing the like of this for some -time. Then they accosted the donkey's owner and chaffered with -him and he said, "I will not sell him but for ten thousand -dirhams." They offered him a thousand dirhams; but he refused and -swore that he would not vend the ass but for that which he had -said. They ceased not adding to their offer till the price -reached five thousand dirhams, whilst their mate still said, -"I'll not vend him save for ten thousand silver pieces." The -Shroff advised him to sell, but he would not do this and said to -him, "Ho, shaykh! Thou wottest not the case of this donkey. Stick -to silver and gold and what pertaineth thereto of exchange and -small change; because indeed the virtue of this ass is a mystery -to thee. For every craft its crafty men and for every means of -livelihood its peculiar people." When the affair was prolonged -upon the three sharpers, they went away and sat down aside; then -they came up privily to the money-changer and said to him, "An -thou can buy him for us, do so, and we will give thee twenty -dirhams." Quoth he, "Go away and sit down at a distance from -him." So they did as he bade and the Shroff went up to the owner -of the ass and ceased not luring him with lucre and saying, -"Leave these wights and sell me the donkey, and I will reckon him -a present from thee," till he sold him the animal for five -thousand and five hundred dirhams. Accordingly the ,money-changer -weighed out to him that sum of his own monies, and the owner of -the ass took the price and delivered the beast to him, saying, -"Whatso shall betide, though he abide a deposit upon thy -neck,[FN#476] sell him not to yonder cheats for less than ten -thousand dirhams, for that they would fain buy him because of a -hidden hoard they know, whereto naught can guide them save this -donkey. So close thy hand on him and cross me not, or thou shalt -repent." With these words he left him and went away, whereupon up -came the three other sharpers, the comrades of him of the ass, -and said to the Shroff, "God requite thee for us with good, in -that thou hast bought him! How can we reward thee?" Quoth he, "I -will not sell him but for ten thousand dirhams." When they heard -that they returned to the ass and fell again to examining him -like buyers and handling him. Then said they to the -money-changer, "Indeed we were deceived in him. This is not the -ass we sought and he is not worth to us more than ten -nusfs."[FN#477] Then they left him and offered to go away, -whereat the Shroff was sore chagrined and cried out at their -speech, saying, "O folk, ye asked me to buy him for you and now I -have bought him, ye say, we were deceived in him, and he is not -worth to us more than ten nusfs." They replied, "We thought that -in him was whatso we wanted; but, behold, in him is the contrary -of that which we wish; and indeed he hath a blemish, for that he -is short of back." Then they made long noses[FN#478] at him and -went away from him and dispersed. The money-changer deemed they -did but play him off, that they might get the donkey at their own -price; but, when they walked away from him and he had long -awaited their return, he cried out saying, "Well-away!" and -"Ruin!" and "Sorry case I am in!" and shrieked aloud and rent his -raiment. So the market-people assembled to him and questioned him -of his case; whereupon he acquainted them with his condition and -told them what the knaves had said and how they had cozened him -and how they had cajoled him into buying an ass worth fifty -dirhams[FN#479] for five thousand and five hundred.[FN#480] His -friends blamed him and a gathering of the folk laughed at him and -admired his folly and over-faith in believing the talk of the -sharpers without suspicion, and meddling with that which he -understood not and thrusting himself into that whereof he had no -sure knowledge. "On this wise, O King Shah Bakht" (continued the -Wazir), "is the issue of greed for the goods of the world and -indeed coveting that which our knowledge containeth not shall -lead to ruin and repentance. Nor, O King of the age" (added he), -"is this story stranger than that of the Cheat and the -Merchants." When the King heard these words, he said in himself, -"Indeed, had I given ear to the sayings of my courtiers and -inclined to their idle prate in the matter of my Minister, I had -repented to the utterest of penitence, but Alhamdolillahlaud be -to the Lordwho hath disposed me to endurance and long-suffering -and hath vouchsafed to me patience!" Then he turned to the Wazir -and dismissed him to his dwelling and gave cong to those who -were present, according to his custom. - - The Twenty-third Night of the Month. - -When the evening evened, the King summoned the Minister and when -he presented himself before him, he required of him the hearing -of the story. So he said, "Hearing and obeying. Give ear, O -illustrious lord, to - - - - -The Tale of the Cheat and the Merchants. - - - -There was once in olden time a certain Cheat, who could turn the -ear inside out by his talk, and he was a model of cleverness and -quick wit and skill and mischief. It was his wont to enter a town -and make a show of being a trader and engage in intimacy with -people of worth and sit in session with the merchants, for his -name was noted as a man of virtue and piety. Then he would put a -sleight on them and take of them what he might spend and fare -forth to another stead; and he ceased not to do thus for a while -of time. It chanced one day that he entered a certain city and -sold somewhat that was with him of merchandise and made friends -of the merchants of the place and took to sitting with them and -entertaining them and inviting them to his quarters and his -assembly, whilst they also invited him to their houses. He abode -after such fashion a long time until he was minded to quit the -city; and this was bruited among his intimates, who grieved for -parting from him. Then he betook himself to one of them who was -the richest in substance and the most conspicuous for generosity, -and sat with him and borrowed his goods; and when rising to -depart, he bade him return the deposit that he had left with him. -Quoth the merchant, "And what is the deposit?" and quoth the -Cheat, "'Tis such a purse, with the thousand dinars therein." The -merchant asked, "And when didst thou give me that same?" and the -Cheat answered, "Extolled be Allah of All Might! Was it not on -such a day, by such a token which is thus and thus?" The man -rejoined, "I know naught of this," and words were bandied about -between them, whilst the folk who heard them disputed together -concerning their sayings and doings, till their voices rose high -and the neighbours had knowledge of that which passed between -them.[FN#481] Then said the Cheat, "O people, this is my friend -and I deposited with him a deposit which he denieth having -received: so in whom shall men put trust after this?" And they -said, "This person is a man of worth and we have known in him -naught but trustiness and good faith and the best of breeding, -and he is endowed with sense and manliness.[FN#482] Indeed, he -affirmeth no false claim, for that we have consorted and -associated with him and he with us and we know the sincerity of -his religion." Then quoth one of them to the merchant, "Ho, -Such-an-one! Bethink thee of the past and refresh thy memory. It -cannot be that thou hast forgotten." But quoth he, "O people, I -wot nothing of what he saith, for indeed he deposited naught with -me:" and the matter was prolonged between them. Then said the -Cheat to the merchant, "I am about to travel and I have, praised -be Allah Almighty, much wealth, and this money shall not escape -me; but do thou make oath to me." And the folk said, "Indeed, -this man doth justice upon himself."[FN#483] Whereupon the -merchant fell into that which he disliked[FN#484] and came nigh -upon loss and ill fame. Now he had a friend, who pretended to -sharpness and intelligence; so he came up to him secretly and -said to him, "Let me do so I may cheat this Cheat, for I know him -to be a liar and thou art near upon having to weigh out the gold; -but I will parry off suspicion from thee and say to him, The -deposit is with me and thou erredst in suspecting that it was -with other than myself; and so I will divert him from thee." The -other replied, "Do so, and rid the people of such pretended -debts." Accordingly the friend turned to the Cheat and said to -him, "O my lord, I am Such-an-one, and thou goest under a -delusion. The purse is with me, for it was with me that thou -depositedst it, and this Shaykh is innocent of it." But the Cheat -answered him with impatience and impetuosity, saying, "Extolled -be Allah! As for the purse that is with thee, O noble and -faithful man, I know 'tis under Allah's charge and my heart is -easy anent it, because 'tis with thee as it were with me; but I -began by demanding the purse which I deposited with this man, of -my knowledge that he coveteth the goods of folk." At this the -friend was confounded and put to silence and returned not a -reply; and the only result of his meddling was that each of them- --merchant and friendhad to pay a thousand gold pieces. So the -Cheat took the two thousand dinars and made off; and when he was -gone, the merchant said to his friend, the man of pretended -sharpness and intelligence, "Ho, Such-an-one! Thou and I are like -the Falcon and the Locust." The friend asked, "What was their -case?" and the merchant answered with - - - - -The Story of the Falcon and the Locust.[FN#485] - - - -There was once, of old time, a Falcon who made himself a nest -hard by the home of a Locust, and his neighbour gloried in such -neighbourhood and betaking herself to him, saluted him with the -salam and said, "O my lord and lord of all the birds, indeed the -nearness to thee delighteth me and thou honourest me with thy -vicinity and my soul is fortified with thee." The Falcon thanked -her for this and friendship between them followed. One day, the -Locust said to the bird, "O prince of the flying race, how is it -that I see thee alone, solitary, having with thee no friend of -thy kind, the volatiles, on whom thou mayst repose in time of -gladness and of whom thou mayst seek aid in tide of sadness? -Indeed, 'tis said, 'Man goeth about seeking ease of body and ward -of strength,' and there is naught in this more necessary to him -than a true friend who shall be the crown of his comfort and the -column of his career and on whom shall be his dependence in his -distress and in his delight. Now I, although ardently desiring -thy weal in that which befitteth thy rank and degree, yet am weak -in that which the soul craveth; but, an thou deign give me leave, -I will seek out for thee one of the birds who shall fellow thee -in body and strength." And the Falcon said, "I commit this to -thee and rely upon thee herein." Thereupon, O my brother (quoth the merchant), the Locust began -going round the company of the birds, but saw naught resembling -the Falcon in bulk and body save the Kite and thought well of -her. So she brought the twain together and counselled the Falcon -to foregather with the Kite. Presently it fortuned that the -Falcon fell sick and the Kite tarried with and tended him a long -while till he recovered and became sound and strong, wherefore he -thanked her and she fared from him. But after some days the -Falcon's sickness returned to him and he needed succour of the -Kite; so the Locust went out from him and was absent from him a -day; after which she returned to him with another locust,[FN#486] -saying, "I have brought thee this one." When the Falcon saw her, -he said, "God requite thee with good! Indeed, thou hast done well -in the quest and thou hast shown subtlety and discrimination in -the choice." All this befel because the Locust had no knowledge -of the essence which lurketh in the outer semblance of bodies. -"As for thee, O my brother (Allah requite thee with weal!), thou -wast subtle in device and usedst precaution; but forethought -availeth not against Fate, and Fortune foreordained baffleth -force of fence. How excellent is the saying of the poet when he -spake these couplets:[FN#487] - -'It chances whiles that the blind man escapes a pit, * Whilst he - who is clear of sight falls into it. -The ignorant man may speak with impunity * A word that is death - to the wise and the ripe of wit. -The true believer is pinched for his daily bread, * Whilst - infidel rogues enjoy all benefit. -Where is a man's resource and what can he do? * It is the - Almighty's will: we must submit.'" - -"Nor" (continued the Wazir) "is this, O king of the age, rarer or -stranger than the story of the King and his Chamberlain's wife; -nay, this is more wondrous than that and more delectable." When -the king heard this story, he was strengthened in his resolve to -spare the Minister and to eschew haste in an affair whereof he -was not certified; so he comforted him and bade him hie to his -home. - - The Twenty-fourth Night of the Month. - -When it was night, the King summoned the Wazir and sought of him -the hearing of the story. Al-Rahwan replied, "Hearkening and -obedience! Listen, O august sovran, to - - - - -The Tale of the King and his Chamberlain's Wife.[FN#488] - - - -There was once, in days of yore and in ages and times long gone -before, a King of the kings of the Persians, who was much -addicted to the love of fair women. His courtiers spoke him of -the wife of a certain of his Chamberlains, a model of beauty and -loveliness and perfect grace, and this egged him on to go in to -her. When she saw him, she knew him and said to him, "What urgeth -the King to this that he doeth?" and he replied, saying, "Verily, -I long for thee with excess of longing and there is no help but -that I enjoy thy favours." And he gave her of wealth that after -whose like women lust; but she said, "I cannot do the deed -whereof the king speaketh, for fear of my husband; "[FN#489] and -she refused herself to him with the most rigorous of refusals and -would not suffer him to win his wish. So the king went out in -wrath, and forgot his girdle in the place. Now it chanced that -her husband entered immediately after his lord had departed, and -saw the girdle and knew it. He was aware of the king's love for -women; so quoth he to his wife, "What be this I see with thee?" -Quoth she, "I'll tell thee the truth," and recounted to him the -occurrence; but he believed her not and suspicion entered his -heart. As for the King, he passed that night in care and concern, -and when the morning morrowed, he summoned that Chamberlain and -made him governor of one of his provinces; then he bade him -betake himself thither, purposing, after he should have departed -and fared afar, to foregather with his wife. The Chamberlain -perceived his project and kenned his intent; so he answered, -saying, "To hear is to obey!" presently adding, "I will go and -order my affairs and give such injunctions as may be needed for -the well-doing of my affairs; then will I go about the sovran's -commission." And the King said, "Do this and make haste." So the -Chamberlain went about that which he needed and assembling his -wife's kinsfolk, said to them, "I am determined to dismiss my -wife." They took this ill of him and complained of him and -summoning him before the sovereign, sat prosecuting him. Now the -King had no knowledge of that which had passed; so he said to the -Chamberlain, "Why wilt thou put her away and how can thy soul -consent to this and why takest thou unto thyself a fine and -fertile piece of land and presently forsakest it?" Answered the -husband, "Allah amend the king! By the Almighty, O my King, I saw -therein the trail of the lion and fear to enter that land, lest -the lion devour me; and the like of my affair with her is that -which befel between the Crone and the Draper's Wife. The king -asked, "What is their adventure?" and the Chamberlain answered, -"Hear, O king, - - - - -The Story of the Crone and the Draper's Wife.[FN#490] - - - -There was once a man of the Drapers, who had a beautiful wife, -and she was curtained[FN#491] and chaste. A certain young man saw -her coming forth of the Hammam and loved her and his heart was -engrossed with her. So he devised for access to her all manner of -devices, but availed not to foregather with her; and when he was -a-weary and his patience failed for travail and trouble and his -fortitude betrayed and forsook him and he was at an end of his -resources against her, he complained of this to an ill-omened -crone,[FN#492] who promised him to bring about union between him -and his beloved. He thanked her for this and promised her all -manner of douceurs; and she said to him, "Hie thee to her husband -and buy of him a turband-cloth of fine linen, and let it be of -the very best of stuff." So he repaired to the Draper and buying -of him a turband-cloth of lawn, returned and gave it to the old -woman, who took it and burned it in two places. Then she donned -the dress of a devotee and taking the turband-cloth with her, -went to the Draper's house and knocked at the door. When the -Draper's wife saw her thus habited as a holy woman, she opened to -her and admitted her with kindly reception, and made much of her -and welcomed her: so the crone went in to her and conversed with -her awhile. Then said she to her, "I want to make the -Wuzu-ablution preparatory to prayer."[FN#493] At these words the -wife brought the water and she made the ablution and standing up -to pray, prayed and satisfied herself; and when she had ended her -orisons, she left the turband-cloth in the place of prayer and -fared forth. Presently, in came the Draper, at the hour of -night-devotions, and sitting down in the prayer-place where the -old woman had prayed, looked about him and espied the turband. He -knew it and suspected foul play; so wrath showed in his face and -he was furious with his wife and reviled her and abode his day -and his night without speaking to her, during all which while she -knew not the cause of his rage. Then she looked and seeing the -turband-cloth before him and noting the traces of burning -thereon, understood that his anger was on account of this and -concluded that he was in ill-temper because it was burnt. When -the morning morrowed, the Draper went out, still wroth with his -wife, and the crone returned to her and found her changed of -colour, pale of complexion, dejected and heart-broken. So she -questioned her of the cause, and the wife told her how her -husband was angered against her on account of the burns in the -turband-cloth.[FN#494] Rejoined the old woman, "O my daughter, be -not chagrined; for I have a son, a fine-drawer, and he, by thy -life, shall fine-draw the holes and restore the turband-cloth as -it was." The wife rejoiced in her saying and asked her, "And when -shall this be?" The crone answered, "To-morrow, Inshallahan it -please Allah the Most HighI will bring him to thee, at the time -of thy husband's going forth from thee, and he shall fine-draw it -and depart forthwith." Then she comforted her heart and going -away from her, returned to the young man and acquainted him with -what had passed. Now when the Draper saw the turband-cloth, he -determined to divorce his wife and waited only till he could -collect that which was obligatory on him of the contingent dowry -and what not else,[FN#495] for fear of her people. When the crone -arose in the morning, she took the young man and carried him into -the Draper's house. The wife opened the door to her and the -ill-omened old woman entered with him and said to the lady, "Go, -fetch that which thou wouldest have fine-drawn and give it to my -son." So saying, she bolted the door on her, whereupon the young -man raped[FN#496] her against her will and did his want of her -and went forth. Then cried the crone, "Know that this is my son -and that he loved thee with exceeding love and was like to lose -his life for longing after thee; so I devised for thee with this -device and came to thee with this turband-cloth, which is not thy -husband's, but my son's. Now have I won to my wish; so do thou -trust in me and I will put a sleight on thy husband for setting -thee right with him, and thou wilt be subject to me and to him -and to my son."[FN#497] And the wife replied, "'Tis well. Do so." -Presently the old woman returned to the lover and said, "Know -thou that I have engineered the affair for thee with her; and now -we must mend that we have marred. Hie thee and sit with the -Draper and mention to him the turband-cloth, saying, 'The turband -I bought of thee I chanced to burn in two places; so I gave it to -a certain old woman, to have fine-drawn, and she took it and went -away, and I know not her dwelling-place.'[FN#498] When thou seest -me pass by, rise and lay hold of me, and demand of me the cloth, -to the intent that I may arrange her affair with her spouse and -that matters go right with thee in her regard." Accordingly he -repaired to the Draper's shop and sat down by him and asked him, -"Thou knowest the turband-cloth I bought of thee?" "Yes." -"Knowest thou what is come of it?" "No." "After I bought it of -thee, I fumigated myself[FN#499] and it fortuned that the -turband-cloth was burnt in two places; so I gave it to a woman, -whose son, they said, was a fine-drawer, and she took it and -fared forth with it; and I know not her home." When the Draper -heard this, he was startled by the thought that he had suspected -his wife wrongfully, and marvelled at the story of the -turband-cloth, and his mind was made easy anent her. After a -short while up came the old woman, whereupon the young man sprang -to his feet and seizing her, demanded of her the turband-cloth. -Said she, "Know that I entered one of the houses and wuzu'd and -prayed in the prayer-place;[FN#500] and I forgot the turband-cloth -there and went out. Now I weet not the house in which I prayed, -nor have I been divinely directed[FN#501] thereto, and I go round -about every day till the night, so haply I may light on the -dwelling, for I know not its owner." When the Draper heard these -words, he said to the old woman, "Verily, Allah restoreth to thee -what thing thou hast lost. Be gladdened by good news, for the -turband-cloth is with me and in my house." And he arose -forthright and handed to her the turband-cloth, as it was, and -she handed it to the young man. Then the Draper made peace with -his wife and gave her raiment and jewellery, till she was content -and her heart was appeased.[FN#502] When the king heard his -Chamberlain's story, he was dazed and amazed and said to him, -"Abide on thy service and ear thy field for that the lion entered -it, but marred it not, and he will never more return thither." -[FN#503] Then he bestowed on him an honourable robe and made him -a costly present; and the man returned to his wife and people, -rejoicing, his heart having been set at rest concerning his wife. -"Nor" (continued the Wazir), "O King of the age, is this rarer or -stranger than the story of the beautiful wife, a woman gifted of -amorous grace, with the ugly Man, her husband." When King Shah -Bakht heard the Minister's speech, he deemed it delectable and it -pleased him; so he bade him hie to his house, and there he -tarried his day long. - - The Twenty-fifth Night of the Month. - -When the evening evened, the King summoned his Wazir and bade him -tell the tale. So he said, "'Tis well. Hear, O King, - - - - -The Tale of the Ugly Man and his Beautiful Wife. - - - - -There was once a man of the Arabs who had a number of children, -and amongst them a boy, never was seen a fairer than he of favour -nor a more complete in comeliness; no, nor a more perfect of -prudence. When he came to man's estate, his father married him to -his first cousin, the daughter of one of his paternal uncles, and -she excelled not in beauty, neither was she laudable for -qualities; wherefore she pleased not the youth, but he bore with -her for the sake of kinship. One day, he fared forth in quest of -certain camels[FN#504] of his which had strayed and hied him on -all his day and night till eventide, when he was fain to seek -hospitality in an Arab camp. So he alighted at one of the tents -of the tribesmen and there came forth to him a man short of -stature and foul of favour, who saluted him with the salam; and, -lodging him in a corner of the tent, sat entertaining him with -chat, the cheeriest that might be. When his food was dressed, the -Arab's wife brought it to the guest, and he looked at the -mistress of the tent and saw a semblance than which no seemlier -might be. Indeed, her beauty and loveliness, her symmetry and -perfect grace amazed him and he was struck with astonishment, -gazing now at her and then at her mate. When his looking grew -long, the man said to him, "Ho, thou son of the worthy! Busy -thyself with thine own business, for by me and this woman hangeth -a wondrous tale, which is even better than that thou seest of her -beauty; and I will tell it to thee when we have made a finish of -our food." So, when they had ended eating and drinking, the young -man asked his host for the story, and he said, "Know that in my -youth I was the same as thou seest me in the matter of -loathliness and foul favour; and I had brethren of the fairest of -the folk; wherefore my father preferred them over me and used to -show them kindness, to my exclusion, and made me serve in their -stead, like as a master employeth slaves. One day, a dromedary of -his strayed from the herd of camels, and he said to me, 'Go thou -forth in quest of her and return not but with her.' I replied, -'Send other than I of thy sons.' But he would not consent to this -and scolded me and insisted upon me, till the matter came to such -a pass with him that he took a thong-whip and fell to beating me. -So I arose and saddling a riding-camel, mounted her and sallied -forth at random, purposing to go out into the wolds and the wilds -and return to him never more. I fared on all my night and the -next day and coming at eventide[FN#505] to the encampment of this -my wife's people, alighted down with and became the guest of her -father, who was a Shaykh well stricken in years. Now when it was -the noon of night, I arose and went forth the tent at a call of -nature, and none knew of my case save this woman. The dogs -followed me as a suspected stranger and ceased not worrying -me[FN#506] till I fell on my back into a pit, wherein was water, -a deep hollow and a steep; and a dog of those dogs fell in with -me. The woman, who was then a girl in the bloom of youth, full of -strength and spirit, was moved to ruth on me, for the calamity -whereinto I was fallen, and coming to me with a rope, said to me, -'Catch hold of the rope,' So I hent it and clung to it and she -haled me up; but, when I was half-way up, I pulled her down and -she fell with me into the pit; and there we abode three days, she -and I and the hound. When her people arose in the morning and did -not see her, they sought her in the camp, but, finding her not -and missing me also, never doubted but she had fled with -me.[FN#507] Now she had four brothers, as they were Saker-hawks, -and they took horse and dispersed in search of us. When the day -yellowed on the fourth dawn, the dog began to bark and the other -hounds answered him and coming to the mouth of the pit, stood -howling to him. The Shaykh, my wife's father, hearing the howling -of the hounds, came up and standing at the brink of the hollow, -looked in and beheld a marvel. Now he was a brave man and a -sensible, an elder experienced in affairs, so he fetched a cord -and bringing forth the three, questioned us twain of our case. I -told him all that had betided and he fell a-pondering the affair. -Presently, her brothers returned, whereupon the old man -acquainted them with the whole case and said to them, 'O my sons, -know that your sister intended not aught but good, and if ye kill -this man, ye will earn abiding shame and ye will wrong him, and -wrong your own souls and eke your sister: for indeed there -appeareth no cause such as calleth for killing, and it may not be -denied that this accident is a thing whose like may well occur -and that he may easily have been the victim of suchlike chance.' -Then he addressed me and questioned me of my lineage; so I set -forth to him my genealogy and he, exclaiming, 'A man of her -match, honourable, understanding,' offered me his daughter in -wedlock. I consented to this and marrying her, took up my abode -with him and Allah hath opened on me the gates of weal and -wealth, so that I am become the richest in monies of the -tribesmen; and the Almighty hath stablished me in that which He -hath given me of His bounties." The young man marvelled at his -tale and lay the night with him; and when he arose in the -morning, he found his estrays. So he took them and returning to -his folk, acquainted them with what he had seen and all that had -befallen him. "Nor" (continued the Wazir) "is this stranger or -rarer than the story of the King who lost kingdom and wealth and -wife and children and Allah restored them to him and requited him -with a realm more magnificent than that which he had forfeited -and better and finer and greater of wealth and degree." The -Minister's story pleased the King and he bade him depart to his -abode. - - The Twenty-sixth Night of the Month. - -When came the night, the king summoned his Wazir and bade him -tell the story of the King who lost kingdom and wife and wealth. -He replied, "Hearing and obeying! Give ear, O sovran, to - - - - -The Tale of the King who lost Kingdom and Wife and Wealth -and Allah restored them to Him.[FN#508] - - - -There was once a king of the kings of Hind, who was a model of -morals, praiseworthy in policy, lief of justice to his lieges, -lavish to men of learning and piety and abstinence and devoutness -and worship and shunning mischief-makers and froward folk, fools -and traitors. After such goodly fashion he abode in his kingship -what Allah the Most High willed of watches and days and -twelvemonths,[FN#509] and he married the daughter of his father's -brother, a beautiful woman and a winsome, endowed with brightness -and perfection, who had been reared in the king's house in -delicacy and delight. She bare him two sons, the most beauteous -that might be of boys, when came Destiny from whose decree is no -deliverance and Allah the Most High raised up against the King -another king, who came forth upon his realm, and was joined by -all the folk of the city that had a mind to lewdness and -frowardness. So he strengthened himself by means of them against -the King and compassed his kingdom, routing his troops and -killing his guards. The King took his wife, the mother of his -sons, and what he might of monies and saved his life and fled in -the darkness of the night, unknowing whither he should wend. -Whenas wayfare grew sore upon them, there met them highwaymen on -the way, who took all that was with them, so that naught remained -to each of them save a shirt and trousers; the robbers left them -without even provaunt or camels or other riding-cattle, and they -ceased not to fare on afoot, till they came to a copse, which was -an orchard of trees on the ocean shore.[FN#510] Now the road -which they would have followed was crossed by a sea-arm, but it -was shallow and scant of water; wherefore, when they reached that -place, the king took up one of his children and fording the water -with him, set him down on the further bank and returned for his -other son, whom also he seated by his brother. Lastly, returning -for their mother, he took her up and passing the water with her, -came to the place where he had left his children, but found them -not. Thereupon he looked at the midst of the island and saw an -old man and an old woman, engaged in making themselves a -reed-hut: so he set down his wife over against them and started -off in quest of his children, but none gave him news of them and -he went round about right and left, yet found not the whereabouts -they were. On this wise fared it with him; but as to the -children, they had entered the copse to make water, and they -found there a forest of trees, wherein, if a sturdy -horseman[FN#511] strayed, he might wander by the week, and never -know its first from its last. So the boys pushed into it and -wotted not how they should return and went astray in that wood, -for a purpose willed of Allah Almighty, whilst their father -sought them, but found them not. So he returned to their mother -and they abode weeping for their children; as for whom, when they -entered the forest, it swallowed them up and they fared at -hap-hazard, wandering in it many days, knowing not whence they -came or whither they went, till they issued forth, at another -side, upon the open country. Meanwhile, their parents, the king -and queen, tarried in the island, over against the old man and -his old woman, and ate of the fruits and drank of the rills that -were in it till, one day of the days, as they sat, behold, up -came a ship and made fast to the island-side, for provisioning -with water, whereupon they[FN#512] looked one at other and spoke. -The master of the craft was a Magian man and all that was -therein, both crew and goods, belonged to him, for he was a -trader and went round about the world. Now greed of gain deluded -the old man, the owner of the island, and he fared to the ship -and gave the Guebre news of the King's wife, setting out to him -her charms, till he made him long for her and his soul -moved[FN#513] him to practise treachery and cozenage upon her and -take her from her husband. Accordingly, he sent to her, saying, -"Aboard with us is a woman with child, and we dread lest she be -delivered this night: hast thou aught of skill in midwifery?" She -replied, "Yes." Now it was the last of the day; so he sent to her -to come up into the ship and deliver the woman, for that the -labour-pangs were come upon her; and he promised her clothes and -spending-money. Hereat, she embarked confidently, with heart at -ease for herself, and transported her gear to the ship; but no -sooner had she come thither than the sails were hoisted and the -canvas was loosed[FN#514] and the ship set sail. When the King -saw this, he cried out and his wife wept in the ship and would -have cast herself into the waves; but the Magian bade his men lay -hands on her. So they seized her and it was but a little while -ere the night darkened and the ship vanished from the King's -eyes; whereupon he fainted away for excess of weeping and -lamentation and passed his night bewailing his wife and his -children. And when the morning morrowed he began improvising -these couplets:[FN#515] - - "O World, how long, this spite, this enmity? - Say me, dost ever spare what spared can be? -And look! my friends have fard fain and free! - They went and went wi' them my dear delight - E'en from the day when friends to part were dight -And turbid made their lost life's clarity. - By Allah, ne'er I wist their worth aright - Nor ever wot I worth of friends unite -Till fared they, leaving flame in heart of me! - - I'll ne'er forget them since what day each wight - Hied and withdrew fro' me his well-loved sight -And yet I weep this parting-blow to dree. - I vow an Heaven deign my friends return - And cry the crier in mine ears that yearn -"The far is near, right soon their sight shalt see!" - Upon their site my cheeks I'll place, to sprite - I'll say, "Rejoice, thy friends return to thee!" - Nor blame my heart when friends were lief to flee: -I rent my heart ere rent my raimentry." - -He sat weeping for the severance of his wife and children till -the morning, when he went forth wandering at a venture, unweeting -what he should do, and ceased not walking along the sea-shore -days and nights, unknowing whither he went and taking no food -save the herbs of the earth and seeing neither man nor wildling -nor other living thing, till his wayfare brought him to a -mountain-top. He sojourned in the highland and abode awhile there -alone, eating of its fruits and drinking of its founts; then he -came down thence and trudged along the high road three days, when -he hit upon tilled fields and villages and gave not over going -till he made a great city on the shore of the salt sea and came -to its gate at the last of the day. The gatekeepers allowed him -no admission; so he spent his night anhungered, and when he arose -in the morning, he sat down hard by the portal. Now the king of -the city was dead and had left no son, and the citizens fell out -anent who should be ruler over them: and their words and redes -differed, so that civil war was like to befal them thereupon. But -it came to pass that, after long jangle, they agreed to leave the -choice to the late king's elephant and that he unto whom he -consented should be king and that they would not contest with him -the sway. So to this they sware and on the morrow, they brought -out their elephant and fared forth to a site within sight of the -city; nor was there man or woman but was present at that moment. -Then they adorned the elephant and raising the throne on his -back, gave him the crown in his trunk; and he went round about -examining the countenances of the folk, but stopped not over -against any of them till he came at last to the forlorn King, the -exile who had lost his children and his wife, when the beast -prostrated himself to him and placing the crown on his head, took -him up and set him upon his back. Thereupon the people all -prostrated themselves and gave mutual joy of this and the -drums[FN#516] of good tidings beat before him, and he entered the -city and went on till he reached the House of Justice and the -Audience-hall of the Palace and sat down upon the throne of the -kingdom, crown on head; whereat the lieges entered to -congratulate him and to bless him. Then he addressed himself, as -was his wont in the kingship, to forwarding the affairs of the -folk and ranging the troops according to their ranks and looking -into their affairs and those of all the Ryots. He also released -those who were in the dungeons and abolished the custom-dues and -gave honourable robes and lavished great gifts and bestowed -largesse and conferred favours on the Emirs and Wazirs and Lords -of the realm, and the Chamberlains'[FN#517] and Nabobs presented -themselves before him and did him homage. So the city people -rejoiced in him and said, "Indeed, this be none other than a King -of the greatest of the kings." And presently he assembled the -sages and the theologians and the sons of the Sovrans and -conversed with them and asked them subtile questions and -casuistical problems and talked over with them things manifold of -all fashions that might direct him to rectitude in the kingship; -and he questioned them also of mysteries and religious -obligations and of the laws of the land and the regulations of -rule and of that which it beseemeth the liege lord to do of -looking into the affairs of the lieges and repelling the foe and -fending off his malice with force and fight; so the subjects' -contentment redoubled and their exultation in that which Allah -Almighty had vouchsafed them of his kingship over them. On such -wise he upheld the ordinance of the realm, and the affairs abode -stablished upon the accepted custom and local usage. Now the late -king had left a wife and two daughters, and the people would fain -have married the Princess royal to the new king that the rule -might not pass clean away from the old rulers. Accordingly, they -proposed to him that he should wed her or the other of the -deceased king's daughters, and he promised them this, but he put -them off from him, of his respect for the covenant he had made -with his former wife, his cousin, that he would marry none other -than herself. Then he betook himself to fasting by day and -praying through the night, multiplying his alms-deeds and -beseeching Allah (extolled and exalted be He!) to reunite him -with his children and his wife, the daughter of his father's -brother. When a year had elapsed, there came to the city a ship, -wherein were many merchants and much merchandise. Now it was -their custom from time immemorial that the king, whenever a ship -made the port, sent to it such of his pages as he trusted in, who -took agency of the goods, to the end that they might be first -shown to the Sovran, who bought as much of them as befitted him -and gave the merchants leave to sell whatso he wanted not. So he -commissioned, according to his custom, a man who should fare to -the ship and seal up the bales and set over them one who could -watch and ward them. Meanwhile the Queen his wife, when the -Magian fled with her and proffered himself to her and lavished -upon her abounding wealth, rejected him and was like to kill -herself[FN#518] for chagrin at that which had befallen and for -concern anent her separation from her husband. She also refused -meat and drink and resolved to cast herself into the sea; but the -Magian chained her and straitened her and clothed her in a coat -of wool and said to her, "I will continue thee in wretchedness -and humiliation till thou obey me and accept me." So she took -patience and looked for the Almighty to deliver her from the hand -of that accursed; and she ceased not travelling with him from -country to country till he came with her in fine to the city -wherein her husband was king and his goods were put under seal. -Now the woman was in a chest and two youths of the late king's -pages, who were now in the new King's service, were those who had -been charged with the watch and ward of the craft and her -cargaison. When the evening evened on them, the twain began -talking and recounted that which had befallen them in their days -of childhood and the manner of the faring forth of their father -and mother from their country and kingdom when the wicked -overcame their realm, and how they had gone astray in the forest -and how Fate had severed them from their parents; for short, they -told their tale from first to last. When the woman heard their -talk, she knew that they were her sons and cried out to them from -the chest, "I am your mother, Such-an-one, and the token between -you twain and me is thus and thus." The young men knew the token -and falling upon the chest, brake the lock and brought out their -mother, who seeing them, strained them to her bosom, and they -fell upon her and fainted away, all three. When they came to -themselves, they wept awhile and the people assembled about them, -marvelling at that they saw, and questioned them of their case. -So the young Princes vied each with other who should be the first -to discover the story to the folk; and when the Magian saw this, -he came up, crying out, "Alack!" and "Ruin!" and said to them, -"Why and wherefore have ye broken open my chest? Verily, I had in -it jewels and ye have stolen them, and this damsel is my -slave-girl and she hath agreed with you both upon a device to -take my wealth." Then he rent his raiment and cried for aid, -saying, "I appeal to Allah and to the just King, so he may quit -me of these wrongous youths!" They both replied, "This is our -mother and thou stolest her:" whereupon words waxed manifold -between them and the folk plunged into talk with many a "he said" -and "'twas said" concerning their affair and that of the -pretended slave-girl, and the strife increased between them, so -that at last they carried them all four to the King's court. When -the two young men presented themselves between his hands and -stated their case to him and to the folk and the sovran heard -their speech, he knew them and his heart was like to fly for joy: -the tears poured from his eyes at their sight and the sight of -his wife, and he thanked Allah Almighty and praised Him for that -He had deigned reunite them. Then he bade the folk who were -present about him be dismissed and commanded the Magian and the -woman and the two youths be to morrow committed to his -armoury[FN#519] for the night, ordering that they should keep -guard over them all until the Lord should make the morning to -morrow, so he might assemble the Kazis and the Justiciaries and -Assessors and determine between them, according to Holy Law, in -the presence of the four judges. So they did this and the King -passed the night praying and praising Allah of All-might for that -which he had vouchsafed him of kingship and power and victory -over the wight who had wronged him and thanking Him who had -reunited him with his own. When the morning morrowed, he -assembled the Kazis and Deputies and Assessors[FN#520] and -summoning the Magian and the two youths and their mother, -questioned them of their case; whereupon the two young men began -and said, "We are the sons of King Such-an-one and foemen and -lewd fellows gat the mastery of our realm; so our sire fled forth -with us and wandered at haphazard, for fear of the foe." And they -recounted to him all that had betided them, from beginning to -end.[FN#521] Quoth he, "Ye tell a marvel-tale; but what hath Fate -done with your father?" Quoth they, "We know not how Fortune -dealt with him after our loss." And he was silent. Then he -bespake the woman, "And thou, what sayst thou?" So she set forth -to him her case and all that had betided her and her husband, -from the beginning of their hardships to the end, and recounted -to him their adventures up to the time when they took up their -abode with the old man and woman who dwelt on the sea-shore. Then -she reported that which the Magian had practised on her of fraud -and how he had carried her off in the craft and everything that -had betided her of humiliation and torment; all this while the -Kazis and judges and Deputies hearkening to her speech as they -had lent ear to the others' adventures. When the King heard the -last of his wife's tale, he said, "Verily, there hath betided -thee a mighty grievous matter; but hast thou knowledge of what -thy husband did and what came of his affair?" She replied, "Nay, -by Allah; I have no knowledge of him, save that I leave him no -hour unremembered in righteous prayer, and never, whilst I live, -will he cease to be to me the father of my children and my cousin -and my flesh and my blood." Then she wept and the King bowed his -head, whilst his eyes welled tears at her tale. Presently he -raised his head to the Magian and cried to him, "Say thy say, -thou also." So the Magian replied, "This is my slave-girl, whom I -bought with my money from such a land and for so many dinars, and -I made her my betrothed[FN#522] and loved her exceedingly and -gave my monies into her charge; but she falsed me in my substance -and plotted with one of my lads to slay me, tempting him by a -promise that she would kill me and become his wife. When I knew -this of her and was assured that she purposed treason against me, -I awoke from my dream of happiness and did with her that which I -did, fearing for my life from her craft and perfidy; for indeed -she is a trickstress with her tongue and she hath taught these -two youths this pretence, by way of sleight and of her guile and -her malice: so be you not deluded by her and by her talk." "Thou -liest, O accursed," cried the King and bade lay hands on him and -iron him. Then he turned to the two youths, his sons, and -strained them to his breast, weeping sore and saying, "O all ye -people who are present of Kazis and Assessors and Lords of the -land, know that these twain are my sons and that this is my wife -and the daughter of my father's brother; for that whilome I was -king in such a realm." And he recounted to them his history from -commencement to conclusion, nor is there aught of fruition in -repetition; whereupon the folk cried out with weeping and wailing -for the stress of what they heard of marvellous chances and that -wondrous story. As for the king's wife, he bade carry her into -his palace and lavished upon her and upon her sons all that -befitted and beseemed them of bounties, whilst the lieges flocked -to offer up prayers for him and give him joy of his reunion with -his wife and children. When they had made an end of blessings and -congratulations, they besought the king to hasten the punishment -of the Magian and heal their hearts with tormenting and abasing -him. So he appointed them for a day on which they should assemble -to witness his requitement and that which should betide him of -torment, and shut himself up with his wife and two sons and abode -thus private with them three days, during which they were veiled -from the folk. On the fourth day the King entered the Hammam, and -faring forth, sat down on the throne of his kingship, crown on -head, whereupon the folk came in to him, according to their -custom and after the measure of their several dignities and -degrees, and the Emirs and Wazirs entered, and eke the -Chamberlains and Nabobs and Captains of war and the Falconers and -Armbearers and Commanders of the body-guard. Then he seated his -two sons, one on his right and the other on his left hand, whilst -the subjects all stood before him and lifted up their voices in -thanksgiving to Allah the Most High and glorification of Him and -were instant in orisons for the king and in setting forth his -virtues and excellent qualities. He answered them with the most -gracious of answers and bade carry the Magian outside the city -and set him on a high scaffold which had been builded for him -there; and he said to the folk, "Behold, I will torture him with -torments of all kinds and fashions." Then he began telling them -that which he had wrought of villainy with his cousin-wife and -what he had caused her of severance between her and her husband -and how he had required her person of her, but she had sought -refuge for her chastity against him with Allah (to whom belong -honour and glory) and chose abasement rather than obedience to -him, despite stress of torture: neither recked she aught of that -which he lavished to her of monies and raiment, jewels and -ornaments. When the King had made an end of his story, he bade -the bystanders spit in the Magian's face and curse him; and they -did this. Then he bade cut out his tongue and on the next day he -bade lop off his ears and nose and pluck out both his eyes. On -the third day he bade hew off his hands and on the fourth his -feet; and they ceased not to dismember him, limb after limb, and -each member they cast into the fire, after its amputation, before -his face, till his soul departed, after he had endured torments -of all kinds and fashions. Then the King bade crucify his trunk -on the city wall for three days; after which he gave orders to -burn it and reduce its ashes to powder and scatter them abroad in -air. And when this was done, the King summoned the Kazi and the -Witnesses and commanded them marry the old king's daughter and -her sister to his own sons; so the youths wedded them, after the -King had made a bride-feast three days and displayed their brides -to them from nightfall to day-dawn. Then the two Princes went in -unto their brides and abated their maidenheads and loved them and -were vouchsafed issue by them. As for the King their sire, he -abode with his cousin-wife, their mother, what while Allah (to -whom be honour and glory) willed, and they rejoiced in reunion -each with other. The kingship endured unto them and high degree -and victory, and the sovran continued to rule with justice and -equity, so that the lieges loved him and prayed for him and for -his sons length of life and durance of days; and they lived the -most delightsome of existences till there came to them the -Destroyer of delights and Severer of societies, the Depopulator -of palaces and Garnerer of graves; and this is all that hath come -down to us of the story of the King and his Wife and Sons. "Nor," -continued the Wazir, "if this story be a solace and a diversion, -is it pleasanter or more diverting than the tale of the Youth of -Khorasan and his mother and sister." When King Shah Bakht heard -this story, it pleased him and he bade the Minister hie away to -his own house. - - The Twenty-seventh Night of the Month. - -When evening came, the king Shah Bakht bade fetch the Wazir; so -he presented himself before him and the King ordered him to tell -the tale. So he said, "Hearkening and obedience. Give ear, O -sovran, to - - - - -The Tale of Salim, the Youth of Khorasan, and Salma, his -Sister. - - - -Know, O king (but Allah alone knoweth His secret purpose and is -versed in the past and the foredone among folk bygone) that there -was once, in the parts of Khorasan, a man of its affluent, who -was a merchant of the chiefest of the merchants[FN#523] and was -blessed with two children, a son and a daughter.[FN#524] He was -diligent exceedingly in rearing them and they were educated with -the fairest of education; for he used to teach the boy, who -taught his sister all that he learnt, so that, by means of her -brother, the damsel became perfect in the knowledge of the -Traditions of the Prophet and in polite letters. Now the boy's -name was Salm and that of the girl Salm. When they grew up and -were fully grown, their father built them a mansion beside his -own and lodged them apart therein and appointed them slave-girls -and servants to tend them and assigned to each of them pay and -allowances and all that they needed of high and low; meat and -bread; wine, dresses, and vessels and what not else. So Salim and -Salma abode in that palace, as they were one soul in two bodies, -and they used to sleep on one couch and rise amorn with single -purpose, while firmly fixed in each one's heart were fond -affection and familiar friendship for the other. One night, when -the half was spent, as Salim and Salma sat recounting and -conversing, they heard a noise on the ground floor; so they -looked out from a latticed casement which gave upon the gate of -their father's mansion and saw a man of fine presence, whose -clothes were hidden under a wide cloak. He came straight up to -the gate and laying hold of the door-ring, rapped a light rap; -whereupon the door opened and behold, out came their sister, with -a lighted taper, and after her their mother, who saluted the -stranger and embraced him, saying, "O dearling of my heart and -light of mine eyes and fruit of my vitals, enter." So he went in -and shut the door, whilst Salim and Salma abode amazed. The youth -turned to the girl and said to her, "O sister mine, how deemest -thou of this trouble and what advice hast thou to offer?" She -replied, "O my brother, indeed I know not what I shall say anent -the like of this; but he is not disappointed who divine direction -seeketh, nor doth he repent who counsel taketh. One getteth not -the better of the traces of burning by haste, and know that this -is an affliction that hath descended[FN#525] on us and a calamity -foreordained to us; so we have need of wise rede to do it away -and contrivance which shall wash our shame from our faces." And -they ceased not watching the gate till daybreak, when the young -man opened the door and their mother farewelled him; after which -he went his way and she entered, she and her handmaid. Hereat -said Salim to his sister, "Know thou I am resolved to slay this -man, an he return the next night, and I will say to the folk, He -was a robber, and none shall weet that which hath befallen. Then -I will address myself to the slaughter of whosoever knoweth what -is between the fellow and my mother." But Salma said, "I fear -lest an thou slay him in our dwelling-place and he be not -convicted of robberhood, suspicion and ill-fame will revert upon -ourselves, and we cannot be assured that he belongeth not to a -tribe whose mischief is to be feared and whose enmity is to be -dreaded, and thus wilt thou have fled from hidden shame to open -shame and to disgrace public and abiding." Asked Salim: "What -then is it thy rede to do?" And she answered, "Is there no help -but thou kill him? Let us not hasten unto slaughter, for that the -slaughter of a soul without just cause is a mighty grave matter." -When Shahbn[FN#526] heard this, he said within himself, "By -Allah, I have indeed been hasty and reckless in the slaying of -women and girls, and Alhamdolillahlauded be the Lordwho hath -occupied me with this damsel from the slaughter of souls, for -that the slaughter of souls is a grave matter and a grievous! By -the Almighty if Shah Bakht spare the Wazir, I will assuredly -spare Shhrzd!"[FN#527] Then he gave ear to the story and heard -her say to her sister:Quoth Salma to Salim, "Hasten not to slay -him, but overthink the matter and consider the issue whereto it -may tend; for whoso considereth not of actions the end hath not -Fortune to friend." Then they arose on the morrow and busied -themselves with contriving how they should turn away their parent -from that man, and the mother forefelt mischief from them, for -what she saw in their eyes of change, she being wily and keen of -wit. So she took precaution for herself against her children and -Salma said to Salim, "Thou seest what we have fallen upon through -this woman, and very sooth she hath sensed our purpose and -wotteth that we have discovered her secret. So, doubtless, she -will plot against us the like of that which we plot for her; for -indeed up to now she had concealed her affair, and from this time -forth she will become harsh to us; wherefore, methinks, there is -a thing forewritten to us, whereof Allah (extolled and exalted be -He!) knew in His foreknowledge and wherein He carrieth out His -commandments." He asked, "What is that?" and she answered, "It is -that we arise, I and thou, and go forth this night from this land -and seek us a town wherein we may wone and witness naught of the -doings of yonder traitress; for whoso is absent from the eye is -absent from the heart, and quoth one of the poets in the -following couplet:[FN#528] - -'Tis happiest, best for thee, the place to leave, * For then no - eye can see, nor heart can grieve." - -Quoth Salim to her,[FN#529] "'Tis for thee to decide and right is -thy rede; so let us do this, in the name of Allah the Almighty, -trusting in Him for guiding and grace." Accordingly they arose -and took the richest of their raiment and the lightest of that -which was in their treasuries of gems and things of price and -gathered together much matter. Then they equipped them ten mules -and hired them servants of other than the people of the country; -and Salim bade his sister Salma don man's dress. Now she was the -likest of all creatures to him, so that, when she was clad in -man's clothing, the folk knew no difference between them: -extolled be the perfection of Him who hath no like, there is no -god but He! Then he told her to mount a mare, whilst he himself -took another, and they set out under cover of the night; nor did -any of their family or household know of them. So they fared on -into Allah's wide world and gave not over going night and day for -a space of two months, at the end of which they came to a city on -the sea-shore of the land of Makran,[FN#530] by name Al-Sharr, -and it is the first city in Sind.[FN#531] They lighted down -within sight of the place and when they arose in the morning, -they saw a populous city and a goodly, seemly of semblance and -great, abounding in trees and rills and fruits and wide of -suburbs which stretched to the neighbouring villages. So the -young man said to his sister Salma, "Tarry thou here in thy -place, till I enter the city and make proof of it and its people -and seek us out a stead which we may buy and whereto we may -remove. An it befit us, we will make us a home therein, otherwise -will we take counsel of departing elsewhere." Quoth she, "Do -this, trusting in the bounty of Allah (to whom belong honour and -glory) and in His blessing." Accordingly he took a belt, wherein -were a thousand gold pieces, and girding it about his waist, -entered the city and ceased not going round about its streets and -bazars and gazing upon its houses and sitting with those of its -citizens whose aspect showed signs of worth and wealth, till the -day was half spent, when he resolved to return to his sister and -said to himself, "Needs must I buy what we may eat of -ready-cooked food; I and my sister." Hereupon he addressed a man -who sold roast meat and who was clean of person, albe foul in his -way of getting a living, and said to him, "Take the price of this -dishful and add thereto of fowls and chickens and what not else -is in your market of meats and sweetmeats and bread and arrange -it in the plates." So the Kitchener took the money and set apart -for him what he desired, then calling a porter, he laid it in the -man's crate, and Salim, after paying the price of provisions and -porterage in fullest fashion, was about to go away, when the Cook -said to him, "O youth, doubtless thou art a stranger?" He -replied, "Yes;" and the other rejoined, "'Tis reported in one of -the Traditions that the Apostle said, Loyal admonition is a part -of religion; and the wise and ware have declared counsel is of -the characteristics of True Believers. And verily that which I -have seen of thy ways pleaseth me and I would fain give thee a -warning." Rejoined Salim, "Speak out thy warning, and may Allah -strengthen thy purpose!" Then said the Cook, "Know, O my son, -that in this our city, when a stranger entereth and eateth of -flesh-meat and drinketh not old wine upon it, 'tis harmful to him -and disturbeth his body with disorders which be dangerous. -Wherefore, an thou have provided thee somewhat of wine it is -well, but, if not, haste to procure it, ere thou take the meat -and carry it away." Quoth Salim, "Allah requite thee with weal -Canst thou shew me where liquor is sold?" and quoth the Cook, -"With me is all thou seekest. The youth asked, "Is there a way -for me to see it?" and the Cook sprang up and answered, "Pass -on." So he entered and the man showed him somewhat of wine; but -he said, "I desire better than this;" whereupon he opened a door -and entering, said to Salim, "Come in, and follow me." Accordingly -Salim followed him till he brought him to an underground chamber -and showed him somewhat of wine that suited him. So he occupied -him with looking at it and taking him unawares, sprang upon him -from behind and threw him to the ground and sat upon his breast. -Then he drew a knife and set it to his jugular; whereupon there -betided Salim that wherewith Allah made him forget all that He -had decreed to him,[FN#532] and he cried to the Cook, "Why dost -thou this thing, O good fellow? Be mindful of the Almighty and -fear Him. Seest thou not I am a stranger man? And knowest thou -not I have behind me a forlorn defenceless[FN#533] woman? -Wherefore wilt thou kill me?" Quoth the Kitchener, "Needs must I -kill thee, so I may take thy money;" and quoth Salim, "Take my -money, but kill me not, neither enter into sin against me; and do -with me kindness, for indeed the taking of my coin is more venial -than the taking of my life." The Cook replied, "This is nonsense. -Thou canst not deliver thyself herewith, O youth, because in thy -deliverance is my destruction." Cried Salim, "I swear to thee and -give thee the bond of Allah (to whom belong honour and glory) and -His covenant, which He took of His prophets that I will not -discover thy secret; no, never." But the Kitchener replied, -"Away! Away! Alas! Alas! To this there is no path." However, -Salim ceased not to conjure him and humble himself to him and -weep, while the Cook persisted in his intent to cut his throat: -then he shed tears and recited these couplets;[FN#534] - -"Haste not to that thou dost desire, for haste is still unblest; - * Be merciful to men, as thou on mercy reckonest: -For no hand is there but the hand of God is over it * And no - oppressor but shall be with worse than he opprest." - -Quoth the Kitchener, "There is no help save that I slay thee, O -fellow; for an I spare thee, I shall myself be slain." But Salim -said, "O my brother, I will advise thee somewhat[FN#535] other -than this." Asked the Cook, "What is it? Say and be brief, ere I -cut thy throat;" and Salim answered, "Suffer me to live and keep -me as thy Mameluke, thy white slave, and I will work at a craft -of the skilled workmen, wherefrom there shall result to thee -every day two dinars." Quoth the Kitchener, "What is the craft?" -and quoth Salim, "The cutting of gems and jewels." When the man -heard this, he said to himself, "'Twill do me no hurt if I -imprison him and fetter him and bring him that whereat he may -work. An he tell truth, I will let him live, and if he prove a -liar, I will kill him." So he took a pair of stout shackles and -fitting them on Salim's legs, jailed him within his house and -charged a man to guard him. Then he asked him what tools he -needed for work; and Salim described to him whatso he required, -and the Cook went out from him awhile and brought him all he -wanted. Then Salim sat and wrought at his craft; and he used -every day to earn two dinars; and this was his wont and custom -with the Kitchener, who fed him not but half his fill. Thus befel -it with Salim; but returning to his sister Salma, she awaited him -till the last of the day, yet he appeared not; and she expected -him a second day and a third and a fourth, yet there came no news -of him. So she wept and beat hand on breast and bethought her of -her affair and her strangerhood and the disappearance of her -brother; and she improvised these couplets, - -"Salam t'you! Would I could see you again, * To the joy of my - heart and the coolth of my eyes: -You are naught but my hope and the whole of my hope * And under - my ribs[FN#536] love for you buried lies." - -She tarried on this wise awaiting him till the end of the month, -but no tidings of him came nor happened she upon aught of his -trace; wherefore she was troubled with exceeding trouble and -sending her servants hither and thither in search of him, abode -in the sorest that might be of chagrin and concern. When it was -the beginning of the new month, she arose in the morning and -bidding one of her men cry her brother throughout the city, sat -to receive visits of condolence, nor was there any in town but -made act of presence to condole with her; and they were all sorry -for her, doubting not her being a man. When three nights had -passed over her with their days of the second month, she -despaired of him and her tears never dried: then she resolved to -take up her abode in that city, and making choice of a dwelling, -removed thither. The folk resorted to her from all parts, to sit -with her and hear her speech and witness her fine breeding; nor -was it but a little while ere the king died and the folk differed -anent whom they should invest with the kingship after him, so -that civil war was like to befal them. However, the men of -judgment and the folk of understanding and the people of -experience directed them to crown the youth who had lost his -brother, for that they still held Salma to be a man. They -consented to this one and all; and, betaking themselves to her, -offered the kingship.[FN#537] She refused, but they were urgent -with her, till she consented, saying within herself, "My sole -desire in the kingship is to find my brother." Then they seated -her upon the throne of the realm and set the crown upon her head, -after which she undertook the business of governance and -ordinance of affairs; and they rejoiced in her with the utmost -joy. On such wise fared it with her; but as for Salim he abode -with the Cook a whole year's space, bringing him two dinars a -day; and when his affair waxed longsome, the man felt for him and -pitied him. Presently he promised him release on condition that, -if he let him go, he should not discover his ill-deeds to the -Sultan; for that it was his wont now and then to entrap a man and -carry him to his house and slay him and take his money and cook -his flesh and give it to the folk to eat.[FN#538] So he asked -him, "O youth, wilt thou that I release thee from this thy -misery, on condition that thou be reasonable and never discover -aught of thine affair?" Salim answered, "I will swear to thee by -whatsoever oath thou wilt administer that I will keep thy secret -and will not speak one syllable anent thee, what while l am in -the land of the living." Quoth the Kitchener, "I purpose to send -thee forth with my brother and cause thee voyage with him over -the sea, on condition that thou be to him a Mameluke, a boughten -slave; and when he cometh to the land of Hind, he shall sell thee -and thus wilt thou be delivered from prison and slaughter." And -quoth Salim, "'Tis well: be it as thou sayst, may Allah the Most -High requite thee with weal!" Accordingly the Cook equipped his -brother and freighting him a craft, stowed therein a cargaison of -merchandise. Then he committed Salim to him and they set out with -the ship. The Lord decreed them safety, so that they arrived at -the first city of Hind, which is known as Al-Mansrah,[FN#539] and -cast anchor there. Now the king of that city had died, leaving a -daughter and a widow who, being the quickest-witted of women and -cleverest of the folk of her day, gave out that the girl was a -boy, so that the kingship might be established unto them. The -troops and the Emirs gave credit that the case was as she -avouched and that the Princess was a Prince; wherefore they -obeyed her bidding and the Queen-mother took order for the matter -and used to dress the girl in man's habit and seat her on the -throne of the kingship, so that the Lords of the land and the -chief officers of the realm used to go in to her and salute her -and do her service and depart, nothing doubting but she was a -boy. After this fashion they fared for months and years and the -Queen-mother ceased not to do thus till the Cook's brother came -to the town in his ship, and with him Salim. He landed with the -youth and displayed him for sale to the Queen who, when she saw -him, prognosticated well of him; presently she bought him and was -kind to him and entreated him with honour. Then began she to -prove him in his moral parts and make assay of him in his -affairs, and she found in him all that is in kings' sons of -understanding and fine breeding and good manners and qualities. -Thereupon she sent for him in private and said to him, "I am -minded to do thee a service, so thou canst keep a -secret."[FN#540] He promised her all that she desired and she -discovered to him her mystery in the matter of her daughter, -saying, "I will marry thee to her and commit to thee the -governance and constitute thee king and ruler over this city." He -thanked her and promised to carry out all she should order him, -and she said to him, "Go forth to such-an-one of the neighbouring -provinces privily." So he went forth and on the morrow she made -ready loads and gear and gifts and bestowed on him abundant -substance, all of which they loaded on the backs of -baggage-camels. Then she gave out among the folk that the nephew -of the king, the son of his brother, was come and bade the -Grandees and troops go forth to meet him in a body: she also -decorated the city in his honour and the kettle-drums of good -tidings beat for him whilst all the king's household went out and -dismounting before him, escorted him into, and lodged him with -the Queen-mother in the palace. Then she bade the Headmen of the -state attend his assembly; so they obeyed and witnessed of his -breeding and good parts that which amazed them and made them -forget the breeding of the kings who had preceded him. When they -were grown to like him, the Queenmother began sending privily for -the Emirs and Councillors, one by one, and swearing them to -conceal her project; and when she was assured of their -discretion, she discovered to them that the king had left naught -save a daughter and that she had done this only that she might -continue the kingship in his family and that the rule should not -go forth from them; after which she informed them that she was -minded to marry her daughter with her nephew, the new-comer; and -that he should be the holder of the kingship. They approved her -proposal and when she had discovered the secret to the last of -them and assured herself of their aid, she published the news -abroad and threw off all concealment. Then she sent for the Kazis -and Assessors, who drew up the contract of marriage between Salim -and the Princess, and they lavished gifts upon the soldiery and -overwhelmed them with largesse. The bride was incontinently -carried in procession to the young man and the kingship was -established to him. They tarried after this fashion a whole year -when Salim said to the Queen-mother, "Know that my life is not -pleasing to me nor can I abide with you in content till I get me -tidings of my sister and learn how her affair hath ended and how -she hath fared after me. So I will go forth and be absent from -you a year's space; then will I return to you, Inshallahan it -please God the Most Highand I win of this that which I hope." -Quoth she, "I will not trust to thy word, but will go with thee -and help thee to whatso thou wishest and further thee myself -therein." Then she took a ship and loaded it with all manner -things of price, goods and monies and the like. Furthermore, she -appointed one of the Wazirs, a man in whom she trusted for his -conduct and contrivance, to rule the realm, saying to him, "Abide -in governance a full year and ordain all thou needest." Presently -the Queenmother and her daughter and son-in-law Salim went down -to the ship and sailed on till they made the land of Makran. -Their arrival there befel at the last of the day; so they nighted -in their ship, and when the morn was near to dawn, the young king -landed, that he might go to the Hammam, and walked marketwards. -As he drew near the bath, the Cook met him on the way and knew -him; so he seized him and pinioning him straitly, carried him to -his house, where he clapped the old fetters on his feet and cast -him back into his former place of durance vile.[FN#541] Salim, -finding himself in that sorry condition and considering that -wherewith he was afflicted of tribulation and the reverses of his -fair fortune, in that he had been a king and was now returned to -fetters and prison and hunger, wept and groaned and lamented and -improvised these couplets, - -"My God, no patience now can aid afford; * Strait is my breast, O - Thou of Lords the Lord: -My God, who in resource like thine hath force? * And Thou, the - Subtle, dost my case record." - -On this wise fared it with Salim; but as regards his wife and her -mother, when she awoke in the morning and her husband returned -not to her with break of dawn, she forebode all manner of -calamity and, straightway arising, she despatched her servants -and all who were with her in quest of her spouse; but they -happened not on any trace of him nor could they hear aught of his -news. So she bethought herself concerning the case and plained -and wept and groaned and sighed and blamed Fortune the fickle, -bewailing the changes of Time and reciting these -couplets,[FN#542] - -"God keep the days of love-delight! How passing sweet they were! - * How joyous and how solaceful was life in them whilere! -Would he were not, who sundered us upon the parting-day! * How - many a body hath he slain, how many a bone laid bare! -Sans fault of mine, my blood and tears he shed and beggared me * - Of him I love yet for himself gained nought thereby - whate'er." - -When she had made an end of her verses, she considered her affair -and said within herself, "By Allah, all these things have betided -by the predestination of Almighty Allah and His decree and this -upon the forehead was written in lines." Then she landed and -walked on till she came to a spacious place, and an open, where -she asked of the folk and hired a house. Thither she transported -forthright all that was in the ship of goods and sending after -brokers, sold all that was with her. Presently she took part of -the price and began enquiring of the folk, so haply she might -scent out tidings of the lost one; and she addressed herself to -lavishing alms and preparing medicines for the sick, clothing the -naked and watering the dry ground[FN#543] of the forlorn. She -ceased not so doing a whole year, and little by little she sold -off her goods and gave charitable gifts to the sick and sorry; -whereby her report was bruited abroad in the city and the folk -abounded in her praise. All this while Salim lay in fetters and -strait prison, and melancholy gat hold of him by reason of that -whereinto he had fallen of this affliction. At last, when care -waxed on him and calamity grew longsome, he fell sick of a sore -sickness. Then the Kitchener, seeing his plight (and verily he -was like to sink for much suffering), loosed him from the fetters -and bringing him forth of the prison, committed him to an old -woman, who had a nose the bigness of a gugglet,[FN#544] and bade -her nurse him and medicine him and serve him and entreat him -kindly, so haply he might be made whole of that his sickness. -Accordingly the old woman took him and carrying him to her -lodging, began nursing him and giving him to eat and drink; and -when he was delivered of that torment, he recovered from the -malady which had afflicted him. Now the old woman had heard from -the folk of the lady who gave alms to the sick, and indeed the -news of her bounties reached both poor and rich; so she arose and -bringing out Salim to the door of her house, laid him upon a mat -and wrapped him in an Ab-gown and sat over against him. -Presently, it befel that the lady passed by them, and the old -woman seeing her rose to her and blessed her, saying, "O my -daughter, O thou to whom belong goodness and beneficence and -charity and almsdoing,[FN#545] know that this young man is a -foreigner, and indeed lack and lice and hunger and nakedness and -cold slay him." When the lady heard this, she gave her alms and -presented her with a part of that which was with her; and indeed -her charitable heart inclined to Salim, but she knew him not for -her spouse. The old woman received the alms from her and carrying -it to Salim, took part for herself and with the rest bought him -an old shirt,[FN#546] in which she clad him, after she had -stripped him of that he had on. Then she threw away the frock she -had taken from off him and arising forthwith, washed his body of -that which was thereon of grime and scented him with somewhat of -scent. She also bought chickens and made him broth; so he ate and -his life returned to him and he abode with her in all comfort of -condition till the morrow. Next morning the old woman said to -Salim, "When the lady cometh to thee, arise and buss her hand and -say to her, 'I am a homeless man and indeed cold and hunger kill -me;' so haply she may give thee somewhat that thou mayest expend -upon thy case." And he answered, "To hear is to obey." Then she -took him by the hand and carrying him without her house, seated -him at the door; and as he sat, behold, the lady came up to him, -whereupon the old woman rose to her and Salim kissed her hand -and, looking at her the while, blessed her. But when he saw her, -he knew her for his wife; so he shrieked and shed tears and -groaned and plained, at which she came up to him and threw -herself upon him; for indeed she knew him with all knowledge, -even as he knew her. So she hung to him and embraced him and -called to her serving-men and attendants and those who were about -her; and they took him up and carried him forth of that stead. -When the old woman saw this, she cried out to the Cook within the -house, and he said to her, "Fare thou before me." So she forewent -him and he ran after her and ceased not running till he overtook -the party and seizing Salim, exclaimed "What aileth you to take -my slave-lad?" Whereupon the Queen cried out at him, saying, -"Know that this is my husband, whom I had lost;" and Salim also -cried out, saying, "Mercy! Mercy! I appeal to Allah and to the -Sultan against this Satan!" Therewith a world of folk straightway -gathered together and loud rose the cries and the clamours -between them; but the most part of them said, "Carry their case -up to the Sultan." So they referred the matter to the king, who -was none other than Salim's sister Salma. Then they repaired to -the palace and the dragoman went in to Salma and said to her, "O -king of the age, here is a Hindi woman, who cometh from the land -of Hind, and she hath laid hands on a servant, a young man, -claiming him as her husband, who hath been lost to her these two -years, and she journeyed not hither save for his sake, and in -very sooth these many days she hath done almsdeeds in thy city. -And here is a fellow, a Kitchener, who declareth that the young -man is his slave."[FN#547] When the Queen heard these words, her -vitals quivered and she groaned from a grieving heart and called -to mind her brother and that which had betided him. Then she bade -those around her bring them between her hands, and when she saw -them, she knew her brother and was about to cry aloud; but her -reason restrained her; yet she could not prevent herself rising -up and sitting down.[FN#548] At last, however, she enforced her -soul to patience and said to them, "Let each and every of you -acquaint me with his case." So Salim came forward and kissing -ground before the king, lauded him and related to him his story -from first to last, until the time of their coming to that city, -he and his sister, telling him how he had entered the place and -had fallen into the hands of the Cook and that which had betided -him and whatso he had suffered from him of beating and collars, -of fetters and pinioning, till the man had made him his brother's -Mameluke, a boughten slave, and how the brother had sold him in -Hind and he had become king by marrying the Princess: and how -life was not lovesome to him till he should foregather with his -sister and now the same Cook had fallen in with him a second time -and had pinioned and fettered him. Brief, he acquainted her with -that which had betided him of sickness and sorrow for the space -of a whole year. When he had made an end of his speech, his wife -straightways came forward and told her story, from incept to -termination, how her mother bought him[FN#549] from the Cook's -partner and the people of the kingdom came under his rule; nor -did she cease telling till she came, in her history, to that city -and acquainted the king with the manner of her meeting her -husband. When she had made an end of her adventure, the Kitchener -exclaimed, "Alack, what befals us from lying rascals. By Allah, O -king, this woman lieth against me, for this youth is my -rearling[FN#550] and he was born of one of my slave-girls. He -fled from me and I found him again." When the Queen heard the -last of the talk, she said to the Cook, "The decree between you -shall not be save in accordance with justice." Then she dismissed -all those who were present and turning to her brother, said to -him, "Indeed thy truth is stablished with me and the sooth of thy -speech, and praised be Allah who hath brought about reunion -between thee and thy wife! So now begone with her to thy country -and cease to seek thy sister Salma and depart in peace." But, -hearing this, Salim replied, "By Allah, by the might of the -All-knowing King, I will not turn back from seeking my sister -till I die or I find her, Inshallah!" Then he called his sister -to mind and improvised from a heart disappointed, troubled, -afflicted these couplets, - -"O thou who blam'st me for my heart, in anger twitting me, * - Hadst tasted what my heart did taste, thou wouldst be - pitying me! -By Allah, O my chider for my sister leave, ah! leave * My heart - to moan its grief and feel the woes befitting me. -Indeed I grew to hold her dear privily, publicly; * And in my - bosom bides a pang at no time quitting me; -And in my vitals burns a flame that ne'er was equalled by * The - fire of hell and blazeth high to Death committing me." - -Now when his sister Salma heard what he said, she could no longer -restrain her soul, but threw herself upon him and discovered to -him her case. When he knew her, he threw himself upon her -swooning awhile; after which he came to himself and cried, -"Lauded be the Lord, the Bountiful, the Beneficent!" Then they -plained each to other of that they had suffered from the pangs of -parting, whilst Salim's wife wondered at this and Salma's -patience and endurance pleased her. So she saluted her with the -Salam, and thanked her for her fair boons, saying, "By Allah, O -my lady, all that we are in of gladness never befel us save by -thy blessing; so praised be Allah who deigned vouchsafe us thy -sight!" Then they tarried all three, Salma, Salim and his wife, -in joy and happiness and delight three days, veiled from the -folk; and it was bruited abroad in the city that the king had -found his brother, who was lost for many a year, and had saved -him from the Cook's house. On the fourth day, all the troops and -the lieges assembled together to see the King and standing at his -gate, craved leave to enter. Salma bade admit them; so they -entered and paid her royal suit and service and gave her joy of -her brother's safe return. She bade them do homage to Salim, and -they consented and sware fealty to him; after which they kept -silence awhile, so they might hear what the king should command. -Then quoth Salma, "Ho, ye gathering of soldiers and subjects, ye -wot that ye forced me willy-nilly to accept the kingship and -besought me thereof and I consented to your desires anent my -being raised to rule over you; and I did this against my will; -for I would have you know that I am a woman and that I disguised -myself and donned man's dress, so peradventure my case might be -concealed when I lost my brother. But now Allah hath deigned -reunite me with my brother, and it is no longer lawful to me that -I be king and Sultan over the people, and I a woman; because -there is no Sultanate for women, whenas men are present.[FN#551] -For this reason, an it suit you, set my brother on the throne of -the kingdom, for this is he; and I will busy myself with the -worship of Allah the Most High and thanksgiving to Him for my -reunion with my brother. Or, an ye prefer it, take your kingship -and make whom ye will ruler and liege lord thereof." Upon this -the folk all cried out, saying, "We accept him to king over us;" -and they did him suit and service and gave him joy of the -kingship. So the preachers preached the sermon[FN#552] in his -name and the court-poets praised him; and he lavished largesse -upon the soldiery and the suite and overwhelmed them with favours -and bounties and was prodigal to the Ryots of justice and equity, -with goodly policy and polity. When he had effected this much of -his affect, he caused bring forth the Cook and his household to -the divan, but spared the old woman who had nursed him, because -she had been the cause of his deliverance. Then all assembled -without the town and he tormented the Cook and those who were -with him with all manner torments, after which he did him to die -by the foulest of deaths[FN#553] and burning him with fire, -scattered his ashes far and wide in the air. After this Salim -abode in the governance, invested with the Sultanate, and ruled -the people a whole year, when he returned to Al-Mansrah and -sojourned there another year. And he and his wife ceased not to -go from city to city and tarry in this a year and that a year, -till he was vouchsafed children and they grew up, whereupon he -appointed him of his sons, who was found fitting, to be his -deputy in one kingdom and he ruled in the other; and he lived, he -and his wife and children, what while Almighty Allah -willed.[FN#554] "Nor" (continued the Wazir), "O King of the age, -is this story rarer or stranger than the King of Hind and his -wronged and envied Minister." When the King heard this, his mind -was occupied,[FN#555] and he bade the Wazir hie to his own house. - - The Twenty-eighth and Last Night of the Month. - -When the evening evened, the King summoned the Minister and bade -him tell the story of the King of Hind and his Wazir. So he said, -"Hearkening and obedience. Give ear, O auspicious King, to - - - - -The Tale of the King of Hind and his Wazir. - - - -There was once in the Hind-land a king illustrious of worth, -endowed with understanding and policy, and his name was Shah -Bakht. He had a Minister, a godly man and a sagacious, right -prudent in rede, conformable to him in governance and just in -judgment; for which cause his enviers were many and many were the -hypocrites who sought faults in him and set snares for him, so -that they insinuated into King Shah Bakht's eyes hatred against -him and sowed in his heart despite towards him; and plot followed -plot, and their rancour waxed until the king was brought to -arrest him and lay him in jail and to confiscate his wealth and -degrade him from his degree. When they knew that there was left -him no possession for which the king might lust, they feared lest -the sovran release him, by the influence of the Wazir's good -counsel upon the king's heart, and he return to his former case, -so should their machinations be marred and their degrees -degraded, for that they knew that the king would need whatso he -had known from that man nor would forget aught wherewith he was -familiar in him. Now it came to pass that a certain person of -perverted belief[FN#556] found a way to the adorning of falsehood -with a semblance of fair-seeming and there proceeded from him -that whereby the hearts of the folk were occupied, and their -minds were corrupted by his lying tales; for that he made use of -Indian quiddities[FN#557] and forged them into proof for the -denial of the Maker, the Creator, extolled be His might and -exalted be He and glorified and magnified above the speech of the -deniers. He avouched that it is the planets which order all -worldly affairs and he set down twelve mansions[FN#558] to twelve -Zodiacal signs and made each sign thirty degrees,[FN#559] after -the number of the days of the month, so that in twelve mansions -there are three hundred and sixty, after the number of the days -of the year; and he wrought a work, wherein he lied and was an -infidel and denied the Deity, be He for ever blessed! Then he -laid hold of the king's heart and the enviers and haters aided -him against the Minister and won the royal favour and corrupted -his intent against the Wazir, so that he got of him that which he -got and at last his lord banished him and thrust him away. By -such means the wicked man obtained that which he sought of the -Minister and the case was prolonged till the affairs of the -kingdom became disordered, by dint of ill government, and the -most part of the king's reign fell off from him and he came nigh -unto ruin. On this wise he was assured of the loyalty of his -whilome sagacious Wazir and the excellence of his ordinance and -the rectitude of his rede. So he sent after him and brought him -and the wicked man before him and summoning to his presence the -Lords of his land and the Chiefs of his chieftainship, gave them -leave to talk and dispute and forbade the wicked man from his -perverted belief. [FN#560] Then arose that wise Minister and -skilful and praised Allah Almighty and lauded Him and glorified -Him and hallowed Him and attested His unity and disputed with the -miscreant and overcame him and silenced him; nor did he cease -from him till he compelled him to make confession of repentance -from that which he had misbelieved. Therewith King Shah Bakht -rejoiced with exceeding great joy and cried, "Praise be to the -Lord who hath saved me from this man and hath preserved me from -the loss of my kingship and my prosperity!" So the affair of the -Wazir returned to order and stablishment and the king restored -him to his place and raised him to higher rank. Lastly, he -assembled the folk who had striven against him and destroyed them -all, to the last man. "And how like" (continued the Wazir), "is -this story to that of myself and King Shah Bakht, with regard to -that which befel me of the changing of the King and his crediting -others against me; but now is the fairness of my fashion -fulfilled in thine eyes, for that Allah Almighty hath inspired -thee with wisdom and endowed thee with longanimity and patience -to hear from me whatso He allotted to those who forewent us, till -He hath shown forth my innocence and made manifest unto thee the -truth. For lo and behold! the days are now past, wherein it was -declared to the king that I should labour for the loss of my -soul,[FN#561] that is within the month; and lookye, the -probation-time is gone by, and past is the season of evil and it -hath ceased by the protection of the King and his good fortune." -Then he bowed his head and was silent. When King Shah Bakht heard -his Wazir's speech, he was abashed before him and confounded, and -he marvelled at the gravity of his intellect and his -long-suffering. So he sprang up to him and embraced him and the -Minister kissed his feet. Then the King called for a costly robe -of honour and cast it over Al-Rahwan and honoured him with the -highmost honour and showed him especial favour and restored him -to his degree and Wazirate. Furthermore he imprisoned those who -had devised his destruction with lies and leasing and gave him -full leave and license to pass judgment upon the Interpreter who -had expounded to him the dream. So the Wazir abode in the -ordering of the realm until Death came to them; "And this" (added -Shahrazad) "is all, O king of the age, that hath come down to us -of King Shah Bakht and his Wazir." - - - - - SHAHRAZAD AND SHAHRYAR. - - - -As for King Shahryar, he wondered at Shahrazad with the utmost -wonder and drew her near to his heart of his abounding affection -for her; and she was magnified in his eyes and he said within -himself, "By Allah, the like of this is not deserving of -slaughter, for indeed the time favoureth us not with her equal. -By the Almighty, I have been reckless of mine affair, and had not -the Lord overcome me with His ruth and put this one at my service -so she might recount to me instances manifest and cases truthful -and admonitions goodly and traits edifying, such as should -restore me to the right road, I had come to ruin! Wherefore to -Allah be the praise herefor and I beseech the Most High to make -my end with her like that of the Wazir and Shah Bakht." Then -sleep overcame the king and glory be unto Him who sleepeth -not![FN#562] When it was the Nine hundred and thirtieth Night, -Shahrazad said, "O king, there is present in my thought a tale -which treateth of women's trickery and wherein is a warning to -whoso will be warned and an admonishment to whoso will be -admonished and whoso hath sight and insight; but I fear lest the -hearing of this belittle me with the liege-lord and lower my -degree in his esteem; yet I hope that this will not be, because -'tis a rare tale. Women are indeed mischief-makers; their craft -and their cunning may not be told nor may their wiles be known; -while men enjoy their company and are not instant to uphold them -in the right way, neither are they vigilant over them with all -vigilance, but relish their society and take whatso is winsome -and regard not that which is other than this. Indeed, they are -like unto the crooked rib, which an thou go about to straighten, -thou distortest it, and which an thou persist in straightening, -thou breakest it,[FN#563] so it behoveth the wise man to be -silent concerning them." Thereupon quoth Dinarzad, "O sister -mine, bring forth that which is with thee and that which is -present to thy mind of the story concerning the guile of women -and their wiles, and have no fear lest this lessen thee with the -king; for that women are, like jewels, of all kinds and colours. -When a gem falleth into the hand of an expert, he keepeth it for -himself and leaveth all beside it. Eke he preferreth some of -them over others, and in this he is like the potter,[FN#564] who -filleth his kiln with all the vessels he hath moulded and under -them kindleth his fire. When the baking is done and he taketh -out that which is in the kiln, he findeth no help for it but that -he must break some of them, whilst others are what the folk need -and whereof they make use, while yet others there are which -return to be as they were. So fear thou not nor deem it a grave -matter to adduce that which thou knowest of the craft of women, -for that in this is profit for all folk." Then said Shahrazad, -"Then relate, O king (but Allah alone knoweth the secret things) -the Tale of - - - - - -End of Volume 11 - - - - - - - Arabian Nights, Volume 11 - Footnotes - - - -[FN#1] Arab. "Al-Nim wa al-Yakzn." This excellent story is not -in the Mac. or Bresl. Edits.; but is given in the Breslau Text, -iv. 134-189 (Nights cclxxii.-ccxci.). It is familiar to readers -of the old "Arabian Nights Entertainments" as "Abou-Hassan or the -Sleeper Awakened;" and as yet it is the only one of the eleven -added by Galland whose original has been discovered in Arabic: -the learned Frenchman, however, supplied it with embellishments -more suo, and seems to have taken it from an original fuller than -our text as is shown by sundry poetical and other passages which -he apparently did not invent. Lane (vol. ii. chap. 12), noting -that its chief and best portion is an historical anecdote related -as a fact, is inclined to think that it is not a genuine tale of -The Nights. He finds it in Al-Ishk who finished his history -about the close of Sultan Mustaf the Osmanli's reign, circa A.H. -1032 (= 1623), and he avails himself of this version as it is -"narrated in a simple and agreeable manner." Mr. Payne remarks, -"The above title (Asleep and Awake) is of course intended to mark -the contrast between the everyday (or waking) hours of Aboulhusn -and his fantastic life in the Khalif's palace, supposed by him to -have passed in a dream;" I may add that amongst frolicsome -Eastern despots the adventure might often have happened and that -it might have given a hint to Cervantes. - -[FN#2] i.e., The Wag. See vol. i. 311: the old version calls -him "the Debauchee." - -[FN#3] Arab. "Al-Frs"; a people famed for cleverness and -debauchery. I cannot see why Lane omitted the Persian, unless he -had Persian friends at Cairo. - -[FN#4] i.e., the half he intended for spending-money. - -[FN#5] i.e., "men," a characteristic Arab idiom: here it applies -to the sons of all time. - -[FN#6] i.e., make much of thee. - -[FN#7] In Lane the Caliph is accompanied by "certain of his -domestics." - -[FN#8] Arab. "Khubz Mutabbak," = bread baked in a platter, -instead of an oven, an earthen jar previously heated, to the -sides of which the scones or bannocks of dough are applied: "it -is lighter than oven-bread, especially if it be made thin and -leavened." See Al-Shakr, a medical writer quoted by Dozy. - -[FN#9] In other parts of The Nights Harun al-Rashid declines -wine-drinking. - -[FN#10] The 'Allmah (doctissimus) Sayce (p. 212, Comparative -Philology, London, Trbner, 1885) goes far back for Khalfah = a -deputy, a successor. He begins with the Semitic (Hebrew?) root -"Khaliph" = to change, exchange: hence "Khaleph" = agio. From -this the Greeks got their {kllybos} and Cicero his "Collybus," a -money-lender. - -[FN#11] Arab. "Harfsh" (in Bresl. Edit. iv. 138, "Kharfsh"), -in popular parlance a "blackguard." I have to thank Mr. -Alexander J. Cotheal, of New York, for sending me a MS. Copy of -this tale. - -[FN#12] Arab. "Ta'm," in Egypt and Somaliland = millet seed -(Holcus Sorghum) cooked in various ways. In Barbary it is -applied to the local staff of life, Kuskus, wheaten or other -flour damped and granulated by hand to the size of peppercorns, -and lastly steamed (as we steam potatoes), the cullender-pot -being placed over a long-necked jar full of boiling water. It is -served with clarified butter, shredded onions and meat; and it -represents the Risotto of Northern Italy. Europeans generally -find it too greasy for digestion. This Barbary staff of life is -of old date and is thus mentioned by Leo Africanus in early sixth -century. "It is made of a lump of Dow, first set upon the fire, -in a vessel full of holes and afterwards tempered with Butter and -Pottage." So says good Master John Pory, "A Geographical -Historie of Africa, by John Leo, a Moor," London, 1600, impensis -George Bishop. - -[FN#13] Arab. "Bi al-Salm" (pron. "Bissalm") = in the Peace -(of Allah). - -[FN#14] And would bring him bad luck if allowed to go without -paying. - -[FN#15] i.e., of the first half, as has been shown. - -[FN#16] Arab. "Kumjah" from the Persian Kumsh = bread -unleavened and baked in ashes. Egyptians use the word for -bannocks of fine flour. - -[FN#17] Arab. "Kal," our "alcali" ; for this and other -abstergents see vol. i. 279. - -[FN#18] These lines have occurred twice in vol. i. 117 (Night -xii.); I quote Mr. Payne. - -[FN#19] Arab. "Y 'llah, y 'llh;" vulg. used for "Look -sharp!" e.g., "Y 'llah jri, y walad" = Be off at once, boy." - -[FN#20] Arab. "Banj akrtash," a term which has occurred -before. - -[FN#21] A natural clock, called by West Africans Cokkerapeek = -Cock-speak. All the world over it is the subject of -superstition: see Giles's "Strange Stories from a Chinese Studio" -(i. 177), where Miss Li, who is a devil, hears the cock crow and -vanishes. - -[FN#22] In Lane Al-Rashid "found at the door his young men -waiting for him and ordered them to convey Abu-l-Hasan upon a -mule and returned to the palace; Abu-l-Hasan being intoxicated -and insensible. And when the Khaleefah had rested himself in the -palace, he called for," etc. - -[FN#23] Arab. "Kursi," Assyrian "Kuss" = throne; and "Korsi" -in Aramaic (or Nabathean as Al-Mas'udi calls it), the second -growth-period of the "Semitic" family, which supplanted Assyrian -and Babylonian, and became, as Arabic now is, the common speech -of the "Semitic" world. - -[FN#24] Arab. "Makn mahjb," which Lane renders by "a private -closet," and Payne by a "privy place," suggesting that the Caliph -slept in a numro cent. So, when starting for the "Trakki -Campaign," Sir Charles Napier (of Sind), in his zeal for -lightening officers' baggage, inadvertently chose a water-closet -tent for his head-quartersmagno cum risu not of the staff, who -had a strange fear of him, but of the multitude who had not. - -[FN#25] Arab. "Dar al-Salam," one of the seven "Gardens" into -which the Mohammedan Paradise is divided. Man's fabled happiness -began in a Garden (Eden) and the suggestion came naturally that -it would continue there. For the seven Heavens, see vol. viii., -111. - -[FN#26] Branch of Pearl, see vol. ii. 57. - -[FN#27] Arab. "Kahbah," the lowest word (vol. i. 70), -effectively used in contrast with the speaker's surroundings. - -[FN#28] Arab. "Y kabr," = mon brave, my good man. - -[FN#29] This exaggeration has now become familiar to English -poets. - -[FN#30] Like an Eastern he goes to the water-closet the first -thing in the morning, or rather dawn, and then washes -ceremonially before saying the first prayer. In Europe he would -probably wait until after breakfast. See vol. iii. 242. - -[FN#31] I have explained why an Eastern does not wash in the -basin as Europeans do in vol. i. p. 241. - -[FN#32] i.e., He was confused that he forgot. All Moslems know -how to pray, whether they pray or not. - -[FN#33] The dawn-prayer consists of only four inclinations -(raka'at); two "Farz" (divinely appointed), and two Sunnah (the -custom of the Apostle). For the Raka'h see Lane, M.E. chapt. -iii.; it cannot be explained without illustrations. - -[FN#34] After both sets of prayers, Farz and Sunnah, the Moslem -looks over his right shoulder and says, "The Peace (of Allah) be -upon you and the ruth of Allah," and repeats the words over the -left shoulder. The salutation is addressed to the Guardian Angels -or to the bystanders (Moslems), who, however, do not return it. - -[FN#35] i.e., Ibrahim of Mosul the musician. See vol. iv. 108. - -[FN#36] Arab. "Lyth" plur. of "layth," a lion: here warriors -are meant. - -[FN#37] The Abbasides traced their descent from Al-Abbas, -Mohammed's uncle, and justly held themselves as belonging to the -family of the Prophet. See vol. ii. 61. - -[FN#38] Arab. "Nmshah" = "half-sword." See vol. ii. p. 193. - -[FN#39] i.e., May thy dwelling-place never fall into ruin. The -prayer has, strange to say, been granted. "The present city on -the eastern bank of the Tigris was built by Haroun al-Rashid, and -his house still stands there and is an object of reverent -curiosity." So says my friend Mr. Grattan Geary (vol. i. p. 212, -"Through Asiatic Turkey," London: Low, 1878). He also gives a -sketch of Zubaydah's tomb on the western bank of the Tigris near -the suburb which represents old Baghdad; it is a pineapple dome -springing from an octagon, both of brick once revetted with white -stucco. - -[FN#40] In the Bresl. Edit. four hundred. I prefer the -exaggerated total. - -[FN#41] i.e., the raised recess at the upper end of an Oriental -saloon, and the place of honour, which Lane calls by its Egyptian -name "Lwn." See his vol. i. 312 and his M.E. chapt. i.: also -my vol. iv. p. 71. - -[FN#42] "Bit o'Musk." - -[FN#43] "A gin," a snare. - -[FN#44] "A gift," a present. It is instructive to compare Abu -al-Hasan with Sancho Panza, sprightly Arab wit with grave Spanish -humour. - -[FN#45] i.e., he fell down senseless. The old version has "his -head knocked against his knees." - -[FN#46] Arab. "Waddi" vulg. Egyptian and Syrian for the -classical "Add" (ii. of Ad = preparing to do). No wonder that -Lane complains (iii. 376) of the vulgar style, abounding in -errors." - -[FN#47] O Apple, O Repose o' Hearts, O Musk, O Choice Gift. - -[FN#48] Arab. "Doghr," a pure Turkish word, in Egypt meaning -"truly, with truth," straightforwardly; in Syria = straight -(going), directly. - -[FN#49] Arab. "Mristn," see vol. i. 288. - -[FN#50] The scene is a rechauff of Badr al-Din Hasan and his -wife, i. 247. - -[FN#51] Arab. "Janzr," another atrocious vulgarism for -"Zanjr," which however, has occurred before. - -[FN#52] Arab. "Arafshah." - -[FN#53] In the "Mishkt al-Masbih" (ii. 341), quoted by Lane, -occurs the Hadis, "Shut your doors anights and when so doing -repeat the Basmalah; for the Devil may not open a door shut in -Allah's name." A pious Moslem in Egypt always ejaculates, "In -the name of Allah, the Compassionating," etc., when he locks a -door, covers up bread, doffs his clothes, etc., to keep off -devils and dmons. - -[FN#54] An Arab idiom meaning, "I have not found thy good -fortune (Ka'b = heel, glory, prosperity) do me any good." - -[FN#55] Arab. "Y Nakbah" = a calamity to those who have to do -with thee! - -[FN#56] Koran cxii., the "Chapter of Unity." See vol. iii. 307 - -[FN#57] See vol. iii. 222. - -[FN#58] Here the author indubitably speaks for himself, -forgetting that he ended Night cclxxxi. (Bresl. iv. 168), and -began that following with Shahrazad's usual formula. - -[FN#59] i.e., "Delight of the vitals" (or heart). - -[FN#60] The trick is a rechauff of the trick played on Al- -Rashid and Zubaydah. - -[FN#61] "Kalb" here is not heart, but stomach. The big toes of -the Moslem corpse are still tied in most countries, and in some a -sword is placed upon the body; but I am not aware that a knife -and salt (both believed to repel evil spirits) are so used in -Cairo. - -[FN#62] The Moslem, who may not wear unmixed silk during his -lifetime, may be shrouded in it. I have noted that the -"Shukkah," or piece, averages six feet in length. - -[FN#63] A vulgar ejaculation; the "hour" referring either to -birth or to his being made one of the Caliph's equerries. - -[FN#64] Here the story-teller omits to say that Masrr bore -witness to the Caliph's statement. - -[FN#65] Arab. "Wa kuntu rihah ursil wark," the regular Fellah -language. - -[FN#66] Arab. "'Irk al-Hshim." See vol. ii. 19. Lane -remarks, "Whether it was so in Hashim himself (or only in his -descendants), I do not find; but it is mentioned amongst the -characteristics of his great-grandson, the Prophet." - -[FN#67] Arab. "Bostn al-Nuzhah," whose name made the stake -appropriate. See vol. ii. 81. - -[FN#68] Arab. "Tamsl" = generally carved images, which, -amongst Moslem, always suggest idols and idolatry. - -[FN#69] The "Shubbk" here would be the "Mashrabiyah," or -latticed balcony, projecting from the saloon-wall, and containing -room for three or more sitters. It is Lane's "Meshrebeeyeh," -sketched in M.E. (Introduction) and now has become familiar to -Englishmen. - -[FN#70] This is to show the cleverness of Abu al-Hasan, who had -calculated upon the difference between Al-Rashid and Zubaydah. -Such marvels of perspicacity are frequent enough in the folk-lore -of the Arabs. - -[FN#71] An artful touch, showing how a tale grows by repetition. -In Abu al-Hasan's case (infra) the eyes are swollen by the -swathes. - -[FN#72] A Hadis attributed to the Prophet, and very useful to -Moslem husbands when wives differ overmuch with them in opinion. - -[FN#73] Arab. "Masarat f-h," which Lane renders, "And she -threw money to her." - -[FN#74] A saying common throughout the world, especially when -the afflicted widow intends to marry again at the first -opportunity. - -[FN#75] Arab. "Y Khlati" = O my mother's sister; addressed by -a woman to an elderly dame. - -[FN#76] i.e., That I may put her to shame. - -[FN#77] Arab. "Zalbiyah." - -[FN#78] Arab. "'Al al-Kaylah," which Mr. Payne renders by -"Siesta-carpet." Land reads "Kiblah" ("in the direction of the -Kiblah") and notes that some Moslems turn the corpse's head -towards Meccah and others the right side, including the face. So -the old version reads "feet towards Mecca." But the preposition -"Al" requires the former sig. - -[FN#79] Many places in this text are so faulty that translation -is mere guess-work; e.g. "Bashrah" can hardly be applied to ill- -news. - -[FN#80] i.e. of grief for his loss. - -[FN#81] Arab. "Tobni" which Lane renders "two clods." I have -noted that the Tob (Span. Adobe = Al-Tob) is a sunbaked brick. -Beating the bosom with such material is still common amongst -Moslem mourners of the lower class, and the hardness of the blow -gives the measure of the grief. - -[FN#82] i.e. of grief for her loss. - -[FN#83] Arab. "Ihtirk" often used in the metaphorical sense of -consuming, torturing. - -[FN#84] Arab. "Halwat," lit.=a sweetmeat, a gratuity, a thank- -offering. - -[FN#85] Bresl. Edit., vol. vi. pp. 182-188, Nights ccccxxxii.- -ccccxxxiv. - -[FN#86] "The good Caliph" and the fifth of the Orthodox, the -other four being Abu Bakr, Omar, Osman and Ali; and omitting the -eight intervening, Hasan the grandson of the Prophet included. -He was the 13th Caliph and 8th Ommiade A.H. 99-101 (=717-720) and -after a reign of three years he was poisoned by his kinsmen of -the Banu Umayyah who hated him for his piety, asceticism, and -severity in making them disgorge their ill-gotten gains. Moslem -historians are unanimous in his praise. Europeans find him an -anachorte couronn, froide et respectable figure, who lacked -the diplomacy of Mu'awiyah and the energy of Al-Hajjj. His -principal imitator was Al-Muhtadi bi'llh, who longed for a -return to the rare old days of Al-Islam. - -[FN#87] Omar 'Adi bin Artah; governor of Kufah and Basrah under -"the good Caliph." - -[FN#88] Jarr al-Khatafah, one of the most famous of the -"Islm" poets, i.e. those who wrote in the first century (A.H.) -before the corruption of language began. (See Terminal Essay, p. -230). Ibn Khallikan notices him at full length i. 294. - -[FN#89] Arab. "Bkiyah," which may also mean eternal as opposed -to "Fniyah" = temporal. Omar's answer shows all the narrow- -minded fanaticism which distinguished the early Moslems: they -were puritanical as any Praise-God-Barebones, and they hated -"boetry and bainting" as hotly as any Hanoverian. - -[FN#90] The Saturday Review (Jan. 2, '86), which has honoured me -by the normal reviling in the shape of a critique upon my two -first vols., complains of the "Curious word Abhak" as "a -perfectly arbitrary and unusual group of Latin letters." May I -ask Aristarchus how he would render "Sal'am" (vol ii. 24), which -apparently he would confine to "Arabic MSS."(!). Or would he -prefer A(llah) b(less) h(im) a(nd) k(eep) "W.G.B." (whom God -bless) as proposed by the editor of Ockley? But where would be -the poor old "Saturnine" if obliged to do better than the authors -it abuses? - -[FN#91] He might have said "by more than one, including the -great Labd." - -[FN#92] F-hi either "in him" (Mohammed) or "in it" (his -action). - -[FN#93] Chief of the Banu Sulaym. According to Tabari, Abbas -bin Mirdas (a well-known poet), being dissatisfied with the booty -allotted to him by the Prophet, refused it and lampooned -Mohammed, who said to Ali, "Cut off this tongue which attacketh -me," i.e. "Silence him by giving what will satisfy him." -Thereupon Ali doubled the Satirist's share. - -[FN#94] Arab. "Y Bill": Bilal ibn Rabah was the Prophet's -freedman and crier: see vol. iii. 106. But bilal also signifies -"moisture" or "beneficence," "benefits": it may be intended for a -double entendre but I prefer the metonymy. - -[FN#95] The verses of this Kasidah are too full of meaning to be -easily translated: it is fine old poetry. - -[FN#96] i.e. of the Koraysh tribe. For his disorderly life see -Ibn Khallikan ii. 372: he died, however, a holy death, battling -against the Infidels in A.H. 93 (= 711-12), some five years -before Omar's reign. - -[FN#97] Arab. "Bayn farsi-k wa 'l-dam" = lit. between fces -and menses, i.e., the foulest part of his mistress's person. It -is not often that The Nights are "nasty"; but here is a case. -See vol. v. 162. - -[FN#98] "Jamil the Poet," and lover of Buthaynah: see vol. ii. -102, Ibn Khallikan (i.331), and Al-Mas'udi vi. 381, who quotes -him copiously. He died A.H. 82 (= 701), or sixteen years before -Omar's reign. - -[FN#99] Arab. "Safh" = the slab over the grave. - -[FN#100] A contemporary and friend of Jaml and the famous lover -of Azzah. See vol. ii. 102, and Al-Mas'udi, vi. 426. The word -"Kuthayyir" means "the dwarf." Term. Essay, 231. - -[FN#101] i.e. in the attitude of prayer. - -[FN#102] In Bresl. Edit. "Al-Akhwass," clerical error, noticed -in Ibn Khallikan i. 526. His satires banished him to Dahlak -Island in the Red Sea, and he died A.H. 179 (= 795-96). - -[FN#103] Another famous poet Ab Firs Hammm or Humaym (dimin. -form), as debauched as Jarir, who died forty days before him in -A.H. 110 (= 728-29), as Basrah. Cf. Term. Essay, 269. - -[FN#104] A famous Christian poet. See C. de Perceval, Journ. -Asiat. April, 1834, Ibn Khallikan iii. 136, and Term. Essay, 231. - -[FN#105] The poet means that unlike other fasters he eats meat -openly. See Pilgrimage (i. 110), for the popular hypocrisy. - -[FN#106] Arab. "Bath" the lowlands and plains outside the -Meccan Valley. See al-Mas'udi, vi. 157. Mr. (now Sir) W. Muir -in his Life of Mahomet, vol. i., p. ccv., remarks upon my -Pilgrimage (iii.252) that in placing Arafat 12 miles from Meccah, -I had given 3 miles to Muna, + 3 to Muzdalifah + 3 to Arafat = 9. -But the total does not include the suburbs of Meccah and the -breadth of the Arafat-Valley. - -[FN#107] The words of the Azn, vol. i. 306. - -[FN#108] Wine in Arabic is feminine, "Shaml" = liquor hung in -the wind to cool, a favourite Arab practice often noticed by the -poets. - -[FN#109] i.e. I will fall down dead drunk. - -[FN#110] Arab. "rm," plur. of Irm, a beautiful girl, a white -deer. The word is connected with the Heb. Reem (Deut. xxxiii. -17), which has been explained unicorn, rhinoceros, and aurochs. -It is the Ass. Rimu, the wild bull of the mountains, provided -with a human face, and placed at the palace-entrance to frighten -away foes, demon or human. - -[FN#111] i.e. she who ensnares [all] eyes. - -[FN#112] Imam, the spiritual title of the Caliph, as head of the -Faith and leader (lit. "foreman," Antistes) of the people at -prayer. See vol. iv. 111. - -[FN#113] For Yammah see vol. ii. 104. Omar bin Abd-al-Aziz was -governor of the province before he came to the Caliphate. To the -note on Zark, the blue-eyed Yamamite, I may add that Marwan was -called Ibn Zark, son of "la femme au drapeau bleu," such being -the sign of a public prostitute. Al-Mas'udi, v. 509. - -[FN#114] Rain and bounty, I have said, are synonymous. - -[FN#115] About 2 10s. - -[FN#116] i.e. what is thy news. - -[FN#117] Bresl. Edit., vol. vi. pp. 188-9, Night ccccxxxiv. - -[FN#118] Of this masterful personage and his nergie indomptable -I have spoken in vol. iv. 3, and other places. I may add that he -built Wsit city A.H. 83 and rendered eminent services to -literature and civilization amongst the Arabs. When the Ommiade -Caliph Abd al-Malik was dying he said to his son Walid, "Look to -Al-Hajjaj and honour him for, verily, he it is who hath covered -for you the pulpits; and he is thy sword and thy right hand -against all opponents; thou needest him more than he needeth -thee, and when I die summon the folk to the covenant of -allegiance; and he who saith with his headthus, say thou with -thy swordthus" (Al-Siyuti, p 225) yet the historian simply -observes, "the Lord curse him." - -[FN#119] i.e. given through his lieutenant. - -[FN#120] "Necks" per synecdochen for heads. The passage is a -description of a barber-surgeon in a series of double-entendres -the "nose-pierced" (Makhzm) is the subject who is led by the -nose like a camel with halter and ring and the "breaker" (hshim) -may be a breaker of bread as the word originally meant, or -breaker of bones. Lastly the "wealth" (ml) is a recondite -allusion to the hair. - -[FN#121] Arab. "Kadr" which a change of vowel makes "Kidr" = a -cooking-pot. The description is that of an itinerant seller of -boiled beans (Fl mudammas) still common in Cairo. The "light of -his fire" suggests double-entendre some powerful Chief like -masterful King Kulayb. See vol. ii. 77. - -[FN#122] Arab. "Al-Suff," either ranks of fighting-men or the -rows of thread on a loom. Here the allusion is to a weaver who -levels and corrects his threads with the wooden spate and shuttle -governing warp and weft and who makes them stand straight (behave -aright). The "stirrup" (rikb) is the loop of cord in which the -weaver's foot rests. - -[FN#123] "Adab." See vols. i. 132, and ix. 41. - -[FN#124] Bresl. Edit., vol. vi. pp. 189-191, Night ccccxxxiv. - -[FN#125] Arab. "Za'm," a word little used in the Cal., Mac. or -Bul. Edit.; or in the Wortley Montague MS.; but very common in -the Bresl. text. - -[FN#126] More double-entendres. "Thou hast done justice" -('adalta) also means "Thou hast swerved from right;" and "Thou -hast wrought equitably" (Akasta iv. of Kast) = "Thou hast -transgressed." - -[FN#127] Koran vi. 44. Allah is threatening unbelievers, "And -when they had forgotten their warnings We set open to them the -gates of all things, until, when they were gladdened," etc. - -[FN#128] Arab. "Ta'dil," also meaning, "Ye do injustice": -quoted from Koran iv. 134. - -[FN#129] Arab. "Al-Ksitna," before explained. Koran lxxii. -15. - -[FN#130] Bresl. Edit. vol. vi. pp. 191-343, Nights ccccxxxv- -cccclxxxvii. This is the old Persian Bakhtyr Nmeh, i.e., the -Book of Bakhtyar, so called from the prince and hero "Fortune's -Friend." In the tale of Jili'ad and Shimas the number of Wazirs -is seven, as usual in the Sindibad cycle. Here we have the full -tale as advised by the Imm al-Jara': "it is meet for a man -before entering upon important undertakings to consult ten -intelligent friends; if he have only five to apply twice to each; -if only one, ten times at different visits, and if none, let him -repair to his wife and consult her; and whatever she advises him -to do let him do the clear contrary" (quoting Omar), or as says -Tommy Moore, - - Whene'er you're in doubt, said a sage I once knew, - 'Twixt two lines of conduct which course to pursue, - Ask a woman's advice, and whate'er she advise - Do the very reverse, and you're sure to be wise. - -The Romance of the Ten Wazirs occurs in dislocated shape in the -"Nouveaux Contes Arabes, ou Supplment aux Mille et une Nuits," -etc., par M. l'Abb * * * Paris, 1788. It is the "Story of -Bohetzad (Bakht-zd=Luck-born, v.p.), and his Ten Viziers," in -vol. iii., pp. 2-30 of the "Arabian Tales," etc., published by -Dom Chavis and M. Cazotte, in 1785; a copy of the English -translation by Robert Heron, Edinburgh, 1792, I owe to the -kindness of Mr. Leonard Smithers of Sheffield. It appears also in -vol. viii. of M. C. de Perceval's Edition of The Nights; in -Gauttier's Edition (vol. vi.), and as the "Historia Decem -Vizirorum et filii Regis Azad-bacht," text and translation by -Gustav Kns, of Goettingen (1807). For the Turkish, Malay and -other versions see (p. xxxviii. etc.) "The Bakhtiy?r N?ma," etc. -Edited (from the Sir William. Ouseley version of 1801) by Mr. W. -A. Clouston and privately printed, London, 1883. The notes are -valuable but their worth is sadly injured by the want of an -index. I am pleased to see that Mr. E. J. W. Gibb is publishing -the "History of the Forty Vezirs; or, the Story of the Forty -Morns and Eves," written in Turkish by "Sheykh-Zadah," evidently -a nom de plume (for Ahmad al-Misri?), and translated from an -Arabic MS. which probably dated about the xvth century. - -[FN#131] In Chavis and Cazotte, the "kingdom of Dineroux -(comprehending all Syria and the isles of the Indian Ocean) whose -capital was Issessara." An article in the Edinburgh Review (July, -1886), calls the "Supplement" a "bare-faced forgery"; but -evidently the writer should have "read up" his subject before -writing. - -[FN#132] The Persian form; in Arab. Sijistn, the classical -Drangiana or province East of Fars=Persia proper. It is famed in -legend as the feof of hero Rustam. - -[FN#133] Arab. Rwi=a professional tale-teller, which Mr. Payne -justly holds to be a clerical error for "Ri, a beholder, one who -seeth." - -[FN#134] In Persian the name would be Bahr-i-Jaur="luck" (or -fortune, "bahr") of Jaur- (or Jr-) city. - -[FN#135] Supply "and cared naught for his kingdom." - -[FN#136] Arab. "Atrf," plur. of "Tarf," a great and liberal -lord. - -[FN#137] Lit. "How was," etc. Kayf is a favourite word not only -in the Bresl. Edit., but throughout Egypt and Syria. Classically -we should write "M;" vulgarly "Aysh." - -[FN#138] Karmania vulg. and fancifully derived from Kirmn -Pers.=worms because the silkworm is supposed to have been bred -there; but the name is of far older date as we find the Asiatic -Aethiopians of Herodotus (iii. 93) lying between the Germanii -(Karman) and the Indus. Also Karmana appears in Strabo and Sinus -Carmanicus in other classics. - -[FN#139] Arab. "Ka'd"; lit.=one who sits with, a colleague, -hence the Span. Alcayde; in Marocco it is=colonel, and is -prefixed e.g. Ka'd Maclean. - -[FN#140] A favourite food; Al-Hariri calls the dates and cream, -which were sold together in bazars, the "Proud Rider on the -desired Steed." - -[FN#141] In Bresl. Edit. vi. 198 by misprint "Kutr": Chavis and -Cazotte have "Kassera." In the story of Bihkard we find a P.N. -"Yatr." - -[FN#142] i.e. waylaying travellers, a term which has often -occurred. - -[FN#143] i.e. the royal favour. - -[FN#144] i.e. When the fated hour came down (from Heaven). - -[FN#145] As the Nights have proved in many places, the Asl -(origin) of a man is popularly held to influence his conduct -throughout life. So the Jeweller's wife (vol. ix.) was of servile -birth, which accounted for her vile conduct; and reference is -hardly necessary to a host of other instances. We can trace the -same idea in the sayings and folk-lore of the West, e.g. Bon sang -ne peut mentir, etc., etc. - -[FN#146] i.e. "What deemest thou he hath done?" - -[FN#147] The apodosis wanting "to make thee trust in him?" - -[FN#148] In the Braj Bkh dialect of Hindi, we find quoted in -the Akhlk-i-Hindi, "Tale of the old Tiger and the Traveller": - - Jo jko paryo subho je n jo-sun; - Nm na mitho hoe sichh gur ghio sun. - - Ne'er shall his nature fail a man whate'er that nature be, - The Nm-tree bitter shall remain though drenched with Gur - and Gh. - -The Nm (Melia Azadirachta) is the "Persian lilac," whose leaves, -intensely bitter, are used as a preventive to poison: Gur is the -Anglo-Indian Jaggeri = raw sugar and Ghi = clarified butter. Roebuck -gives the same proverb in Hindostani. - -[FN#149] In Chavis and Cazotte "Story of Kaskas; or the -Obstinate Man." For ill-luck, see Miss Frere's "Old Deccan Days" -(p. 171), and Giles's "Strange Stories," &c. (p. 430), where the -young lady says to Ma, "You often asked me for money; but on -account of your weak luck I hitherto refrained from giving it." - -[FN#150] True to life in the present day, as many a standing -hay-rick has shown. - -[FN#151] The "Munajjim" is a recognised authority in Egyptian -townlets, and in the village-republics of Southern India the -"Jyoshi" is one of the paid officials. - -[FN#152] Arab. "Amn" sub. and adj. In India it means a -Government employ who collects revenue; in Marocco a -commissioner sent by His Sharifian Majesty. - -[FN#153] Our older word for divers=Arab "Ghawwsn": a single -pearl (in the text Jauhar=the Port. AIjofar) is called -"habbah"=grain or seed. - -[FN#154] The kindly and generous deed of one Moslem to another, -and by no means rare in real life. - -[FN#155] "Eunuch," etymologically meaning chamberlain ({eyn + -chein}), a bed-chamber-servant or slave, was presently confined to -castrated men found useful for special purposes, like gelded -horses, hounds, and cockerels turned to capons. Some writers hold -that the creation of the semivir or apocopus began as a -punishment in Egypt and elsewhere; and so under the Romans -amputation of the "peccant part" was frequent: others trace the -Greek "invalid," i.e., impotent man, to marital jealousy, and not -a few to the wife who wished to use the sexless for hard work in -the house without danger to the slave-girls. The origin of the -mutilation is referred by Ammianus Marcellinus (lib. iv. chap. -17), and the Classics generally, to Semiramis, an "ancient queen" -of decidedly doubtful epoch, who thus prevented the propagation -of weaklings. But in Genesis (xxxvii. 36; xxxix. 1, margin) we -find Potiphar termed a "Sarm" (castrato), an "attenuating -circumstance" for Mrs. P. Herodotus (iii. chap. 48) tells us that -Periander, tyrant of Corinth, sent three hundred Corcyrean boys -to Alyattes for castration {ep t ektom}, and that Panionios of -Chios sold caponised lads for high prices (viii. 105): he notices -(viii. 104 and other places) that eunuchs "of the Sun, of Heaven, -of the hand of God," were looked upon as honourable men amongst -the Persians whom Stephanus and Brissonius charge with having -invented the name (Dabistan i. 171). Ctesias also declares that -the Persian kings were under the influence of eunuchs. In the -debauched ages of Rome the women found a new use for these -effeminates, who had lost only the testes or testiculi=the -witnesses (of generative force): it is noticed by Juvenal (i. 22; -ii. 365-379; vi. 366) - - sunt quos imbelles et mollia semper -Oscula delectant. - -So Martial, - - vult futui Gallia, non parere, - -And Mirabeau knew (see Kadsah) "qu'ils mordent les femmes et les -liment avec une prcieuse continuit." (Compare my vol. ii. 90; -v. 46.) The men also used them as catamites (Horace i. Od. -xxxvii.). - - "Contaminato cum grege turpium, - Morbo virorum." - -In religion the intestabilis or intestatus was held ill-omened, -and not permitted to become a priest (Seneca Controv. ii. 4), a -practice perpetuated in the various Christian churches. The -manufacture was forbidden, to the satisfaction of Martial, by -Domitian, whose edict Nero confirmed; and was restored by the -Byzantine empire, which advanced eunuchs, like Eutropius and -Narses, to the highest dignities of the realm. The cruel custom -to the eternal disgrace of medival Christianity was revived in -Rome for providing the choirs in the Sistine Chapel and elsewhere -with boys' voices. Isaiah mentions the custom (lvi. 3-6). -Mohammed, who notices in the Koran (xxiv. 31), "such men as -attend women and have no need of women," i.e. "have no natural -force," expressly forbade (iv. 118), "changing Allah's -creatures," referring, say the commentators, to superstitious -ear-cropping of cattle, tattooing, teeth-sharpening, sodomy, -tribadism, and slave-gelding. See also the "Hidyah," vol. iv. -121; and the famous divine Al-Siyti, the last of his school, -wrote a tractate Fi 'l-Tahrmi Khidmati 'l-Khisyn=on the -illegality of using eunuchs. Yet the Harem perpetuated the -practice throughout AI-Islam and African jealousy made a gross -abuse of it. To quote no other instance, the Sultan of Dr-For -had a thousand eunuchs under a Malik or king, and all the chief -offices of the empire, such as Ab (father) and Bb (door), were -monopolised by these neutrals. The centre of supply was the Upper -Nile, where the operation was found dangerous after the age of -fifteen, and when badly performed only one in four survived. For -this reason, during the last century the Coptic monks of Girgah -and Zawy al-Dayr, near Assiout, engaged in this scandalous -traffic, and declared that it was philanthropic to operate -scientifically (Prof. Panuri and many others). Eunuchs are now -made in the Sudn, Nubia, Abyssinia, Kordofn, and Dr-For, -especially the Messalmiyah district: one of those towns was -called "Tawshah" (eunuchry) from the traffic there conducted by -Fukah or religious teachers. Many are supplied by the district -between Majarah (Majarash?) and the port Masawwah; there are also -depts at Mbadr, near Tajurrah-harbour, where Yusuf Bey, Governor -in 1880, caponised some forty boys, including the brother of a -hostile African chief: here also the well-known Abu Bakr was -scandalously active. It is calculated that not less than eight -thousand of these unfortunates are annually exported to Arabia, -Egypt, and Turkey. Article IV. of the AngIo-Egyptian Convention -punishes the offense with death, and no one would object to -hanging the murderer under whose mutilating razor a boy dies. Yet -this, like most of our modern "improvements" in Egypt, is a mere -brutum fulmen. The crime is committed under our very eyes, but we -will not see it. - -The Romans numbered three kinds of eunuchs:1. Castrati, -clean-shaved, from Gr. {kstros}; 2. Spadones, from {spoo}, when the -testicles are torn out, not from "Spada," town of Persia; and, 3. -Thlibii, from {thliboo}, to press, squeeze, when the testicles are -bruised, &c. In the East also, as I have stated (v. 46), eunuchs -are of three kinds:1. Sandali, or the clean-shaved, the -classical apocopus. The parts are swept off by a single cut of a -razor, a tube (tin or wooden) is set in the urethra, the wound is -cauterised with boiling oil, and the patient is planted in a -fresh dunghill. His diet is milk; and if under puberty, he often -survives. This is the eunuque aqueduc, who must pass his water -through a tube. 2. The eunuch whose penis is removed: he retains -all the power of copulation and procreation without the -wherewithal; and this, since the discovery of caoutchouc, has -often been supplied. 3. The eunuch, or classical Thlibias and -Semivir, who has been rendered sexless by removing the testicles -(as the priests of Cybele were castrated with a stone knife), or -by bruising (the Greek Thlsias), twisting, searing, or bandaging -them. A more humane process has lately been introduced: a -horsehair is tied round the neck of the scrotum and tightened by -slow degrees till the circulation of the part stops and the bag -drops off without pain. This has been adopted in sundry Indian -regiments of Irregular Cavalry, and it succeeded admirably: the -animals rarely required a day's rest. The practice was known to -the ancients. See notes on Kadsah in Mirabeau. The Eunuchata -virgo was invented by the Lydians, according to their historian -Xanthus. Zachias (Quaest. medico-legal.) declares that the -process was one of infibulation or simple sewing up the vulva; -but modern experience has suggested an operation like the -"spaying" of bitches, or mutilation of the womb, in modern -euphuism "baby-house." Dr. Robert ("Journey from Delhi to Bombay, -Mller's Archiv. 1843") speaks of a eunuch'd woman who after -ovariotomy had no breasts, no pubes, no rotundities, and no -desires. The Australians practice exsection of the ovaries -systematically to make women barren. Miklucho Maclay learned from -the traveller Retsch that about Lake Parapitshurie men's urethras -were split, and the girls were spayed: the latter showing two -scars in the groin. They have flat bosoms, but feminine forms, -and are slightly bearded; they mix with the men, whom they -satisfy mechanically, but without enjoyment (?). MacGillivray, of -the "Rattlesnake," saw near Cape York a woman with these scars: -she was a surdo-mute, and had probably been spayed to prevent -increase. The old Scandinavians, from Norway to Iceland, -systematically gelded "sturdy vagrants" in order that they might -not beget bastards. The Hottentots before marriage used to cut -off the left testicle, meaning by such semi-castration to prevent -the begetting of twins. This curious custom, mentioned by the -Jesuit Tochard, Boeving, and Kolbe, is now apparently obsolete -at least, the traveller Fritsch did not find it. - -[FN#156] Arab. "Harm"="forbidden," sinful. - -[FN#157] In Chavis and Cazotte, who out-galland'd Galland in -transmogrifying the Arabic, this is the "Story of Illage -(AI-Hjj) Mahomet and his sons; or, the Imprudent Man." The tale -occurs in many forms and with great modifications. See, for -instance, the Gesta Romanorum "Of the miraculous recall of -sinners and of the consolation which piety offers to the -distressed," the adventures of the knight Placidus, vol. ii. 99. -Charles Swan, London. Rivington, 1824. - -[FN#158] i.e. For fear of the "eye"; see vol. i. 123 and passim. -In these days the practice is rare; but, whenever you see at -Cairo an Egyptian dame daintily dressed and leading by the hand a -grimy little boy whose eyes are black with flies and whose dress -is torn and unclean, you see what has taken its place. And if you -would praise the brat you must not say "Oh, what a pretty boy!" -but "Inshallah!"the Lord doth as he pleaseth. - -[FN#159] The adoption of slave lads and lasses was and is still -common among Moslems. - -[FN#160] I have elsewhere noted this "pathetic fallacy" which is -a lieu commun of Eastern folk-lore and not less frequently used -in the medival literature of Europe before statistics were -invented. - -[FN#161] Arab. "Yaskut min 'Aynayh," lit.=fall from his two -eyes, lose favour. - -[FN#162] i.e. killing a man. - -[FN#163] i.e. we can slay him whenever we will. - -[FN#164] In Chavis and Cazotte "Story of Abosaber the Patient." -"Ab-Sbir" would mean "Father of the Patient (one)." - -[FN#165] Arab. "Dihkn," in Persian a villager; but here -something more, a village-elder or chief. Al-Mas'udi (chap. -xxiv.), and other historians apply the term to a class of noble -Persians descended from the ten sons of Wahkert, the -first "Dihkn," the fourth generation from King Kayomars. - -[FN#166] Reminding one not a little of certain anecdotes anent -Quakers, current in England and English-speaking lands. - -[FN#167] Arab. "Karyah," a word with a long history. The root -seems to be Karaha, he met; in Chald. Karih and Kria (emphatic -Krita)=a town or city; and in Heb. Kirjath, Kirythayim, etc. We -find it in Carthage= Kart hdisah, or New Town as opposed to -Utica (Atkah)=Old Town; in Carchemish and in a host of similar -compounds. In Syria and Egypt Kariyah, like Kafr, now means a -hamlet, a village. - -[FN#168] i.e. wandering at a venture. - -[FN#169] Arab. "Sakhrah," the old French Corve, and the "Begr" -of India. - -[FN#170] Arab. "Matmrah:" see vol. ii. 39, where it was used as -an "underground cell." The word is extensively used in the -Maghrib or Western Africa. - -[FN#171] Arab. "Y Ab Sbir." There are five vocative particles -in Arabic; "Y," common to the near and far; "Ay" (ho!) and -"Hay" (holla!) addressed to the far, and "Ay" and "A" -(A-'Abda-llhi, O Abdullah), to those near. All govern the -accusative of a noun in construction in the literary language -only; and the vulgar use none but the first named. The -English-speaking races neglect the vocative particle, and I never -heard it except in the Southern States of the AngloAmerican -Union=Oh, Mr. Smith. - -[FN#172] He was not honest enough to undeceive them; a neat -Quaker-like touch. - -[FN#173] Here the oath is justified; but the reader will have -remarked that the name of Allah is often taken in vain. Moslems, -however, so far from holding this a profanation deem it an -acknowledgment of the Omnipotence and Omnipresence. The Jews from -whom the Christians have borrowed had an interest in concealing -the name of their tribal divinity; and therefore made it -ineffable. - -[FN#174] i.e. the grave, the fosse commune of slain men. - -[FN#175] A fancy name; "Zawash" in Pers. is = the planet -Jupiter, either borrowed from Greece, or both descended from some -long forgotten ancestor. - -[FN#176] In Chavis and Cazotte "Story of Bhazad (!) the -Impatient." The name is Persian, Bih (well, good) Zd (born). In -the adj. bih we recognize a positive lost in English and German -which retain the comparative (bih-tar = better) and superlative -(bih-tarin=best). - -[FN#177] i.e. the moiety kept by the bridegroom, a contingent -settlement paid at divorce or on the death of the husband. - -[FN#178] Arab. "Rumh"=the horseman's lance not the footman's -spear. - -[FN#179] i.e. became a highwayman (a time-honoured and -honourable career) in order to collect money for completing the -dowry. - -[FN#180] i.e. to the bride, the wedding-day; not to be -confounded with "going in unto" etc. - -[FN#181] Probably meaning that she saw the eyes espying through -the crevice without knowing whose they were. - -[FN#182] A fancy name intended to be Persian - -[FN#183] i.e. thy Harem, thy women. - -[FN#184] i.e. thy life hath been unduly prolonged. - -[FN#185] See Chavis and Cazotte, "Story of Ravia (Arw!) the -Resigned." Ddbn (Persian) = one who looks to justice, a name -hardly deserved in this case. - -[FN#186] For this important province and city of Persia, see -Al-Mas'di, ii. 2; iv. 86, etc. It gave one of many names to -the Caspian Sea. The adjective is Tabari, whereas Tabarni = native -of Tiberias (Tabariyah). - -[FN#187] Zor-khn = Lord Violence, and Kr-dn = Business-knower; -both Persian. - -[FN#188] "Arw" written with a terminal of y is a woman's P.N. -in Arabic. - -[FN#189] i.e. Not look down upon me with eyes of contempt. This -"marrying below one" is still an Eastern idea, very little known -to women in the West. - -[FN#190] Chavis and Cazotte call the Dabbs a "dabour" and -explain it as a "sort of scepter used by Eastern Princes, which -serves also as a weapon." For the Dabbs, or mace, see vol. vi. -249. - -[FN#191] i.e. Let thy purposes be righteous as thine outward -profession. - -[FN#192] See vol. vi. 130. This is another lieu commun amongst -Moslems; and its unfact requires only statement. - -[FN#193] Afterwards called his "chamberlain," i.e. guardian of -the Harem-door. - -[FN#194] i.e. Chosros, whom Chavis and Cazotte make "Cyrus." - -[FN#195] Arab. "Tkiyah," used for the Persian Takhtrawn, -common in The Nights. - -[FN#196] Arab. "Kubbah," a dome-shaped tent, as elsewhere. - -[FN#197] This can refer only to Abu al-Khayr's having been put -to death on Kardan's charge, although the tale-teller, with -characteristic inconsequence, neglected to mention the event. - -[FN#198] Not referring to skull sutures, but to the forehead, -which is poetically compared with a page of paper upon which -Destiny writes her irrevocable decrees. - -[FN#199] Said in the grimmest earnest, not jestingly, as in vol. -iv. 264. - -[FN#200] i.e. the lex talionis, which is the essence of Moslem, -and indeed, of all criminal jurisprudence. We cannot wonder at -the judgment of Queen Arwa: even Confucius, the mildest and most -humane of lawgivers, would not pardon the man who allowed his -father's murderer to live. The Moslem lex talionis (Koran ii. -173) is identical with that of the Jews (Exod. xxi. 24), and the -latter probably derives from immemorial usage. But many modern -Rabbins explain away the Mosaical command as rather a demand for -a pecuniary mulct than literal retaliation. The well-known Isaac -Aburbanel cites many arguments in proof of this position: he -asks, for instance, supposing the accused have but one eye, -should he lose it for having struck out one of another man's two? -Moreover, he dwells upon the impossibility of inflicting a -punishment the exact equivalent of the injury; like Shylock's -pound of flesh without drawing blood. Moslems, however, know -nothing of these frivolities, and if retaliation be demanded the -judge must grant it. There is a legend in Marocco of an English -merchant who was compelled to forfeit tooth for tooth at the -instance of an old woman, but a profitable concession gilded the -pill. - -[FN#201] In Chavis and Cazotte "Story of Bhazmant (!); or the -Confident Man." "Bakht (-i-) Zamn" in Pers. would=Luck of the -Time. - -[FN#202] Chavis and Cazotte change the name to "Abadid," which, -like "Khaddn," is nonsignificant. - -[FN#203] Arab. "Fris," here a Reiter, or Dugald Dolgetti, as -mostly were the hordes led by the medival Italian Condottieri. - -[FN#204] So Napoleon the Great also believed that Providence is -mostly favorable to "gros bataillons." - -[FN#205] Pers. and Arab.="Good perfection." - -[FN#206] In Chavis and Cazotte "Story of Baharkan." Bihkard (in -Shiraz pronounced "Kyard")="Well he did." - -[FN#207] See "Katr" in the Introduction to the Bakhtiyr-nmah. - -[FN#208] The text has "Jaukaln" for Saulajn, the Persian -"Chaugn"=the crooked bat used in Polo. See vol. 1. 46. - -[FN#209] Amongst Moslems, I have noted, circumstantial evidence -is not lawful: the witness must swear to what he has seen. A -curious consideration, how many innocent men have been hanged by -"circumstantial evidence." See vol. v. 97. - -[FN#210] In Chavis and Cazotte "Story of Abattamant (!), or the -Prudent Man;" also Ayln Shah becomes Olensa after Italian -fashion. - -[FN#211] In Arab. idiom a long hand or arm means power, a phrase -not wholly unused in European languages. Chavis and Cazotte -paraphrase "He who keeps his hands crossed upon his breast, shall -not see them cut off." - -[FN#212] Arab. "Jama'a atrfah," lit.=he drew in his -extremities, it being contrary to "etiquette" in the presence of -a superior not to cover hands and feet. In the wild Argentine -Republic the savage Gaucho removes his gigantic spurs when coming -into the presence of his master. - -[FN#213] About the equivalent to the Arab. or rather Egypto- -Syrian form "Jiddan," used in the modern slang sense. - -[FN#214] i.e. that he become my son-in-law. - -[FN#215] For the practice of shampooing often alluded to in The -Nights, see vol. iii. 17. The king "sleeping on the boys' knees" -means that he dropped off whilst his feet were on the laps of the -lads. - -[FN#216] Meaning the honour of his Harem. - -[FN#217] Pardon, lit.=security; the cry for quarter already -introduced into English - - "Or raise the craven cry Aman." - -It was Mohammed's express command that this prayer for mercy -should be respected even in the fury of fight. See vol. i. 342. - -[FN#218] A saying found in every Eastern language beginning with -Hebrew; Proverbs xxvi. 27, "Whoso diggeth a pit shall fall -therein." - -[FN#219] i.e. a domed tomb where prayers and perlections of the -Koran could be made. "Kubbah" in Marocco is still the term for a -small square building with a low medianaranja cupola under which -a Santon lies interred. It is the "little Waly" of our "blind -travellers" in the unholy "Holy Land." - -[FN#220] i.e. to secure her assistance in arousing the king's -wrath. - -[FN#221] i.e. so slow to avenge itself. - -[FN#222] Story of Sultan Hebriam (!), and his Son" (Chavis and -Cazotte). Unless they greatly enlarged upon the text, they had a -much fuller copy than that found in the Bresl. Edit. - -[FN#223] A right kingly king, in the Eastern sense of the word, -would strike off their heads for daring to see omens threatening -his son and heir: this would be constructive treason of the -highest because it might be expected to cause its own fulfilment. - -[FN#224] Mohammed's Hads "Kazzib 'l-Munajjimna bi Rabbi -'I-Ka'abah"=the Astrologers lied, by the Ka'abah's Lord! - -[FN#225] Arab. "Khawtn," plur. of Khtn, a matron, a lady, -vol. iv. 66. - -[FN#226] See Al-Mas'udi, chapt. xvii. (Fr. Transl. ii. 48-49) of -the circular cavity two miles deep and sixty in circuit inhabited -by men and animals on the Caucasus near Derbend. - -[FN#227] Arab. "Nafas" lit.=breath. Arabs living in a land of -caverns know by experience the danger of asphyxiation in such -places. - -[FN#228] This simple tale is told with much pathos not of words -but of sense. - -[FN#229] Arab. "Ajal" = the appointed day of death; also used for -sudden death. See vol. i. 74. - -[FN#230] i.e. the Autumnal Equinox, one of the two great -festival days (the other being the New Year) of the Persians, and -surviving in our Michaelmas. According to Al-Mas'ud (chap. -xxi.), it was established to commemorate the capture of Zahhk -(Azhi-Dahka), the biting snake (the Hindu Ahi) of night and -darkness, the Greek Astyages, by Furaydun or Feridun. Prof. Sayce -(Principles of Comparative Philology, p. 11) connects the latter -with the Vedic deity Trita, who harnessed the Sun-horse (Rig. v. -i. 163, 2, 3), the {tritogneia} of Homer, a title of Athene, the -Dawn-goddess, and Burnouf proved the same Trita to be Thrataona, -son of Athwya, of the Avesta, who finally became Furaydn, the -Greek Kyrus. See vol. v. 1. - -[FN#231] In Chavis and Cazotte, "Story of Selimansha and his -Family." - -[FN#232] Arab. for Pers. Pahluwn (from Pahlau) a brave, a -warrior, an athlete, applied in India to a champion in any -gymnastic exercise, especially in wrestling. The Frenchman calls -him "Balavan"; and the Bresl. text in more than one place (p. -312) calls him "Bahwn." - -[FN#233] i.e. King (Arab.) King (Persian): we find also Sultan -Malik Shah=King King King. - -[FN#234] Arab. "Auld-," a vulgarism, plural for dual. - -[FN#235] Mr. Payne translates, "so he might take his father's -leavings" i.e. heritage, reading "sr" which I hold to be a -clerical error for Sr=Vendetta, blood revenge (Bresl. Edit. vi. -310). - -[FN#236] Arab. "Al-'s" the pop. term for one who refuses to -obey a constituted authority and syn. with Pers. "Ygh." "Ant -'s?" Wilt thou not yield thyself? says a policeman to a -refractory Fellah. - -[FN#237] i.e. of the Greeks: so in Kor. xxx. 1. "Alif Lam Mim, -the Greeks (Al-Roum) have been defeated." Mr. Rodwell curiously -remarks that "the vowel-points for 'defeated' not being -originally written, would make the prophecy true in either event, -according as the verb received an active or passive sense in -pronunciation." But in discovering this mare's nest, a rank piece -of humbug like Aio te Aeacida, etc., he forgets that all the -Prophet's "Companions," numbering some 5000, would pronounce it -only in one way and that no man could mistake "ghalabat" (active) -for "ghulibat" (passive). - -[FN#238] The text persistently uses "Jriyah"=damsel, -slave-girl, for the politer "Sabiyah"=young lady, being written -in a rude and uncourtly style. - -[FN#239] So our familiar phrase "Some one to back us." - -[FN#240] Arab. "'Akkada lahu ry," plur. of ryat, a banner. See -vol. iii. 307. - -[FN#241] i.e. "What concern hast thou with the king's health?" -The question is offensively put. - -[FN#242] Arab. "Masalah," a question; here an enigma. - -[FN#243] Arab. "Liall" (i.e. li, an, l) lest; but printed here -and elsewhere with the y as if it were "laylan,"=for a single -night. - -[FN#244] i.e. if my death be fated to befal to-day, none may -postpone it to a later date. - -[FN#245] Arab. "Dust": so the ceremony vulgarly called "Doseh" -and by the ItaloEgyptians "Dosso," the riding over disciples' -backs by the Shaykh of the Sa'diyah Darwayshes (Lane M.E. chapt. -xxv.) which took place for the last time at Cairo in 1881. - -[FN#246] In Chavis and Cazotte she conjures him "by the great -Maichonarblatha Sarsourat" (Mat wa arba'at ashar Srat)=the 114 -chapters of the Alcoran. - -[FN#247] I have noted that Moslem law is not fully satisfied -without such confession which, however, may be obtained by the -bastinado. It is curious to compare English procedure with what -Moslem would be in such a case as that of the famous Tichborne -Claimant. What we did need hardly be noticed. An Arab judge would -in a case so suspicious at once have applied the stick and in a -quarter of an hour would have settled the whole business; but -then what about the "Devil's own," the lawyers and lawyers' fees? -And he would have remarked that the truth is not less true -because obtained by such compulsory means. - -[FN#248] The Hudhud, so called from its cry "Hood! Hood!" It is -the Lat. upupa, Gr. {pops} from its supposed note epip or upup; the -old Egyptian Kukufa; Heb. Dukiphath and Syriac Kikuph (Bochart -Hierozoicon, part ii. 347). The Spaniards call it Gallo de Marzo -(March-Cock) from its returning in that month, and our old -writers "lapwing" (Deut. xiv. 18). This foul-feeding bird derives -her honours from chapt. xxvii. of the Koran (q.v.), the Hudhud -was sharp-sighted and sagacious enough to discover water -underground which the devils used to draw after she had marked -the place by her bill. - -[FN#249] Here the vocative Y is designedly omitted in poetical -fashion (e.g., Khalliyyamy friend!) to show the speaker's -emotion. See p. 113 of Captain A. Lockett's learned and curious -work the "Miet Amil" (=Hundred Regimens), Calcutta, 1814. - -[FN#250] The story-teller introduces this last instance with -considerable art as a preface to the dnouement. - -[FN#251] See Chavis and Cazotte "Story of the King of Haram and -the slave." - -[FN#252] i.e. men caught red-handed. - -[FN#253] Arab. "Libwah," one of the multitudinous names for the -king of beasts, still used in Syria where the animal has been -killed out, soon to be followed by the bear (U. Syriacus). The -author knows that lions are most often found in couples. - -[FN#254] Arab. "Himyn or Hamyn," = a girdle. - -[FN#255] As he would kiss a son. I have never yet seen an -Englishman endure these masculine kisses, formerly so common in -France and Italy, without showing clearest signs of his disgust. - -[FN#256] A cheap way of rewarding merit, not confined to Eastern -monarchs, but practised by all contemporary Europe. - -[FN#257] Arab. "Kasf," = houghing a camel so as to render it -helpless. The passage may read, "we are broken to bits (Kis) by -our own sin." - -[FN#258] Bresl. Edit., vol. vii. pp. 251-4, Night dlxv. - -[FN#259] See vol. vi. 175. A Moslem should dress for public -occasions, like the medival student, in vestibus (quasi) nigris -aut subfuscis; though not, except amongst the Abbasides, -absolutely black, as sable would denote Jewry. - -[FN#260] A well-known soldier and statesman, noted for piety and -austerity. A somewhat fuller version of this story, from which I -have borrowed certain details, is given in the Biographical -Dictionary of Ibn Khallikn (i. 303-4). The latter, however, -calls the first Abd al-Malik "Ibn Bahrn" (in the index Ibn -Bahrm), which somewhat spoils the story. "Ibn Khallikan," -by-the-by, is derived popularly from "Khalli" (let go), and -"Kna" (it was, enough), a favourite expression of the author, -which at last superseded his real name, Abu al-Abbs Ahmad. He is -better off than the companion nicknamed by Mohammed Ab -Horayrah = Father of the She-kitten (not the cat), and who in -consequence has lost his true name and pedigree. - -[FN#261] In Ibn Khallikn (i. 303) he is called the "Hashimite," -from his ancestor, Hashim ibn Abd Manf. The Hashimites and -Abbasides were fine specimens of the Moslem "Pharisee," as he is -known to Christians, not the noble Purushi of authentic history. - -[FN#262] Meaning a cap, but of what shape we ignore. Ibn -Khallikan afterwards calls it a "Kalansa," a word still applied -to a mitre worn by Christian priests. - -[FN#263] Arab. "L baas," equivalent in conversation to our "No -matter," and "All right." - -[FN#264] As a member of the reigning family, he wore black -clothes, that being the especial colour of the Abbasides, adopted -by them in opposition to the rival dynasty of the Ommiades, whose -family colour was white, that of the Fatimites being green. The -Moslems borrowed their sacred green, "the hue of the Pure," from -the old Nabatheans and the other primitive colours from the tents -of the captains who were thus distinguished. Hence also amongst -the Turks and Tartars, the White Horde and the Black Horde. - -[FN#265] The word has often occurred, meaning date-wine or -grape-wine. Ibn Khaldn contends that in Ibn Khallikan it here -means the former. - -[FN#266] £25,000. Ibn Khallikan (i. 304) makes the debt four -millions of dirhams or £90,000-£100,000. - -[FN#267] In the Biographer occurs the equivalent phrase, "That a -standard be borne over his head." - -[FN#268] Here again we have a suggestion that Ja'afar presumed -upon his favour with the Caliph; such presumption would soon be -reported (perhaps by the austre intrigant himself) to the royal -ears, and lay the foundation of ill-will likely to end in utter -destruction. - -[FN#269] Bresl. Edit., vol. vii. pp. 258-60, Night dlxvii. - -[FN#270] Fourth Abbaside, A.D. 785-786, vol. v. 93. He was a -fantastic tyrant who was bent upon promoting to the Caliphate his -own son, Ja'afar; he cast Harun into prison and would probably -have slain him but for the intervention of the mother of -the two brothers, Khayzarn widow of Al-Mahdi, and Yahya the -Barmecide. - -[FN#271] Third Abbaside, A.D. 775-785, vol. vii. 136; ix. 334. - -[FN#272] This reminds us of the Bir Al-Khtim (Well of the -Signet) at Al-Medinah; in which Caliph Osman during his sixth -year dropped from his finger the silver ring belonging to the -founder of Al-Islam, engraved in three lines with "Mohammed / -Apostle (of) / Allah /." It had served to sign the letters sent -to neighboring kings and had descended to the first three -successors (Pilgrimage ii. 219). Mohammed owned three seal- -rings, the golden one he destroyed himself; and the third, which -was of carnelian, was buried with other objects by his heirs. -The late Subhi Pasha used to declare that the latter had been -brought to him with early Moslem coins by an Arab, and when he -died he left it to the Sultan. - -[FN#273] Mr. Payne quotes Al-Tabari's version of this anecdote. -"El-Mehdi had presented his son Haroun with a ruby ring, worth a -hundred thousand dinars, and the latter being one day with his -brother (the then reigning Khalif), El Hadi saw the ring on his -finger and desired it. So, when Haroun went out from him, he -sent after him, to seek the ring of him. The Khalif's messenger -overtook Er Reshid on the bridge over the Tigris and acquainted -him with his errand; whereupon the prince, enraged at the demand, -pulled off the ring and threw it into the river. When El Hadi -died and Er Rashid succeeded to the throne, he went with his -suite to the bridge in question and bade his Vizier Yehya ben -Khalid send for divers and cause them make search for the -ring. It had then been five months in the water and no one -believed it would be found. However, the divers plunged into the -river and found the ring in the very place where he had thrown it -in, whereat Haroun rejoiced with an exceeding joy, regarding it -as a presage of fair fortune." - -[FN#274] Not historically correct. Al-Rashid made Yhy, father -of Ja'afar, his Wazir; and the minister's two sons, Fazl and -Ja'afar, acted as his lieutenants for seventeen years from A.D. -786 till the destruction of the Barmecides in A.D. 803. The -tale-teller quotes Ja'afar because he was the most famous of the -house. - -[FN#275] Perhaps after marrying Ja'afar to his sister. But the -endearing name was usually addressed to Ja'afar's elder brother -Fazl, who was the Caliph's foster-brother. - -[FN#276] Read seventeen: all these minor inaccuracies tend to -invalidate the main statement. - -[FN#277] Arab. "Yar'ad" which may mean "thundereth." The dark -saying apparently means, Do good whilst thou art in power and -thereby strengthen thyself. - -[FN#278] The lady seems to have made the first advances and Bin -Ab Hjilah quotes a sixaine in which she amorously addresses her -spouse. See D'Herbelot, s.v. Abbassa. - -[FN#279] The tale-teller passes with a very light hand over the -horrors of a massacre which terrified and scandalised the then -civilised world, and which still haunt Moslem history. The -Caliph, like the eking, can do no wrong; and, as Viceregent of -Allah upon Earth, what would be deadly crime and mortal sin in -others becomes in his case an ordinance from above. These -actions are superhuman events and fatal which man must not judge -nor feel any sentiment concerning them save one of mysterious -respect. For the slaughter of the Barmecides, see my Terminal -Essay, vol. x. - -[FN#280] Bresl. Edit., vol. vii. pp. 260-1, Night dlxviii. - -[FN#281] Ibn al-Sammk (Son of the fisherman or fishmonger), -whose name was Ab al-Abbs Mohammed bin Sabh, surnamed Al- -Mazkr (Ibn al-Athir says Al-Muzakkar), was a native of Kufah -(where he died in A.H. 183 = 799-80), a preacher and professional -tale-teller famed as a stylist and a man of piety. Al-Siyuti (p. -292) relates of him that when honoured by the Caliph with -courteous reception he said to him, "Thy humility in thy -greatness is nobler than thy greatness." He is known to have -been the only theologician who, ex cathedrâ, promised Al-Rashid a -place in Paradise. - -[FN#282] Bresl. Edit., vol. vii. pp. 261-2, Night dlxviii. - -[FN#283] Seventh Abbaside, A.H. 198-227 = 813-842. See vol. iv. -109. He was a favourite with his father, who personally taught -him tradition; but he offended the Faithful by asserting the -creation of the Koran, by his leaning to Shi'ah doctrine, and by -changing the black garments of the Banu Abbas into green. He -died of a chill at Budandun, a day's march from Tarsus, where he -was buried: for this Podendon = = stretch out thy -feet, see Al-Siyuti, pp. 326-27. - -[FN#284] Sixth Abbaside, A.D. 809-13. See vol. v. 93: 152. He -was of pure Abbaside blood on the father's side and his mother -Zubaydah's. But he was unhappy in his Wazir Al-Fazl bin Rab, -the intriguer against the Barmecides, who estranged him from his -brothers Al-Ksim and Al-Maamn. At last he was slain by a party -of Persians, "who struck him with their swords and cut him -through the nape of his neck and went with his head to Tahir bin -al-Husayn, general to Al-Maamn, who set it upon a garden-wall -and made proclamation, This is the head of the deposed Mohammed -(Al-Amn)." Al-Siyuti, pp. 306-311. It was remarked by Moslem -annalists that every sixth Abbaside met with a violent death: the -first was this Mohammed al-Amin surnamed Al-Makhl' = The -Deposed; the second sixth was Al-Musta'n; and the last was Al- -Muktad bi'llh. - -[FN#285] Lit. "Order and acceptance." See the Tale of the -Sandal-wood Merchant and the Sharpers: vol. vi. 202. - -[FN#286] This is not noticed by Al-Siyuti (p. 318) who says that -his mother was a slave-concubine named Marjil who died in giving -him birth. The tale in the text appears to be a bit of Court -scandal, probably suggested by the darkness of the Caliph's -complexion. - -[FN#287] Bresl. Edit., vol. viii. pp. 226-9, Nights dclx-i. - -[FN#288] King of the Arab kingdom of Hirah, for whom see vol. v. -74. This ancient villain rarely appears in such favourable form -when tales are told of him. - -[FN#289] The tribe of the chieftain and poet, Htim T, for -whom see vol. iv. 94. - -[FN#290] i.e. I will make a covenant with him before the Lord. -Here the word "Allah" is introduced among the Arabs of The -Ignorance. - -[FN#291] i.e. the man of the Tribe of Tay. - -[FN#292] A similar story of generous dealing is told of the -Caliph Omar in The Nights. See vol. v. 99 et seq. - -[FN#293] Bresl. Edit., vol. viii. pp. 273-8, Nights dclxxv-vi. -In Syria and Egypt Firz (the Persian "Proz") = victorious, -triumphant, is usually pronounced Fayrz. The tale is a rechauff -of the King and the Wazir's Wife in The Nights. See vol. vi. 129. - -[FN#294] i.e. I seek refuge with Allah = God forfend. - -[FN#295] Bresl. Edit., vol. xi. pp. 84318, Nights -dccclxxvdccccxxx. Here again the names are Persian, showing the -provenance of the tale; Shah Bakht is=King Luck and Rahwn is a -corruption of Rahbn=one who keeps the (right) way; or it may be -Ruhbn=the Pious. Mr. W. A. Clouston draws my attention to the -fact that this tale is of the Sindibad (Seven Wise Masters) cycle -and that he finds remotely allied to it a Siamese collection, -entitled Nonthuk Pakaranam in which Princess Kankras, to save the -life of her father, relates eighty or ninety tales to the king of -Pataliput (Palibothra). He purposes to discuss this and similar -subjects in extenso in his coming volumes, "Popular Tales and -Fictions: their Migrations and Transformations," to which I look -forward with pleasant anticipations. - -[FN#296] So far this work resembles the Bakhtiyr-nmeh, in -which the ten Wazirs are eager for the death of the hero who -relates tales and instances to the king, warning him against the -evils of precipitation. - -[FN#297] One pilgrimage (Hajjat al-Islam) is commanded to all -Moslems. For its conditions see The Nights, vol. v. 202, et seq. - -[FN#298] Arab. "Hajj al-Shrif." For the expenses of the process -see my Pilgrimage iii. 12. As in all "Holy Places," from Rome to -Benares, the sinner in search of salvation is hopelessly taken in -and fleeced by the "sons of the sacred cities." - -[FN#299] Here a stranger invites a guest who at once accepts the -invitation; such is the freedom between Moslems at Meccah and -Al-Medinah, especially during pilgrimagetime. - -[FN#300] i.e. the master could no longer use her carnally. - -[FN#301] i.e. wantoned it away. - -[FN#302] Here "Al-Hajj"=the company of pilgrims, a common use of -the term. - -[FN#303] The text says, "He went on with the caravan to the -Pilgrimage," probably a clerical error. "Hajj" is never applied -to the Visitation (Ziyrah) at Al-Medinah. - -[FN#304] Arab. "Jwar," that is, he became a mujwir, one who -lives in or near a collegiate mosque. The Egyptian proverb says, -"He pilgrimaged: quoth one, Yes, and for his villainy lives -(yujawir) at Meccah," meaning that he found no other place bad -enough for him. - -[FN#305] I have often heard of this mysterious art in the East, -also of similarly making rubies and branch-coral of the largest -size; but, despite all my endeavours, I never was allowed to -witness the operation. It was the same with alchemy, which, -however, I found very useful to the "smasher." See my History of -Sindh, chapt. vii. - -[FN#306] Elsewhere in The Nights specified as white woollen -robes. - -[FN#307] Whilst she was praying the girl could not address her; -but the use of the rosary is a kind of "parergon." - -[FN#308] Arab. "Y Hjjah" (in Egypt pronounced "Hggeh"), a -polite address to an elderly woman, who is thus supposed to have -"finished her faith." - -[FN#309] Arab. "Kansah" (from Kans=sweeping) a pagan temple, a -Jewish synagogue, and especially a Christian church. - -[FN#310] i.e. standeth in prayer or supplication. - -[FN#311] i.e. fell into hysterics, a very common complaint -amongst the highly nervous and excitable races of the East. - -[FN#312] Arab. "Kahramnah," a word which has often occurred in -divers senses, nurse, duenna, chamberwoman, stewardess, armed -woman defending the Harem, etc. - -[FN#313] Which is supposed to contain the Harem. - -[FN#314] Especially mentioned because the guide very often -follows his charges, especially when he intends to play them an -ugly trick. I had an unpleasant adventure of the kind in -Somaliland; but having the fear of the "Aborigines Protection -Society" before my eyes, refrained from doing more than hinting -at it. - -[FN#315] i.e. otherwise than according to ordinance of Allah. - -[FN#316] A well-known city of lrk 'Ajam (or Persian). - -[FN#317] i.e. spare pegs and strings, plectra, thumb-guards, -etc. - -[FN#318] Arab. "Hasr," the fine matting used for sleeping on -during the hot season in Egypt and Syria. - -[FN#319] i.e. The bed where the "rough and tumble" had taken -place. - -[FN#320] This word, which undoubtedly derives from cuculus, -cogul, cocu, a cuckoo, has taken a queer twist, nor can I explain -how its present meaning arose from a shebird which lays her egg -in a strange nest. Wittol, on the other hand, from Witan, to -know, is rightly applied to one whom La Fontaine calls "cocu et -content," the Arab Dayys. - -[FN#321] Arab. "Shabakah," here a net like a fisherman's, which -is hung over the hole in the wall called a shop, during the -temporary absence of the shopkeeper. See my Pilgrimage, i. 100. - -[FN#322] i.e. of which the singer speaks. - -[FN#323] i.e., she found him good at the to-and-fro movement; -our corresponding phrase is "basket-making." - -[FN#324] Arab. "Mu'arris": in vol. i. 338, I derived the word -from 'Ars marriage, like the Germ. Kupplerin. This was a mere -mistake; the root is 'Ars (with a Sd not a Sn) and means a pimp -who shows off or displays his wares. - -[FN#325] Arab. "Akhmitu Ghazla-h" lit.=thicken her yarn or -thread. - -[FN#326] I must again warn the reader that the negative, which -to us appears unnecessary, is emphatic in Arabic. - -[FN#327] i.e. By removing the goods from the "but" to the "ben." -Pilgrimage i. 99. - -[FN#328] Arab. "Tannr," here the large earthern jar with a -cover of the same material, round which the fire is built. - -[FN#329] Being a musician the hero of the tale was also a -pederast. - -[FN#330] Here Mr. Payne supplies "Then they returned and sat -down" (apparently changing places). He is quite correct in -characterising the Bresl. Edit. as corrupt and "fearfully -incoherent." All we can make certain of in this passage is that -the singer mistook the Persian for his white slave (Mameluke). - -[FN#331] Arab. "Bazaka," normally used in the sense of spitting; -here the saliva might be applied for facilitating insertion. - -[FN#332] In Persian "ward o burd,"=brought and bore away, gen. -applied to the movement of the man as in the couplet, - - Chenn burd o ward o ward o burd, - Kih dyeh pas-i-pardeh zi ghussah murd. - - He so came and went, went and came again, - That Nurse who lay curtained to faint was fain. - -[FN#333] Alluding to the fighting rams which are described by -every Anglo-Indian traveller. They strike with great force, amply -sufficient to crush the clumsy hand which happens to be caught -between the two foreheads. The animals are sometimes used for Fl -or consulting futurity: the name of a friend is given to one and -that of a foe to the other; and the result of the fight suggests -victory or defeat for the men. - -[FN#334] Arab. "Jauhar"=the jewel, the essential nature of a -substance. Compare M. Alcofribas' "Abstraction of the -Quintessence." - -[FN#335] In parts of the Moslem world Al-Jabr=the tyranny, is -the equivalent of what we call "civil law," as opposed to -Al-Shar'ah, or Holy Law, the religious code; Diwan al-Jabr -(Civil Court) being the contrary of the Mahkamah or Kazi's -tribunal. See "First Footsteps in East Africa," p. 126. - -[FN#336] i.e. in offering thee the kingship. - -[FN#337] i.e. "a man of fourscore." - -[FN#338] i.e. outside the city. - -[FN#339] See the conclusion of the story. - -[FN#340] i.e. I have said my say. - -[FN#341] Arab. "Al-Mutabattil," usually=one who forsakes the -world. The Katart alNaysn or rain-drops in the month Naysn -(April) produce pearls when falling into the oyster-shells and -poison in the serpent's mouth. The allusions to them are -innumerable in Persian poetry, and the idea gives rise to a host -of moralities more or less insipid. - -[FN#342] This is the general idea concerning the diamond in all -countries where the gem is dug, but I never heard it of the -pearl. - -[FN#343] Arab. "Faras," properly a mare; but the writer begins -by using the feminine, and then employs the masculine. It is an -abominable text. - -[FN#344] Arab. "Rutab wa manzil," may also mean "stations and -mansions (of the moon and planets)." The double entendre was -probably intended. - -[FN#345] Arab. "Za'f," still a popular word, meaning feeble, -sick, ailing, but especially, weak in venery. - -[FN#346] See the original of this tale in King Al-Af': -Al-Mas'udi, chap. xlvi. - -[FN#347] He says this without any sense of shame, coolly as -Horace or Catullus wrote. - -[FN#348] i.e. of the caravan with which he came. - -[FN#349] Arab. "Al-'Adl." In the form of Z 'adl it = a legal -witness, a man of good repute; in Marocco and other parts of the -Moslem world 'Adul (plur. 'Udl) signifies an assessor of the -Kazi, a notary. Padre Lerchundy (loc. cit. p. 345) renders it -notario. - -[FN#350] i.e. I would marry thy daughter, not only for her own -sake, but for alliance with thy family. - -[FN#351] i.e. the bride's face. - -[FN#352] The Ghusl or complete ablution after car. cop. - -[FN#353] Thus the girl was made lawful to him as a concubine by -the "loathly ladye," whose good heart redeemed her ill-looks. - -[FN#354] Meaning the poor man and his own daughter. - -[FN#355] Mr. Payne changes the Arab title to the far more -appropriate heading, "Story of the Rich Man and his Wasteful -Son." The tale begins with sop's fable of the faggot; and -concludes with the "Heir of Linne," in the famous Scotch ballad. -Mr. Clouston refers also to the Persian Tale of Murchlis (The -Sorrowful Wazir); to the Forty Vezirs (23rd Story) to Cinthio and -to sundry old English chap-books. - -[FN#356] Arab. "Tafrk wa'l-jam'a." - -[FN#357] Arab. "Waft" pop. used as death, decease, departure; -but containing the idea of departing to the mercy of Allah and -"paying the debt of nature." It is not so ill-omened a word as -Maut = death. - -[FN#358] i.e. gifts and presents. See vol. iv. 185. - -[FN#359] i.e. Turcomans; presently called Sstn, for which see -vol. ii. 218. - -[FN#360] In my Pilgrimage (i. 38), I took from Mr. Galton's Art -of Travel, the idea of opening with a lancet the shoulder or -other fleshy part of the body and inserting into it a precious -stone. This was immensely derided by not a few including one who, -then a young man from the country, presently became a Cabinet -Minister. Despite their omniscience, however, the "dodge" is -frequently practised. See how this device was practised by Jeshua -Nazarenus, vol. v. 238. - -[FN#361] Arab. "'Alam," a pile of stones, a flag or some such -landmark. The reader will find them described in "The Sword of -Midian," i. 98, and passim. - -[FN#362] Mr. Clouston refers to the "Miles Gloriosus" (Plautus); -to "Orlando Innamorato" of Berni (the Daughter of the King of the -Distant Isles); to the "Seven Wise Masters" ("The Two Dreams," or -"The Crafty Knight of Hungary"); to his Book of Sindibad, p. 343 -ff.; to Miss Busk's Folk-Lore of Rome, p. 399 ("The Grace of the -Hunchback"); to Prof. Crane's "Italian Popular Tales," p. 167, -and "The Elopement," from Pitr's Sicilian collection. - -[FN#363] In sign of impatience; "Look sharp!" - -[FN#364] i.e. the resemblance of the supposed sister to his -wife. This is a rechauff of Kamar al-Zamn iid. - -[FN#365] This leaving a long lock upon the shaven poll is a very -ancient practice: we find it amongst the old Egyptians. For the -Shshah or top-knot of hair, see vol. i. 308. It is differently -worn in the several regions of the Moslem world: the Maroccans of -the Rf country grow it not on the poll but on one side of the -head. As a rule, however, it is confined to boys, and is shaved -off at puberty. - -[FN#366] Suspecting her to be a witch because she was old and -poor. The same was the case in Europe when these unfortunates -were burned during the early part of the last century and even -now the country-folk are often ready to beat or drown them. The -abominable witchcraft acts, which arose from bibliolatry and -belief in obsolete superstitions, can claim as many victims in -"Protestant" countries, England and the Anglo-American States as -the Jesuitical Inquisition. - -[FN#367] It is not easy to make sense of this passage especially -when the Wazir is spoken of. - -[FN#368] This is a rechauff of the Sandal-Wood Merchant and the -Sharpers. Vol. vi. 202. - -[FN#369] I have followed Mr. Payne's adaptation of the text as -he makes sense, whilst the Arabic does not. I suppose that the -holes are disposed crosswise. - -[FN#370] i.e. Thy skill is so great that thou wilt undermine my -authority with the king. - -[FN#371] This famous tale is first found in a small collection -of Latin fables (Adolphi Fabul apud Leyser Hist. Poet. Medii -vi, p. 2008), beginning - - Ccus erat quidam, cui pulcra virago, etc. - -The date is 1315, and Caxton printed it in English in 1483; hence -it was adopted by Boccaccio, Day vii., Novella 9; whence -Chaucer's "Marchaundes Tale": this, by-the-by, was translated by -Pope in his sixteenth or seventeenth year, and christened -"January and May." The same story is inserted in La Fontaine -(Contes, lib. ii., No. 8), "La Gageure des trois Commres," with -the normal poirier; and lastly it appears in Wieland's "Oberon," -canto vi.; where the Fairy King restores the old husband's sight, -and Titania makes the lover on the pear-tree invisible. Mr. -Clouston refers me also to the Bahr-i-Dnish, or Prime of -Knowledge (Scott's translation, vol. ii., pp. 6468); "How the -Brahman learned the Tirrea Bede"; to the Turkish "Kirk Wazir" -(Forty Wazirs) of the Shaykh-Zadeh (xxivth Wazir's story); to the -"Comdia Lydi," and to Barbazan's "Fabliaux et Contes" t. iii. -p. 451, "La Saineresse," the cupping-woman. - -[FN#372] In the European versions it is always a pear-tree. - -[FN#373] This supernatural agency, ever at hand and ever -credible to Easterns, makes this the most satisfactory version of -the world-wide tale. - -[FN#374] i.e. till next harvest time. - -[FN#375] The "'Ashshr," or Tither, is most unpopular in the -Nile-valley as in Wales; and he generally merits his ill-repute. -Tales concerning the villainy of these extortioners abound in -Egypt and Syria. The first step in improvement will be so to -regulate the tithes that the peasants may not be at the mercy of -these "publicans and sinners" who, however, can plead that they -have paid highly for appointment to office and must recoup -themselves. - -[FN#376] Arab. "'Ammir"=cause to flourish. - -[FN#377] Arab. "Afkah," a better Fakh or theologian; all Moslem -law being based upon the Koran, the Sayings (Hadis) and Doings -(Sunnat) of the Prophet; and, lastly, the Rasm or immemorial -custom of the country provided that it be not opposed to the -other three. - -[FN#378] If the number represent the days in the Moslem year it -should be 354=6 months of 29 days and the rest of 30). - -[FN#379] The affirmative particle "kad" preceding a verb in the -past gives it a present and at times a future signification. - -[FN#380] A danik, the Persian "Dng," is one-sixth of a dirham, -i.e. about one penny. See vol. ii. 204. - -[FN#381] It would mightily tickle an Eastern audience to hear of -a Tither being unable to do any possible amount of villainy. - -[FN#382] i.e. The oath of triple divorce which is, I have said, -irrevocable, and the divorce may not be taken again by her -husband till her marriage with another man (the Mustahill of The -Nights) has been consummated. See vol. iv., 48. - -[FN#383] i.e. thousandfold cuckold. - -[FN#384] Arab. "Wad'ah" = the blows which the Robber had given -him. - -[FN#385] Arab. "Sindiyn" (from the Persian) gen. used for the -holm-oak, the Quercus pseudococcifera, vulgarly termed ilex, or -native oak, and forming an extensive scrub in Syria. For this and -other varieties of Quercus, as the Malll and the Ballt, see -Unexplored Syria, i. 68. - -[FN#386] Hibernic. - -[FN#387] Lit. "In the way of moderation" = at least, at the most -moderate reckoning. - -[FN#388] Arab. "Rasml," the vulg. Syrian and Egyptian form of -Raas al-ml = stock-in-trade. - -[FN#389] Usually a ring or something from his person to show -that all was fair play; here however, it was a watchword. - -[FN#390] Arab. "Ya Madybah," prob. a clerical error for -"Madynah," alluding to her many debts which he had paid. Here, -however, I suspect the truly Egyptian term "Y Manykah!"=O thou -berogered; a delicate term of depreciation which may be heard a -dozen times a day in the streets of Cairo. It has also a -masculine form, "Y Manyk!" - -[FN#391] About=100 lb. Mr. Sayce (Comparative Philol. p. 210) -owns that Mn is old Egyptian but makes it a loan from the -"Semites," like Ss (horse), Sar (prince), Sepet (lip) and -Murcabutha (chariot), and goes to its origin in the Acratan -column, because "it is not found before the times when the -Egyptians borrowed freely from Palestine." But surely it is -premature to draw such conclusion when we have so much still to -learn concerning the dates of words in Egyptian. - -[FN#392] Arab. Jmi'. This anachronism, like many of the same -kind, is only apparent. The faith preached by Sayyidn Is was -the Islam of his day and dispensation, and it abrogated all other -faiths till itself abrogated by the mission of Mahommed. It is -therefore logical to apply to it terms which we should hold to be -purely Moslem. On the other hand it is not logical to paint the -drop-curtain of the Ober-Ammergau "Miracle-play" with the Mosque -of Omar and the minarets of Al-Islam. I humbly represented this -fact to the mechanicals of the village whose performance brings -them in so large a sum every decade; but Snug, Snout and Bottom -turned up the nose of contempt and looked upon me as a mere -"shallow sceptic." - -[FN#393] Arab. "Talmizah," plur. of Tilmz, a disciple, a young -attendant. The word is Syriac <Arabic letters> and there is a -Heb. root <Hebrew letters> but no Arabic. In the Durrat -al-Ghawws, however, Tilmz, Bilks, and similar words are Arabic -in the form of Fa'll and Fi'll - -[FN#394] Rh Allah, lit.=breath of Allah, attending to the -miraculous conception according to the Moslems. See vol. v. 238. - -[FN#395] Readers will kindly pronounce this word "Sahr" not -Sahr. - -[FN#396] Mr. Clouston refers for analogies to this tale to his -"Oriental Sources of some of Chaucer's Tales" (Notes and Queries, -188586), and he finds the original of The Pardoner's Tale in one -of the Jtakas or Buddhist Birth-stories entitled Vedabbha -Jataka. The story is spread over all Europe; in the Cento Novelle -Antiche; Morlini; Hans Sachs, etc. And there are many Eastern -versions, e.g. a Persian by Fard al-Dn "'Attar" who died at a -great age in A.D. 1278; an Arabic version in The Orientalist -(Kandy, 1884); a Tibetan in Rollston's Tibetan Tales; a -Cashmirian in Knowles' Dict. of Kashmr Proverbs, etc., etc., -etc. - -[FN#397] Arab. "'Awn" lit.=aids, helpers; the "Aun of the Jinn" -has often occurred. - -[FN#398] i.e. the peasant. - -[FN#399] i.e. those serving on the usual feudal tenure; and -bound to suit and service for their fiefs. - -[FN#400] i.e. the yearly value of his fief. - -[FN#401] i.e. men who paid taxes. - -[FN#402] Arab. "Rastk" plur. of Rustk. See vol. vi. 289. - -[FN#403] This adventure is a rechauff of Amjad's adventure -(vol. iii. 333) without, however, its tragic catastrophe. - -[FN#404] The text is so concise as to be enigmatical. The house -was finely furnished for a feast, as it belonged to the Man who -was lavish, etc. - -[FN#405] Arab. "Khubz Samz;" the latter is the Arabisation of -the Pers. Samd, fine white bread, simnel, Germ. semmel. - -[FN#406] The text has "Baklt"=pot-herbs; but it is probably a -clerical error for "Baklwt." See vol. ii. 311. - -[FN#407] Egyptian-like he at once calls upon Allah to witness a -lie and his excuse would be that the lie was well-intentioned. - -[FN#408] i.e. The private bagnio which in old days every grand -house possessed. - -[FN#409] This is a fancy title, but it suits the tale better -than that in the text (xi. 183) "The Richard who lost his wealth -and his wits." Mr. Clouston refers to similar stories in -Sacchetti and other early Italian novelists. - -[FN#410] Arab. "Al-Muwaswis": for "Wisws" see vol. i. 106. This -class of men in stories takes the place of our "cunning idiot," -and is often confounded with the Saudwi, the melancholist -proper. - -[FN#411] Arab. "Hamhama," an onomapic, like our hum, hem, and -haw. - -[FN#412] Arab. "Barniyah," a vessel either of glass or pottery -like that in which the manna was collected (Exod. xvi. 33). - -[FN#413] A hasty man, as Ghazbn=an angry man. - -[FN#414] The Bresl. Edit. misprint. "Khablas" in more places -than one, now with a Sn, then with a Sd. Khalbas suggests -"Khalbs," a buffoon, for which see vol. ii. 143. In Egypt, -however, the latter generally ends in a Sad (see Lane's -"Khalboos," M. E. chap. xxvii). - -[FN#415] This story is a rechauff of the Jewish Kazi and his -pious wife; see vol. v. 256. - -[FN#416] The Arab form of "Nayshpr"=reeds of (King) Shapr: -see vol. ix. 230. - -[FN#417] Arab. "Al Tark al-Satr wa al-Salmah," meaning that -each other's wives did not veil before their brothers-in-law as -is usually done. It may also mean that they were under Allah's -protection and in best of condition. - -[FN#418] i.e. he dared not rape her. - -[FN#419] i.e. her "yes" meant "yes" and her "no" meant "no." - -[FN#420] "Ignorance" (Jahl) may, here and elsewhere, mean -wickedness, forwardness, folly, vicious folly or uncalled-for -wrath. Here Arabic teaches a good lesson, for ignorance, -intemperance and egoism are, I repeat, the roots of all evil. - -[FN#421] So Mohammed said of a child born in adultery "The babe -to the blanket (i.e. let it be nursed and reared) and the -adultress to the stone." - -[FN#422] Arab. "Wa h," etc., an interjection corresponding with -the Syriac "ho" lo! (i.e., look) behold! etc. - -[FN#423] This paragraph is supplied by Mr. Payne: something of -the kind has evidently fallen out of the Arab text. - -[FN#424] i.e. in the presence of witnesses, legally. - -[FN#425] Lit. a myriad, ten thousand dirhams. See vol. iv. 281. - -[FN#426] The fire was intended to defend the mother and babe -from Jinns, bad spirits, the evil eye, etc. Romans lit candles in -the room of the puerpara; hence the goddess Candelifera, and the -term Candelaria applied to the B.V. In Brand's Popular -Antiquities (ii. 144) we find, "Gregory mentions an ordinary -superstition of the old wives who dare not trust a child in a -cradle by itself alone without a candle;" this was for fear of -the "night-hag" (Milton, P. L., ii. 662). The same idea prevailed -in Scotland and in Germany: see the learned Liebrecht (who -translated the Pentamerone) "Zur Volkskunde," p. 31. In Sweden if -the candle go out, the child may be carried off by the Trolls -(Weckenstedt, Wendische Sagen, p. 446). The custom has been -traced to the Malay peninsula, whither it was probably imported -by the Hindus or the Moslems, and amongst the Tajiks in Bokhara. -For the Hindu practice, see Katha S. S. 305, and Prof. Tawney's -learned note analysed above. - -[FN#427] Arab. "Khinah," fem. of Khin (Cohen): see Kahnah, -vol. i. 28. - -[FN#428] i.e. for a long time, as has been before explained. - -[FN#429] i.e. at his service. Arabia was well provided with -Hetair and public women long before the days of Al-Islam. - -[FN#430] Arab. "Athar"=sign, mark, trail. - -[FN#431] i.e. Persia. See vol. v. 26. - -[FN#432] Arab. "'Akkr" plur. of 'Akkr prop.=aromatic roots; -but applied to vulgar drugs or simples, as in the Tale of the -Sage Duban, i. 46. - -[FN#433] Arab. "Si'at rizki-h" i.e., the ease with which he -earned his copious livelihood. - -[FN#434] i.e. the ten thousand dirhams of the bond, beside the -unpaid and contingent portion of her "Mahr" or -marriage-settlement. - -[FN#435] Arab. "Al-Hzr" from Hazr=loquacity, frivolous -garrulity. Every craft in the East has a jargon of its own and -the goldsmith (Zargar) is famed for speaking a language made -unintelligible by the constant insertion of a letter or letters -not belonging to the word. It is as if we rapidly pronounced How -d'ye do=Howth doth yeth doth? - -[FN#436] Arab. "Asm al-Adwiyah," such as are contained in -volumes like the "Alfz al-Adwi-yah" (Nomenclature of Drugs). - -[FN#437] I am compelled to insert a line in order to make sense. - -[FN#438] "Galen," who is considered by Moslems as a kind of -pre-Islamitic Saint; and whom Rabelais (iii. c. 7) calls Le -gentil Falot Galen, is explained by Eustathius as the Serene -{Galens} from {geloo}=rideo. - -[FN#439] Arab. "Shah" the clear space before the house as -opposed to the "Bathah" (Span. Patio) the inner court. - -[FN#440] A nave description of the nave style of rclame -adopted by the Eastern Bob Sawyer. - -[FN#441] Which they habitually do, by the by, with an immense -amount of unpleasant detail. See Pilgrimage i. 18. - -[FN#442] The old French name for the phial or bottle in which -the patient's water is sent. - -[FN#443] A descendant from Mohammed, strictly through his -grandson Husayn. See vol. iv. 170. - -[FN#444] Arab. "Al-Futh" lit. the victories; a euphemistic term -for what is submitted to the "musculus guineaorum." - -[FN#445] Arab. "Firsah" lit. judging the points of a mare -(faras). Of physiognomy, or rather judging by externals, curious -tales are told by the Arabs. In Al-Mas'udi's (chapt. lvi.) is the -original of the camel blind of one eye, etc., which the genius of -Voltaire has made famous throughout Europe. - -[FN#446] I here quote Mr. Payne's note. "Sic in the text; but -the passage is apparently corrupt. It is not plain why a rosy -complexion, blue eyes and tallness should be peculiar to women in -love. Arab women being commonly short, swarthy and blackeyed, the -attributes mentioned appear rather to denote the foreign origin -of the woman; and it is probable, therefore, that this passage -has by a copyist's error, been mixed up with that which relates -to the signs by which the mock physician recognised her -strangerhood, the clause specifying the symptoms of her love-lorn -condition having been crowded out in the process, an accident of -no infrequent occurrence in the transcription of Oriental works." - -[FN#447] Most men would have suspected that it was her lover. - -[FN#448] The sumptuary laws, compelling for instance the Jews to -wear yellow turbans, and the Christians to carry girdles date -from the Capture of Jerusalem in A.D. 636 by Caliph Omar. See -vol. i. 77; and Terminal Essay § 11. - -[FN#449] i.e. Our Sunday: the Jewish week ending with the -Sabbath (Saturday). I have already noted this term for Saturn's -day, established as a God's rest by Commandment No. iv. How it -lost its honours amongst Christians none can say: the text in -Col. ii. 16, 17, is insufficient to abolish an order given with -such pomp and circumstance to, and obeyed, so strictly and -universally by, the Hebrews, including the Founder of -Christianity. The general idea is that the Jewish Sabbath was -done away with by the Christian dispensation (although Jesus kept -it with the usual scrupulous care), and that sundry of the -Councils at Coloss and Laodicea anathematised those who observed -the Saturday after Israelitish fashion. With the day its object -changed; instead of "keeping it holy," as all pious Jews still -do, the early Fathers converted it into the "Feast of the -Resurrection," which could not be kept too joyously. The -"Sabbatismus" of the Sabbatarian Protestant who keeps holy the -wrong day is a marvellous perversion and the Sunday feast of -France, Italy, and Catholic countries generally is far more -logical than the mortification day of England and the so-called -Reformed countries. - -[FN#450] Haris, plur. of Harsah: see vol. i. 131. - -[FN#451] It would have been cooked on our Thursday night, or the -Jewish Friday night and would be stale and indigestible on the -next day. - -[FN#452] Marw (Margiana), which the Turkomans pronounce "Mawr," -is derived by Bournouf from the Sansk. Maru or Marw; and by Sir -H. Rawlinson from Marz or Marj, the Lat. Margo; Germ. Mark; -English March; Old French Marche and Neo-Lat. Marca. So Marzbn, -a Warden of the Marches: vol. iii. 256. The adj. is not Marz, -as stated in vol. iii. 222; but Marwazi, for which see Ibn -Khallikan, vol. i. p. 7, etc.: yet there are good writers who use -"Marz" as Rz for a native of Rayy. - -[FN#453] i.e. native of Rayy city. See vol. iv. 104. - -[FN#454] Normally used for fuel and at times by funny men to be -put into sweetmeats by way of practical joke: these are called -"Nukl-i-Pishkil"=goat-dung bonbons. The tale will remind old -Anglo-Indians of the two Bengal officers who were great at such -"sells" and who "swopped" a spavined horse for a broken-down -"buggy." - -[FN#455] In the text "khandik," ditches, trenches; probably (as -Mr. Payne suggests) a clerical or typographical error for -"Fandik," inns or caravanserais; the plural of "Funduk" (Span. -Fonda), for which see vol. viii. 184. - -[FN#456] This sentence is supplied by Mr. Payne to remedy the -incoherence of the text. Moslems are bound to see True Believers -decently buried and the poor often beg alms for the funeral. Here -the tale resembles the opening of Hajji Baba by Mr. Morier, that -admirable picture of Persian manners and morals. - -[FN#457] Arab. "Al-ajr" which has often occurred. - -[FN#458] Arab. "Hant," i.e., leaves of the lotus-tree to be -infused as a wash for the corpse; camphor used with cotton to -close the mouth and other orifices; and, in the case of a wealthy -man, rose-water, musk, ambergris, sandal-wood, and lign-aloes for -fumigation. - -[FN#459] Which always begin with four "Takbrs" and differ in -many points from the usual orisons. See Lane (M. E. chapt. -xxviii.) who is, however, very superficial upon an intricate and -interesting subject. He even neglects to mention the number of -Ruk't (bows) usual at Cairo and the absence of prostration -(sujd) for which see vol. ii. 10. - -[FN#460] Thus requiring all the ablutional offices to be -repeated. The Shaykh, by handling the corpse, became ceremonially -impure and required "Wuzu" before he could pray either at home or -in the Mosque. - -[FN#461] The Shaykh had left it when he went out to perform -Wuzu. - -[FN#462] Arab. "Satl"=the Lat. and Etruscan "Situla" and -"Situlus," a water-pot. - -[FN#463] Arab. "Lahd, Luhd," the niche or cell hollowed out in -the side of the oblong trench: here the corpse is deposited and -covered with palm-fronds etc. to prevent the earth touching it. -See my Pilgrimage ii. 304. - -[FN#464] For the incredible amount of torture which Eastern -obstinacy will sometimes endure, see Al-Mas'udi's tale of the -miserable little old man who stole the ten purses, vol. viii. 153 -et seq. - -[FN#465] Arab. "Jardah" (whence the Jard-game) a palm-frond -stripped of its leaves and used for a host of purposes besides -flogging, chairs, sofas, bedsteads, cages, etc. etc. Tales of -heroism in "eating stick" are always highly relished by the lower -orders of Egyptians who pride themselves upon preferring the -severest bastinado to paying the smallest amount of "rint." - -[FN#466] Arab. "Nws," the hollow tower of masonry with a -grating over the central well upon which the Magian corpse is -placed to be torn by birds of prey: it is kept up by the Parsi -population of Bombay and is known to Europeans as the "Tower of -Silence." Ns and Nws also mean a Pyrethrum, a fire-temple and -have a whimsical resemblance to the Greek . - -[FN#467] For Munkar and Nakir, the Interrogating Angels, see -vol. v. 111. According to Al-Mas'udi (chapt. xxxi.) these names -were given by the Egyptians to the thirteenth and fourteenth -cubits marked on the Nilometer which, in his day, was expected to -show seventeen. - -[FN#468] The text (xi. 227) has "Tannr"=an oven, evidently a -misprint for "Kubr"=tombs. - -[FN#469] Arab. "'An Ab"=(a propitiatory offering) for my -father. So in Marocco the "Powder-players" dedicate a shot to a -special purpose or person, crying "To my sweetheart!" "To my -dead!" "To my horse!" etc. - -[FN#470] For this formula see vol. i. 65. It is technically -called "Haukalah" and "Haulakah," words in the third conjugation -of increased triliterals, corresponding with the quadriliteral -radicals and possessing the peculiar power of Kasr=abbreviation. -Of this same class is Basmalah (vol. v. 206; ix. 1). - -[FN#471] This scene with the watch would be relished in the -coffee-house, where the tricks of robbers, like a gird at the -police, are always acceptable. - -[FN#472] Arab. "L af'al"; more commonly M af'al. M and L are -synonymous negative particles, differing, however, in -application. M (Gr. {m}) precedes definites, or indefinites: L -and Lam (Gr. {oy}) only indefinites as "L ilha" etc. - -[FN#473] Alluding to the proverb, "What hast thou left behind -thee, O Asm?" i.e., what didst thou see? - -[FN#474] Arab. "Sayrafi," s.s. as "Sarrf': see vol. i. 210. - -[FN#475] Arab. "Al-Ma'rafah"=the place where the mane grows. - -[FN#476] i.e. though the ass remain on thy hands. - -[FN#477] "Halves," i.e. of dirhams: see vol. ii. 37. - -[FN#478] Arab. "Taannaf,"=the Germ. lange Nase. - -[FN#479] About forty shillings. - -[FN#480] About 220. - -[FN#481] Characteristically Eastern and Moslem is this action of -the neighbours and bystanders. A walk through any Oriental city -will show a crowd of people screaming and gesticulating, with -thundering yells and lightning glances, as if about to close in -mortal fight, concerning some matter which in no way concerns -them. Our European cockneys and badauds mostly content themselves -with staring and mobbing. - -[FN#482] Arab. "Muruwwah," lit. manliness, especially in the -sense of generosity. So the saying touching the "Miyn," or -Moslem of India: - - F 'l-ruz Kuwwah: - F 'l Hind muruwwah. - - When rice have strength, you'll haply find, - In Hindi man, a manly mind. - -[FN#483] i.e. His claim is just and reasonable. - -[FN#484] I have noted (vol. i. 17) that good Moslems shun a -formal oath, although "by Allah!" is ever on their tongues. This -they seem to have borrowed from Christianity, which expressly -forbade it, whilst Christians cannot insist upon it too much. The -scandalous scenes lately enacted in a certain legislative -assembly because an M.P. did not believe in a practice denounced -by his creed, will be the wonder and ridicule of our descendants. - -[FN#485] Most Arabs believe that the black cloud which sometimes -produces, besides famine, contagious fevers and pestilence, like -that which in 1799 depopulated the cities and country of Barbary, -is led by a king locust, the Sultan Jard. - -[FN#486] The text is hopelessly corrupt, and we have no other -with which to collate. Apparently a portion of the tale has -fallen out, making a non-sens of its ending, which suggests that -the kite gobbled up the two locusts at her ease, and left the -falcon to himself. - -[FN#487] The lines have occurred in vol. i. 265. I quote Mr. -Payne. - -[FN#488] The fabliau is a favourite in the East; this is the -third time it has occurred with minor modifications. Of course -the original was founded on fact, and the fact was and is by no -means uncommon. - -[FN#489] This would hardly be our Western way of treating a -proposal of the kind; nor would the European novelist neglect so -grand an opportunity for tall-talk. - -[FN#490] This is a rechauff of "The House with the Belvedere;" -see vol. vi. 188. - -[FN#491] Arab. "Mastrah,"=veiled, well-guarded, confined in the -Harem. - -[FN#492] Arab. "'Ajz nahs"=an old woman so crafty that she was -a calamity to friends and foes. - -[FN#493] Here, as in many places the text is painfully concise: -the crone says only, "The Wuzu for the prayer!" - -[FN#494] I have followed Mr. Payne who supplies this sentence to -make the Tale run smoothly. - -[FN#495] i.e. the half of the marriage-settlement due to the -wife on divorcement and whatever monies he may have borrowed of -her. - -[FN#496] Here we find the vulgar idea of a rape, which is that a -man can, by mere force, possess a woman against her will. I -contend that this is impossible unless he use drugs like -chloroform or violence, so as to make the patient faint or she be -exceptionally weak. "Good Queen Bess" hit the heart of the -question when she bade Lord High Chancellor sheath his sword, she -holding the scabbard-mouth before him and keeping it in constant -motion. But it often happens that the woman, unless she have a -loathing for her violator, becomes infected with the amorous -storge, relaxes her defense, feels pleasure in the outer contact -of the parts and almost insensibly allows penetration and -emission. Even conception is possible in such cases as is proved -in that curious work, "The Curiosities of Medical Experience." - -[FN#497] i.e. thou wilt have satisfied us all three. - -[FN#498] Here I follow Mr. Payne who has skilfully fine-drawn -the holes in the original text. - -[FN#499] See vol. vii. 363; ix. 238. - -[FN#500] Arab. "Musall," which may be either a praying carpet, -a pure place in a house, or a small chapel like that near Shiraz -which Hafiz immortalised, - -"Bring, boy, the sup that's in the cup; in highest Heaven man -ne'er shall find -Such watery marge as Ruknbd, MusalI's mazes rose entwined." - -[FN#501] Arab. "Ihtid,"=divine direction to Hud or salvation. -The old bawd was still dressed as a devotee, and keeps up the -cant of her caste. No sensible man in the East ever allows a -religious old woman to pass his threshold. - -[FN#502] In this tale "poetical justice" is neglected, but the -teller skilfully caused the wife to be ravished and not to be a -particeps criminis. The lover escapes scot-free because Moslems, -as well as Hindus, hold that the amourist under certain -conditions is justified in obtaining his object by fair means or -foul. See p. 147 of "Early Ideas, a Group of Hindoo Stories," -collected and collated by Anaryan: London, Allens, 1881. - -[FN#503] This is supplied from the "Tale of the King and his -Wazir's Wife," vol. vi. 129. - -[FN#504] Arab. "Ibl," a specific name: it is presently opposed -to "Nkah," a she-dromedary, and "Rhilah," a riding-camel. - -[FN#505] Here "Amsaytu" is used in its literal sense "I evened" -(came at evening), and this is the case with seven such verbs, -Asbaha, Ams, Azh, Azhara, A'tama, Zalla, and Bta, which either -conjoin the sense of the sentence with their respective times, -morning, evening, forenoon, noon and the first sundown watch, all -day and all night or are used "elegantly," as grammarians say, -for the simple "becoming" or "being." - -[FN#506] The Badawi dogs are as dangerous as those of Montenegro -but not so treacherous: the latter will sneak up to the stranger -and suddenly bite him most viciously. I once had a narrow escape -from an ignoble death near the slaughter-house of -Alexandria-Ramlah, where the beasts were unusually ferocious. A -pack assailed me at early dawn and but for an iron stick and a -convenient wall I should have been torn to pieces. - -[FN#507] These elopements are of most frequent occurrence: see -Pilgrimage iii. 52. - -[FN#508] The principal incidents, the loss and recovery of wife -and children, occur in the Story of the Knight Placidus (Gesta -Romanorum, cx.). But the ecclesiastical tale-teller does not do -poetical justice upon any offenders, and he vilely slanders the -great Csar, Trajan. - -[FN#509] i.e. a long time: the idiom has already been noticed. -In the original we have "of days and years and twelvemonths" in -order that "A'wm" (years) may jingle with "Ayym" (days). - -[FN#510] Nothing can be more beautiful than the natural parks -which travellers describe on the coasts of tropical seas. - -[FN#511] Arab. "Khayyl" not only a rider but a good and a hard -rider. Hence the proverb "Al-Khayyl" kabr mafth=uomo a cavallo -sepoltura aperta. - -[FN#512] i.e. the crew and the islanders. - -[FN#513] Arab. "Hadas," a word not easy to render. In grammar -Lumsden renders it by "event" and the learned Captain Lockett -(Miut Amil) in an awful long note (pp. 195 to 224) by "mode," -grammatical or logical. The value of his disquisition is its -proving that, as the Arabs borrowed their romance from the -Persians, so they took their physics and metaphysics of grammar -and syntax; logic and science in general, from the Greeks. - -[FN#514] We should say the anchors were weighed and the canvas -spread. - -[FN#515] The rhymes are disposed in the quaintest way, showing -extensive corruption. Mr. Payne has ordered them into couplets -with a "bob" or refrain. I have followed suit, preserving the -original vagaries of rhymes. - -[FN#516] Arab. "Nuwab," broken plur. (that is, noun of -multitude) of Naubah, the Anglo-Indian Nowbut. This is applied to -the band playing at certain intervals before the gate of a Rajah -or high official. - -[FN#517] Arab. "Hjib"; Captain Trotter ("Our Mission to the -Court of Morocco in 1880": Edinburgh, Douglas, 1881) speaks, -passim, of the "cheery little Hjeb or Eyebrow." Really this is -too bad: why cannot travellers consult an Orientalist when -treating of Oriental subjects? - -[FN#518] Suicide is rare in Moslem lands, compared with India, -China, and similar "pagan" countries; for the Mussulman has the -same objection as the Christian "to rush into the presence of his -Creator," as if he could do so without the Creator's permission. -The Hindu also has some curious prejudices on the subject; he -will hang himself, but not by the neck, for fear lest his soul be -defiled by exiting through an impure channel. In England hanging -is the commonest form for men; then follow in due order drowning, -cutting or stabbing, poison, and gun-shot: women prefer drowning -(except in the cold months) and poison. India has not yet found a -Dr. Ogle to tabulate suicide; but the cases most familiar to old -Anglo-Indians are leaping down cliffs (as at Giruar), drowning, -and starving to death. And so little is life valued that a mother -will make a vow obliging her son to suicide himself at a certain -age. - -[FN#519] Arab. "Zarad-Khnah," before noticed: vol. vii. 363. -Here it would mean a temporary prison for criminals of high -degree. De Sacy, Chrestom, ii. 179. - -[FN#520] Arab. "'Adl," I have said, means in Marocco, that land -of lies and subterfuges, a public notary. - -[FN#521] This sentence is inserted by Mr. Payne to complete the -sense. - -[FN#522] i.e. he intended to marry her when time served. - -[FN#523] Arab. from Pers. Khwjah and Khawjt: see vol. vi. 46. - -[FN#524] Probably meaning by one mother whom he loved best of -all his wives: in the next page we read of their sister. - -[FN#525] Come down, i.e. from heaven. - -[FN#526] This is the Bresl. Edit.'s form of Shahryr=city-keeper -(like Marzbn, guardian of the Marches), for city-friend. The -learned Weil has preferred it to Shahryr. - -[FN#527] Sic: in the Mac. Edit. "Shahrzd" and here making -nonsense of the word. It is regretable that the king's -reflections do not run at times as in this text: his compunctions -lead well up to the dnouement. - -[FN#528] The careless text says "couplets." It has occurred in -vol. i. 149: so I quote Torrens (p. 149). - -[FN#529] In the text Salma is made to speak, utterly confusing -the dialogue. - -[FN#530] The well-known Baloch province beginning west of Sind: -the term is supposed to be a corruption of -Mh-Khorn=Ichthyophagi. The reader who wishes to know more -about it will do well to consult "Unexplored Baluchistan," etc. -(Griffith and Farran, 1882), the excellent work of my friend Mr. -Ernest A. Floyer, long Chief of the Telegraphic Department, -Cairo. - -[FN#531] Meaning the last city in Makran before entering Sind. -Al-Sharr would be a fancy name, "The Wickedness." - -[FN#532] i.e. think of nothing but his present peril. - -[FN#533] Arab. "Munkati'ah"=lit. "cut off" (from the weal of the -world). See Pilgrimage i. 22. - -[FN#534] The lines are in vol. i. 207 and iv. 189. 1 here quote -Mr. Payne. - -[FN#535] i.e. I have another proposal to make. - -[FN#536] i.e. In my heart's core: the figure has often occurred. - -[FN#537] These sudden elevations, so common in the East and not -unknown to the West in the Napoleonic days, explain how the -legend of "Joanna Papissa" (Pope John XIII), who succeeded Leo -IV. in A.D. 855 and was succeeded by Benedict III., found ready -belief amongst the enemies of papacy. She was an English woman -born in Germany who came to Rome and professed theology with -clat, wherefore the people enthroned her. "Pope Joan" governed -with exemplary wisdom, but during a procession on Rogation Sunday -she was delivered of a fine boy in the street: some make her die -on the spot; others declare that she perished in prison. - -[FN#538] That such things should happen in times of famine is -only natural; but not at other seasons. This abomination on the -part of the butcher is, however, more than once alluded toin The -Nights: see vol. i. 332. - -[FN#539] Opinions differ as to the site of this city, so -celebrated in the medival history of Al-Islam: most probably it -stood where Hyderabad of Sind now is. The question has been ably -treated by Sir Henry M. Elliot in his "History of India," edited -from his posthumous papers by Professor Dowson. - -[FN#540] Which, by-the-by, the average Eastern does with even -more difficulty than the average European. For the most part the -charge to secrecy fixes the matter in his mind even when he has -forgotten that it is to be kept secret. Hence the most unpleasant -results. - -[FN#541] Such an act appears impossible, and yet history tells -us of a celebrated Sufi, Khayr al-Nassj (the Weaver), who being -of dark complexion was stopped on return from his pilgrimage at -Kufah by a stranger that said, "Thou art my negro slave and thy -name is Khayr." He was kept at the loom for years, till at last -the man set him free, and simply said, "Thou wast not my slave" -(Ibn Khall. i. 513). - -[FN#542] These lines have occurred before. I quote Mr. Payne for -variety. - -[FN#543] Arab. "Tasill sallata 'l-Munkati'n" = lit. "raining on -the drouth-hardened earth of the cut-off." The metaphor is -admissible in the eyes of an Arab who holds water to be the -chiefest of blessings, and makes it synonymous with bounty and -beneficence. - -[FN#544] Possibly this is said in mere fun; but, as Easterns are -practical physiognomists, it may hint the fact that a large nose -in womankind is the sign of a masculine nature. - -[FN#545] Arab. "Zakt wa Sadakat," = lit. paying of poor rate and -purifying thy property by almsdeeds. See vol. i. 339. - -[FN#546] I have noted (i. 293) that Kams ({chiton}, Chemise, -Cameslia, Camisa) is used in the Hindostani and Bengali dialects. -Like its synonyms prtexta and shift, it has an equivocal meaning -and here probably signifies the dress peculiar to Arab devotees -and devout beggars. - -[FN#547] I omit here and elsewhere the parenthetical formula -"Kla al-Rwi," etc. = The Story-teller sayeth, reminding the -reader of its significance in a work collected from the mouths of -professional Tale-tellers and intended mainly for their use. - -[FN#548] The usual sign of emotion, already often mentioned. - -[FN#549] It being no shame to Moslems if a slave become King. - -[FN#550] Arab. "Tarbiyat," i.e., he was brought up in my house. - -[FN#551] There is no Salic law amongst Moslems; but the Rasm or -custom of AlIslam, established by the succession of the four -first Caliphs, to the prejudice of Ayishah and other masterful -women would be a strong precedent against queenly rule. It is the -reverse with the Hindus who accept a Rani as willingly as a Rajah -and who believe with Europeans that when kings reign women rule, -and vice versa. To the vulgar Moslem feminine government appears -impossible, and I was once asked by an Afghan, "What would happen -if the queen were in childbed?" - -[FN#552] Arab. "Khutbah," the sermon preached from the pulpit -(Mimbar) after the congregational prayers on Friday noon. It is -of two kinds, for which see Lane, M.E., chap. iii. This public -mention of his name and inscribing it upon the newly-minted money -are the special prerogatives of the Moslem king: hence it often -happens that usurpers cause a confusion of Khutbah and coinage. - -[FN#553] For a specimen of which, blowing a man up with bellows, -see Al-Mas'udi, chap. cxxiii. - -[FN#554] i.e. a long time: the idiom has been noted before more -than once. - -[FN#555] i.e. with what he had heard and what he was promised. - -[FN#556] Arab. "Shakhs mafsd," i.e. an infidel. - -[FN#557] Arab. "Bund," plur. of Persian "band" = hypocrisy, -deceit. - -[FN#558] Arab. "Burj" pl. of Burj. lit. = towers, an astrological -term equivalent to our "houses" or constellations which form the -Zodiacal signs surrounding the heavens as towers gird a city; and -applied also to the 28 lunar Mansions. So in Al-Hariri (Ass. of -Damascus) "I swear by the sky with its towers," the incept of -Koran chapt. lxxxv.; see also chapts. xv. 26 and xxv. 62. "Burj" -is a word with a long history: {prgos} burg, burgh, etc. - -[FN#559] Arab. "Bundukah"=a little bunduk, nut, filbert, pellet, -rule, musket bullet. - -[FN#560] See John Raister's "Booke of the Seven Planets; or, -Seven Wandering Motives," London, 1598. - -[FN#561] i.e. for the king whom I love as my own soul. - -[FN#562] The Bresl. Edit. (xi. 318-21) seems to assume that the -tales were told in the early night before the royal pair slept. -This is no improvement; we prefer to think that the time was -before peep of day when Easterns usally awake and have nothing to -do till the dawn-prayer. - -[FN#563] See vol. ii. 161. - -[FN#564] Arab. Al-Fkhir. No wonder that the First Hand who -moulded the Man-mud is a lieu commun in Eastern thought. The Pot -and the Potter began with the old Egyptians. "Sitting as a -potter at the wheel, god Cneph (in Phil) moulds clay, and gives -the spirit of life (the Genesitic "breath") to the nostrils of -Osiris." Then we meet him in the Vedas, the Being, "by whom the -fictile vase is formed; the clay out of which it is fabricated." -We find him next in Jeremiah (xviii. 2) "Arise and go down unto -the Potter's house," etc., and in Romans (ix. 20), "Hath not the -Potter power over the clay?" He appears in full force in Omar-i- -Khayym (No. xxxvii.): - - For I remember stopping by the way - To watch a Potter thumping his wet Clay: - An with its all obliterated Tongue - It murmur'd"Gently, Brother, gently, pray!" - -Lastly the Potter shows in the Kasidah of Haj Abd al-Yezid -(p.4): - - "The first of pots the Potter made by Chrysorrhoas' blue- -green wave; - Methinks I see him smile to see what guerdon to the world he -gave. - - - - - - - -End of the Project Gutenberg EBook of Supplemental Nights, Volume 1, by Richard F. 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Burton - </title> - <style type="text/css" xml:space="preserve"> - body { margin-left: 15%; margin-right: 15%; text-align: justify; background:#faebd0; } - P { text-indent: 1em; margin-top: .75em; margin-bottom: .75em; } - H1,H2,H3,H4,H5,H6 { text-align: center; margin-left: 15%; margin-right: 15%; } - hr { width: 50%; text-align: center;} - .foot { margin-left: 5%; margin-right: 5%; text-align: justify; font-size: 80%; font-style: italic;} - blockquote {font-size: 97%; font-style: italic; margin-left: 10%; margin-right: 10%;} - .mynote {background-color: #DDE; color: #000; padding: .5em; margin-left: 10%; margin-right: 10%; font-family: sans-serif; font-size: 95%;} - .toc { margin-left: 10%; margin-bottom: .75em;} - .toc2 { margin-left: 20%;} - .xx-small {font-size: 60%;} - .x-small {font-size: 75%;} - .small {font-size: 85%;} - .large {font-size: 115%;} - .x-large {font-size: 130%;} - .indent5 { margin-left: 5%;} - .indent10 { margin-left: 10%;} - .indent15 { margin-left: 15%;} - .indent20 { margin-left: 20%;} - .indent25 { margin-left: 25%;} - .indent30 { margin-left: 30%;} - .indent35 { margin-left: 35%;} - .indent40 { margin-left: 40%;} - div.fig { display:block; margin:0 auto; text-align:center; } - div.middle { margin-left: 20%; margin-right: 20%; text-align: justify; } - .figleft {float: left; margin-left: 0%; margin-right: 1%;} - .figright {float: right; margin-right: 0%; margin-left: 1%;} - .pagenum {position: absolute; right: 1%; font-size: 0.6em; - font-variant: normal; font-style: normal; - text-align: right; background-color: #FFFACD; - border: 1px solid; padding: 0.3em;text-indent: 0em;} - .side { float: left; font-size: 75%; width: 15%; padding-left: 0.8em; - border-left: dashed thin; text-align: left; - text-indent: 0; font-weight: bold; font-style: italic; - font-weight: bold; color: black; background: #eeeeee; border: solid 1px;} - .head { float: left; font-size: 90%; width: 98%; padding-left: 0.8em; - border-left: dashed thin; text-align: center; - text-indent: 0; font-weight: bold; font-style: italic; - font-weight: bold; color: black; background: #eeeeee; border: solid 1px;} - p.pfirst, p.noindent {text-indent: 0} - span.dropcap { float: left; margin: 0 0.1em 0 0; line-height: 0.8 } - pre { font-family: Times New Roman; font-size: 90%; margin-left: 10%;} -</style> - </head> - <body> - -<pre> - -The Project Gutenberg EBook of Supplemental Nights, Volume 1 by -Richard F. Burton #11 in our series by Sir Richard Francis Burton - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll -have to check the laws of the country where you are located before using -this ebook. - - - -Title: Supplemental Nights, Volume 1 - -Author: Richard F. Burton - -Release Date: December 30, 2001 [EBook #3445] -Last Updated: May 21, 2019 - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK SUPPLEMENTAL NIGHTS, VOLUME 1 *** - - - - -This etext was scanned by JC Byers and proofread by JC Byers, -Diane Doerfler, Denis Barnden, and Robert Sinton. - -HTML file produced by David Widger - - - - - -</pre> - - <h1> - SUPPLEMENTAL NIGHTS TO THE BOOK OF THE THOUSAND AND ONE NIGHTS - </h1> - <h3> - WITH NOTES ANTHROPOLOGICAL AND EXPLANATORY - </h3> - <h2> - By Richard F. Burton - </h2> - <h3> - VOLUME ONE - </h3> - <h4> - Privately Printed By The Burton Club - </h4> - <p> - <br /> <br /> <br /> <br /> - </p> - <p> - General Studholme J. Hodgson - </p> - <p> - My Dear General, - </p> - <p> - To whom with more pleasure or propriety can I inscribe this volume than to - my preceptor of past times; my dear old friend, whose deep study and vast - experience of such light literature as The Nights made me so often resort - to him for good counsel and right direction? Accept this little token of - gratitude, and believe me, with the best of wishes and the kindest of - memories, Ever your sincere and attached Richard F. Burton. - </p> - <p> - London, July 15, 1886. - </p> - <p> - <br /> <br /> - </p> -<pre xml:space="preserve"> - "To the pure all things are pure" - (Puris omnia pura) - —Arab Proverb. - - "Niuna corrotta mente intese mai sanamente parole." - —"Decameron" —conclusion. - - "Erubuit, posuitque meum Lucretia librum - sed coram Bruto. Brute! recede, leget." - —Martial. - - "Mieulx est de ris que de larmes escripre, - Pour ce que rire est le propre des hommes." - —Rabelais. - - "The pleasure we derive from perusing the Thousand-and-One - Stories makes us regret that we possess only a comparatively - small part of these truly enchanting fictions." - —Crichton's "History of Arabia." -</pre> - <p> - <br /> <br /> - </p> - <hr /> - <p> - <br /> <br /> - </p> - <h4> - ORGINAL CONTENTS OF THE ELEVENTH VOLUME. - </h4> -<pre xml:space="preserve"> - 1. The Sleeper and the Waker - Story of the Larrikin and the Cook - 2. The Caliph Omar Bin Abd Al-Aziz and the Poets - 3. Al-Hajjaj and the Three Young Men - 4. Harun Al-Rashid and the Woman of the Barmecides - 5. The Ten Wazirs; or the History of King Azadbakht and His Son - a. Of the Uselessness of Endeavour Against Persistent Ill - Fortune - aa. Story of the Merchant Who Lost His Luck - b. Of Looking To the Ends of Affairs - bb. Tale of the Merchant and His Sons - c. Of the Advantages of Patience - cc. Story of Abu Sabir - d. Of the Ill Effects of Impatience - dd. Story of Prince Bihzad - e. Of the Issues of Good and Evil Actions - ee. Story of King Dadbin and His Wazirs - f. Of Trust in Allah - ff. Story of King Bakhtzaman - g. Of Clemency - gg. Story of King Bihkard - h. Of Envy and Malice - hh. Story of Aylan Shah and Abu Tammam - i. Of Destiny or That Which Is Written On the Forehead - ii. Story of King Ibrahim and His Son - j. Of the Appointed Term, Which, if it be Advanced, May - Not Be Deferred, and if it be Deferred, May Not Be - Advanced - jj. Story of King Sulayman Shah and His Niece - k. Of the Speedy Relief of Allah - kk. Story of the Prisoner and How Allah Gave Him - Relief - 6. Ja'afar Bin Yahya and Abd Al-Malik Bin Salih the Abbaside - 7. Al-Rashid and the Barmecides - 8. Ibn Al-Sammak and Al-Rashid - 9. Al-Maamum and Zubaydah - 10. Al-Nu'uman and the Arab of the Banu Tay - 11. Firuz and His Wife - 12. King Shah Bakht and his Wazir Al-Rahwan - a. Tale of the Man of Khorasan, His Son and His Tutor - b. Tale of the Singer and the Druggist - c. Tale of the King Who Kenned the Quintessence of Things - d. Tale of the Richard Who Married His Beautiful Daughter - to the Poor Old Man - e. Tale of the Sage and His Three Sons - f. Tale of the Prince who Fell in Love With the Picture - g. Tale of the Fuller and His Wife and the Trooper - h. Tale of the Merchant, The Crone, and the King - i. Tale of the Simpleton Husband - j. Tale of the Unjust King and the Tither - ja. Story of David and Solomon - k. Tale of the Robber and the Woman - l. Tale of the Three Men and Our Lord Isa - la. The Disciple's Story - m. Tale of the Dethroned Ruler Whose Reign and Wealth Were - Restored to Him - n. Talk of the Man Whose Caution Slew Him - o. Tale of the Man Who Was Lavish of His House and His - Provision to One Whom He Knew Not - p. Tale of the Melancholist and the Sharper - q. Tale of Khalbas and his Wife and the Learned Man - r. Tale of the Devotee Accused of Lewdness - s. Tale of the Hireling and the Girl - t. Tale of the Weaver Who Became a Leach by Order of His - Wife - u. Tale of the Two Sharpers Who Each Cozened His Compeer - v. Tale of the Sharpers With the Shroff and the Ass - w. Tale of the Chear and the Merchants - wa. Story of the Falcon and the Locust - x. Tale of the King and His Chamberlain's Wife - xa. Story of the Crone and the Draper's Wife - y. Tale of the Ugly Man and His Beautifule Wife - z. Tale of the King Who Lost Kingdom and Wife and Wealth - and Allah Restored Them to Him - aa. Tale of Salim the Youth of Khorasan and Salma, His - Sister - bb. Tale of the King of Hind and His Wazir - Shahrazad and Shahryar -</pre> - <hr /> - <h3> - LINKED CONTENTS - </h3> - <p class="toc"> - <a href="#link2H_4_0001"> THE TRANSLATOR'S FOREWORD. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0002"> <b>SUPPLEMENTAL NIGHTS</b> </a> - </p> - <p class="toc"> - <a href="#link2H_4_0003"> The Sleeper and the Waker.[1] </a> - </p> - <p class="toc"> - <a href="#link2H_4_0004"> Story of the Larrikin[11] and the Cook </a> - </p> - <p class="toc"> - <a href="#link2H_4_0005"> THE CALIPH OMAR BIN ABD AL-AZIZ AND THE - POETS[85] </a> - </p> - <p class="toc"> - <a href="#link2H_4_0006"> AL-HAJJAJ AND THE THREE YOUNG MEN[117] </a> - </p> - <p class="toc"> - <a href="#link2H_4_0007"> HARUN AL-RASHID AND THE WOMAN OF THE - BARMECIDES[124] </a> - </p> - <p class="toc"> - <a href="#link2H_4_0008"> THE TEN WAZIRS: OR THE HISTORY OF KING AZADBAKHT - AND HIS SON.[130] </a> - </p> - <p class="toc"> - <a href="#link2H_4_0009"> THE FIRST DAY </a> - </p> - <p class="toc"> - <a href="#link2H_4_0010"> Of the Uselessness of Endeavour Against - Persistent Ill Fortune. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0011"> The Story of the Merchant Who Lost his - Luck.[149] </a> - </p> - <p class="toc"> - <a href="#link2H_4_0012"> THE SECOND DAY. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0013"> Of Looking to the Ends of Affairs. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0014"> The Tale of the Merchant and his Sons.[157] </a> - </p> - <p class="toc"> - <a href="#link2H_4_0015"> THE THIRD DAY. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0016"> Of the Advantages of Patience.[164] </a> - </p> - <p class="toc"> - <a href="#link2H_4_0017"> The Story of Abu Sabir. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0018"> THE FOURTH DAY. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0019"> Of the Ill Effects of Impatience. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0020"> The Story of Prince Bihzad.[176] </a> - </p> - <p class="toc"> - <a href="#link2H_4_0021"> THE FIFTH DAY. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0022"> Of the Issues of Good and Evil Actions. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0023"> The Story of King Dadbin[185] and his Wazirs. - </a> - </p> - <p class="toc"> - <a href="#link2H_4_0024"> THE SIXTH DAY. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0025"> Of Trust in Allah. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0026"> The Story of King Bakhtzaman.[201] </a> - </p> - <p class="toc"> - <a href="#link2H_4_0027"> THE SEVENTH DAY. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0028"> Of Clemency. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0029"> The Story of King Bihkard.[206] </a> - </p> - <p class="toc"> - <a href="#link2H_4_0030"> THE EIGHTH DAY. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0031"> Of Envy and Malice. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0032"> The Story of Aylan Shah and Abu Tammam.[210] - </a> - </p> - <p class="toc"> - <a href="#link2H_4_0033"> THE NINTH DAY. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0034"> Of Destiny or That Which is Written on the - Forehead. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0035"> The Story of King Ibrahim and his Son.[222] </a> - </p> - <p class="toc"> - <a href="#link2H_4_0036"> THE TENTH DAY. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0037"> The Story of King Sulayman Shah and his - Niece.[231] </a> - </p> - <p class="toc"> - <a href="#link2H_4_0038"> THE ELEVENTH DAY. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0039"> Of the Speedy Relief of Allah. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0040"> The Story of the Prisoner and How Allah Gave Him - Relief.[251] </a> - </p> - <p class="toc"> - <a href="#link2H_4_0041"> JA'AFAR BIN YAHYA AND ABD AL-MALIK BIN SALITH - THE ABBASIDE[258] </a> - </p> - <p class="toc"> - <a href="#link2H_4_0042"> AL-RASHID AND THE BARMECIDES[269] </a> - </p> - <p class="toc"> - <a href="#link2H_4_0043"> IBN AL-SAMMAK AND AL-RASHID[280] </a> - </p> - <p class="toc"> - <a href="#link2H_4_0044"> AL-MAAMUN AND ZUBAYDAH[282] </a> - </p> - <p class="toc"> - <a href="#link2H_4_0045"> AL-NU'UMAN AND THE ARAB OF THE BANU TAY[287] - </a> - </p> - <p class="toc"> - <a href="#link2H_4_0046"> FIRUZ AND HIS WIFE[293] </a> - </p> - <p class="toc"> - <a href="#link2H_4_0047"> KING SHAH BAKHT AND HIS WAZIR AL-RAHWAN.[295] - </a> - </p> - <p class="toc"> - <a href="#link2H_4_0048"> THE FIRST NIGHT OF THE MONTH. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0049"> The Tale of the Man of Khorasan, his Son and his - Tutor. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0050"> THE SECOND NIGHT OF THE MOUTH. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0051"> Tale of the Singer and the Druggist. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0052"> THE THIRD NIGHT OF THE MONTH. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0053"> The Tale of the King who Kenned the - Quintessence[334] of Things. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0054"> THE FOURTH NIGHT OF THE MONTH. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0055"> The Tale of the Richard who Married his - Beautiful Daughter to the Poor Old Man. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0056"> THE FIFTH NIGHT OF THE MONTH. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0057"> The Tale of the Sage and his Three Sons.[355] - </a> - </p> - <p class="toc"> - <a href="#link2H_4_0058"> THE SIXTH NIGHT OF THE MONTH. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0059"> The Tale of the Prince who Fell in Love with the - Picture. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0060"> THE SEVENTH NIGHT OF THE MONTH. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0061"> The Tale of the Fuller and his Wife and the - Trooper.[362] </a> - </p> - <p class="toc"> - <a href="#link2H_4_0062"> THE EIGHTH NIGHT OF THE MONTH. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0063"> The Tale of the Merchant, the Crone and the - King. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0064"> THE NINTH NIGHT OF THE MONTH. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0065"> The Tale of the Simpleton Husband.[371] </a> - </p> - <p class="toc"> - <a href="#link2H_4_0066"> THE TENTH NIGHT OF THE MONTH. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0067"> The Tale of the Unjust King and the Tither. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0068"> The Story of David and Solomon. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0069"> THE ELEVENTH NIGHT OF THE MONTH. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0070"> The Tale of the Robber and the Woman. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0071"> THE TWELFTH NIGHT OF THE MONTH. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0072"> The Tale of the Three Men and our Lord Isa. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0073"> The Disciple's Story. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0074"> THE THIRTEENTH NIGHT OF THE MONTH. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0075"> The Tale of the Dethroned Ruler Whose Reign and - Wealth Were Restored to Him. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0076"> THE FOURTEENTH NIGHT OF THE MONTH. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0077"> The Tale of the Man whose Caution Slew Him. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0078"> THE FIFTEENTH NIGHT OF THE MONTH. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0079"> The Tale of the Man who was Lavish of his House - and his Provision to One Whom He Knew Not. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0080"> The Sixteenth Night of the Month. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0081"> The Tale of the Melancholist and the - Sharper.[409] </a> - </p> - <p class="toc"> - <a href="#link2H_4_0082"> THE SEVENTEENTH NIGHT OF THE MONTH. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0083"> The Tale of Khalbas and his Wife and the Learned - Man. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0084"> THE EIGHTEENTH NIGHT OF THE MONTH. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0085"> The Tale of the Devotee Accused of - Lewdness.[415] </a> - </p> - <p class="toc"> - <a href="#link2H_4_0086"> THE NINETEENTH NIGHT OF THE MONTH. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0087"> The Tale of the Hireling and the Girl. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0088"> THE TWENTIETH NIGHT OF THE MONTH. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0089"> The Tale of the Weaver who Became a Leach by - Order of his Wife. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0090"> THE TWENTY-FIRST NIGHT OF THE MONTH. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0091"> The Tale of the Two Sharpers who each Cozened - his Compeer. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0092"> THE TWENTY-SECOND NIGHT OF THE MONTH. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0093"> The Tale of the Sharpers with the Shroff[474] - and the Ass. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0094"> THE TWENTY-THIRD NIGHT OF THE MONTH. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0095"> The Tale of the Cheat and the Merchants. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0096"> The Story of the Falcon and the Locust.[485] - </a> - </p> - <p class="toc"> - <a href="#link2H_4_0097"> THE TWENTY-FOURTH NIGHT OF THE MONTH. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0098"> The Tale of the King and his Chamberlain's - Wife.[488] </a> - </p> - <p class="toc"> - <a href="#link2H_4_0099"> The Story of the Crone and the Draper's - Wife.[490] </a> - </p> - <p class="toc"> - <a href="#link2H_4_0100"> THE TWENTY-FIFTH NIGHT OF THE MONTH. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0101"> The Tale of the Ugly Man and his Beautiful Wife. - </a> - </p> - <p class="toc"> - <a href="#link2H_4_0102"> THE TWENTY-SIXTH NIGHT OF THE MONTH. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0103"> The Tale of the King who lost Kingdom and Wife - and Wealth and Allah restored them to Him.[508] </a> - </p> - <p class="toc"> - <a href="#link2H_4_0104"> THE TWENTY-SEVENTH NIGHT OF THE MONTH. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0105"> The Tale of Salim, the Youth of Khorasan, and - Salma, his Sister. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0106"> THE TWENTY-EIGHTH AND LAST NIGHT OF THE MONTH. - </a> - </p> - <p class="toc"> - <a href="#link2H_4_0107"> The Tale of the King of Hind and his Wazir. </a> - </p> - <p class="toc"> - <a href="#link2H_4_0108"> SHAHRAZAD AND SHAHRYAR. </a> - </p> - <p> - <br /> - </p> - <p class="toc"> - <a href="#link2H_FOOT"> FOOTNOTES </a> - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0001" id="link2H_4_0001"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE TRANSLATOR'S FOREWORD. - </h2> - <p> - After offering my cordial thanks to friends and subscribers who have - honoured "The Thousand Nights and a Night" (Kama Shastra Society) with - their patronage and approbation, I would inform them that my - "Anthropological Notes" are by no means exhausted, and that I can produce - a complete work only by means of a somewhat extensive Supplement. I - therefore propose to print (not publish), for private circulation only, - five volumes, bearing title— - </p> - <h3> - SUPPLEMENTAL NIGHTS TO THE BOOK OF THE THOUSAND NIGHTS AND A NIGHT - </h3> - <p> - This volume and its successor (Nos. i. and ii.) contain Mr. John Payne's - Tales from the Arabic; his three tomes being included in my two. The - stories are taken from the Breslau Edition where they are distributed - among the volumes between Nos. iv and xii., and from the Calcutta fragment - of 1814. I can say little for the style of the story-stuff contained in - this Breslau text, which has been edited with phenomenal incuriousness. - Many parts are hopelessly corrupted, whilst at present we have no means of - amending the commissions and of supplying the omissions by comparison with - other manuscripts. The Arabic is not only faulty, but dry and jejune, - comparing badly with that of the "Thousand Nights and a Night," as it - appears in the Macnaghten and the abridged Bulak Texts. Sundry of the - tales are futile; the majority has little to recommend it, and not a few - require a diviner rather than a translator. Yet they are valuable to - students as showing the different sources and the heterogeneous materials - from and of which the great Saga-book has been compounded. Some are, - moreover, striking and novel, especially parts of the series entitled King - Shah Bakht and his Wazir Al- Rahwan (pp. 191-355). Interesting also is the - Tale of the "Ten Wazirs" (pp. 55-155), marking the transition of the - Persian Bakhtiyár-Námeh into Arabic. In this text also and in this only is - found Galland's popular tale "Abou-Hassan; or, the Sleeper Awakened," - which I have entitled "The Sleeper and the Waker." - </p> - <p> - In the ten volumes of "The Nights" proper, I mostly avoided parallels of - folk-lore and fabliaux which, however interesting and valuable to - scholars, would have over-swollen the bulk of a work especially devoted to - Anthropology. In the "Supplementals," however, it is otherwise; and, as - Mr. W.A. Clouston, the "Storiologist," has obligingly agreed to - collaborate with me, I shall pay marked attention to this subject, which - will thus form another raison d'être for the additional volumes. - </p> - <p> - Richard F. Burton - </p> - <p> - Junior Travellers' Club, December 1, 1886 - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0002" id="link2H_4_0002"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - SUPPLEMENTAL NIGHTS - </h2> - <h3> - TO THE BOOK OF THE - </h3> - <h3> - THOUSAND NIGHTS AND A NIGHT - </h3> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0003" id="link2H_4_0003"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Sleeper and the Waker.<a href="#linknote-1" name="linknoteref-1" - id="linknoteref-1"><small>1</small></a> - </h2> - <p> - It hath reached me, O auspicious King, that there was once at Baghdad, in - the Caliphate of Harun al-Rashid, a man and a merchant, who had a son Abú - al-Hasan-al-Khalí'a by name.<a href="#linknote-2" name="linknoteref-2" - id="linknoteref-2"><small>2</small></a> The merchant died leaving great - store of wealth to his heir who divided it into two equal parts, whereof - he laid up one and spent of the other half; and he fell to companying with - Persians<a href="#linknote-3" name="linknoteref-3" id="linknoteref-3"><small>3</small></a> - and with the sons of the merchants and he gave himself up to good drinking - and good eating, till all the wealth<a href="#linknote-4" - name="linknoteref-4" id="linknoteref-4"><small>4</small></a> he had with - him was wasted and wantoned; whereupon he betook himself to his friends - and comrades and cup-companions and expounded to them his case, - discovering to them the failure of that which was in his hand of wealth. - But not one of them took heed of him or even deigned answer him. So he - returned to his mother (and indeed his spirit was broken) and related to - her that which had happened to him and what had befallen him from his - friends, how they had neither shared with him nor requited him with - speech. Quoth she, "O Abu al-Hasan, on this wise are the sons<a - href="#linknote-5" name="linknoteref-5" id="linknoteref-5"><small>5</small></a> - of this time: an thou have aught, they draw thee near to them,<a - href="#linknote-6" name="linknoteref-6" id="linknoteref-6"><small>6</small></a> - and if thou have naught, they put thee away from them." And she went on to - condole with him, what while he bewailed himself and his tears flowed and - he repeated these lines:— - </p> -<pre xml:space="preserve"> - "An wane my wealth, no mane will succour me, * When my wealth - waxeth all men friendly show: - How many a friend, for wealth showed friendliness * Who, when my - wealth departed, turned to foe!" -</pre> - <p> - Then he sprang up and going to the place wherein was the other half of his - good, took it and lived with it well; and he sware that he would never - again consort with a single one of those he had known, but would company - only with the stranger nor entertain even him but one night and that, when - it morrowed, he would never know him more. Accordingly he fell to sitting - every eventide on the bridge over Tigris and looking at each one who - passed by him; and if he saw him to be a stranger, he made friends with - him and carried him to his house, where he conversed and caroused with him - all night till morning. Then he dismissed him and would never more salute - him with the Salam nor ever more drew near unto him neither invited him - again. Thus he continued to do for the space of a full year, till, one - day, while he sat on the bridge, as was his wont, expecting who should - come to him so he might take him and pass the night with him, behold, up - came the Caliph and Masrur, the Sworder of his vengeance<a - href="#linknote-7" name="linknoteref-7" id="linknoteref-7"><small>7</small></a> - disguised in merchants' dress, according to their custom. So Abu al-Hasan - looked at them and rising, because he knew them not, asked them, "What say - ye? Will ye go with me to my dwelling-place, so ye may eat what is ready - and drink what is at hand, to wit, platter- bread<a href="#linknote-8" - name="linknoteref-8" id="linknoteref-8"><small>8</small></a> and meat - cooked and wine strained?" The Caliph refused this, but he conjured him - and said to him, "Allah upon thee, O my lord, go with me, for thou art my - guest this night, and baulk not my hopes of thee!" And he ceased not to - press him till he consented; whereat Abu al-Hasan rejoiced and walking on - before him, gave not over talking with him till they came to his house and - he carried the Caliph into the saloon. Al-Rashid entered a hall such as an - thou sawest it and gazedst upon its walls, thou hadst beheld marvels; and - hadst thou looked narrowly at its water-conduits thou would have seen a - fountain cased with gold. The Caliph made his man abide at the door; and, - as soon as he was seated, the host brought him somewhat to eat; so he ate, - and Abu al-Hasan ate with him that eating might be grateful to him. Then - he removed the tray and they washed their hands and the Commander of the - Faithful sat down again; whereupon Abu al- Hasan set on the drinking - vessels and seating himself by his side, fell to filling and giving him to - drink<a href="#linknote-9" name="linknoteref-9" id="linknoteref-9"><small>9</small></a> - and entertaining him with discourse. And when they had drunk their - sufficiency the host called for a slave-girl like a branch of Bán who took - a lute and sang to it these two couplets:— - </p> -<pre xml:space="preserve"> - "O thou aye dwelling in my heart, * Whileas thy form is far from - sight, - Thou art my sprite by me unseen, * Yet nearest near art thou, my - sprite." -</pre> - <p> - His hospitality pleased the Caliph and the goodliness of his manners, and - he said to him, "O youth, who art thou? Make me acquainted with thyself, - so I may requite thee thy kindness." But Abu al-Hasan smiled and said, "O - my lord, far be it, alas! that what is past should again come to pass and - that I company with thee at other time than this time!" The Prince of True - Believers asked, "Why so? and why wilt thou not acquaint me with thy - case?" and Abu al-Hasan answered, "Know, O my lord, that my story is - strange and that there is a cause for this affair." Quoth Al-Rashid, "And - what is the cause?" and quoth he, "The cause hath a tail." The Caliph<a - href="#linknote-10" name="linknoteref-10" id="linknoteref-10"><small>10</small></a> - laughed at his words and Abu al-Hasan said, "I will explain to thee this - saying by the tale of the Larrikin and the Cook. So hear thou, O my lord, - the - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0004" id="link2H_4_0004"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - Story of the Larrikin<a href="#linknote-11" name="linknoteref-11" - id="linknoteref-11"><small>11</small></a> and the Cook - </h2> - <p> - One of the ne'er-do-wells found himself one fine morning without aught and - the world was straightened upon him and patience failed him; so he lay - down to sleep and ceased not slumbering till the sun stang him and the - foam came out upon his mouth, whereupon he arose, and he was penniless and - had not even so much as a single dirham. Presently he arrived at the shop - of a Cook, who had set his pots and pans over the fire and washed his - saucers and wiped his scales and swept his shop and sprinkled it; and - indeed his fats and oils were clear and clarified and his spices fragrant - and he himself stood behind his cooking-pots ready to serve customers. So - the Larrikin, whose wits had been sharpened by hunger, went in to him and - saluting him, said to him, "Weigh me half a dirham's worth of meat and a - quarter of a dirham's worth of boiled grain<a href="#linknote-12" - name="linknoteref-12" id="linknoteref-12"><small>12</small></a> and the - like of bread." So the Kitchener weighed it out to him and the - good-for-naught entered the shop, whereupon the man set the food before - him and he ate till he had gobbled up the whole and licked the saucers and - sat perplexed, knowing not how he should do with the Cook concerning the - price of that he had eaten, and turning his eyes about upon everything in - the shop; and as he looked, behold, he caught sight of an earthen pan - lying arsy-versy upon its mouth; so he raised it from the ground and found - under it a horse's tail, freshly cut off and the blood oozing from it; - whereby he knew that the Cook adulterated his meat with horseflesh. When - he discovered this default, he rejoiced therein and washing his hands, - bowed his head and went out; and when the Kitchener saw that he went and - gave him naught, he cried out, saying, "Stay, O pest, O burglar!" So the - Larrikin stopped and said to him, "Dost thou cry out upon me and call to - me with these words, O cornute?" Whereat the Cook was angry and coming - down from the shop, cried, "What meanest thou by thy speech, O low fellow, - thou that devourest meat and millet and bread and kitchen and goest forth - with 'the Peace<a href="#linknote-13" name="linknoteref-13" - id="linknoteref-13"><small>13</small></a> be on thee!' as it were the - thing had not been, and payest down naught for it?" Quoth the Lackpenny, - "Thou liest, O accursed son of a cuckold!" Whereupon the Cook cried out - and laying hold of his debtor's collar, said, "O Moslems, this fellow is - my first customer<a href="#linknote-14" name="linknoteref-14" - id="linknoteref-14"><small>14</small></a> this day and he hath eaten my - food and given me naught." So the folk gathered about them and blamed the - Ne'er-do-well and said to him, "Give him the price of that which thou hast - eaten." Quoth he, "I gave him a dirham before I entered the shop;" and - quoth the Cook, "Be everything I sell this day forbidden to me, if he gave - me so much as the name of a coin! By Allah, he gave me naught but ate my - food and went out and would have made off, without aught said." Answered - the Larrikin, "I gave thee a dirham," and he reviled the Kitchener, who - returned his abuse; whereupon he dealt him a buffet and they gripped and - grappled and throttled each other. When the folk saw them fighting, they - came up to them and asked them, "What is this strife between you and no - cause for it?" and the Lackpenny answered, "Ay, by Allah, but there is a - cause for it, and the cause hath a tail!" Whereupon, cried the Cook, "Yea, - by Allah, now thou mindest me of thyself and thy dirham! Yes, he gave me a - dirham and but a quarter of the coin is spent. Come back and take the rest - of the price of thy dirham." For he understood what was to do, at the - mention of the tail; "and I, O my brother" (added Abu al-Hasan), "my story - hath a cause, which I will tell thee." The Caliph laughed at his speech - and said, "By Allah, this is none other than a pleasant tale! Tell me thy - story and the cause." Replied the host, "With love and goodly gree! Know, - O my lord, that my name is Abu al-Hasan al-Khali'a and that my father died - and left me abundant wealth, of which I made two parts. One I laid up and - with the other I betook myself to enjoying the pleasures of friendship and - conviviality and consorting with intimates and boon-companions and with - the sons of the merchants, nor did I leave one but I caroused with him and - he with me, and I lavished all my money on comrades and good cheer, till - there remained with me naught;<a href="#linknote-15" name="linknoteref-15" - id="linknoteref-15"><small>15</small></a> whereupon I betook myself to the - friends and fellow-topers upon whom I had wasted my wealth, so perhaps - they might provide for my case; but, when I visited them and went round - about to them all, I found no vantage in one of them, nor would any so - much as break a bittock of bread in my face. So I wept for myself and - repairing to my mother, complained to her of my case. Quoth she:—'Such are - friends; an thou have aught, they frequent thee and devour thee, but, an - thou have naught, they cast thee off and chase thee away.' Then I brought - out the other half of my money and bound myself to an oath that I would - never entertain any save one single night, after which I would never again - salute him nor notice him; hence my saying to thee:—'Far be it, alas! that - what is past should again come to pass, for I will never again company - with thee after this night.'" When the Commander of the Faithful heard - this, he laughed a loud laugh and said, "By Allah, O my brother, thou art - indeed excused in this matter, now that I know the cause and that the - cause hath a tail. Nevertheless, Inshallah, I will not sever myself from - thee." Replied Abu al- Hasan, "O my guest, did I not say to thee, 'Far be - it, alas! that what is past should again come to pass? For indeed I will - never again foregather with any!'" Then the Caliph rose and the host set - before him a dish of roast goose and a bannock of first- bread<a - href="#linknote-16" name="linknoteref-16" id="linknoteref-16"><small>16</small></a> - and sitting down, fell to cutting off morsels and morselling the Caliph - therewith. They gave not over eating till they were filled, when Abu - al-Hasan brought basin and ewer and potash<a href="#linknote-17" - name="linknoteref-17" id="linknoteref-17"><small>17</small></a> and they - washed their hands. Then he lighted three wax-candles and three lamps, and - spreading the drinking-cloth, brought strained wine, clear, old and - fragrant, whose scent was as that of virgin musk. He filled the first cup - and saying, "O my boon-companion, be ceremony laid aside between us by thy - leave! Thy slave is by thee; may I not be afflicted with thy loss!" drank - it off and filled a second cup, which he handed to the Caliph with due - reverence. His fashion pleased the Commander of the Faithful, and the - goodliness of his speech and he said to himself, "By Allah, I will - assuredly requite him for this!" Then Abu al-Hasan filled the cup again - and handed it to the Caliph, reciting these two couplets:<a - href="#linknote-18" name="linknoteref-18" id="linknoteref-18"><small>18</small></a>— - </p> -<pre xml:space="preserve"> - "Had we thy coming known, we would for sacrifice * Have poured - thee out heart's blood or blackness of the eyes; - Ay, and we would have spread our bosoms in thy way, * That so thy - feet might fare on eyelids, carpet-wise." -</pre> - <p> - When the Caliph heard his verses, he took the cup from his hand and kissed - it and drank it off and returned it to Abu al-Hasan, who make him an - obeisance and filled it and drank. Then he filled again and kissing the - cup thrice, recited these lines:— - </p> -<pre xml:space="preserve"> - "Your presence honoureth the base, * And we confess the deed of - grace; - An you absent yourself from us, * No freke we find to fill your - place." -</pre> - <p> - Then he gave the cup to the Caliph, saying, "Drink it in health and - soundness! It doeth away malady and bringeth remedy and setteth the - runnels of health to flow free." So they ceased not carousing and - conversing till middle-night, when the Caliph said to his host, "O my - brother, hast thou in they heart a concupiscence thou wouldst have - accomplished or a contingency thou wouldst avert?" Said he, "By Allah, - there is no regret in my heart save that I am not empowered with bidding - and forbidding, so I might manage what is in my mind!" Quoth the Commander - of the Faithful, "By Allah, and again by Allah,<a href="#linknote-19" - name="linknoteref-19" id="linknoteref-19"><small>19</small></a> O my - brother, tell me what is in thy mind!" And quoth Abu al- Hasan, "Would - Heaven I might be Caliph for one day and avenge myself on my neighbors, - for that in my vicinity is a mosque and therein four shaykhs, who hold it - a grievance when there cometh a guest to my, and they trouble me with talk - and worry me in words and menace me that they will complain of me to the - Prince of True Believers, and indeed they oppress me exceedingly, and I - crave of Allah the Most High power for one day, that I may beat each and - every of them with four hundred lashes, as well as the Imám of the mosque, - and parade them round about the city of Baghdad and bid cry before them: - 'This is the reward and the least of the reward of whoso exceedeth in talk - and vexeth the folk and turneth their joy to annoy.' This is what I wish, - and no more." Said the Caliph, "Allah grant thee that thou seekest! Let us - crack one last cup and rise ere the dawn draw near, and to-morrow night I - will be with thee again." Said Abu al-Hasan, "Far be it!" Then the Caliph - crowned a cup, and putting therein a piece of Cretan Bhang,<a - href="#linknote-20" name="linknoteref-20" id="linknoteref-20"><small>20</small></a> - gave it to his host and said to him, "My life on thee, O my brother, drink - this cup from my hand!" and Abu al-Hasan answered, "Ay, by thy life, I - will drink it from thy hand." So he took it and drank it off; but hardly - had it settled in his stomach, when his head forewent his heels and he - fell to the ground like one slain; whereupon the Caliph went out and said - to his slave Masrur, "Go in to yonder young man, the house master, and - take him up and bring him to me at the palace; and when thou goest, shut - the door." So saying, he went away, whilst Masrur entered, and taking up - Abu al-Hasan, shut the door behind him, and made after his master, till he - reached with him the palace what while the night drew to an end and the - cocks began crowing,<a href="#linknote-21" name="linknoteref-21" - id="linknoteref-21"><small>21</small></a> and set him down before the - Commander of the Faithful, who laughed at him.<a href="#linknote-22" - name="linknoteref-22" id="linknoteref-22"><small>22</small></a> Then he - sent for Ja'afar the Barmecide and when he came before him, said to him, - "Note thou yonder young man" (pointing to Abu al-Hasan), "and when thou - shalt see him to-morrow seated in my place of estate and on the throne<a - href="#linknote-23" name="linknoteref-23" id="linknoteref-23"><small>23</small></a> - of my Caliphate and clad in my royal clothing, stand thou in attendance - upon him and enjoin the Emirs and Grandees and the folk of my household - and the officers of my realm to be upon their feet, as in his service and - obey him in whatso he shall bid them do; and thou, if he speak to thee of - aught, do it and hearken unto his say and gainsay him not in anything - during this coming day." Ja'afar acknowledged the order with "Hearkening - and obedience" and withdrew, whilst the Prince of True Believers went in - to the palace women, who came up to him, and he said to them, "When this - sleeper shall awake to- morrow, kiss ye the ground between his hands, and - do ye wait upon him and gather round about him and clothe him in the royal - clothing and serve him with the service of the Caliphate and deny not - aught of his estate, but say to him, 'Thou art the Caliph.'" Then he - taught them what they should say to him and how they should do with him - and withdrawing to a retired room,<a href="#linknote-24" - name="linknoteref-24" id="linknoteref-24"><small>24</small></a> let down a - curtain before himself and slept. Thus fared it with the Caliph; but as - regards Abu al-Hasan, he gave not over snoring in his sleep till the day - brake clear, and the rising of the sun drew near, when a woman in waiting - came up to him and said to him, "O our lord, the morning prayer!" Hearing - these words he laughed and opening his eyes, turned them about the palace - and found himself in an apartment whose walls were painted with gold and - lapis lazuli and its ceiling dotted and starred with red gold. Around it - were sleeping chambers, with curtains of gold- embroidered silk let down - over their doors, and all about vessels of gold and porcelain and crystal - and furniture and carpets dispread and lamps burning before the niche - wherein men prayed, and slave-girls and eunuchs and Mamelukes and black - slaves and boys and pages and attendants. When he saw this he was - bewildered in his wit and said, "By Allah, either I am dreaming a dream, - or this is Paradise and the Abode of Peace!"<a href="#linknote-25" - name="linknoteref-25" id="linknoteref-25"><small>25</small></a> And he - shut his eyes and would have slept again. Quoth one of the eunuchs, "O my - lord, this is not of thy wont, O Commander of the Faithful!" Then the rest - of the handmaids of the palace came up to him and lifted him into a - sitting posture, when he found himself upon a mattrass raised a cubit's - height from the ground and all stuffed with floss silk. So they seated him - upon it and propped his elbow with a pillow, and he looked at the - apartment and its vastness and saw those eunuchs and slave-girls in - attendance upon him and standing about his head, whereupon he laughed at - himself and said, "By Allah, 'tis not as I were on wake, yet I am not - asleep! And in his perplexity he bowed his chin upon his bosom and then - opened his eyes, little by little, smiling and saying, "What is this state - wherein I find myself?" Then he arose and sat up, whilst the damsels - laughed at him privily; and he was bewildered in his wit, and bit his - finger; and as the bite pained him, he cried, "Oh!" and was vexed; and the - Caliph watched him, whence he saw him not, and laughed. Presently Abu - al-Hasan turned to a damsel and called to her; whereupon she answered, "At - thy service, O Prince of True Believers!" Quoth he, "what is thy name?" - and quoth she, "Shajarat al-Durr."<a href="#linknote-26" - name="linknoteref-26" id="linknoteref-26"><small>26</small></a> Then he - said to her, "By the protection of Allah, O damsel, am I Commander of the - Faithful?" She replied, "Yes, indeed, by the protection of Allah thou in - this time art Commander of the Faithful." Quoth he, "By Allah, thou liest, - O thousandfold whore!"<a href="#linknote-27" name="linknoteref-27" - id="linknoteref-27"><small>27</small></a> Then he glanced at the Chief - Eunuch and called to him, whereupon he came to him and kissing the ground - before him, said, "Yes, O Commander of the Faithful." Asked Abu al-Hasan, - "Who is Commander of the Faithful?" and the Eunuch answered "Thou." And - Abu al-Hasan said, "Thou liest, thousandfold he-whore that thou art!" Then - he turned to another eunuch and said to him, "O my chief,<a - href="#linknote-28" name="linknoteref-28" id="linknoteref-28"><small>28</small></a> - by the protection of Allah, am I Prince of the True Believers?" Said he, - "Ay, by Allah, O my lord, thou art in this time Commander of the Faithful - and Viceregent of the Lord of the three Worlds." Abu al-Hasan laughed at - himself and doubted of his reason and was bewildered at what he beheld, - and said, "In one night do I become Caliph? Yesterday I was Abu al-Hasan - the Wag, and to-day I am Commander of the Faithful." Then the Chief Eunuch - came up to him and said, "O Prince of True Believers (the name of Allah - encompass thee!) thou art indeed Commander of the Faithful and Viceregent - of the Lord of the three Worlds!" And the slave-girls and eunuchs flocked - round about him, till he arose and abode wondering at his case. Hereupon - the Eunuch brought him a pair of sandals wrought with raw silk and green - silk and purfled with red gold, and he took them and after examining them - set them in his sleeve; whereat the Castrato cried out and said, "Allah! - Allah! O my lord, these are sandals for the treading of thy feet, so thou - mayst wend to the wardrobe." Abu al-Hasan was confounded, and shaking the - sandals from his sleeve, put them on his feet, whilst the Caliph died<a - href="#linknote-29" name="linknoteref-29" id="linknoteref-29"><small>29</small></a> - of laughter at him. The slave forewent him to the chapel of ease, where he - entered and doing his job,<a href="#linknote-30" name="linknoteref-30" - id="linknoteref-30"><small>30</small></a> came out into the chamber, - whereupon the slave-girls brought him a basin of gold and an ewer of - silver and poured water on his hands<a href="#linknote-31" - name="linknoteref-31" id="linknoteref-31"><small>31</small></a> and he - made the Wuzú-ablution. Then they spread him a prayer-carpet and he - prayed. Now he knew not how to pray<a href="#linknote-32" - name="linknoteref-32" id="linknoteref-32"><small>32</small></a> and gave - not over bowing and prostrating for twenty inclinations,<a - href="#linknote-33" name="linknoteref-33" id="linknoteref-33"><small>33</small></a> - pondering in himself the while and saying, "By Allah, I am none other than - the Commander of the Faithful in very truth! This is assuredly no dream, - for all these things happen not in a dream." And he was convinced and - determined in himself that he was Prince of True Believers, so he - pronounced the Salám<a href="#linknote-34" name="linknoteref-34" - id="linknoteref-34"><small>34</small></a> and finished his prayers; - whereupon the Mamelukes and slave-girls came round about him with bundled - suits of silken and linen stuffs and clad him in the costume of the - Caliphate and gave the royal dagger in his hand. Then the Chief Eunuch - came in and said, "O Prince of True Believers, the Chamberlain is at the - door craving permission to enter." Said he, "Let him enter!" whereupon he - came in and after kissing ground offered the salutation, "Peace be upon - thee, O Commander of the Faithful!" At this Abu al-Hasan rose and - descended from the couch to the floor; whereupon the official exclaimed, - "Allah! Allah! O Prince of True Believers, wottest thou not that all men - are thy lieges and under thy rule and that it is not meet for the Caliph - to rise to any man?" Presently the Eunuch went out before him and the - little white slaves behind him, and they ceased not going till they raised - the curtain and brought him into the hall of judgment and the throne-room - of the Caliphate. There he saw the curtains and the forty doors and Al- - 'Ijlí and Al-Rakáshí the poet, and 'Ibdán and Jadím and Abu Ishák<a - href="#linknote-35" name="linknoteref-35" id="linknoteref-35"><small>35</small></a> - the cup-companion and beheld swords drawn and the lions<a - href="#linknote-36" name="linknoteref-36" id="linknoteref-36"><small>36</small></a> - compassing the throne as the white of the eye encircleth the black, and - gilded glaives and death-dealing bows and Ajams and Arabs and Turks and - Daylamites and folk and peoples and Emirs and Wazirs and Captains and - Grandees and Lords of the land and men of war in band, and in very sooth - there appeared the might of the house of Abbas<a href="#linknote-37" - name="linknoteref-37" id="linknoteref-37"><small>37</small></a> and the - majesty of the Prophet's family. So he sat down upon the throne of the - Caliphate and set the dagger<a href="#linknote-38" name="linknoteref-38" - id="linknoteref-38"><small>38</small></a> on his lap, whereupon all - present came up to kiss ground between his hands and called down on him - length of life and continuance of weal. Then came forward Ja'afar the - Barmecide and kissing the ground, said, "Be the wide world of Allah the - treading of thy feet and may Paradise be thy dwelling-place and the Fire - the home of thy foes! Never may neighbor defy thee nor the lights of fire - die out for thee,<a href="#linknote-39" name="linknoteref-39" - id="linknoteref-39"><small>39</small></a> O Caliph of all cities and ruler - of all countries!" Therewithal Abu al-Hasan cried out at him and said, "O - dog of the sons of Barmak, go down forthright, thou and the chief of the - city police, to such a place in such a street and deliver an hundred - dinars of gold to the mother of Abu al-Hasan the Wag and bear her my - salutation. Then, go to such a mosque and take the four Shaykhs and the - Imám and scourge each of them with a thousand<a href="#linknote-40" - name="linknoteref-40" id="linknoteref-40"><small>40</small></a> lashes and - mount them on beasts, face to tail, and parade them round about all the - city and banish them to a place other than this city; and bid the crier - make cry before them, saying: 'This is the reward and the least of the - reward of whoso multiplieth words and molesteth his neighbors and damageth - their delights and stinteth their eating and drinking!'" Ja'afar received - the command and answered, "With obedience"; after which he went down from - before Abu al-Hasan to the city and did all he had ordered him to do. - Meanwhile, Abu al-Hasan abode in the Caliphate, taking and giving, bidding - and forbidding, and carrying out his command till the end of the day, when - he gave leave and permission to withdraw, and the Emirs and Officers of - state departed to their several occupations and he looked towards the - Chamberlain and the rest of the attendants and said, "Begone!" Then the - Eunuchs came to him and calling down on him length of life and continuance - of weal, walked in attendance upon him and raised the curtain, and he - entered the pavilion of the Harem, where he found candles lighted and - lamps burning and singing-women smiting on instruments, and ten - slave-girls, high- bosomed maids. When he saw this, he was confounded in - his wit and said to himself, "By Allah, I am in truth Commander of the - Faithful!" presently adding, "or haply these are of the Jánn and he who - was my guest yesternight was one of their kings who saw no way to requite - my favours save by commanding his Ifrits to address me as Prince of True - Believers. But an these be of the Jann may Allah deliver me in safety from - their mischief!" As soon as he appeared, the slave-girls rose to him and - carrying him up on to the daïs,<a href="#linknote-41" name="linknoteref-41" - id="linknoteref-41"><small>41</small></a> brought him a great tray, - bespread with the richest viands. So he ate thereof with all his might and - main, till he had gotten his fill, when he called one of the handmaids and - said to her, "What is thy name?" Replied she, "My name is Miskah,"<a - href="#linknote-42" name="linknoteref-42" id="linknoteref-42"><small>42</small></a> - and he said to another, "What is thy name?" Quoth she, "My name is - Tarkah."<a href="#linknote-43" name="linknoteref-43" id="linknoteref-43"><small>43</small></a> - Then he asked a third, "What is thy name?" who answered, "My name is - Tohfah;"<a href="#linknote-44" name="linknoteref-44" id="linknoteref-44"><small>44</small></a> - and he went on to question the damsels of their names, one after other, - till he had learned the ten, when he rose from that place and removed to - the wine-chamber. He found it every way complete and saw therein ten great - trays, covered with all fruits and cakes and every sort of sweetmeats. So - he sat down and ate thereof after the measure of his competency, and - finding there three troops of singing-girls, was amazed and made the girls - eat. Then he sat and the singers also seated themselves, whilst the black - slaves and the white slaves and the eunuchs and pages and boys stood, and - of the slave-girls some sat and some stood. The damsels sang and warbled - all varieties of melodies and the place rang with the sweetness of the - songs, whilst the pipes cried out and the lutes with them wailed, till it - seemed to Abu al-Hasan that he was in Paradise and his heart was heartened - and his breast broadened. So he sported and joyance grew on him and he - bestowed robes of honour on the damsels and gave and bestowed, challenging - this girl and kissing that and toying with a third, plying one with wine - and morselling another with meat, till nightfall. All this while the - Commander of the Faithful was diverting himself with watching him and - laughing, and when night fell he bade one of the slave-girls drop a piece - of Bhang in the cup and give it to Abu al-Hasan to drink. So she did his - bidding and gave him the cup, which no sooner had he drunk than his head - forewent his feet.<a href="#linknote-45" name="linknoteref-45" - id="linknoteref-45"><small>45</small></a> Therewith the Caliph came forth - from behind the curtain, laughing, and calling to the attendant who had - brought Abu al-Hasan to the palace, said to him, "Carry<a - href="#linknote-46" name="linknoteref-46" id="linknoteref-46"><small>46</small></a> - this man to his own place." So Masrur took him up and carrying him to his - own house, set him down in the saloon. Then he went forth from him, and - shutting the saloon- door upon him, returned to the Caliph, who slept till - the morrow. As for Abu al-Hasan, he gave not over slumbering till Almighty - Allah brought on the morning, when he recovered from the drug and awoke, - crying out and saying, "Ho, Tuffáhah! Ho, Ráhat al-Kulúb! Ho, Miskah! Ho, - Tohfah!"<a href="#linknote-47" name="linknoteref-47" id="linknoteref-47"><small>47</small></a> - and he ceased not calling upon the palace handmaids till his mother heard - him summoning strange damsels, and rising, came to him and said, "Allah's - name encompass thee! Up with thee, O my son, O Abu al-Hasan! Thou - dreamest." So he opened his eyes and finding an old woman at his head, - raised his eyes and said to her, "Who art thou?" Quoth she, "I am thy - mother;" and quoth he, "Thou liest! I am the Commander of the Faithful, - the Viceregent of Allah." Whereupon his mother shrieked aloud and said to - him, "Heaven preserve thy reason! Be silent, O my son, and cause not the - loss of our lives and the wasting of thy wealth, which will assuredly - befal us if any hear this talk and carry it to the Caliph." So he rose - from his sleep, and finding himself in his own saloon and his mother by - him, had doubts of his wit, and said to her, "By Allah, O my mother, I saw - myself in a dream in a palace, with slave-girls and Mamelukes about me and - in attendance upon me, and I sat upon the throne of the Caliphate and - ruled. By Allah, O my mother, this is what I saw, and in very sooth it was - no dream!" then he bethought himself awhile and said, "Assuredly,<a - href="#linknote-48" name="linknoteref-48" id="linknoteref-48"><small>48</small></a> - I am Abu al-Hasan al-Khali'a, and this that I saw was only a dream when I - was made Caliph and bade and forbade." Then he bethought himself again and - said, "Nay, but 'twas not a dream, and I am none other than the Caliph, - and indeed I gave gifts and bestowed honour- robes." Quoth his mother to - him, "O my son, thou sportest with thy reason: thou wilt go to the - mad-house<a href="#linknote-49" name="linknoteref-49" id="linknoteref-49"><small>49</small></a> - and become a gazing-stock. Indeed, that which thou hast seen is only from - the foul Fiend, and it was an imbroglio of dreams, for at times Satan - sporteth with men's wits in all manner of ways."<a href="#linknote-50" - name="linknoteref-50" id="linknoteref-50"><small>50</small></a> Then said - she to him, "O my son, was there any one with thee yesternight?" And he - reflected and said, "Yes; one lay the night with me and I acquainted him - with my case and told him my tale. Doubtless, he was of the Devils and I, - O my mother, even as thou sayst truly, am Abu al-Hasan al-Khali'a." She - rejoined, "O my son, rejoice in tidings of all good, for yesterday's - record is that there came the Wazir Ja'afar the Barmecide and his many, - and beat the Shaykhs of the mosque and the Imam, each a thousand lashes; - after which they paraded them round about the city, making proclamation - before them and saying: 'This is the reward and the least of the reward of - whoso faileth in goodwill to his neighbours and troubleth on them their - lives!' And he banished them from Baghdad. Moreover, the Caliph sent me an - hundred dinars and sent to salute me." Whereupon Abu al-Hasan cried out - and said to her, "O ill-omened crone, wilt thou contradict me and tell me - that I am not the Prince of True Believers? 'Twas I who commanded Ja'afar - the Barmecide to beat the Shaykhs and parade them about the city and make - proclamations before them, and 'twas I, very I, who sent thee the hundred - dinars and sent to salute thee, and I, O beldam of ill-luck, am in very - deed the Commander of the Faithful, and thou art a liar, who would make me - out an idiot." So saying, he rose up and fell upon her, and beat her with - a staff of almond-wood, till she cried out, "Help, O Moslems!" and he - increased the beating upon her, till the folk heard her cries and coming - to her, found Abu al-Hasan bashing his mother and saying to her, "O old - woman of ill-omen, am I not the Commander of the Faithful? Thou hast - ensorcelled me!" When the folk heard his words, they said, "This man - raveth," and doubted not of his madness. So they came in upon him, and - seizing him, pinioned his elbows, and bore him to the Bedlam. Quoth the - Superintendent, "What aileth this youth?" and quoth they, "This is a - madman, afflicted of the Jinn." "By Allah, cried Abu al- Hasan, "they lie - against me! I am no madman, but the Commander of the Faithful." And the - Superintendent answered him, saying, "None lieth but thou, O foulest of - the Jinn-maddened!" Then he stripped him of his clothes, and clapping on - his neck a heavy chain,<a href="#linknote-51" name="linknoteref-51" - id="linknoteref-51"><small>51</small></a> bound him to a high lattice and - fell to beating him two bouts a day and two anights; and he ceased not - abiding on this wise the space of ten days. Then his mother came to him - and said, "O my son, O Abu al-Hasan, return to thy right reason, for this - is the Devil's doing." Quoth he, "Thou sayst sooth, O my mother, and bear - thou witness of me that I repent me of that talk and turn me from my - madness. So do thou deliver me, for I am nigh upon death." Accordingly his - mother went out to the Superintendent<a href="#linknote-52" - name="linknoteref-52" id="linknoteref-52"><small>52</small></a> and - procured his release and he returned to his own house. Now this was at the - beginning of the month, and when it ended, Abu al-Hasan longed to drink - liquor and, returning to his former habit, furnished his saloon and made - ready food and bade bring wine; then, going forth to the bridge, he sat - there, expecting one whom he should converse and carouse with, according - to his custom. As he sat thus, behold, up came the Caliph and Masrur to - him; but Abu al-Hasan saluted them not and said to Al- Rashid, "No - friendly welcome to thee, O King of the Jánn!" Quoth Al-Rashid, "What have - I done to thee?" and quoth Abu al-Hasan, "What more couldst thou do than - what thou hast done to me, O foulest of the Jann? I have been beaten and - thrown into Bedlam, where all said I was Jinn-mad and this was caused by - none save thyself. I brought thee to my house and fed thee with my best; - after which thou didst empower thy Satans and Marids to disport themselves - with my wits from morning to evening. So avaunt and aroynt thee and wend - thy ways!" The Caliph smiled and, seating himself by his side said to him, - "O my brother, did I not tell thee that I would return to thee?" Quoth Abu - al-Hasan, "I have no need of thee; and as the byword sayeth in verse:— - </p> -<pre xml:space="preserve"> - 'Fro' my friend, 'twere meeter and wiser to part, * For what eye - sees not born shall ne'er sorrow heart.' -</pre> - <p> - And indeed, O my brother, the night thou camest to me and we conversed and - caroused together, I and thou, 'twas as if the Devil came to me and - troubled me that night." Asked the Caliph, "And who is he, the Devil?" and - answered Abu al-Hasan, "He is none other than thou;" whereat the Caliph - laughed and coaxed him and spake him fair, saying, "O my brother, when I - went out from thee, I forgot the door and left it open and perhaps Satan - came in to thee."<a href="#linknote-53" name="linknoteref-53" - id="linknoteref-53"><small>53</small></a> Quoth Abu al-Hasan, "Ask me not - of that which hath betided me. What possessed thee to leave the door open, - so that the Devil came in to me and there befel me with him this and - that?" And he related to him all that had betided him, first and last (and - in repetition is no fruition); what while the Caliph laughed and hid his - laughter. Then said he to Abu al- Hasan, "Praised be Allah who hath done - away from thee whatso irked thee and that I see thee once more in weal!" - And Abu al- Hasan said, "Never again will I take thee to cup-companion or - sitting-comrade; for the proverb saith, 'Whoso stumbleth on a stone and - thereto returneth, upon him be blame and reproach.' And thou, O my - brother, nevermore will I entertain thee nor company with thee, for that I - have not found thy heel propitious to me."<a href="#linknote-54" - name="linknoteref-54" id="linknoteref-54"><small>54</small></a> But the - Caliph coaxed him and said, "I have been the means of thy winning to thy - wish anent the Imam and the Shaykhs." Abu al-Hasan replied, "Thou hast;" - and Al-Rashid continued, "And haply somewhat may betide thee which shall - gladden thy heart yet more." Abu al-Hasan asked, "What dost thou require - of me?" and the Commander of the Faithful answered, "Verily, I am thy - guest; reject not the guest." Quoth Abu al-Hasan, "On condition that thou - swear to me by the characts on the seal of Solomon David's son (on the - twain be the Peace!), that thou wilt not suffer thine Ifrits to make fun - of me." He replied, "To hear is to obey!" Whereupon the Wag took him and - brought him into the saloon and set food before him and entreated him with - friendly speech. Then he told him all that had befallen him, whilst the - Caliph was like to die of stifled laughter; after which Abu al-Hasan - removed the tray of food and bringing the wine-service, filled a cup and - cracked it three times, then gave it to the Caliph, saying, "O - boon-companion mine, I am thy slave and let not that which I am about to - say offend thee, and be thou not vexed, neither do thou vex me." And he - recited these verses:— - </p> -<pre xml:space="preserve"> - "Hear one that wills thee well! Lips none shall bless * Save - those who drink for drunk and all transgress. - Ne'er will I cease to swill while night falls dark * Till lout my - forehead low upon my tasse: - In wine like liquid sun is my delight * Which clears all care and - gladdens allegresse." -</pre> - <p> - When the Caliph heard these his verses and saw how apt he was at couplets, - he was delighted with exceeding delight and taking the cup, drank it off, - and the twain ceased not to converse and carouse till the wine rose to - their heads. Then quoth Abu al- Hasan to the Caliph, "O boon-companion - mine, of a truth I am perplexed concerning my affair, for meseemed I was - Commander of the Faithful and ruled and gave gifts and largesse, and in - very deed, O my brother, it was not a dream." Quoth the Caliph, "These - were the imbroglios of sleep," and crumbling a bit of Bhang into the cup, - said to him, "By my life, do thou drink this cup;" and said Abu al-Hasan, - "Surely I will drink it from thy hand." Then he took the cup and drank it - off, and no sooner had it settled in his stomach than his head fell to the - ground before his feet. Now his manners and fashions pleased the Caliph - and the excellence of his composition and his frankness, and he said in - himself, "I will assuredly make him my cup-companion and sitting-comrade." - So he rose forthright and saying to Masrur, "Take him up," returned to the - palace. Accordingly, the Eunuch took up Abu al-Hasan and carrying him to - the palace of the Caliphate, set him down before Al-Rashid, who bade the - slaves and slave-girls compass him about, whilst he himself hid in a place - where Abu al-Hasan could not see him. Then he commanded one of the - hand-maidens to take the lute and strike it over the Wag's head, whilst - the rest smote upon their instruments. So they played and sang, till Abu - al-Hasan awoke at the last of the night and heard the symphony of lutes - and tambourines and the sound of the flutes and the singing of the - slave-girls, whereupon he opened his eyes and finding himself in the - palace, with the hand- maids and eunuchs about him, exclaimed, "There is - no Majesty and there is no Might save in Allah, the Glorious, the Great! - Come to my help this night which meseems more unlucky than the former! - Verily, I am fearful of the Madhouse and of that which I suffered therein - the first time, and I doubt not but the Devil is come to me again, as - before. O Allah, my Lord, put thou Satan to shame!" Then he shut his eyes - and laid his head in his sleeve, and fell to laughing softly and raising - his head bytimes, but still found the apartment lighted and the girls - singing. Presently, one of the eunuchs sat down at his head and said to - him, "Sit up, O Prince of True Believers, and look on thy palace and thy - slave- girls." Said Abu al-Hasan, "Under the veil of Allah, am I in truth - Commander of the Faithful, and dost thou not lie? Yesterday I rode not - forth neither ruled, but drank and slept, and this eunuch cometh to make - me rise." Then he sat up and recalled to thought that which had betided - him with his mother and how he had beaten her and entered the Bedlam, and - he saw the marks of the beating, wherewith the Superintendant had beaten - him, and was perplexed concerning his affair and pondered in himself, - saying, "By Allah, I know not how my case is nor what is this that - betideth me!" Then, gazing at the scene around him, he said privily, "All - these are of the Jann in human shape, and I commit my case to Allah." - Presently he turned to one of the damsels and said to her, "Who am I?" - Quoth she, "Thou art the Commander of the Faithful;" and quoth he, "Thou - liest, O calamity!<a href="#linknote-55" name="linknoteref-55" - id="linknoteref-55"><small>55</small></a> If I be indeed the Commander of - the Faithful, bite my finger." So she came to him and bit it with all her - might, and he said to her, "It doth suffice." Then he asked the Chief - Eunuch, "Who am I?" and he answered, "Thou art the Commander of the - Faithful." So he left him and returned to his wonderment: then, turning to - a little white slave, said to him, "Bite my ear;" and he bent his head low - down to him and put his ear to his mouth. Now the Mameluke was young and - lacked sense; so he closed his teeth upon Abu al-Hasan's ear with all his - might, till he came near to sever it; and he knew not Arabic, so, as often - as the Wag said to him, "It doth suffice," he concluded that he said, - "Bite like a vice," and redoubled his bite and made his teeth meet in the - ear, whilst the damsels were diverted from him with hearkening to the - singing-girls, and Abu al-Hasan cried out for succour from the boy and the - Caliph lost his sense for laughter. Then he dealt the boy a cuff, and he - let go his ear, whereupon all present fell down with laughter and said to - the little Mameluke, "Art mad that thou bitest the Caliph's ear on this - wise?" And Abu al-Hasan cried to them, "Sufficeth ye not, O ye wretched - Jinns, that which hath befallen me? But the fault is not yours: the fault - is of your Chief who transmewed you from Jinn shape to mortal shape. I - seek refuge against you this night by the Throne-verse and the Chapter of - Sincerity<a href="#linknote-56" name="linknoteref-56" id="linknoteref-56"><small>56</small></a> - and the Two Preventives!"<a href="#linknote-57" name="linknoteref-57" - id="linknoteref-57"><small>57</small></a> So saying the Wag put off his - clothes till he was naked, with prickle and breech exposed, and danced - among the slave-girls. They bound his hands and he wantoned among them, - while they died of laughing at him and the Caliph swooned away for excess - of laughter. Then he came to himself and going forth the curtain to Abu - al-Hasan, said to him, "Out on thee, O Abu al-Hasan! Thou slayest me with - laughter." So he turned to him and knowing him, said to him, "By Allah, - 'tis thou slayest me and slayest my mother and slewest the Shaykhs and the - Imam of the Mosque!" After which he kissed ground before him and prayed - for the permanence of his prosperity and the endurance of his days. The - Caliph at once robed him in a rich robe and gave him a thousand dinars; - and presently he took the Wag into especial favour and married him and - bestowed largesse on him and lodged him with himself in the palace and - made him of the chief of his cup-companions, and indeed he was preferred - with him above them and the Caliph advanced him over them all. Now they - were ten in number, to wit, Al-'Ijlí and Al-Rakáshi and 'Ibdán and Hasan - al-Farazdak and Al-Lauz and Al-Sakar and Omar al-Tartís and Abu Nowas and - Abu Ishak al-Nadím and Abu al-Hasan al-Khali'a, and by each of them - hangeth a story which is told in other than this book.<a - href="#linknote-58" name="linknoteref-58" id="linknoteref-58"><small>58</small></a> - And indeed Abu al-Hasan became high in honour with the Caliph and favoured - above all, so that he sat with him and the Lady Zubaydah bint al-Kasim, - whose treasuress Nuzhat al- Fuád<a href="#linknote-59" - name="linknoteref-59" id="linknoteref-59"><small>59</small></a> hight, was - given to him in marriage. After this Abu al-Hasan the Wag abode with his - wife in eating and drinking and all delight of life, till whatso was with - them went the way of money, when he said to her, "Harkye, O Nuzhat - al-Fuad!" Said she, "At they service;" and he continued, "I have it in - mind to play a trick on the Caliph<a href="#linknote-60" - name="linknoteref-60" id="linknoteref-60"><small>60</small></a> and thou - shalt do the same with the Lady Zubaydah, and we will take of them at - once, to begin with, two hundred dinars and two pieces of silk. She - rejoined, "As thou willest, but what thinkest thou to do?" And he said, - "We will feign ourselves dead and this is the trick. I will die before - thee and lay myself out, and do thou spread over me a silken napkin and - loose my turban over me and tie my toes and lay on my stomach a knife and - a little salt.<a href="#linknote-61" name="linknoteref-61" - id="linknoteref-61"><small>61</small></a> Then let down thy hair and - betake thyself to thy mistress Zubaydah, tearing thy dress and slapping - thy face and crying out. She will ask thee, 'What aileth thee?' and do - thou answer her, 'May thy head outlive Abu al-Hasan the Wag; for he is - dead.' She will mourn for me and weep and bid her new treasuress give thee - an hundred dinars and a piece of silk<a href="#linknote-62" - name="linknoteref-62" id="linknoteref-62"><small>62</small></a> and will - say to thee, 'Go, lay him out and carry him forth.' So do thou take of her - the hundred dinars and the piece of silk and come back, and when thou - returnest to me, I will rise up and thou shalt lie down in my place, and I - will go to the Caliph and say to him, 'May thy head outlive Nuzhat al - Fuad,' and rend my raiment and pluck out my beard. He will mourn for thee - and say to his treasurer, 'Give Abu al-Hasan an hundred dinars and a piece - of silk.' Then he will say to me, 'Go; lay her out and carry her forth;' - and I will come back to thee." Therewith Nuzhat al-Fuad rejoiced and said, - "Indeed, this is an excellent device." Then Abu al-Hasan stretched himself - out forthright and she shut his eyes and tied his feet and covered him - with the napkin and did whatso her lord had bidden her; after which she - tare her gear and bared her head and letting down her hair, went in to the - Lady Zubaydah, crying out and weeping. When the Princess saw her in this - state, she cried, "What plight is this? What is thy story and what maketh - thee weep?" And Nuzhat al-Fuad answered, weeping and loud-wailing the - while, "O my lady, may thy head live and mayst thou survive Abu al-Hasan - al-Khali'a; for he is dead!" The Lady Zubaydah mourned for him and said, - "Alas, poor Abu al-Hasan the Wag!" and she shed tears for him awhile. Then - she bade her treasuress give Nuzhat al-Fuad an hundred dinars and a piece - of silk and said to her, "O Nuzhat al- Fuad, go, lay him out and carry him - forth." So she took the hundred dinars and the piece of silk and returned - to her dwelling, rejoicing, and went in to her spouse and acquainted him - what had befallen, whereupon he arose and rejoiced and girdled his middle - and danced and took the hundred dinars and the piece of silk and laid them - up. Then he laid out Nuzhat al-Fuad and did with her as she had done with - him; after which he rent his raiment and plucked out his beard and - disordered his turban and ran out nor ceased running till he came in to - the Caliph, who was sitting in the judgment-hall, and he in this plight, - beating his breast. The Caliph asked him, "What aileth thee, O Abu al- - Hasan?" and he wept and answered, "Would heaven thy cup-companion had - never been and would his hour had never come!"<a href="#linknote-63" - name="linknoteref-63" id="linknoteref-63"><small>63</small></a> Quoth the - Caliph, "Tell me thy case:" and quoth Abu al-Hasan, "O my lord, may thy - head outlive Nuzhat al-Fuad!" The Caliph exclaimed, "There is no god but - God;" and smote hand upon hand. Then he comforted Abu al-Hasan and said to - him, "Grieve not, for we will bestow upon thee a bed-fellow other than - she." And he ordered the treasurer to give him an hundred dinars and a - piece of silk. Accordingly the treasurer did what the Caliph bade him, and - Al-Rashid said to him, "Go, lay her out and carry her forth and make her a - handsome funeral." So Abu al-Hasan took that which he had given him and - returning to his house, rejoicing, went in to Nuzhat al-Fuad and said to - her, "Arise, for our wish is won." Hereat she arose and he laid before her - the hundred ducats and the piece of silk, whereat she rejoiced, and they - added the gold to the gold and the silk to the silk and sat talking and - laughing each to other. Meanwhile, when Abu al-Hasan fared forth the - presence of the Caliph and went to lay out Nuzhat al-Fuad, the Commander - of the Faithful mourned for her and dismissing the divan, arose and betook - himself, leaning upon Masrur, the Sworder of his vengeance, to the Lady - Zubaydah, that he might condole with her for her hand-maid. He found her - sitting weeping and awaiting his coming, so she might condole with him for - his boon-companion Abu al-Hasan the Wag. So he said to her, "May thy head - outlive thy slave-girl Nuzhat al-Fuad!" and said she, "O my lord, Allah - preserve my slave-girl! Mayst thou live and long survive thy - boon-companion Abu al-Hasan al-Khali'a; for he is dead." The Caliph smiled - and said to his eunuch, "O Masrur, verily women are little of wit. Allah - upon thee, say, was not Abu al-Hasan with me but now?"<a - href="#linknote-64" name="linknoteref-64" id="linknoteref-64"><small>64</small></a> - Quoth the Lady Zubaydah, laughing from a heart full of wrath, "Wilt thou - not leave thy jesting? Sufficeth thee not that Abu al-Hasan is dead, but - thou must put to death my slave-girl also and bereave us of the twain, and - style me little of wit?" The Caliph answered, "Indeed, 'tis Nuzhat al-Fuad - who is dead." And the Lady Zubaydah said, "Indeed he hath not been with - thee, nor hast thou seen him, and none was with me but now save Nuzhat - al-Fuad, and she sorrowful, weeping, with her clothes torn to tatters. I - exhorted her to patience and gave her an hundred dinars and a piece of - silk; and indeed I was awaiting thy coming, so I might console thee for - thy cup-companion Abu al-Hasan al-Khali'a, and was about to send for - thee."<a href="#linknote-65" name="linknoteref-65" id="linknoteref-65"><small>65</small></a> - The Caliph laughed and said, "None is dead save Nuzhat al-Fuad;" and she, - "No, no, good my lord; none is dead but Abu al-Hasan the Wag." With this - the Caliph waxed wroth, the Háshimí vein<a href="#linknote-66" - name="linknoteref-66" id="linknoteref-66"><small>66</small></a> started - out from between his eyes and throbbed: and he cried out to Masrur and - said to him, "Fare thee forth to the house of Abu al-Hasan the Wag and see - which of them is dead." So Masrur went out, running, and the Caliph said - to the Lady Zubaydah, "Wilt thou lay me a wager?" And said she, "Yes, I - will wager, and I say that Abu al-Hasan is dead." Rejoined the Caliph, - "And I wager and say that none is dead save Nuzhat al-Fuad; and the stake - between me and thee shall be the Garden of Pleasance<a href="#linknote-67" - name="linknoteref-67" id="linknoteref-67"><small>67</small></a> against - thy palace and the Pavilion of Pictures."<a href="#linknote-68" - name="linknoteref-68" id="linknoteref-68"><small>68</small></a> So they - agreed upon this and sat awaiting Masrur's return with the news. As for - the Eunuch, he ceased not running till he came to the by-street, wherein - was the stead of Abu al-Hasan al-Khali'a. Now the Wag was comfortably - seated and leaning back against the lattice,<a href="#linknote-69" - name="linknoteref-69" id="linknoteref-69"><small>69</small></a> and - chancing to look round, saw Masrur running along the street and said to - Nuzhat al- Fuad, "Meseemeth the Caliph, when I went forth from him - dismissed the Divan and went in to the Lady Zubaydah, to condole with her; - whereupon she arose and condoled with him, saying, 'Allah increase thy - recompense for the loss of Abu al-Hasan al-Khali'a!' And he said to her, - 'None is dead save Nuzhat al-Fuad, may thy head outlive her!' Quoth she, - ''Tis not she who is dead, but Abu al-Hasan al-Khali'a, thy - boon-companion.' And quoth he, 'None is dead save Nuzhat al-Fuad.' And - they waxed so obstinate that the Caliph became wroth and they laid a - wager, and he hath sent Masrur the Sworder to see who is dead. Now, - therefore, 'twere best that thou lie down, so he may sight thee and go and - acquaint the Caliph and confirm my saying."<a href="#linknote-70" - name="linknoteref-70" id="linknoteref-70"><small>70</small></a> So Nuzhat - al-Fuad stretched herself out and Abu al-Hasan covered her with her - mantilla and sat weeping at her head. Presently, Masrur the eunuch - suddenly came in to him and saluted him, and seeing Nuzhat al-Fuad - stretched out, uncovered her face and said, "There is no god but God! Our - sister Nuzhat al-Fuad is dead indeed. How sudden was the stroke of - Destiny! Allah have ruth on thee and acquit thee of all charge!" Then he - returned and related what had passed before the Caliph and the Lady - Zubaydah, and he laughing as he spoke. "O accursed one," cried the Caliph, - "this is no time for laughter! Tell us which is dead of them." Masrur - replied, "By Allah, O my lord, Abu al-Hasan is well, and none is dead but - Nuzhat al-Fuad." Quoth the Caliph to Zubaydah, "Thou hast lost thy - pavilion in thy play," and he jeered at her and said, "O Masrur, tell her - what thou sawest." Quoth the Eunuch, "Verily, O my lady, I ran without - ceasing till I came in to Abu al-Hasan in his house and found Nuzhat - al-Fuad lying dead and Abu al-Hasan sitting tearful at her head. I saluted - him and condoled with him and sat down by his side and uncovered the face - of Nuzhat al-Fuad and saw her dead and her face swollen.<a - href="#linknote-71" name="linknoteref-71" id="linknoteref-71"><small>71</small></a> - So I said to him, 'Carry her out forthwith, so we may pray over her.' He - replied, ''Tis well'; and I left him to lay her out and came hither, that - I might tell you the news." The Prince of True Believers laughed and said, - "Tell it again and again to thy lady Little-wits." When the Lady Zubaydah - heard Masrur's words and those of the Caliph she was wroth and said, "None - is little of wit save he who believeth a black slave." And she abused - Masrur, whilst the Commander of the Faithful laughed: and the Eunuch, - vexed at this, said to the Caliph, "He spake sooth who said, "Women are - little of wits and lack religion."<a href="#linknote-72" - name="linknoteref-72" id="linknoteref-72"><small>72</small></a> Then said - the Lady Zubaydah to the Caliph, "O Commander of the Faithful, thou - sportest and jestest with me, and this slave hoodwinketh me, the better to - please thee; but I will send and see which of them be dead." And he - answered, saying, "Send one who shall see which of them is dead." So the - Lady Zubaydah cried out to an old duenna, and said to her, "Hie thee to - the house of Nuzhat al-Fuad in haste and see who is dead and loiter not." - And she used hard words to her.<a href="#linknote-73" name="linknoteref-73" - id="linknoteref-73"><small>73</small></a> So the old woman went out - running, whilst the Prince of True Believers and Masrur laughed, and she - ceased not running till she came into the street. Abu al-Hasan saw her, - and knowing her, said to his wife, "O Nuzhat al-Fuad, meseemeth the Lady - Zubaydah hath sent to us to see who is dead and hath not given credit to - Masrur's report of thy death: accordingly, she hath despatched the old - crone, her duenna, to discover the truth. So it behoveth me to be dead in - my turn for the sake of thy credit with the Lady Zubaydah." Hereat he lay - down and stretched himself out, and she covered him and bound his eyes and - feet and sat in tears at his head. Presently the old woman came in to her - and saw her sitting at Abu al-Hasan's head, weeping and recounting his - fine qualities; and when she saw the old trot, she cried out and said to - her, "See what hath befallen me! Indeed Abu al-Hasan is dead and hath left - me lone and lorn!" Then she shrieked out and rent her raiment and said to - the crone, "O my mother, how very good he was to me!"<a href="#linknote-74" - name="linknoteref-74" id="linknoteref-74"><small>74</small></a> Quoth the - other, "Indeed thou art excused, for thou wast used to him and he to - thee." Then she considered what Masrur had reported to the Caliph and the - Lady Zubaydah and said to her, "Indeed, Masrur goeth about to cast discord - between the Caliph and the Lady Zubaydah." Asked Nuzhat al-Fuad, "And what - is the cause of discord, O my mother?" and the other replied, "O my - daughter, Masrur came to the Caliph and the Lady Zubaydah and gave them - news of thee that thou wast dead and that Abu al-Hasan was well." Nuzhat - al-Fuad said to her, "O naunty mine,<a href="#linknote-75" - name="linknoteref-75" id="linknoteref-75"><small>75</small></a> I was with - my lady just now and she gave me an hundred dinars and a piece of silk; - and now see my case and that which hath befallen me! Indeed, I am - bewildered, and how shall I do, and I lone, and lorn? Would heaven I had - died and he had lived!" Then she wept and with her wept the old woman, - who, going up to Abu al-Hasan and uncovering his face, saw his eyes bound - and swollen for the swathing. So she covered him up again and said, - "Indeed, O Nuzhat al-Fuad, thou art afflicted in Abu al-Hasan!" Then she - condoled with her and going out from her, ran along the street until she - came in to the Lady Zubaydah and related to her the story; and the - Princess said to her, laughing, "Tell it over again to the Caliph, who - maketh me out little of wit, and lacking of religion, and who made this - ill-omened liar of a slave presume to contradict me." Quoth Masrur, "This - old woman lieth; for I saw Abu al-Hasan well and Nuzhat al-Fuad it was who - lay dead." Quoth the duenna, "'Tis thou that liest, and wouldst fain cast - discord between the Caliph and the Lady Zubaydah." And Masrur cried, "None - lieth but thou, O old woman of ill-omen and thy lady believeth thee and - she must be in her dotage." Whereupon Lady Zubaydah cried out at him and - in very sooth she was enraged with him and with his speech and shed tears. - Then said the Caliph to her, "I lie and my eunuch lieth, and thou liest - and thy waiting-woman lieth; so 'tis my rede we go, all four of us - together, that we may see which of us telleth the truth." Masrur said, - "Come, let us go, that I may do to this ill-omened old woman evil deeds<a - href="#linknote-76" name="linknoteref-76" id="linknoteref-76"><small>76</small></a> - and deal her a sound drubbing for her lying." And the duenna answered him, - "O dotard, is thy wit like unto my wit? Indeed, thy wit is as the hen's - wit." Masrur was incensed at her words and would have laid violent hands - on her, but the Lady Zubaydah pushed him away from her and said to him, - "Her truth-speaking will presently be distinguished from thy - truth-speaking and her leasing from thy leasing." Then they all four - arose, laying wagers one with other, and went forth a-foot from the - palace-gate and hied on till they came in at the gate of the street where - Abu al-Hasan al-Khali'a dwelt. He saw them and said to his wife Nuzhat - al-Fuad, "Verily, all that is sticky is not a pancake<a href="#linknote-77" - name="linknoteref-77" id="linknoteref-77"><small>77</small></a> they cook - nor every time shall the crock escape the shock. It seemeth the old woman - hath gone and told her lady and acquainted her with our case and she has - disputed with Masrur the Eunuch and they have laid wagers each with other - about our death and are come to us, all four, the Caliph and the Eunuch - and the Lady Zubaydah and the old trot." When Nuzhat al- Fuad heard this, - she started up from her outstretched posture and asked, "How shall we do?" - whereto he answered, "We will both feign ourselves dead together and - stretch ourselves out and hold our breath." So she hearkened unto him and - they both lay down on the place where they usually slept the siesta<a - href="#linknote-78" name="linknoteref-78" id="linknoteref-78"><small>78</small></a> - and bound their feet and shut their eyes and covered themselves with the - veil and held their breath. Presently, up came the Caliph, Zubaydah, - Masrur and the old woman and entering, found Abu al- Hasan the Wag and - wife both stretched out as dead; which when the Lady saw, she wept and - said, "They ceased not to bring ill-news of my slave-girl till she died,<a - href="#linknote-79" name="linknoteref-79" id="linknoteref-79"><small>79</small></a> - methinketh Abu al-Hasan's death was grievous to her and that she died - after him."<a href="#linknote-80" name="linknoteref-80" id="linknoteref-80"><small>80</small></a> - Quoth the Caliph, "Thou shalt not prevent me with thy prattle and prate. - She certainly died before Abu al-Hasan, for he came to me with his raiment - rent and his beard plucked out, beating his breast with two bits of - unbaked brick,<a href="#linknote-81" name="linknoteref-81" - id="linknoteref-81"><small>81</small></a> and I gave him an hundred dinars - and a piece of silk and said to him, "Go, bear her forth and I will give - thee a bed-fellow other than she and handsomer, and she shall be in stead - of her. But it would appear that her death was no light matter to him and - he died after her;<a href="#linknote-82" name="linknoteref-82" - id="linknoteref-82"><small>82</small></a> so it is who have beaten thee - and gotten thy stake." The Lady Zubaydah answered him in words galore and - the dispute between them waxed sore. At last the Caliph sat down at the - head of the pair and said, "By the tomb of the Apostle of Allah (whom may - He save and assain!) and the sepulchres of my fathers and forefathers, - whoso will tell me which of them died before the other, I will willingly - give him a thousand dinars!" when Abu al-Hasan heard the Calipih's words, - he sprang up in haste and said, "I died first, O Commander of the - Faithful! Here with the thousand dinars and acquit thee of thine oath and - the swear thou sworest." Nuzhat al-Fuad rose also and stood up before the - Caliph and the Lady Zubaydah, who both rejoiced in this and in their - safety, and the Pricess chid her slave-girl. Then the Caliph and Zubaydah - gave them joy of their well-being and knew that this death was a trick to - get the gold; and the Lady said to Nuzhat al-Fuad, "Thou shouldst have - sought of me that which thou needest, without this fashion, and not have - burned<a href="#linknote-83" name="linknoteref-83" id="linknoteref-83"><small>83</small></a> - my heart for thee." And she, "Verily, I was ashamed, O my lady." As for - the Caliph, he swooned away for laughing and said, "O Abu al-Hasan, thou - wilt never cease to be a wag and do peregrine things and prodigious!" - Quoth he, "O Commander of the Faithful, this trick I played off for that - money which thou gavest me was exhausted, and I was ashamed to ask of thee - again. When I was single, I could never keep money in hand; but since thou - marriedst me to this damsel, if I possessed even thy wealth, I should lay - it waste. Wherefore when all that was in my hand was spent, I wrought this - sleight, so I might get of thee the hundred dinars and the piece of silk; - and all this is an alms from our lord. But now make haste to give me the - thousand dinars and acquit thee of thine oath." The Caliph and the Lady - Zubaydah laughed and returned to the palace; and he gave Abu al-Hasan the - thousand dinars saying, "Take them as a douceur<a href="#linknote-84" - name="linknoteref-84" id="linknoteref-84"><small>84</small></a> for thy - preservation from death," whilst her mistress did the like with Nuzhat - al-Fuad, honouring her with the same words. Moreover, the Caliph increased - the Wag in his solde and supplies, and he and his wife ceased not to live - in joy and contentment, till there came to them the Destroyer of delights - and Severer of societies, the Plunderer of palaces, and the Garnerer of - Graves. - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0005" id="link2H_4_0005"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE CALIPH OMAR BIN ABD AL-AZIZ AND THE POETS<a href="#linknote-85" - name="linknoteref-85" id="linknoteref-85"><small>85</small></a> - </h2> - <p> - It is said that, when the Caliphate devolved on Omar bin Abd al- Aziz<a - href="#linknote-86" name="linknoteref-86" id="linknoteref-86"><small>86</small></a> - (of whom Allah accept), the poets resorted to him, as they had been used - to resort to the Caliphs before him, and abode at his door days and days, - but he suffered them not to enter, till there came to him 'Adí bin Artah,<a - href="#linknote-87" name="linknoteref-87" id="linknoteref-87"><small>87</small></a> - who stood high in esteem with him. Jarír<a href="#linknote-88" - name="linknoteref-88" id="linknoteref-88"><small>88</small></a> accosted - him and begged him to crave admission for them to the presence; so Adi - answered, "'Tis well;" and, going in to Omar, said to him, "The poets are - at thy door and have been there days and days; yet hast thou not given - them leave to enter, albeit their sayings abide<a href="#linknote-89" - name="linknoteref-89" id="linknoteref-89"><small>89</small></a> and their - arrows from mark never fly wide." Quoth Omar, "What have I to do with the - poets?" and quoth Adi, "O Commander of the Faithful, the Prophet (Abhak!)<a - href="#linknote-90" name="linknoteref-90" id="linknoteref-90"><small>90</small></a> - was praised by a poet<a href="#linknote-91" name="linknoteref-91" - id="linknoteref-91"><small>91</small></a> and gave him largesse, and in - him<a href="#linknote-92" name="linknoteref-92" id="linknoteref-92"><small>92</small></a> - is an exemplar to every Moslem." Quoth Omar, "And who praised him?" and - quoth Adi, "'Abbás bin Mirdás<a href="#linknote-93" name="linknoteref-93" - id="linknoteref-93"><small>93</small></a> praised him, and he clad him - with a suit and said, O Generosity,<a href="#linknote-94" - name="linknoteref-94" id="linknoteref-94"><small>94</small></a> cut off - from me his tongue!" Asked the Caliph, "Dost thou remember what he said?" - and Adi answered, "Yes." Rejoined Omar, "Then repeat it;" so Adi repeated,<a - href="#linknote-95" name="linknoteref-95" id="linknoteref-95"><small>95</small></a> - </p> -<pre xml:space="preserve"> - "I saw thee, O thou best of human race, * Bring out a Book which - brought to graceless Grace. - Thou showedst righteous road to men astray * From Right, when - darkest Wrong had ta'en its place;— - Thou with Islám didst light the gloomiest way, *Quenching with - proof live coals of frowardness; - I own for Prophet mine Mohammed's self; * And man's award upon his - word we base; - Thou madest straight the path that crooked ran, * Where in old - days foul growth o'ergrew its face. - Exalt be thou in Joy's empyrean * And Allah's glory ever grow - apace. -</pre> - <p> - "And indeed" (continued Adi), "this Elegy on the Prophet (Abhak!) is well - known and to comment it would be tedious." Quoth Omar "Who is at the - door?" and quoth Adi, "Among them is Omar ibn Abi Rabí'ah, the Korashí;<a - href="#linknote-96" name="linknoteref-96" id="linknoteref-96"><small>96</small></a> - whereupon the Caliph cried, "May Allah show him no favour neither quicken - him! Was it not he who said these verses, - </p> -<pre xml:space="preserve"> - 'Would Heaven what day Death shall visit me * I smell as thy - droppings and drippings<a href="#linknote-97" name="linknoteref-97" - id="linknoteref-97">97</a> smell! - Could I in my clay-bed on Salmá lie * There to me were better - than Heaven or Hell!' -</pre> - <p> - "Had he not been" (continued the Caliph) "the enemy of Allah, he had - wished for her in this world, so he might after repent and return to - righteous dealing. By Allah, he shall not come in to me! Who is at the - door other than he?" Quoth Adi, "Jamíl bin Ma'mar al-Uzri<a - href="#linknote-98" name="linknoteref-98" id="linknoteref-98"><small>98</small></a> - is at the door;" and quoth Omar, "'Tis he who saith in one of his elegies, - </p> -<pre xml:space="preserve"> - 'Would Heaven conjoint we lived, and if I die * Death only grant - me a grave within her grave: - For I'd no longer deign to live my life * If told upon her head - is laid the pave.'"<a href="#linknote-99" name="linknoteref-99" - id="linknoteref-99">99</a> -</pre> - <p> - Quoth Omar, "Away with him from me! Who is at the door?" and quoth Adi, - "Kuthayyir 'Azzah"<a href="#linknote-100" name="linknoteref-100" - id="linknoteref-100"><small>100</small></a>; whereupon Omar cried, "'Tis - he who saith in one of his odes, - </p> -<pre xml:space="preserve"> - 'Some talk of faith and creed and nothing else * And wait for - pains of Hell in prayer-seat;<a href="#linknote-101" - name="linknoteref-101" id="linknoteref-101">101</a> - But did they hear what I from Azzah heard, * They'd make - prostration, fearfull at her feet.' - - "Leave the mention of him. Who is at the door?" Quoth Adi, "Al- - Ahwas al-'Ansárí."<a href="#linknote-102" name="linknoteref-102" - id="linknoteref-102">102</a> Cried Omar, "Allah Almighty put him - away and estrange him from His mercy! Is it not he who said, - berhyming on a Medinite's slave-girl, so she might outlive her - lord, - - 'Allah be judge betwixt me and her lord! * Who ever flies with - her and I pursue.' - - "He shall not come in to me. who is at the door, other than he?" - Adi replied, "Hammám bin Ghálib al-Farazdak;"<a href="#linknote-103" - name="linknoteref-103" id="linknoteref-103">103</a> and Omar - said, "'Tis he who saith, glorying in whoring, - - 'Two girls let me down eighty fathoms deep, * As low sweeps a - falcon wi' pinions spread; - And cried; as my toes touched the ground, 'Dost live * To return, - or the fall hath it done thee dead? - - "He shall not come in to me. who is at the door, other than he?" - Adi replied, "Al-Akhtal al-Taghlibí"<a href="#linknote-104" - name="linknoteref-104" id="linknoteref-104">104</a> and Omar said, "He - is the Miscreant who saith in his singing, - - 'Ramazan I ne'er fasted in life-time; nay * I ate flesh in public - at undurn day;<a href="#linknote-105" name="linknoteref-105" - id="linknoteref-105">105</a> - Nor chide I the fair, save in way of love, * Nor seek Meccah's - plain<a href="#linknote-106" name="linknoteref-106" id="linknoteref-106">106</a> in salvation-way: - Nor stand I praying like rest who cry * 'Hie - salvationwards'<a href="#linknote-107" name="linknoteref-107" - id="linknoteref-107">107</a> at the dawn's first ray. - But I drink her cooled<a href="#linknote-108" name="linknoteref-108" - id="linknoteref-108">108</a> by fresh Northern breeze * And my - head at dawn to her prone I lay.'<a href="#linknote-109" - name="linknoteref-109" id="linknoteref-109">109</a> - - "By Allah, he treadeth no carpet of mine! who is at the door, - other than he?" Said Adi, "Jarír ibn al-Khatafah"; and Omar - cried, "'Tis he who saith, - - 'But for ill-spying glances had our eyes espied * Eyne of the - antelope and ringlets of the Reems.<a href="#linknote-110" - name="linknoteref-110" id="linknoteref-110">110</a> - A huntress of the eyes<a href="#linknote-111" name="linknoteref-111" - id="linknoteref-111">111</a> by night-tide came and I * Cried, - 'Turn in peace, no time for visit this, meseems!' - - "An it must be and no help, admit Jarir." So Adi went forth and - admitted Jarir, who entered, saying. - - "Yea, he who sent Mohammed unto man, * A just successor for - Imám<a href="#linknote-112" name="linknoteref-112" id="linknoteref-112">112</a> assigned. - His ruth and justice all mankind embrace, * To daunt the bad and - stablish well-designed. - Verily now I look to present good, * For man hath ever-transient - weal in mind." - - Quoth Omar, "O Jarir, keep the fear of Allah before thine eyes - and say naught save the sooth." And Jarir recited these - couplets, - - "How many widows loose the hair in far Yamámah-land<a href="#linknote-113" - name="linknoteref-113" id="linknoteref-113">113</a> * How - many an orphan there abides feeble of voice and eye, - Since faredst thou who wast to them instead of father lost * When - they like nested fledglings were sans power to creep or fly! - And now we hope, since brake the clouds their word and troth with - us, * Hope from the Caliph's grace to gain a rain<a href="#linknote-114" - name="linknoteref-114" id="linknoteref-114">114</a> - that ne'er shall dry." -</pre> - <p> - When the Caliph heard this, he said, "By Allah, O Jarir, Omar possesseth - but an hundred dirhams.<a href="#linknote-115" name="linknoteref-115" - id="linknoteref-115"><small>115</small></a> Ho, boy! do thou give them to - him." Moreover he gifted him with the ornaments of his sword; and Jarir - went forth to the other poets, who asked him, "What is behind thee?"<a - href="#linknote-116" name="linknoteref-116" id="linknoteref-116"><small>116</small></a> - and he answered, "A man who giveth to the poor and denieth the poets, and - with him I am well- pleased." - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0006" id="link2H_4_0006"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - AL-HAJJAJ AND THE THREE YOUNG MEN<a href="#linknote-117" - name="linknoteref-117" id="linknoteref-117"><small>117</small></a> - </h2> - <p> - They tell that Al-Hajjáj<a href="#linknote-118" name="linknoteref-118" - id="linknoteref-118"><small>118</small></a> once bade the Chief of Police - go his rounds about Bassorah city by night, and whomsoever he found abroad - after supper-tide that he should smite his neck. So he went round one - night of the nights and came upon three youths swaying and staggering from - side to side, and on them signs of wine-bibbing. So the watch laid hold of - them and the captain said to them, "Who be you that ye durst transgress - the commandment of the Commander of the Faithful<a href="#linknote-119" - name="linknoteref-119" id="linknoteref-119"><small>119</small></a> and - come abroad at this hour?" quoth one of the youths, "I am the son of him - to whom all necks<a href="#linknote-120" name="linknoteref-120" - id="linknoteref-120"><small>120</small></a> abase themselves, alike the - nose- pierced of them and the breaker; they come to him in their own - despite, abject and submissive, and he taketh of their wealth and of their - blood." The Master of Police held his hand from him,, saying, "Belike he - is of the kinsman of the Prince of True Believers," and said to the - second, "Who art thou?" Quoth he, "I am the son of him whose rank<a - href="#linknote-121" name="linknoteref-121" id="linknoteref-121"><small>121</small></a> - Time abaseth not, and if it be lowered one day, 'twill assuredly return to - its former height; thou seest the folk crowd in troops to the light of his - fire, some standing around it and some sitting." So the Chief of Police - refrained from slaying him and asked the third, "Who art thou?" He - answered, "I am the son of him who plungeth through the ranks<a - href="#linknote-122" name="linknoteref-122" id="linknoteref-122"><small>122</small></a> - with his might and levelleth them with the sword, so that they stand - straight: his feet are not loosed from the stirrup, whenas the horsemen on - the day of the battle are a- weary." So the Master of the Police held his - hand from him also, saying, "Belike, he is the son of a Brave of the - Arabs." Then he kept them under guard, and when the morning morrowed, he - referred their case to Al-Hajjaj, who caused bring them before him and - enquiring into their affair, when behold, the first was the son of a - barber-surgeon, the second of a bean-seller, and the third of a weaver. So - he marvelled at their eloquent readiness of speech and said to the men of - his assembly, "Teach your sons the rhetorical use of Arabic:<a - href="#linknote-123" name="linknoteref-123" id="linknoteref-123"><small>123</small></a> - for, by Allah, but for their ready wit, I had smitten off their heads!" - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0007" id="link2H_4_0007"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - HARUN AL-RASHID AND THE WOMAN OF THE BARMECIDES<a href="#linknote-124" - name="linknoteref-124" id="linknoteref-124"><small>124</small></a> - </h2> - <p> - They tell<a href="#linknote-125" name="linknoteref-125" - id="linknoteref-125"><small>125</small></a> that Harun Al-Rashid was - sitting one day to abate grievances, when there came up to him a woman and - said, "O Commander of the Faithful, may Allah perfect thy purpose and - gladden thee in whatso He hath given thee and increase thee in elevation! - Indeed, thou hast done justice and wrought equitably." <a - href="#linknote-126" name="linknoteref-126" id="linknoteref-126"><small>126</small></a> - Quoth the Caliph to those who were present with him, "Know ye what this - one means by her saying?" and quoth they, "Of a surety, she meaneth not - otherwise than well, O Prince of True Believers." Al-Rashid rejoined: - "Nay, in this she purposeth only to curse me. As for her saying, 'Allah - perfect thy purpose,' she hath taken it from the saying of the poet, - </p> -<pre xml:space="preserve"> - 'When thy purpose is effected beginneth its decay; * when they - say 'Thy wish is won' feel thou sure 'twill pass away.' -</pre> - <p> - As for her saying 'Allah gladden thee in whatso He hath given thee,' she - took it from the saying of Almighty Allah,<a href="#linknote-127" - name="linknoteref-127" id="linknoteref-127"><small>127</small></a> 'Till, - whenas they were gladdened in that they were given, We suddenly laid hold - of them and lo, they were in despair!' As for her saying, 'Allah increase - thee in elevation!' she took it from the saying of the poet:— - </p> -<pre xml:space="preserve"> - 'No flier flieth however tall * but as he flieth shall come to - fall.' -</pre> - <p> - And as for her saying, 'Indeed, thou hast done justice and wrought - equitably, 'tis from the saying of the Almighty, 'If ye swerve<a - href="#linknote-128" name="linknoteref-128" id="linknoteref-128"><small>128</small></a> - or lag behind or turn aside, verily, Allah of that which ye do is well - aware;' and 'As for the swervers<a href="#linknote-129" - name="linknoteref-129" id="linknoteref-129"><small>129</small></a> they - are fuel for Hell.'" Then he turned to the woman and asked her, "Is it not - thus?" answered she, "Yes, O Commander of the Faithful," and quoth he, - "What prompted thee to this?" Quoth she, "Thou slewest my parents and my - kinsfolk and despoiledst their good." Enquired the Caliph, "Whom meanest - thou?" and she replied, "I am of the House of Barmak." Then said he to - her, "As for the dead, they are of those who are past away, and it booteth - not to speak of them; but, as for that which I took of wealth, it shall - forthright be restored to thee, yea, and more than it." And he was - bountiful to her to the uttermost of his bounties. - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0008" id="link2H_4_0008"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE TEN WAZIRS: OR THE HISTORY OF KING AZADBAKHT AND HIS SON.<a - href="#linknote-130" name="linknoteref-130" id="linknoteref-130"><small>130</small></a> - </h2> - <p> - There was once, of old days, a king of the kings, whose name was - Azádbakht; his capital was hight Kunaym Madúd<a href="#linknote-131" - name="linknoteref-131" id="linknoteref-131"><small>131</small></a> and his - kingdom extended to the confines of Sístán<a href="#linknote-132" - name="linknoteref-132" id="linknoteref-132"><small>132</small></a> and - from the confines of Hindostan to the Indian Ocean. He had ten Wazirs, who - ordered his kingship and his dominion, and he was possessed of judgment - and exceeding wisdom. One day he went forth with certain of his guards to - the chase and fell in with an Eunuch riding a mare and hending in hand the - halter of a she-mule, which he led along. On the mule's back was a domed - litter of brocade purfled with gold and girded with an embroidered band - set with pearls and gems, and about it was a company of Knights. When King - Azadbakht saw this, he separated himself from his suite and, making for - the horsemen and that mule, questioned them, saying, "To whom belongeth - this litter and what is therein?" The Eunuch answered (for he knew not - that the speaker was King Azadbakht), saying, "This litter belongeth to - Isfahand, Wazir to King Azadbakht, and therein is his daughter, whom he is - minded to marry to the King hight Zád Sháh." - </p> - <p> - As the Eunuch was speaking with the king, behold, the maiden raised a - corner of the curtain that shut in the litter, so she might look upon the - speaker, and saw the king. When Azadbakht beheld her and noted her fashion - and her loveliness (and indeed never did seer<a href="#linknote-133" - name="linknoteref-133" id="linknoteref-133"><small>133</small></a> espy - her like), his soul inclined to her and she took hold upon his heart and - he was ravished by her sight. So he said to the Eunuch, "Turn the mule's - head and return, for I am King Azadbakht and in very sooth I will marry - her myself, inasmuch as Isfahand her sire is my Wazir and he will accept - of this affair and it will not be hard to him." Answered the Eunuch, "O - king, Allah prolong thy continuance, have patience till I acquaint my lord - her parent, and thou shalt wed her in the way of consent, for it besitteth - thee not, neither is it seemly for thee, to seize her on this wise, seeing - that it will be an affront to her father an if thou take her without his - knowledge." Quoth Azadbakht, 'I have not patience to wait till thou repair - to her sire and return, and no shame will betide him, if I marry her." And - quoth the eunuch, "O my lord, naught that in haste is done long endureth - nor doth the heart rejoice therein; and indeed it behoveth thee not to - take her on this unseemly wise. Whatsoever betideth thee, destroy not - thyself with haste, for I know that her sire's breast will be straitened - by this affair and this that thou dost will not win thy wish." But the - king said, "Verily, Isfahand is my Mameluke and a slave of my slaves, and - I reck not of her father, an he be fain or unfain." So saying, he drew the - reins of the mule and carrying the damsel, whose name was Bahrjaur,<a - href="#linknote-134" name="linknoteref-134" id="linknoteref-134"><small>134</small></a> - to his house married her. Meanwhile, the Eunuch betook himself, he and the - knights, to her sire and said to him, "O my lord, thou hast served the - king a many years' service and thou hast not failed him a single day; and - now he hath taken thy daughter without thy consent and permission." And he - related to him what had passed and how the king had seized her by force. - When Isfahand heard the eunuch's words, he was wroth with exceeding wrath - and assembling many troops, said to them, "Whenas the king was occupied - with his women<a href="#linknote-135" name="linknoteref-135" - id="linknoteref-135"><small>135</small></a> we took no reck of him; but - now he putteth out his hand to our Harim; wherefore 'tis my rede that we - look us out a place wherein we may have sanctuary." Then he wrote a letter - to King Azadbakht, saying to him, "I am a Mameluke of thy Mamelukes and a - slave of thy slaves and my daughter at thy service is a hand-maid, and - Almighty Allah prolong thy days and appoint thy times to be in joy and - gladness! Indeed, I went ever waist-girded in thy service and in caring to - conserve thy dominion and warding off from thee all thy foes; but now I - abound yet more than erewhile in zeal and watchfulness, because I have - taken this charge upon myself, since my daughter is become thy wife." And - he despatched a courier to the king with the letter and a present. When - the messenger came to King Azadbakht and he read the letter and the - present was laid before him, he rejoiced with joy exceeding and occupied - himself with eating and drinking, hour after hour. But the chief Wazir of - his Wazirs came to him and said, "O king, know that Isfahand the Wazir is - thine enemy, for that his soul liketh not that which thou hast done with - him, and this message he hath sent thee is a trick; so rejoice thou not - therein, neither be thou misled by the sweets of his say and the softness - of his speech." The king hearkened to his Wazir's speech, but presently - made light of the matter and busied himself with that which he was about - of eating and drinking, pleasuring and merrymaking. Meanwhile, lsfahand - the Wazir wrote a letter and sent it to all the Emirs, acquainting them - with that which had betided him from King Azadbakht and how he had forced - his daughter, adding, "And indeed he will do with you more than he hath - done with me." When the letter reached the chiefs,<a href="#linknote-136" - name="linknoteref-136" id="linknoteref-136"><small>136</small></a> they - all assembled together to Isfahand and said to him, "What was his affair?"<a - href="#linknote-137" name="linknoteref-137" id="linknoteref-137"><small>137</small></a> - Accordingly he discovered to them the matter of his daughter and they all - agreed, of one accord, to strive for the slaughter of the king; and, - taking horse with their troops, they set out to seek him. Azadbakht knew - naught till the noise of the revolt beset his capital city, when he said - to his wife Bahrjaur, "How shall we do?" She answered, "Thou knowest best - and I am at thy commandment;" so he bade fetch two swift horses and - bestrode one himself, whilst his wife mounted the other. Then they took - what they could of gold and went forth, flying through the night to the - desert of Karmán;<a href="#linknote-138" name="linknoteref-138" - id="linknoteref-138"><small>138</small></a> while Isfahand entered the - city and made himself king. Now King Azadbakht's wife was big with child - and the labour pains took her in the mountain; so they alighted at the - foot, by a spring of water, and she bare a boy as he were the moon. - Bahrjaur his mother pulled off a coat of gold-woven brocade and wrapped - the child therein, and they passed the night in that place, she giving him - the breast till morning. Then said the king to her, "We are hampered by - this child and cannot abide here nor can we carry him with us; so methinks - we had better leave him in this stead and wend our ways, for Allah is able - to send him one who shall take him and rear him." So they wept over him - with exceeding sore weeping and left him beside the fountain, wrapped in - that coat of brocade: then they laid at his head a thousand gold pieces in - a bag and mounting their horses, fared forth and fled. Now, by the - ordinance of the Most High Lord, a company of highway robbers fell upon a - caravan hard by that mountain and despoiled them of what was with them of - merchandise. Then they betook themselves to the highlands, so they might - share their loot, and looking at the foot thereof, espied the coat of - brocade: so they descended to see what it was, and behold, it was a boy - wrapped therein and the gold laid at his head. They marvelled and said, - "Praised be Allah! By what misdeed cometh this child here?" Thereupon they - divided the money between them and the captain<a href="#linknote-139" - name="linknoteref-139" id="linknoteref-139"><small>139</small></a> of the - highwaymen took the boy and made him his son and fed him with sweet milk - and dates,<a href="#linknote-140" name="linknoteref-140" - id="linknoteref-140"><small>140</small></a> till he came to his house, - when he appointed a nurse for rearing him. Meanwhile, King Azadbakht and - his wife stayed not in their flight till they came to the court of the - King of Fars, whose name was Kisra<a href="#linknote-141" - name="linknoteref-141" id="linknoteref-141"><small>141</small></a>. When - they presented themselves to him, he honoured them with all honour and - entertained them with handsomest entertainment, and Azadbakht told him his - tale from incept to conclusion. So he gave him a mighty power and wealth - galore and he abode with him some days till he was rested, when he made - ready with his host and setting out for his own dominions, waged war with - Isfahand and falling in upon the capital, defeated the whilome Minister - and slew him. Then he entered the city and sat down on the throne of his - kingship; and whenas he was rested and his kingdom waxed peaceful for him, - he despatched messengers to the mountain aforesaid in search of the child; - but they returned and informed the king that they had not found him. As - time ran on, the boy, the son of the king, grew up and fell to cutting the - way<a href="#linknote-142" name="linknoteref-142" id="linknoteref-142"><small>142</small></a> - with the highwaymen, and they used to carry him with them, whenever they - went banditing. They sallied forth one day upon a caravan in the land of - Sistan, and there were in that caravan strong men and valiant, and with - them a mighty store of merchandise. Now they had heard that in that land - banditti abounded: so they gathered themselves together and gat ready - their weapons and sent out spies, who returned and gave them news of the - plunderers. Accordingly, they prepared for battle, and when the robbers - drew near the caravan, they fell upon them and the twain fought a sore - fight. At last the caravan-folk overmastered the highwaymen by dint of - numbers, and slew some of them, whilst the others fled. They also took the - boy, the son of King Azadbakht, and seeing him as he were the moon, a - model of beauty and loveliness, bright of face and engraced with grace, - asked him, "Who is thy father, and how camest thou with these banditti?" - And he answered, saying, "I am the son of the Captain of the highwaymen." - So they seized him and carried him to the capital of his sire, King - Azadbakht. When they reached the city, the king heard of their coming and - commanded that they should attend him with what befitted of their goods. - Accordingly they presented themselves before him, and the boy with them, - whom when the king saw, he asked them, "To whom belongeth this boy?" and - they answered, "O King, we were going on such a road, when there came out - upon us a sort of robbers; so we fought them and beat them off and took - this boy prisoner. Then we questioned him, saying, Who is thy sire? and he - replied, I am the son of the robber-captain." Quoth the king, "I would - fain have this boy;" and quoth the captain of the caravan, "Allah maketh - thee gift of him, O king of the age, and we all are thy slaves." Then the - king (who was not aware that the boy was his son) dismissed the caravan - and bade carry the lad into his palace, and he became as one of the pages, - while his sire the king still knew not that he was his child. As the days - rolled on, the king observed in him good breeding and understanding and - handiness galore and he pleased him; so he committed his treasuries to his - charge and shortened the Wazir's hand therefrom, commanding that naught - should be taken forth save by leave of the youth. On this wise he abode a - number of years and the king saw in him only good conduct and the habit of - righteousness. Now the treasuries had been aforetime in the hands of the - Wazirs to do with them whatso they would, and when they came under the - youth's hand, that of the Ministers was shortened from them, and he became - dearer than a son to the king, who could not support being separated from - him. When the Wazirs saw this, they were jealous of him and envied him and - sought a device against him whereby they might oust him from the King's - eye,<a href="#linknote-143" name="linknoteref-143" id="linknoteref-143"><small>143</small></a> - but found no means. At last, when Fate descended,<a href="#linknote-144" - name="linknoteref-144" id="linknoteref-144"><small>144</small></a> it - chanced that the youth one day of the days drank wine and became drunken - and wandered from his right wits; so he fell to going round about within - the king's palace and Destiny led him to the lodging of the women, in - which there was a little sleeping chamber, where the king lay with his - wife. Thither came the youth and entering the dormitory, found there a - spread couch, to wit, a sleeping place: so he cast himself on the bed, - marvelling at the paintings that were in the chamber, which was lighted by - one waxen taper. Presently he fell asleep and slumbered heavily till - eventide, when there came a hand-maid, bringing with her as of wont all - the dessert, eatables and drinkables, usually made ready for the king and - his wife, and seeing the youth lying on his back (and none knowing of his - case and he in his drunkenness unknowing where he was), thought that he - was the king asleep on his couch; so she set the censing-vessel and laid - the perfumes by the bedding, then shut the door and went her ways. Soon - after this, the king arose from the wine-chamber and taking his wife by - the hand, repaired with her to the chamber in which he slept. He opened - the door and entered when, lo and behold! he saw the youth lying on the - bed, whereupon he turned to his wife and said to her, "What doth this - youth here? This fellow cometh not hither save on thine account." Said - she. "I have no knowledge of him." Hereupon the youth awoke and seeing the - king, sprang up and prostrated himself before him, and Azadbakht said to - him, "O vile of birth,<a href="#linknote-145" name="linknoteref-145" - id="linknoteref-145"><small>145</small></a> O traitor of unworth, what - hath driven thee to my dwelling?" And he bade imprison him in one place - and the Queen in another. - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0009" id="link2H_4_0009"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE FIRST DAY - </h2> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0010" id="link2H_4_0010"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - Of the Uselessness of Endeavour Against Persistent Ill Fortune. - </h2> - <p> - When the morning morrowed and the king sat on the throne of his kingship, - he summoned his Grand Wazir, the Premier of all his Ministers, and said to - him, "How seest thou the deed this robber-youth hath done?<a - href="#linknote-146" name="linknoteref-146" id="linknoteref-146"><small>146</small></a> - He hath entered my Harim and lain down on my couch and I fear lest there - be an object between him and the woman. What deemest thou of the affair?" - Said the Wazir, "Allah prolong the king's continuance! What sawest thou in - this youth?<a href="#linknote-147" name="linknoteref-147" - id="linknoteref-147"><small>147</small></a> Is he not ignoble of birth, - the son of thieves? Needs must a thief revert to his vile origin, and - whoso reareth the serpent's brood shall get of them naught but biting. As - for the woman, she is not at fault; since from time ago until now, nothing - appeared from her except good breeding and modest bearing; and at this - present, an the king give me leave, I will go to her and question her, so - I may discover to thee the affair." The king gave him leave for this and - the Wazir went to the Queen and said to her, "I am come to thee, on - account of a grave shame, and I would fain have thee soothfast with me in - speech and tell me how came the youth into the sleeping-chamber." Quoth - she, "I have no knowledge whatsoever of it, no, none at all," and sware to - him a binding oath to that intent, whereby he knew that the woman had no - inkling of the affair, nor was in fault and said to her, "I will show thee - a sleight, wherewith thou mayst acquit thyself and thy face be whitened - before the king." Asked she, "What is it?" and he answered, "When the king - calleth for thee and questioneth thee of this, say thou to him, 'Yonder - youth saw me in the boudoir-chamber and sent me a message, saying, 'I will - give thee an hundred grains of gem for whose price money may not suffice, - so thou wilt suffer me to enjoy thee.' I laughed at him who bespake me - with such proposal and rebuffed him; but he sent again to me, saying, 'An - thou consent not thereto, I will come one of the nights, drunken, and - enter and lie down in the sleeping-chamber, and the king will see me and - slay me; so wilt thou be put to shame and thy face shall be blackened with - him and thine honour dishonoured.' Be this thy saying to the king, and I - will fare to him forthright and repeat this to him." Quoth the Queen, "And - I also will say thus." Accordingly, the Minister returned to the king and - said to him, "Verily, this youth hath merited grievous pains and penalties - after the abundance of thy bounty, and no kernel which is bitter can ever - wax sweet;<a href="#linknote-148" name="linknoteref-148" - id="linknoteref-148"><small>148</small></a> but, as for the woman, I am - certified that there is no default in her." Thereupon he repeated to the - king the story which he had taught the Queen, which when Azadbakht heard, - he rent his raiment and bade the youth be brought. So they fetched him and - set him before the king, who bade summon the Sworder, and the folk all - fixed their eyes upon the youth, to the end that they might see what the - Sovran should do with him. Then said Azadbakht to him (and his words were - words of anger and the speech of the youth was reverent and well-bred), "I - bought thee with my money and looked for fidelity from thee, wherefore I - chose thee over all my Grandees and Pages and made thee Keeper of my - treasuries. Why, then, hast thou outraged mine honour and entered my house - and played traitor with me and tookest thou no thought of all I have done - thee of benefits?" Replied the youth, "O king, I did this not of my choice - and freewill and I had no business in being there; but, of the lack of my - luck, I was driven thither, for that Fate was contrary and fair Fortune - failed me. Indeed, I had endeavoured with all endeavour that naught of - foulness should come forth me and I kept watch and ward over myself, lest - default foreshow in me; and none may withstand an ill chance, nor doth - striving profit against adverse Destiny, as appeareth by the example of - the merchant who was stricken with ill luck and his endeavour availed him - naught and he fell by the badness of his fortune." The king asked, "What - is the story of the merchant and how was his luck changed upon him by the - sorriness of his doom?" Answered the youth, "May Allah prolong the king's - continuance!" and began - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0011" id="link2H_4_0011"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Story of the Merchant Who Lost his Luck.<a href="#linknote-149" - name="linknoteref-149" id="linknoteref-149"><small>149</small></a> - </h2> - <p> - There was once a merchant man, who prospered in trade, and at one time his - every dirham won him fifty. Presently, his luck turned against him and he - knew it not; so he said to himself, "I have wealth galore, yet do I toil - and travel from country to country; so better had I abide in my own land - and rest myself in my own house from this travail and trouble and sell and - buy at home." Then he made two parts of his money, and with one bought - wheat in summer, saying, "Whenas winter cometh, I shall sell it at a great - profit." But, when the cold set in wheat fell to half the price for which - he had purchased it, whereat he was concerned with sore chagrin and left - it till the next year. However, the price then fell yet lower and one of - his intimates said to him, "Thou hast no luck in this wheat; so do thou - sell it at whatsoever price." Said the merchant, "Ah, long have I - profited! so 'tis allowable that I lose this time. Allah is all-knowing! - An it abide with me ten full years, I will not sell it save for a gaining - bargain."<a href="#linknote-150" name="linknoteref-150" - id="linknoteref-150"><small>150</small></a> Then he walled up in his anger - the granary-door with clay, and by the ordinance of Allah Almighty, there - came a great rain and descended from the terrace-roofs of the house - wherein was the wheat so that the grain rotted; and the merchant had to - pay the porters from his purse five hundred dirhams for them to carry it - forth and cast it without the city, the smell of it having become fulsome. - So his friend said to him, "How often did I tell thee thou hadst no luck - in wheat? But thou wouldst not give ear to my speech, and now it behoveth - thee to go to the astrologer<a href="#linknote-151" name="linknoteref-151" - id="linknoteref-151"><small>151</small></a> and question him of thine - ascendant." Accordingly the trader betook himself to the astrologer and - questioned him of his star, and astrophil said to him, "Thine ascendant is - adverse. Put not forth thy hand to any business, for thou wilt not prosper - thereby." However, he paid no heed to the astrologer's words and said in - himself, "If I do my business, I am not afraid of aught." Then he took the - other half of his money, after he had spent the first in three years, and - builded him a ship, which he loaded with a cargaison of whatso seemed good - to him and all that was with him and embarked on the sea, so he might - voyage questing gain. The ship remained in port some days, till he should - be certified whither he would wend, and he said, "I will ask the traders - what this merchandise profiteth and in what land 'tis wanted and how much - can it gain." They directed him to a far country, where his dirham should - produce an hundredfold. So he set sail and made for the land in question; - but, as he went, there blew on him a furious gale, and the ship foundered. - The merchant saved himself on a plank and the wind cast him up, naked as - he was, on the sea-shore, where stood a town hard by. He praised Allah and - gave Him thanks for his preservation; then, seeing a great village nigh - hand, he betook himself thither and saw, seated therein, a very old man, - whom he acquainted with his case and that which had betided him. The - Shaykh grieved for him with sore grieving, when he heard his tale and set - food before him. He ate of it and the old man said to him, "Tarry here - with me, so I may make thee my overseer<a href="#linknote-152" - name="linknoteref-152" id="linknoteref-152"><small>152</small></a> and - factor over a farm I have here, and thou shalt have of me five dirhams a - day." Answered the merchant, "Allah make fair thy reward, and requite thee - with His boons and bounties." So he abode in this employ, till he had - sowed and reaped and threshed and winnowed, and all was clean in his hand - and the Shaykh appointed neither agent nor inspector, but relied utterly - upon him. Then the merchant bethought himself and said, "I doubt me the - owner of this grain will never give me my due; so the better rede were to - take of it after the measure of my wage; and if he give me my right, I - will return to him that I have taken." So he laid hands upon the grain, - after the measure of that which fell to him, and hid it in a hiding place. - Then he carried the rest and meted it out to the old man, who said to him - "Come, take thy wage, for which I conditioned with thee, and sell the - grain and buy with the price clothes and what not else; and though thou - abide with me ten years, yet shalt thou still have this hire and I will - acquit it to thee on this wise." Quoth the merchant in himself, "Indeed, I - have done a foul deed by taking it without his permission." Then he went - to fetch that which he had hidden of the grain, but found it not and - returned, perplexed, sorrowful, to the Shaykh, who asked him, "What aileth - thee to be mournful?" and he answered, "Methought thou wouldst not pay me - my due; so I took of the grain, after the measure of my hire; and now thou - hast paid me all my right and I went to bring back to thee that which I - had hidden from thee, but found it gone, for those who had come upon it - have stolen it." The Shaykh was wroth, when he heard these words, and said - to the merchant, "There is no device against ill luck! I had given thee - this but, of the sorriness of thy doom and thy fortune, thou hast done - this deed, O oppressor of thine own self! Thou deemedst I would not fulfil - to thee thy wage; but, by Allah, nevermore will I give thee aught." Then - he drove him away from him. So the merchant went forth, woeful, grieving, - weeping-eyed, and wandered along the sea-shore, till he came to a sort of - duckers<a href="#linknote-153" name="linknoteref-153" id="linknoteref-153"><small>153</small></a> - diving in the sea for pearls. They saw him weeping and wailing and said to - him, "What is thy case and what garreth thee shed tears?" So he acquainted - them with his history, from incept to conclusion, whereby the duckers knew - him and asked him "Art thou Such-an-one, son of Such-an-one?" He answered - "Yes;" whereupon they condoled with him and wept sore for him and said to - him, "Abide here till we dive upon thy luck this next time and whatso - betideth us shall be between us and thee."<a href="#linknote-154" - name="linknoteref-154" id="linknoteref-154"><small>154</small></a> - Accordingly, they ducked and brought up ten oyster-shells, in each two - great unions: whereat they marvelled and said to him,"By Allah, thy luck - hath re-appeared and thy good star is in the ascendant!" Then the - pearl-fishers gave him the ten pearls and said to him, "Sell two of them - and make them thy stock-in-trade: and hide the rest against the time of - thy straitness." So he took them, joyful and contented, and applied - himself to sewing eight of them in his gown, keeping the two others in his - mouth; but a thief saw him and went and advertised his fellows of him; - whereupon they gathered together upon him, and took his gown and departed - from him. When they were gone away, he arose, saying, "The two unions I - have will suffice me," and made for the nearest city, where he brought out - the pearls for sale. Now as Destiny would have it, a certain jeweller of - the town had been robbed of ten unions, like those which were with the - merchant; so, when he saw the two pearls in the broker's hand, he asked - him, "To whom do these belong?" and the broker answered, "To yonder man." - The jeweller, seeing the merchant in pauper case and clad in tattered - clothes, suspected him and said to him, "Where be the other eight pearls?" - The merchant thought he asked him of those which were in the gown, whenas - the man had purposed only to surprise him into confession, and replied, - "The thieves stole them from me." When the jeweller heard his reply, he - was certified that it was the wight who had taken his good; so he laid - hold of him and haling him before the Chief of Police, said to him, "This - is the man who stole my unions: I have found two of them upon him and he - confesseth to the other eight." Now the Wali knew of the theft of the - pearls; so he bade throw the merchant into jail. Accordingly they - imprisoned him and whipped him, and he lay in trunk a whole year, till, by - the ordinance of Allah Almighty, the Chief of Police arrested one of the - divers aforesaid, and imprisoned him in the prison where the merchant was - jailed. The ducker saw him and knowing him, questioned him of his case; - whereupon he told them his tale, and that which had befallen him; and the - diver marvelled at the lack of his luck. So, when he came forth of the - prison, he acquainted the Sultan with the merchant's case and told him - that it was he who had given him the pearls. The Sultan bade bring him - forth of the jail, and asked him of his story, whereupon he told him all - that had befallen him, and the Sovran pitied him and assigned him a - lodging in his own palace, together with pay and allowances for his - support. Now the lodging in question adjoined the king's house, and whilst - the merchant was rejoicing in this and saying, "Verily, my luck hath - returned, and I shall live in the shadow of this king the rest of my - life," he espied an opening walled up with clay and stones. So he cleared - the opening the better to see what was behind it, and behold, it was a - window giving upon the lodging of the king's women. When he saw this, he - was startled and affrighted and rising in haste, fetched clay and stopped - it up again. But one of the eunuchs<a href="#linknote-155" - name="linknoteref-155" id="linknoteref-155"><small>155</small></a> saw - him, and suspecting him, repaired to the Sultan, and told him of this. So - he came and seeing the stones pulled out, was wroth with the merchant and - said to him, "Be this my reward from thee, that thou seekest to unveil my - Harim?" Thereupon he bade pluck out his eyes; and they did as he - commanded. The merchant took his eyes in his hand and said, "How long, O - star of ill-omen, wilt thou afflict me? First my wealth and now my life!" - And he bewailed himself, saying, "Striving profiteth me naught against - evil fortune. The Compassionate aided me not, and effort was worse than - useless."<a href="#linknote-156" name="linknoteref-156" - id="linknoteref-156"><small>156</small></a> "On like wise, O king," - continued the youth, "whilst fortune was favourable to me, all that I did - came to good; but now that it hath turned against me, everything turneth - to mine ill." When the youth had made an end of his tale, the king's anger - subsided a little, and he said, "Return him to the prison, for the day - draweth to an end, and to-morrow we will look into his affair, and punish - him for his ill-deeds." - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0012" id="link2H_4_0012"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE SECOND DAY. - </h2> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0013" id="link2H_4_0013"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - Of Looking to the Ends of Affairs. - </h2> - <p> - When it was the next day, the second of the king's Wazirs, whose name was - Baharún, came in to him and said, "Allah advance the king! This deed which - yonder youth hath done is a grave matter, and a foul misdeed and a heinous - against the household of the king." So Azadbakht bade fetch the youth, - because of the Minister's speech; and when he came into the presence, said - to him, "Woe to thee, O youth! There is no help but that I do thee die by - the dreadest of deaths, for indeed thou hast committed a grave crime, and - I will make thee a warning to the folk." The youth replied, "O king, - hasten not, for the looking to the ends of affairs is a column of the - kingdom, and a cause of continuance and assurance for the kingship. Whoso - looketh not to the issues of actions, there befalleth him that which befel - the merchant, and whoso looketh to the consequences of actions, there - betideth him of joyance that which betideth the merchant's son." The king - asked, "And what is the story of the merchant and his sons?" and the youth - answered, "Hear, O king, - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0014" id="link2H_4_0014"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Tale of the Merchant and his Sons.<a href="#linknote-157" - name="linknoteref-157" id="linknoteref-157"><small>157</small></a> - </h2> - <p> - There was once a merchant, who had abundant wealth, and a wife to boot. He - set out one day on a business journey, leaving his wife big with child, - and said to her, "Albeit, I now leave thee, yet I will return before the - birth of the babe, Inshallah!" Then he farewelled her and setting out, - ceased not faring from country to country till he came to the court of one - of the kings and foregathered with him. Now this king needed one who - should order his affairs and those of his kingdom and seeing the merchant - wellbred and intelligent, he required him to abide at court and entreated - him honourably. After some years, he sought his Sovran's leave to go to - his own house, but the king would not consent to this; whereupon he said - to him, "O king, suffer me go and see my children and come again." So he - granted him permission for this and, taking surety of him for his return, - gave him a purse, wherein were a thousand gold dinars. Accordingly, the - merchant embarked in a ship and set sail, intending for his mother-land. - On such wise fared it with the trader; but as regards his wife, news had - reached her that her husband had accepted service with King Such-an-one; - so she arose and taking her two sons (for she had borne twins in his - absence), set out seeking those parts. As Fate would have it, they - happened upon an island, and her husband came thither that very night in - the ship. So the woman said to her children, "The ship cometh from the - country where your father is: hie ye to the sea-shore, that ye may enquire - of him." Accordingly, they repaired to the sea-shore and going up into the - ship, fell to playing about it and busied themselves with their play till - evening evened. Now the merchant their sire lay asleep in the ship, and - the noisy disport of the boys troubled him; whereupon he rose to call out - to them "Silence" and let the purse with the thousand dinars fall among - the bales of merchandise. He sought for it and finding it not, buffeted - his head and seized upon the boys, saying, "None took the purse but you: - ye were playing all about the bales, so ye might steal somewhat, and there - was none here but you twain." Then he took his staff, and laying hold of - the children, fell to beating them and flogging them, whilst they wept, - and the crew came round about them saying, "The boys of this island are - all rogues and robbers." Then, of the greatness of the merchant's anger, - he swore an oath that, except they brought out the purse, he would drown - them in the sea; so when by reason of their denial his oath demanded the - deed, he took the two boys and binding them each to a bundle of reeds, - cast them into the water. Presently, finding that they tarried from her, - the mother of the two boys went searching for them, till she came to the - ship and fell to saying,"Who hath seen two boys of mine? Their fashion is - so and so and their age thus and thus." When the crew heard her words, - they said, "This is the description of the two boys who were drowned in - the sea but now." Their mother hearing this began calling on them and - crying, "Alas, my anguish for your loss, O my sons! Where was the eye of - your father this day, that it might have seen you?" Then one of the - sailors asked her, "Whose wife art thou?" and she answered, "I am the wife - of Such-an-one the trader. I was on my way to him, and there hath befallen - me this calamity." When the merchant heard her words, he knew her and - rising to his feet, rent his raiment and beat his head and said to his - wife, "By Allah, I have destroyed my children with mine own hand! This is - the end of whoso looketh not to the endings of affairs. This is his reward - who taketh not time to reflect." Then he took to wailing and weeping over - them, he and his wife, and he said to his shipmates, "By Allah, I shall - never enjoy my life, till I light upon news of them!" And he began to go - round about the sea, in quest of his sons, but found them not. Meanwhile, - the wind carried the two children from the ship towards the land, and cast - them up on the sea-shore. As for one of them, a company of the guards of - the king of those parts found him and carried him to their lord, who - marvelled at him with exceeding marvel and adopted him, giving out to the - folk that he was his own son, whom he had hidden,<a href="#linknote-158" - name="linknoteref-158" id="linknoteref-158"><small>158</small></a> of his - love for him. So the folk rejoiced in him with joy exceeding, for their - lord's sake, and the king appointed him his heir-apparent and the - inheritor of his kingdom. On this wise a number of years passed, till the - king died and they enthroned the youth sovran in his stead, when he sat - down on the seat of his kingship and his estate flourished and his affairs - prospered with all regularity. Meanwhile, his father and mother had gone - round about, in quest of him and his brother, all the islands of the sea, - hoping that the tide might have cast them up, but found no trace of them; - so they despaired of them and took up their abode in a certain of the - islands. One day, the merchant, being in the market, saw a broker, and in - his hand a boy he was crying for sale, and said in himself, "I will buy - yonder boy, so I may solace myself with him for my sons."<a - href="#linknote-159" name="linknoteref-159" id="linknoteref-159"><small>159</small></a> - So he bought him and bore him to his house; and, when his wife saw him, - she cried out and said, "By Allah, this is my son!" Accordingly his father - and mother rejoiced in him with exceeding joy and asked him of his - brother; but he answered, "The waves parted us and I knew not how it went - with him." Therewith his father and mother consoled themselves with him - and on this wise a number of years passed by. Now the merchant and his - wife had homed them in a city of the land where their other son was king, - and when the boy they had recovered grew up, his father assigned unto him - merchandise, to the end that he might travel therewith. Upon this he fared - forth and entered the city wherein his brother ruled and anon news reached - the king that a merchant had come thither with merchandise befitting - royalties; so he sent for him and the young trader obeyed the summons and - going in to him, sat down before him. Neither of them knew the other; but - blood moved between them<a href="#linknote-160" name="linknoteref-160" - id="linknoteref-160"><small>160</small></a> and the king said to the - merchant youth, "I desire of thee that thou tarry with me and I will exalt - thy station and give thee all that thou requirest and cravest." - Accordingly, he abode with him awhile, never quitting him; and when he saw - that he would not suffer him to depart from him, he sent to his father and - mother and bade them remove thither to him. Hereat they resolved upon - moving to that island, and their son still increased in honour with the - king, albeit he knew not that he was his brother. Now it chanced one night - that the king sallied forth without the city and drank and the wine got - the mastery of him and he became drunken. So, of the youth's fear for his - safety, he said, "I will keep watch myself over the king this night, - seeing that he deserveth this from me, for that which he hath done with me - of kindly deeds;" and he arose forthright and baring his brand, stationed - himself at the door of the king's pavilion. But one of the royal pages saw - him standing there, with the drawn sword in his hand, and he was of those - who envied him his favour with the king; therefore, he said to him. "Why - dost thou on this wise at this time and in the like of this place?" Said - the youth, "I am keeping watch and ward over the king myself, in requital - of his bounties to me." The page said no more to him; however, when it was - morning, he acquainted a number of the king's servants with the matter, - and they said, "This is an opportunity for us. Come, let us assemble - together and acquaint the king therewith, so the young merchant may lose - regard with him<a href="#linknote-161" name="linknoteref-161" - id="linknoteref-161"><small>161</small></a> and he rid us of him and we be - at rest from him." So they assembled together and going in to the king, - said to him, "We have a warning wherewith we would warn thee." Quoth he, - "And what is your warning?" and quoth they, "This youth, the trader, whom - thou hast taken into favour and whose rank thou hast exalted above the - chiefest of thy lords, we saw yesterday bare his brand and design to fall - upon thee, to the end that he might slay thee." Now when the king heard - this, his colour changed and he said to them, "Have ye proof of this?" - They rejoined, "What proof wouldst thou have? An thou desirest this, feign - thyself drunken again this night and lie down as if asleep, and privily - watch him and thou wilt see with thine eyes all that we have mentioned to - thee." Then they went to the youth and said to him, "Know that the king - thanketh thee for thy dealing yesternight and exceedeth in commendation of - thy good deed;" and they prompted him again to do the like. Accordingly, - when the next night came, the king abode on wake, watching the youth; and - as for the latter, he went to the door of the pavilion and unsheathing his - scymitar, stood in the doorway. When the king saw him do thus, he was sore - disquieted and bade seize him and said to him, "Is this my reward from - thee? I showed thee favour more than any else and thou wouldst do with me - this abominable deed." Then arose two of the king's pages and said to him, - "O our lord, an thou order it, we will smite his neck." But the king said, - "Haste in killing is a vile thing, for 'tis a grave<a href="#linknote-162" - name="linknoteref-162" id="linknoteref-162"><small>162</small></a> matter; - the quick we can kill, but the killed we cannot quicken, and needs must we - look to the end of affairs. The slaying of this youth will not escape us."<a - href="#linknote-163" name="linknoteref-163" id="linknoteref-163"><small>163</small></a> - Therewith he bade imprison him, whilst he himself went back to the city - and, his duties done, fared forth to the chase. Then he returned to town - and forgot the youth; so the pages went in to him and said to him, "O - king, an thou keep silence concerning yonder youth, who designed to - slaughter thee, all thy servants will presume upon the king's majesty, and - indeed the folk talk of this matter." Hereat the king waxed wroth and - cried, "Fetch him hither;" and bade the headsman strike off his head. So - they brought the youth and bound his eyes; and the sworder stood at his - head and said to the king, "By thy leave, O my lord, I will smite his - neck." But the king cried, "Stay, till I look into his affair. Needs must - I put him to death and the dispatching of him will not escape me." Then he - restored him to the prison and there he abode till it should be the king's - will to do him die. Presently, his parents heard of the matter; whereupon - his father arose and going up to the palace, wrote a letter and presented - it to the king, who read it, and behold, therein was written, saying, - "Have ruth on me, so may Allah have ruth on thee, and hasten not in the - slaughter of my son; for indeed I acted hastily in a certain affair and - drowned his brother in the sea, and to this day I bemourn him. An thou - must needs kill him, kill me in his stead." Therewith the old merchant, - weeping bitterly, prostrated himself before the king, who said to him, - "Tell me thy tale." Said the merchant, "O my lord, this youth had a - brother and I in my haste cast the twain into the sea." And he related to - him his story, first and last, whereupon the king cried with a mighty loud - cry and casting himself down from the throne, embraced his father and - brother and said to the merchant, "By Allah, thou art my very father and - this is my brother and thy wife is our mother." And they abode weeping, - all three of them. Then the king acquainted his people with the matter and - said to them, "O folk, how deem ye of my looking to the consequences of - action?" and they all marvelled at his wisdom and foresight. Then he - turned to his sire and said to him, "Hadst thou looked to the issue of - thine affair and made due delay in whatso thou didst, there had not - betided thee this repentance and chagrin all this time." Thereupon he sent - for his mother and they rejoiced one in other and lived all their days in - joy and gladness. "What then" (continued the young treasurer), "is more - grievous than the lack of looking to the ends of things? Wherefore hasten - thou not in the slaying of me, lest penitence betide thee and sore - chagrin." When the king heard this, he said, "Return him to the prison - till the morrow, so we may look into his affair; for that deliberation in - such is advisable and the slaughter of this youth shall not escape us." - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0015" id="link2H_4_0015"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE THIRD DAY. - </h2> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0016" id="link2H_4_0016"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - Of the Advantages of Patience.<a href="#linknote-164" - name="linknoteref-164" id="linknoteref-164"><small>164</small></a> - </h2> - <p> - When it was the third day, the third Wazir came in to the king and said to - him, "O king, delay not the matter of this youth, because his deed hath - caused us fall into the mouths of folk, and it behoveth that thou slay him - forthright, that the talk may be cut from us and it be not said, 'The king - saw on his bed a man with his wife and spared him.'" The king was - chagrined by these words and bade bring the youth. Accordingly, they - fetched him in fetters, and indeed the king's anger was upstirred against - him by the Minister's speech and he was troubled; so he said to him, "O - base of birth, thou hast dishonoured us and marred our mention, and needs - must I do away thy life from the world." Quoth the youth, "O king, make - use of patience in all thine affairs, so wilt thou win to thy wish, for - that Allah Almighty hath appointed the issue of long-suffering to be in - abounding good, and indeed by patience Abú Sábir ascended from the pit and - sat down upon the throne." Asked the king, "Who was Abú Sábir, and what is - his tale?" and the youth answered, saying, "Hear thou, O king, - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0017" id="link2H_4_0017"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Story of Abu Sabir. - </h2> - <p> - There was once a man, a village headman,<a href="#linknote-165" - name="linknoteref-165" id="linknoteref-165"><small>165</small></a> Abú - Sabír hight, and he had much black cattle and a buxom wife, who had borne - him two sons. They abode in a certain hamlet and there used to come - thither a lion and rend and devour Abu Sabir's herd, so that the most part - thereof was wasted and his wife said to him one day, "This lion hath - wasted the greater part of our property. Arise, mount thy horse and take - thy host and do thy best to kill him, so we may be at rest from him." But - Abu Sabir said, "Have patience, O woman, for the issue of patience is - praised. This lion it is which transgresseth against us, and the - transgressor, perforce must Almighty Allah destroy him. Indeed, 'tis our - long-suffering that shall slay him,<a href="#linknote-166" - name="linknoteref-166" id="linknoteref-166"><small>166</small></a> and he - that doth evil needs must it recoil upon him." A few days after, the king - went forth one morning to hunt and falling in with the lion, he and his - host, gave chase to him and ceased not pursuit till they slew him. This - news reached Abú Sábir who improved the occasion to his wife, "Said I not - to thee, O woman, that whoso doth evil, it shall recoil upon him? Haply an - I sought to slay the lion myself, I had not prevailed against him, and - this is the issue of patience." It befel, after this, that a man was slain - in Abú Sábir's village; wherefore the Sultan bade plunder the village, and - they spoiled the patient one's goods with the rest. Thereupon his wife - said to him, "All the king's officers know thee; so do thou prefer thy - plaint to the sovran, that he may bid thy beasts to be restored to thee." - But he said to her, "O woman, said I not to thee that he who worketh wrong - shall be wronged? Indeed, the king hath done evil, and right soon he shall - suffer the issues of his deed, for whoso taketh the goods of the folk, - needs must his goods be taken." A man of his neighbours heard his speech, - and he was an envier of his; so he went to the Sultan and acquainted him - therewith, whereupon the king sent and plundered all the rest of his goods - and drave him forth from the village, and his wife and family with him. - They went wandering in the waste grounds about the hamlet and his wife - said to him, "All that hath befallen us cometh of thy slowness in affairs - and thy helplessness." But he said to her, "Have patience, for the issue - of patience is good." Then they walked on a little way, and thieves met - them and despoiling them of whatso remained with them, stripped them of - their raiment and took from them the two children; whereupon the woman - wept and said to her husband, "Hearkye, my good man, put away from thee - this folly and up with us to follow the thieves, so, peradventure they may - have compassion on us and restore the children to us." He replied, "O - woman, have patience, for he who doth evil shall be requited with evil and - his frowardness shall revert upon him. Were I to follow them, belike one - of them would take his sword and smite my neck and slay me; but have - patience, for the issue of patience is praised." Then they fared on till - they made a village<a href="#linknote-167" name="linknoteref-167" - id="linknoteref-167"><small>167</small></a> in the land of Kirman, and by - it a river of water; so the man said to his wife, "Tarry thou here, whilst - I enter the village and look us out a place wherein we may home - ourselves." And he left her by the water and entered the village. - Presently, up came a horseman in quest of water, wherewith to water his - horse: he saw the woman and she was pleasing in his eyes; so quoth he to - her, "Arise, mount with me and I will take thee to wife and entreat thee - kindly." Quoth she, "Spare me, so may Allah spare thee! Indeed I have a - husband." But he drew his dudgeon and said to her, "An thou obey me not, I - will smite thee and slay thee." When she saw his frowardness, she wrote on - the ground in the sand with her finger, saying, "O Abú Sábir, thou hast - not ceased to be patient, till thy good is gone from thee and thy children - and now thy wife, who was more precious in thy sight than everything and - than all thy monies, and indeed thou abidest in thy sorrow the whole of - thy life long, so thou mayest see what thy patience will profit thee." - Then the horseman took her, and setting her behind him, went his way. As - for Abú Sábir, when he returned, he saw not his wife but he read what was - writ upon the ground, wherefore he wept and sat awhile sorrowing. Then - said he to himself, "O Abú Sábir, it behoveth thee to be patient, for - haply there shall betide thee an affair yet sorer than this and more - grievous;" and he went forth a-following his face,<a href="#linknote-168" - name="linknoteref-168" id="linknoteref-168"><small>168</small></a> like to - one love-distraught and passion-madded, till he came to a gang of - labourers working upon the palace of the king, by way of forced labour.<a - href="#linknote-169" name="linknoteref-169" id="linknoteref-169"><small>169</small></a> - When the overseers saw him, they laid hold of him and said to him, "Work - thou with these folk at the palace of the king; else we will imprison thee - for life." So he fell to working with them as a labourer and every day - they gave him a bannock of bread. He wrought with them a month's space, - till it chanced that one of the labourers mounted a ladder and falling, - brake his leg; whereupon he cried out and shed tears. Quoth Abú Sábir to - him, "Have patience and weep not; for in thine endurance thou shalt find - ease." But the man said to him, "How long shall I have patience?" And he - answered, saying, "Long-suffering bringeth a man forth of the bottom of - the pit and seateth him on the throne of the kingdom." It so fortuned that - the king was seated at the lattice, hearkening to their talk, and Abú - Sábir's words angered him for the moment; wherefore he bade bring him - before him and they brought him forthright. Now there was in the king's - palace an underground dungeon and therein a vast silo<a - href="#linknote-170" name="linknoteref-170" id="linknoteref-170"><small>170</small></a> - and a deep, into which the king caused cast Abú Sábir, saying to him, "O - little of wit, soon shall we see how thou wilt come forth of the pit to - the throne of the kingdom." Then he used continuously to come and stand at - the mouth of the pit and say, "O little of wit, O Abú Sábir,<a - href="#linknote-171" name="linknoteref-171" id="linknoteref-171"><small>171</small></a> - I see thee not come forth of the pit and sit down on the king's throne!" - And he assigned him each day two bannocks of bread, whilst Abú Sábir kept - silence and spake not, but patiently bore whatso betided him. Now the king - had a brother, whom he had imprisoned in that pit of old time, and he had - died there; but the folk of the realm deemed him still alive, and when his - durance grew long, the courtiers of the king used to talk of this and of - the tyranny of their liege Lord, and the bruit spread abroad that the - sovran was a tyrant, so they fell upon him one day and slew him. Then they - sought the silo and brought out therefrom Abú Sábir, deeming him the - king's brother, for that he was the nearest of folk to him in favour and - the likest, and he had been long in the pit. So they doubted not but that - he was the Prince and said to him, "Reign thou in thy brother's room, for - we have slain him and thou art sovran in his stead." But Abú Sábir was - silent and spoke not a word;<a href="#linknote-172" name="linknoteref-172" - id="linknoteref-172"><small>172</small></a> and he knew that this was the - result of his patience. Then he arose and sitting down on the king's - throne, donned the royal dress and dispensed justice and equity, and - affairs prospered; wherefore the lieges obeyed him and the subjects - inclined to him and many were his soldiers. Now the king, who erst had - plundered Abú Sábir's goods and driven him forth of his village, had an - enemy; and the foe mounted horse against him and overcame him and captured - his capital; wherefore he betook him to flight and came to Abú Sábir's - city, craving support of him and seeking that he should succour him. He - knew not that the king of the city was the headman whom he had spoiled; so - he presented himself before him and made complaint to him; but Abú Sábir - knew him and said to him, "This is somewhat of the issue of patience. - Allah the Most High hath given me power over thee." Then he commanded his - guards to plunder the unjust king and his suite; so they spoiled them and - stripping them of their clothes, put them forth of his country. When Abú - Sábir's troops saw this, they marvelled and said, "What be this deed the - king doth? There cometh a king to him, craving protection, and he spoileth - him! This is not the fashion of kings." But they dared not speak of this. - Presently, news came to the king of highwaymen in his land; so he set out - in quest of them and ceased not to follow after them, till he seized on - them all. and behold, they were the very thieves who had plundered him and - his wife by the way and had carried off his children. Accordingly he bade - bring them before him, and when they came into his presence, he questioned - them, saying, "Where are the two boys ye took on such a day?" Said they, - "They are with us and we will present them to our lord the king for - Mamelukes to serve him and give him wealth galore that we have gotten - together and doff all we own and repent from lawlessness and fight in thy - service." Abú Sábir, however, paid no heed to their words, and seized all - their good and bade put them all to death. Furthermore. he took his two - boys and rejoiced in them with exceeding joy, whereat the troops murmured - among themselves, saying, "Verily, this is a greater tyrant than his - brother! There cometh to him a gang of thieves, and they seek to repent - and proffer two boys by way of peace-offering, and he taketh the two lads - and all their good and slayeth them! Indeed this be violent oppression." - After this came the horseman, who had seized Abú Sábir's wife, and - complained of her to the king that she would not give him possession of - her person, and solemnly declared that she was his wife. The king bade - bring her before him, that he might hear her plea and pronounce judgment - upon her. So the horseman came with her before him, and when the king saw - her, he knew her and taking her from her ravisher, bade put him to death. - Then he became aware of the troops, that they murmured against him and - spake of him as a tyrant; so he turned to his courtiers and ministers and - said to them, "As for me, by Allah of All-might,<a href="#linknote-173" - name="linknoteref-173" id="linknoteref-173"><small>173</small></a> I am - not the king's brother! Nay, I am but one whom the king imprisoned upon a - word he heard from me and he used every day to come and taunt me - therewith. Ye deem me the king's brother; but I am Abú Sabir and the Lord - hath given me the kingship in virtue of my patience. As for the king who - sought protection of me and I plundered him, 'twas he who first wronged - me, for that he plundered me aforetime and drave me forth of my native - land and banished me, without due cause; wherefore I requited him with - that which he had done to me, in the way of lawful retribution. As for the - highwaymen who proffered repentance, there was no repentance for them with - me, because they began upon me with foul dealing and waylaid me by the - road and despoiled me and seized my good and my sons, the two boys that I - took of them, and those ye deemed Mamelukes are my very sons; so I avenged - myself on the thieves of that which they did with me whilome and requited - them with strict justice. As for the horseman whom I slew, this woman I - took from him was my wife and he seized her by force, but Allah the Most - High hath restored her to me; so this was my right, and my deed that I - have done was righteous, albeit ye, judging by the externals of the - matter, deemed that I had done this by way of tyranny." When the folk - heard these words, they marvelled and fell prostrate before him; and they - redoubled in esteem for him and exceeding affection and sued pardon of - him, admiring that which Allah had done with him and how He had given him - the kingship by reason of his longsuffering and his patience and how he - had raised himself by his endurance from the bottom of the pit to the - throne of the kingdom, what while Allah cast down the late king from the - throne into the pit.<a href="#linknote-174" name="linknoteref-174" - id="linknoteref-174"><small>174</small></a> Then Abú Sábir foregathered - with his wife and said to her, "How deemest thou of the fruit of patience - and its sweetness and the fruit of haste and its bitterness? Verily, all - that a man doth of good and evil, he shall assuredly encounter the same." - "On like wise, O king" (continued the young treasurer), "it besitteth thee - to practice patience, whenever it is possible to thee, for that - longsuffering is the wont of the noble, and it is the chiefest of their - reliance, especially for kings." When the king heard this from the youth, - his wrath subsided; so he bade return him to the prison, and the folk - dispersed that day. - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0018" id="link2H_4_0018"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE FOURTH DAY. - </h2> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0019" id="link2H_4_0019"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - Of the Ill Effects of Impatience. - </h2> - <p> - When it was the fourth day, the fourth Wazir, whose name was Zúshád,<a - href="#linknote-175" name="linknoteref-175" id="linknoteref-175"><small>175</small></a> - made his appearance, and prostrating himself to his liege lord, said to - him, "O king, let not the talk of yonder youth delude thee, for that he is - not a truth-teller. As long as he shall remain alive, the folk will not - leave talking nor will thy heart cease to be occupied with him." Cried the - king, "By Allah, thou sayst sooth and I will cause fetch him this day and - slay him between my hands." Then bade he bring the youth; so they fetched - him in fetters and he said to him, "Woe to thee! Thinkest thou to appease - my heart with thy prate, whereby the days are spent in talk? I mean to do - thee die this day and be quit of thee." Said the youth, "O king, 'tis in - thy power to put me out of the world whenso thou wilt, but haste is the - wont of the ignoble and patience the sign of the noble. An thou do me to - death, thou wilt repent, and when thou desire to bring me back to life, - thou wilt not be able. Indeed, whoso acteth hastily in an affair, there - befalleth him what befel Bihzád, son of the king." Quoth the king, "And - what is his tale?" Replied the treasurer, "O king, hear - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0020" id="link2H_4_0020"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Story of Prince Bihzad.<a href="#linknote-176" name="linknoteref-176" - id="linknoteref-176"><small>176</small></a> - </h2> - <p> - There was once, of olden time, a king and he had a son Bihzad hight, there - was not in his tide a fairer than he and he loved to fellow with the folk - and to mix with the merchants and sit and talk with them. One day, as he - was seated in an assembly, amongst a number of people, he heard them - talking of his own beauty and loveliness, and saying, "There be not in his - time a fairer than he." But one of the company said, "Indeed, the daughter - of King Such-an-one is seemlier than he." When Bihzad heard this saying, - his reason fled and his heart fluttered and he called the last speaker and - said to him, "Repeat to me that which thou saidst and tell me the truth - concerning her whom thou avouchest to be goodlier than I and whose - daughter she is." Quoth the man, "She is the daughter of King - Such-an-one;" whereupon Bihzad's heart clave to her and his colour - changed. Presently the news reached his sire, who said to him, "O my son, - this maiden to whom thy heart cleaveth is at thy command and we have power - over her; so wait till I demand her in wedlock for thee." But the Prince - said, "I will not wait." So the king hastened in the matter and sent to - demand her of her sire, who required of him an hundred thousand dinars - paid down to his daughter's dowry. Quoth Bihzad's father, "So be it," and - weighed out what was in his treasuries, and there remained to his charge - but a little of the dower.<a href="#linknote-177" name="linknoteref-177" - id="linknoteref-177"><small>177</small></a> So he said, "Have patience, O - my son, till we gather together the rest of the money and send to fetch - her for thee, since now she is become thine." Therewith the Prince waxed - wroth with exceeding wrath and cried, "I will not have patience;" so he - took his sword and his lance<a href="#linknote-178" name="linknoteref-178" - id="linknoteref-178"><small>178</small></a> and mounting his horse, went - forth and fell to cutting the way.<a href="#linknote-179" - name="linknoteref-179" id="linknoteref-179"><small>179</small></a> It - chanced one day that he fell upon a company of folk who overcame him by - dint of numbers and taking him prisoner, pinioned him and carried him to - the lord of that land wherein he was a-highwaying. This king saw his - semblance and loveliness and misdoubting of him, said, "This be no - robber's favour. Tell me truly, O youth, who thou art." Bihzad was ashamed - to acquaint him with his condition and preferred death for himself; so he - answered, "I am naught but a thief and a bandit." Quoth the king, "It - behoveth us not to act hastily in the matter of this youth, but that we - look into his affair, for that impatience gendereth penitence." So he - imprisoned him in his palace and assigned him one to serve him. Meanwhile - the news spread abroad that Bihzad, son of the sovran, was lost, whereupon - his father sent letters in quest of him to all the kings including him - with whom he was imprisoned. When the letter reached the latter, he - praised Almighty Allah for that he had not anyways hastened in Bihzad's - affair and bidding them bring him before himself, said to him, "Art thou - minded to destroy thy life?" Quoth Bihzad, "I did this for fear of shame;" - and the king said, "An thou fear shame, thou shouldst not practise haste - in thy doings; knowest thou not that the fruit of impatience is - repentance? Had we hasted, we also, like thee, had repented." Then he - conferred on him a robe of honour and engaged to him for the completion of - the dowry and sent to his father, giving him the glad tidings and - comforting his heart with news of his son's safety; after which he said to - Bihzad, "Arise, O my son, and go to thy sire." Rejoined the Prince, "O - king, complete thy kindness to me by hastening my going-in to my wife; - for, an I go back to my sire, the time will be long till he send a - messenger and he return, promising me dispatch." The king laughed and - marvelled at him and said to him, "I fear for thee from this precipitancy, - lest thou come to shame and win not thy wish." Then he gave him muchel of - wealth and wrote him letters, commending him to the father of the - Princess, and despatched him to them. When he drew near their country, the - king came forth to meet him with the people of his realm and assigned him - a fine lodging and bade hasten the going-in of his daughter to him, in - compliance with the other king's letter. He also advised the Prince's - father of his son's coming and they busied themselves with the affair of - the young lady. When it was the day of the bride's going-in<a - href="#linknote-180" name="linknoteref-180" id="linknoteref-180"><small>180</small></a> - Bihzad, of his impetuosity and lack of patience, betook himself to the - wall, which was between himself and her lodging and wherein was a hole - pierced, and of his haste looked through it, so he might see his bride. - But her mother espied him<a href="#linknote-181" name="linknoteref-181" - id="linknoteref-181"><small>181</small></a> and this was grievous to her; - so she took from one of the pages two red-hot iron spits and thrust them - into the hole through which the Prince was looking. The spits ran into his - eyes and put them out and he fell down fainting and the wedding-festival - was changed to mourning and sore concern. "See, then, O king" (continued - the youth), "the issue of the Prince's haste and lack of deliberation, for - indeed his impatience bequeathed him long penitence and his joy turned to - annoy; and on like wise was it with the woman who hastened to put out his - eyes and delayed not to deliberate. All this was the doing of haste; - wherefore it behoveth the king not to be hasty in putting me to death, for - that I am under the hold of his hand, and whatso time thou desirest my - slaughter, it shall not escape thee." When the king heard this his anger - subsided and he said, "Return him back to the prison till to-morrow, so we - may look into his case." - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0021" id="link2H_4_0021"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE FIFTH DAY. - </h2> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0022" id="link2H_4_0022"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - Of the Issues of Good and Evil Actions. - </h2> - <p> - When it was the fifth day, the fifth Wazir, whose name was Jahrbaur,<a - href="#linknote-182" name="linknoteref-182" id="linknoteref-182"><small>182</small></a> - came in to the king and prostrating himself before him. said, "O king, it - behoveth thee, an thou see or hear one look on thy house,<a - href="#linknote-183" name="linknoteref-183" id="linknoteref-183"><small>183</small></a> - that thou pluck out his eyes. How then should it be with him whom thou - sawest a-middlemost thy palace and on thy royal bed, and he suspected with - thy Harim, and not of thy lineage or of thy kindred? So do thou away this - shame by putting him to death. Indeed, we urge thee not to this, except - for the assurance of thine empire and of our zeal for thy loyal - counselling and of our affection to thee. How can it be lawful that this - youth should live for a single hour?" Therewith the king was filled with - fury and cried, "Bring him forthright." So they fetched the youth whom - they set before him in fetters, and the king said to him, "Woe to thee! - Thou hast sinned a great sin and the time of thy survival hath been long;<a - href="#linknote-184" name="linknoteref-184" id="linknoteref-184"><small>184</small></a> - but needs must we put thee to death, because there is no ease for us in - thy life till we take it." Quoth the youth, "Know O king, that I, by - Allah, am guiltless, and by reason of this I hope for life, for that he - who is innocent of all offence goeth not in fear of pains and penalties, - neither greateneth his mourning and his concern; but whoso hath sinned, - needs must his sin be expiated upon him, though his life be prolonged, and - it shall overtake him, even as it overtook Dádbín the king and his Wazir." - Asked Azadbakht, "How was that?" and the youth said, "Hear, O king (whose - days may Allah increase!), - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0023" id="link2H_4_0023"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Story of King Dadbin<a href="#linknote-185" name="linknoteref-185" - id="linknoteref-185"><small>185</small></a> and his Wazirs. - </h2> - <p> - There was once a king in the land of Tabaristan,<a href="#linknote-186" - name="linknoteref-186" id="linknoteref-186"><small>186</small></a> by name - Dádbín, and he had two Wazirs, one called Zorkhan and the other Kárdán.<a - href="#linknote-187" name="linknoteref-187" id="linknoteref-187"><small>187</small></a> - The Minister Zorkhan had a daughter, there was not in her day a fairer - than she nor yet a chaster or a more pious, for she was a faster, a prayer - and an adorer of Allah the Almighty, and her name was Arwà.<a - href="#linknote-188" name="linknoteref-188" id="linknoteref-188"><small>188</small></a> - Now Dadbin, the king, heard tell of her praises; so his heart clave to her - and he called the Wazir her sire and said to him, "I desire of thee that - thou marry me to thy daughter." Quoth Zorkhan, "O my liegest lord, suffer - me to consult her, and if she consent, I will marry thee with her." And - the king, said, "Haste thee with this." So the Minister went in to his - daughter and said to her, "O my daughter, the king seeketh thee of me and - desireth to marry thee." She said. "O my father, I desire not a husband, - and if thou wilt marry me, marry me not but with a mate who shall be mine - inferior in rank and I nobler than he, so he may not turn to other than - myself nor lift his eyes upon me,<a href="#linknote-189" - name="linknoteref-189" id="linknoteref-189"><small>189</small></a> and - marry me not to one who is nobler than I, lest I be with him as a - slave-girl and a serving-woman." Accordingly the Wazir returned to the - king and acquainted him with that which his daughter had said, whenas he - redoubled in desire and love-longing for her, and said to her sire, "An - thou marry me not to her of good grace, I will take her in thy despite and - by force." The Minister again betook himself to his daughter and repeated - to her the king's words, but she replied, "I want no husband." So he - returned to the king and told him what she said, and he was wroth and - threatened him, whereupon the father took his daughter and fled with her. - When this came to the king's knowledge, he despatched troops in pursuit of - Zorkhan, to stop the road upon him, whilst he himself went out and - overtaking the Wazir, smote him on the head with his mace<a - href="#linknote-190" name="linknoteref-190" id="linknoteref-190"><small>190</small></a> - and slew him. Then he took his daughter by force and returning to his - dwelling-place, went in to her and married her. Arwa resigned herself with - patience to that which betided her and committed her case to Allah - Almighty; and indeed she was used to serve Him night and day with a goodly - service in the house of King Dadbin her husband. It befel one day that the - king had occasion to make a journey; so he called his second Wazir Kardan - and said to him, "I have a charge to commit to thy care, and it is yonder - lady, my wife, the daughter of the Wazir Zorkhan, and I desire that thou - keep her and guard her thy very self, because I have not in the world - aught dearer than she." Quoth Kardan in his mind, "Of a truth, the king - honoureth me with an exceeding honour in entrusting me with this lady." - And he answered, "With love and all gladness." When the king had departed - on his journey, Kardan said in himself, "Needs must I look upon this lady - whom the king loveth with all this love." So he hid himself in a place, - that he might espy her, and saw her surpassing description; wherefor he - was confounded at her and his wit was wildered and love gat the lordship - of him, so that he sent to her, saying, "Have pity on me, for indeed I - perish for the love of thee." She sent back to him and replied, "O Wazir, - thou art in the place of faith and confidence, so do not thou betray thy - trust, but make thine inward life like unto thine outward<a - href="#linknote-191" name="linknoteref-191" id="linknoteref-191"><small>191</small></a> - and occupy thyself with thy wife and that which is lawful to thee. As for - this, 'tis mere lust and women are all of one and the same taste.<a - href="#linknote-192" name="linknoteref-192" id="linknoteref-192"><small>192</small></a> - And if thou wilt not be forbidden from this talk, I will make thee a - byword and a reproach among folk." When the Minister heard her answer, he - knew that she was chaste of soul and body; wherefore he repented with the - utmost of repentance and feared for himself from the king and said, "Needs - must I devise a device whereby I may destroy her; else shall I be - disgraced with the king." Now when the king returned from his journey, he - questioned Kardan of the affairs of his kingdom, and the Wazir answered, - "All is right well, O king, save a vile matter, which I have espied here - and with which I am ashamed to confront the sovran; but, if I hold my - peace thereof, I fear lest other than I discover it and I shall have - played traitor to the king in the matter of my warning and my trust." - Quoth Dadbin, "Speak, for to me thou art none other than a truth-teller, a - trustworthy and a loyal counsellor in whatso thou sayest, undistrusted in - aught." And the Minister said, "O king, this woman to whose love thy heart - cleaveth and of whose piety thou talkest and her fasting and her praying, - I will plainly prove to thee that this is craft and guile." Hereat the - king was troubled and said, "What may be the matter?" and the Wazir - replied, "I would have thee wot that some days after thy departure, one - came to me and said to me, Come, O Wazir, and look. So I went to the door - of the queen's sleeping-chamber and behold, she was sitting with Abu - al-Khayr, her father's page, whom she favoureth, and she did with him what - she did, and such is the manner of that which I saw and heard." When - Dadbin heard this, he burnt with rage and said to one of his eunuchs,<a - href="#linknote-193" name="linknoteref-193" id="linknoteref-193"><small>193</small></a> - "Go and slay her in her chamber." But the eunuch said to him, "O king, - Allah prolong thy life! Indeed, the killing of her may not be in this way - neither at this time; but do thou bid one of thine Castratos take her up - on a camel and carry her to one of the trackless wolds and cast her down - there; so, if she be guilty, Allah shall cause her to perish, and if she - be innocent, He will deliver her, and the king shall be free from default - against her; for that this lady is dear to thee and thou slewest her - father by reason of thy love for her." Quoth the king, "By Allah, thou - sayst sooth!" Then he bade one of his eunuchs carry her on a camel to one - of the far-off wilds and cut-off wolds and there leave her and wend his - ways, and he forbad her torment to be prolonged. So he took her up and - betaking himself with her to the desert, left her there without provaunt - or water and returned, whereupon she made for one of the hills, and - ranging stones before her in form of prayer-niche, stood praying. Now it - chanced that a camel-driver, belonging to Kisrà<a href="#linknote-194" - name="linknoteref-194" id="linknoteref-194"><small>194</small></a> the - king, lost certain camels, and his lord threatened him, if he found them - not, that he would slay him. Accordingly he set out and plunged into the - wastes till he came to the place where the lady was, and seeing her - standing at prayer utterly alone, waited till she had made an end of her - orisons, when he went up to her and saluted her with the salam, saying, - "Who art thou?" Quoth she, "I am a hand-maid of the Almighty." He asked, - "What doest thou in this desolate place?" and she answered, "I serve Allah - the Most High." When he saw her beauty and loveliness, he fell in love - with her, and said to her, "Harkye! Do thou take me to mate and I will be - tender to thee and use thee with exceeding ruth, and I will further thee - in obedience to Allah Almighty." But she answered, saying, "I have no need - of wedlock and I desire to abide here alone with my Lord and His worship; - but an thou wouldst have ruth upon me and further me in the obedience of - Allah the Most High, carry me to a place where there is water and thou - wilt have done me a kindness." Thereupon he took her to a place wherein - was running water and setting her down on the ground, left her and went - his ways, marvelling at her. After he left her, he found his camels, by - her blessing, and when he returned, King Kisra asked him, "Hast thou found - the camels?" He answered "Yes," and acquainted him with the affair of the - damsel, and detailed to him her beauty and loveliness: whereupon the - king's heart clave to her and he mounted with a few men and betook himself - to that place, where he found the lady and was amazed at her, because he - saw her surpassing the description wherewith the camel-driver had - described her to him. So he accosted her and said to her, "I am King - Kisra, greatest of the kings. Wilt thou not have me to husband?" Quoth - she, "What wilt thou do with me, O king, and I a woman abandoned in the - waste?" And quoth he, "Needs must this be, and if thou wilt not consent to - me, I will take up my abode here and devote myself to Allah's service and - thy service, and with thee worship the Almighty." Then he bade set up for - her a tent and another for himself, facing hers, so he might adore Allah - with her, and fell to sending her food; and she said in herself, "This is - a king, and 'tis not lawful for me that I suffer him for my sake to - forsake his lieges and his land." Presently she said to the servingwoman, - who used to bring her the food, "Speak the king that he return to his - women, for he hath no need of me, and I desire to abide in this place, so - I may worship therein Allah the Most High." The slave-girl returned to the - king and told him this, whereupon he sent back to her, saying, "I have no - need of the kingship and I also desire to tarry here and worship Allah - with thee in this waste." When she found this earnestness in him, she fell - in with his wishes, and said, "O king, I will consent to that which thou - desirest and will be to thee a wife, but on condition that thou bring me - Dadbin the king and his Wazir Kardan and his Chamberlain the chief Eunuch, - and that they be present in thine assembly, so I may speak a word with - them in thy presence, to the intent that thou mayst redouble in affection - for me." Quoth Kisra, "And what is thy want unto this?" So she related to - him her story from first to last, how she was the wife of Dadbin the king - and how the Wazir Kardan had misspoken of her honour. When King Kisra - heard this, he redoubled in love-longing for her and affection and said to - her, "Do whatso thou willest:" then he let bring a litter<a - href="#linknote-195" name="linknoteref-195" id="linknoteref-195"><small>195</small></a> - and carrying her therein to his dwelling-place, entreated her with the - utmost honour and espoused her. Presently he sent a great army to King - Dadbin and fetching him and his Wazir Kardan and the Eunuch-chamberlain, - caused bring them before him, they unknowing the while what he might - purpose to do with them. Moreover, he caused set up for Arwa a pavilion<a - href="#linknote-196" name="linknoteref-196" id="linknoteref-196"><small>196</small></a> - in the courtyard of his palace, and she entered it and let down the - curtain before herself. When the servants had set their seats and they had - seated themselves, Arwa raised a corner of the curtain and said, "O - Kardan, rise to thy feet, for it besitteth not that thou sit in the like - of this assembly, before this mighty King Kisra." When the Wazir heard - these words, his heart fluttered and his joints were loosened and he rose - to his feet of his fear. Then said she to him, "By the virtue of Him who - hath made thee stand up to judgment in this standing-stead, and thou - abject and humiliated, I conjure thee speak the truth and say what egged - thee on to lie against me and drive me from my home and from the land of - my husband and made thee practise thus against a man and a Moslem so as to - slay him.<a href="#linknote-197" name="linknoteref-197" - id="linknoteref-197"><small>197</small></a> This is no place wherein lying - availeth nor may artifice be herein." When the Wazir was 'ware that she - was Arwa and heard her speech, he knew that it behoved him not to lie and - that naught would avail him save truth; so he bowed his head groundwards - and wept and said, "Whoso doth evil, needs must he incur it, albe his day - be prolonged. By Allah, I am he who hath sinned and transgressed, and - naught prompted me unto this but fear and overmastering desire and the - misery writ upon my brow.<a href="#linknote-198" name="linknoteref-198" - id="linknoteref-198"><small>198</small></a> And indeed this woman is pure - and chaste and free from all fault." When King Dadbin heard this, he beat - his face and said to Kardan, his Wazir, "Allah slay thee!<a - href="#linknote-199" name="linknoteref-199" id="linknoteref-199"><small>199</small></a> - 'Tis thou that hast parted me and my wife and wronged me!" But Kisra the - king said to him, "Allah shall assuredly slay thee, because thou - hastenedst and lookedst not into thine affair, and knewest not the guilty - from the guiltless. Hadst thou wrought deliberately, the unright had been - made manifest to thee from the right; so when this villain Wazir purposed - thy ruin, where was thy judgment and whither went thy sight?" Then he - asked Arwa, "What wilt thou that I do with them?" and she answered, - "Accomplish on them the ordinance of Almighty Allah:<a href="#linknote-200" - name="linknoteref-200" id="linknoteref-200"><small>200</small></a> let the - slayer be slain and the transgressor transgressed against, even as he - transgressed against us; yea, and to the well-doer weal shall be done even - as he did unto us." So she gave her officers order concerning Dadbin and - they smote him on the head with a mace and slew him, and she said, "This - is for the slaughter of my sire." Then she bade set the Wazir on a beast - and bear him to the desert whither he had caused her to be borne, and - leave him there without provaunt or water; and she said to him, "An thou - be guilty, thou shalt suffer the punishment of thy guilt and die in the - desert of hunger and thirst; but an there be no guilt in thee, thou shalt - be delivered, even as I was delivered." As for the Eunuch-chamberlain, who - had counselled King Dadbin not to slay her, but to cause carry her to the - desert, she bestowed on him a costly robe of honour and said to him, "The - like of thee it befitteth kings to hold in favour and promote to high - place, for that thou spakest loyally and well, and a man is requited - according to his deed." And Kisra the King made him Wali in a certain - province of his empire. "Know, therefore, O king" (continued the youth), - "that whoso doeth good is requited with good, and he who is guiltless of - sin and offence feareth not the issue of his affair. And I, O my liege - lord, am free from guilt, wherefore I hope in Allah that He will show - forth the truth to mine auspicious king, and vouchsafe me the victory over - enemies and enviers." When the king heard this, his wrath subsided and he - said, "Return him to the prison till the morrow, so we may look into his - case." - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0024" id="link2H_4_0024"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE SIXTH DAY. - </h2> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0025" id="link2H_4_0025"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - Of Trust in Allah. - </h2> - <p> - When it was the sixth day, the wrath of the Wazirs redoubled, because they - had not won their will of the youth and they feared for their lives from - the liege lord; so three of them went in to him and prostrating themselves - between his hands, said to him, "O king, indeed we are loyal counsellors - to thy dignity and fondly solicitous for thy weal. Verily, thou persistest - long in leaving this youth alive and we know not what is thine advantage - therein. Every day findeth him yet on life and the talk of folk redoubleth - suspicion on thee; so do thou do him dead, that the talk may be made an - end of." When the king heard this speech, he said, "By Allah, verily ye - say sooth and speak rightly!" Then he bade them bring the young treasurer - and when he came into the presence said to him, "How Iong shall I look - into thy case, and find no helper for thee and see them athirst for thy - blood?" The youth answered, "O king, I hope for succour only from Allah, - not from created beings: an He aid me, none shall have power to harm me, - and if He be with me and on my side, because of the truth, from whom shall - I fear, because of untruth? Indeed, I have made my intent with Allah a - pure intent and a sincere, and I have severed my expectation from the help - of the creature; and whoso seeketh aid of Allah findeth of his desire that - which Bakhtzamán found." Quoth the king, "Who was Bakhtzaman and what is - his story?" and quoth the youth, "Hear, O king, - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0026" id="link2H_4_0026"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Story of King Bakhtzaman.<a href="#linknote-201" name="linknoteref-201" - id="linknoteref-201"><small>201</small></a> - </h2> - <p> - There was once a king of the kings, whose name was Bakhtzaman, and he was - a great eater and drinker and carouser. Now enemies of his made their - appearance in certain parts of his realm, which they coveted; and one of - his friends said to him, "O king, the foe intendeth for thee: be on thy - guard against him." Quoth Bakhtzaman, "I reck not of him, for that I have - weapons and wealth and warmen and am not afraid of aught." Then said his - friends to him, "Ask aid of Allah, O king, for He will help thee more than - thy wealth and thy weapons and thy warriors." But he turned a deaf ear to - the speech of his loyal counsellors, and presently the enemy came upon him - and waged war upon him and got the victory over him and profited him - naught his trust in other than Allah the Most High. So he fled from him - and seeking one of the sovrans, said to him, "I come to thee and lay hold - upon thy skirts and take refuge with thee, so thou mayst help me against - my foe." The king gave him money and men and a mighty many and Bakhtzaman - said in himself, "Now am I fortified with this force and needs must I - conquer my foe with such combatants and overcome him;" but he said not, - "With the aid of Allah Almighty." So his enemy met him and overcame him - again and he was defeated and put to the rout and fled at random: his - troops were dispersed from him and his money lost and the enemy pursued - him. Thereupon he sought the sea and passing over to the other side, saw a - great city and therein a mighty citadel. He asked its name and that of its - owner, and they said to him, "It belongeth to Khadídán<a - href="#linknote-202" name="linknoteref-202" id="linknoteref-202"><small>202</small></a> - the king." So he fared on till he came to the royal palace and concealing - his condition, passed himself off for a horseman<a href="#linknote-203" - name="linknoteref-203" id="linknoteref-203"><small>203</small></a> and - sought service with King Khadidan, who attached him to his attendance and - entreated him with honour; but his heart still clung to his mother-land - and his home. Presently, it chanced that an enemy came out against King - Khadidan; so he sent his troops to meet him and made Bakhtzaman head of - the host. Then they went forth to the field and Khadidan also came forth - and ranged his troops and levelled lance and sallied out in person and - fought a sore fight and overcame his foe, who with his troops - ignominiously fled. When the king and his army returned in triumph, - Bakhtzaman said to him, "Harkye, O king! This be a strange thing I see in - thee that thou art compassed about with this mighty great army, yet dost - thou apply thyself in person to battle and adventurest thy life." Quoth - the king, "Dost thou call thyself a knight and a learned wight and deemest - that victory is in the many of men?" Quoth Bakhtzaman, "Such is indeed my - belief." And Khadidan the king cried, "By Allah, then, thou errest in this - thy belief!" presently adding, "woe and again woe to him whose trust is in - other than Allah! Indeed, this army is appointed only for phantasy and - majesty, and victory is from Allah alone. I too, O Bakhtzaman, whilome - believed that victory was in the number of men,<a href="#linknote-204" - name="linknoteref-204" id="linknoteref-204"><small>204</small></a> and an - enemy came out against me with eight hundred head, whilst I had eight - hundred thousand. I trusted in the tale of my troops, whilst my foe - trusted in Allah, so he defeated me and routed me and I was put to a - shameful flight and hid myself in one of the mountains, where I met with a - Religious who had withdrawn himself from the world. So I joined myself to - him and complained to him of my case and acquainted him with all that had - befallen me. Quoth the Recluse, 'Wottest thou why this befel thee and thou - wast defeated?' Quoth I, 'I know not;' and he said, 'Because thou didst - put thy trust in the multitude of thy warmen and reliedst not upon Allah - the Most High. Hadst thou put thy trust in the Almighty and believed of - Him that it is He alone who advantageth and endamageth thee, never had thy - foe availed to cope with thee. Return unto Allah.' So I returned to my - right senses, and repented at the hands of that Religious, who said to me, - 'Turn back with what remaineth to thee of troops and confront thy foes, - for, if their intents be changed and turned away from Allah, thou wilt - overcome them, e'en wert thou alone.' When I heard the Solitary's words, I - put my trust in Allah of All-Might; and, gathering together those who - remained with me, fell upon mine enemies at unawares in the night. They - deemed us many and fled with the shamefullest flight, whereupon I entered - my city and repossessed myself of my place by the might of Almighty Allah, - and now I fight not but trusting in His aid." When Bakhtzaman heard these - words he awoke from his heedlessness and cried, "Extolled be the - perfection of God the Great! O king, this is my case and my story, nothing - added and naught subtracted, for I am King Bakhtzaman and all this - happened to me: wherefore I will seek the gate of Allah's mercy and repent - unto Him." So he went forth to one of the mountains and worshipped Allah - there awhile, till one night, as he slept, a personage appeared to him in - a dream and said to him, "O Bakhtzaman, Allah accepteth thy repentance and - openeth on thee the door of succour and will aid thee against thy foe." - When he was assured of this in the dream, he arose and turned back, - intending for his own city; and when he drew near thereunto, he saw a - company of the king's retainers, who said to him, "Whence art thou? We see - that thou art a foreigner and fear for thee from this king, for that every - stranger who entereth this city, he destroyeth him, of his dread of King - Bakhtzaman." Said Bakhtzaman, "None shall prejudice him nor profit him - save Allah the Most High." And they replied. "Indeed, he hath a vast army - and his heart is fortified in the multitude of his many." When King - Bakhtzaman heard this, his mind was comforted and he said to himself, "I - place my trust in Allah. An He will, I shall overcome mine enemy by the - might of the Lord of Omnipotence." So he said to the folk, "Wot ye not who - I am?" and they said, "No, by Allah." Cried he, "I am King Bakhtzaman." - When they heard this and knew that it was indeed he, they dismounted from - their horses and kissed his stirrup, to do him honour, and said to him, "O - king, why thus risk thy life?" Quoth he, "Indeed, my life is a light - matter to me and I set my trust in Almighty Allah, looking to Him for - protection." And quoth they, "May that suffice thee!" presently adding, - "We will do with thee that which is in our power and whereof thou art - worthy: hearten thy heart, for we will succour thee with our substance and - our existence, and we are his chief officers and the most in favour with - him of all folk. So we will take thee with us and cause the lieges follow - after thee, because the inclination of the people, all of them, is - theewards." Said he, "Do whatso Allah Almighty enableth you to do." So - they carried him into the city and hid him with them. Then they agreed - with a company of the king's chief officers, who had aforetime been those - of Bakhtzaman, and acquainted them with this; whereat they rejoiced with - joy exceeding. Then they assembled together to Bakhtzaman, and made a - covenant and handfast of fealty with him and fell upon the foe and slew - him and seated King Bakhtzaman again on the throne of his kingship. And - his affairs prospered and Allah amended his estate and restored to him His - bounty, and he ruled his subjects justly and abode in the obedience of the - Almighty. "On this wise, O king" (continued the young treasurer), "he with - whom Allah is and whose intent is pure, meeteth naught save good. As for - me, I have no helper other than the Almighty, and I am content to submit - myself to His ordinance, for that He knoweth the purity of my intent." - With this the king's wrath subsided and he said, "Return him to the prison - till the morrow, so we may look into his case." - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0027" id="link2H_4_0027"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE SEVENTH DAY. - </h2> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0028" id="link2H_4_0028"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - Of Clemency. - </h2> - <p> - When it was the seventh day, the seventh Wazir, whose name was Bihkamál,<a - href="#linknote-205" name="linknoteref-205" id="linknoteref-205"><small>205</small></a> - came in to the king and prostrating himself to him, said, "O king, what - doth thy long-suffering with this youth profit thee? Indeed the folk talk - of thee and of him. Why, then, dost thou postpone the putting him to - death?" The Minister's words aroused the anger of the king, and he bade - bring the youth. So they fetched him before him in fetters and Azadbakht - said to him, "Ho, woe to thee! By Allah, after this day there abideth no - deliverance for thee from my hand, by reason that thou hast outraged mine - honour, and there can be no forgiveness for thee." The youth replied, "O - king, there is no great forgiveness save in case of a great default, for - according as the offence is great in so much magnified is mercy; and it is - no grace to the like of thee if he spare the like of me. Verily, Allah - knoweth that there is no crime in me, and indeed He commandeth to - clemency, and no clemency is greater than that which spareth from - slaughter, for that thy pardon of him whom thou purposest to put to death - is as the quickening of a dead man; and whoso doth evil shall find it - before him, even as it was with King Bihkard." Asked the king, "And what - is the story of King Bihkard?" And the youth answered, "Hear, O king, - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0029" id="link2H_4_0029"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Story of King Bihkard.<a href="#linknote-206" name="linknoteref-206" - id="linknoteref-206"><small>206</small></a> - </h2> - <p> - There was once a king named Bihkard, and he had mickle of wealth and many - troops; but his deeds were evil and he would punish for a slight offence, - and he never forgave any offender. He went forth one day to hunt and a - certain of his pages shot a shaft, which lit on the king's ear and cut it - off. Bihkard cried, "Who shot that arrow?" So the guards brought him in - haste the misdemeanant, whose name was Yatrú,<a href="#linknote-207" - name="linknoteref-207" id="linknoteref-207"><small>207</small></a> and he - of his fear fell down on the ground in a fainting fit. Then quoth the - king, "Slay him;" but Yatru said, "O king, this which hath befallen was - not of my choice nor of my knowledge; so do thou pardon me, in the hour of - thy power over me, for that mercy is of the goodliest of deeds and belike - it shall be in this world a provision and a good work for which thou shalt - be repaid one of these days, and a treasure laid up to thine account with - Allah in the world to come. Pardon me, therefore, and fend off evil from - me, so shall Allah fend off from thee the like evil." When the king beard - this, it pleased him and he pardoned the page, albeit he had never before - pardoned any. Now this page was of the sons of the kings and had fled from - his sire on account of a sin he had committed: then he went and took - service with Bihkard the king, and there happened to him what happened. - After a while, it chanced that a man recognised him and went and told his - father, who sent him a letter, comforting his heart and mind and calling - upon him to return to him. Accordingly he returned to his father, who came - forth to meet him and rejoiced in him, and the Prince's affairs were set - right with his sire. Now it befel, one day of the days, that king Bihkard - shipped him in a ship and put out to sea, so he might fish: but the wind - blew on them and the craft sank. The king made the land upon a plank, - unknown of any, and came forth, mother-naked, on one of the coasts; and it - chanced that he landed in the country whereof the father of the page - aforesaid was king. So he came in the night to the gate of the sovran's - capital, and finding it shut, lodged him in a burying-place there. When - the morning morrowed and the folk came forth of the city, behold, they - found a man lately murthered and cast down in a corner of the burial - ground, and seeing Bihkard there, doubted not but it was he who had slain - him during the night; so they laid hands on him and carried him up to the - king and said to him, "This fellow hath slain a man." The king bade - imprison him; whereupon they threw him in jail, and he fell to saying in - himself, what while he was in the prison, "All that hath befallen me is of - the abundance of my sins and my tyranny, for, indeed, I have slain much - people unrighteously and this is the requital of my deeds and that which I - have wrought whilome of oppression." As he was thus pondering in himself, - there came a bird and lighted down on the pinnacle of the prison, - whereupon, of his passing eagerness in the chase, he took a stone and - threw it at the bird. Now the king's son was playing in the - exercise-ground with the ball and the bat,<a href="#linknote-208" - name="linknoteref-208" id="linknoteref-208"><small>208</small></a> and the - stone lit on his ear and cut it off, whereupon the Prince fell down in a - fit. So they enquired who had thrown the stone and finding that it was - Bihkard, took him and carried him before the king's son, who bade do him - die. Accordingly, they cast the turband from his head and were about to - fillet his eyes, when the Prince looked at him and seeing him cropped of - an ear, said to him, "But for thy villainies thine ear had not been cut - off." Said Bihkard, "Not so, by Allah! Nay, but the story of the loss of - my ear is so and so, and I pardoned him who smote me with an arrow and cut - off my ear." When the prince heard this, he looked in his face and knowing - him, cried out and said, "Art thou not Bihkard the king?" "Yes," replied - he, and the Prince said to him, "What ill chance threw thee here?" - Thereupon he told him all that had betided him and the folk wondered and - extolled the perfection of the Almighty, crying "Subhána 'llah!—laud to - the Lord!" Then the Prince rose to him and embraced him and kissed him - and, entreating him with respect, seated him in a chair and bestowed on - him a robe of honour; and he turned to his sire and said to him, "This be - the king who pardoned me and this be his ear which I cut off with a shaft; - and indeed he deserveth my pardon by having pardoned me." Then said he to - Bihkard, "Verily, the issue of mercy hath been a provision for thee in - such hour as this." And they entreated him with the utmost kindness and - sent him back to his own country in all honour. "Know, then, O king" - (continued the youth), "that there is no goodlier quality than mercy and - that all thou dost of clemency, thou shalt find before thee a treasure for - thee treasured up." When the king heard this, his wrath subsided and he - said, "Return him to the prison till the morrow, so we may look into his - case. - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0030" id="link2H_4_0030"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE EIGHTH DAY. - </h2> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0031" id="link2H_4_0031"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - Of Envy and Malice. - </h2> - <p> - When it was the eighth day, the Wazirs all assembled and had speech - together and said, "How shall we do with this youth, who overcometh us - with his much talk? Indeed, we fear lest he be saved and we fall into - destruction. So, let us all go in to the king and unite our efforts to - gain our cause, ere he appear without guilt and come forth and get the - better of us." Accordingly they all went in to the king and prostrating - themselves before him, said to him, "O king, beware lest this youth - ensorcell thee with his sorcery and beguile thee with his wiles. An thou - heardest what we hear, thou wouldst not suffer him live; no, not a single - day. Wherefore heed not his speech, for we are thy Ministers, who - endeavour for thy permanence, and if thou hearken not to our word, to - whose word wilt thou hearken? See, we are ten Wazirs who testify against - this youth that he is guilty and entered not the king's sleeping chamber - save with ill intent, so he might put the king to shame and outrage his - honour; and if the king slay him not, let him banish him his realm, that - the tongue of the folk may desist from him." When the king heard his - Ministers' words, he was wroth with exceeding wrath and bade bring the - youth, and when he came in to the king, the Wazirs all cried out with one - voice, saying, "O Lack-wits, thinkest thou to save thyself from slaughter - by guile and sleight, that thou wilest the king with thy talk and hopest - pardon for the like of this mighty great crime thou hast committed?" Then - the king bade fetch the sworder, so he might smite his neck; whereupon - each of the Wazirs fell to saying, "I will slay him;" and they sprang upon - him. Quoth the youth, "O king, consider and ponder the eagerness of these - thy Ministers. Is this of envy or is it not? They would fain make - severance between me and thee, so there may fall to them what they shall - plunder, as aforetime." And the king said to him, "Consider their witness - against thee." The young man said, "O king, how shall they testify of that - which they saw not?<a href="#linknote-209" name="linknoteref-209" - id="linknoteref-209"><small>209</small></a> This is but envy and despight; - and thou, an thou slay me, wilt indeed regret me, and I fear lest there - betide thee of repentance that which betided Aylán Sháh, by reason of the - malice of his Wazirs." Asked Azadbakht, "And what is his story?" and the - youth answered, "Hear, O king, - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0032" id="link2H_4_0032"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Story of Aylan Shah and Abu Tammam.<a href="#linknote-210" - name="linknoteref-210" id="linknoteref-210"><small>210</small></a> - </h2> - <p> - Whilome there was a merchant named Abu Tammám, and he was a clever man and - a well-bred, quick-witted and truthful in all his affairs, and he was - monied to boot. Now there was in his land a king as unjust as he was - jealous, and Abu Tammam feared for his wealth from this king and said, "I - will remove hence to another place where I shall not be in dread." So he - made for the city of Aylán Sháh and built himself a palace therein and - transporting his wealth thither, took up his abode there. Presently, the - news of him reached King Aylan Shah; so he sent to invite him to his - presence and said to him, "We know of thy coming to us and thine entering - under our allegiance, and indeed we have heard of thine excellence and wit - and generosity; so welcome to thee and fair welcome! The land is thy land - and at thy command, and whatsoever need thou needest of us, 'tis already - accomplished to thee; and it behoveth that thou be near our person and of - our assembly." Abu Tammam prostrated himself before the king, and said to - him, "O king, I will serve thee with my monies and with my life, but do - thou excuse me from nearness to thee, for that an I took office about - thee, I should not be safe from enemies and enviers." Then he applied - himself to the royal service with presents and largesses, and the king saw - him to be intelligent, well-bred and of good counsel; so his heart - inclined to him and he committed to him the ordinance of his affairs and - the power to bind and to loose was in his hand. Now Aylan Shah had three - Wazirs, in whose hands public affairs were wont to be and they had been - accustomed not to quit the king night or day; but they became shut out - from him by reason of Abu Tammam and the king was occupied with him to - their exclusion. Herewith the Ministers took counsel together upon the - matter and said, "What is your rede we should do, seeing that the king is - occupied from us with yonder man, and indeed he honoureth him with more - honour than us? But now come, let us devise some device whereby we may - alienate him from the king." So each of them spoke forth that which was in - his mind, and one of them said, "The king of the Turks hath a daughter, - whose like there is not in the world, and whatso messenger goeth to demand - her in marriage, him her father slaughtereth. Now our king hath no - knowledge of this; so, come, let us foregather with him and bring up the - mention of her: when his heart is taken with her, we will advise him to - dispatch Abu Tammam to seek her hand in marriage; whereupon her father - will slay him and we shall be quit of him and settle his affair once for - all." Accordingly, they went in to the king one day (Abu Tammam being - present among them), and mentioned the affair of the damsel, the daughter - of the Turks' king, and enlarged upon her charms, till the king's heart - was taken with her and he said to them, "We will send one to demand her to - wife for us; but who shall be our messenger?" Quoth the Wazirs, "There is - none fit for this business but Abu Tammam, by reason of his wit and good - breeding;" and the king said, "Indeed, even as ye say, none is fitting for - this affair save he." Then he turned to Abu Tammam and said to him, "Wilt - thou not go with my message and seek me in marriage the daughter of the - Turks' king?" and he answered, "To hear is to obey, O my Sovran!" So they - made ready his affair and the king conferred on him a robe of honour, and - he took with him a present and a letter under the king's hand and setting - out, fared on till he came to the capital city of Turkistan. When the king - of the Turks knew of his coming, he despatched his officers to receive him - and entreated him with honour and lodged him as befitted his rank. Then he - guested him three days, after which time he summoned him to his presence - and Abu Tammam went in to him; and, prostrating himself as beseemeth - before kings, laid that present before him and gave him the letter. The - king read the writ and said to Abu Tammam, "We will do what behoveth in - the matter; but, O Abu Tammam, needs must thou view my daughter and she - view thee, and needs must thou hear her speech and she hear thine." So - saying, he sent him to the lodging of the Princess, who had had notice of - this; so that they had adorned her sitting-room with the costliest that - might be of vessels of gold and silver and the like, and she seated - herself on a chair of gold, clad in the richest of royal robes and - ornaments. When Abu Tammam entered, he took thought and said, "The wise - declare that whoso governeth his sight shall suffer naught unright and he - who guardeth his tongue shall hear naught of foul taunt, and he who - keepeth watch over his hand, it shall be lengthened and not shortened."<a - href="#linknote-211" name="linknoteref-211" id="linknoteref-211"><small>211</small></a> - So he entered and seating himself on the floor, cast down his eyes and - covered his hands and feet with his dress.<a href="#linknote-212" - name="linknoteref-212" id="linknoteref-212"><small>212</small></a> Quoth - the king's daughter to him, "Raise thy head, O Abu Tammam, and look on me - and speak with me." But he spake not neither raised his head, and she - continued, "They sent thee only to view me and talk with me, and yet - behold thou sayest not a word;" presently adding, "Take of these - union-pearls that be round thee and of these jewels and gold and silver." - But he put not forth his hand to aught, and when she saw that he paid no - heed to anything, she was angry and cried, "They have messaged me with a - messenger, blind, dumb, deaf." Then she sent to acquaint her father with - this; whereupon the king called Abu Tammam to him and said to him, "Thou - camest not save to view my daughter: why, then, hast thou not looked upon - her?" Quoth Abu Tammam, "I saw everything;" and quoth the king, "Why didst - thou not take somewhat of that which thou sawest of jewels and the like? - Indeed they were set out for thee." But he answered, "It behoveth me not - to put out my hand to aught that is not mine." When the king heard his - speech, he gave him a sumptuous robe of honour and loved him muchly<a - href="#linknote-213" name="linknoteref-213" id="linknoteref-213"><small>213</small></a> - and said to him, "Come, look at this well." So Abu Tammam went up to the - pit-mouth and looked, and behold, it was full of heads of the sons of - Adam, and the king said to him, "These are the heads of envoys whom I - slew, because I saw them without loyalty to their lords, and I was used, - whenas I beheld an envoy without good manners, to say, 'He who sent him is - worsemannered than he, because the messenger is the tongue of him who - sendeth him and his breeding is of his master's breeding; and whoso is - after this fashion, it befitteth not that he be akin to me.'<a - href="#linknote-214" name="linknoteref-214" id="linknoteref-214"><small>214</small></a> - For this reason I used to put the envoys to death; but, as for thee, thou - hast overcome us and won my daughter, of the excellence of thy manners; so - hearten thy heart, for she is thy lord's." Then he sent him back to King - Aylan Shah with presents and rarities and a letter, saying, "This that I - have done is in honour of thee and of thine envoy." When Abu Tammam - returned after accomplishing his mission and brought the presents and the - letter, King Aylan Shah rejoiced in this and redoubled all his favours and - showed him honour the highest. Some days after, the King of Turkistan sent - his daughter and she went in to King Aylan Shah, who rejoiced in her with - exceeding joy and Abu Tammam's worth was exalted in the royal sight. When - the Wazirs saw this, they redoubled in envy and despite and said, "'An we - contrive us not a contrivance to rid us of this man, we shall die of - rage." So they bethought them and agreed upon a device they should - practise. Then they betook themselves to two boys, pages affected to the - service of the king, who slept not but on their knee,<a - href="#linknote-215" name="linknoteref-215" id="linknoteref-215"><small>215</small></a> - and they lay at his head, for that they were his bed-chamber pages. So the - Ministers gave them each a thousand dinars of gold, saying, "We desire of - you that ye do somewhat we require and take this gold as a provision - against your time of need." Quoth the lads, "What is it ye would have us - do?" and quoth the Wazirs, "This Abu Tammam hath marred matters for us, - and if his case abide in this way, he will remove us all from the king's - favour; and what we want of you twain is that, when ye are alone with the - king and he leaneth back, as he were asleep, one of you say to his fellow, - 'Verily, the king hath taken Abu Tammam into high favour and hath advanced - him to exalted rank, yet he is a transgressor against the king's honour - and an accursed wight.' Then let the other of you ask, 'And what is his - transgression?' and let the first answer, 'He outrageth the king's honour - and saith, the King of Turkistan was used, when a messenger went to him to - seek his daughter in marriage, to slay him; but me he spared, because she - liked me, and by reason of this her sire sent her hither, for that she - loved me.' Then let the other say, 'Knowest thou this for truth?' and let - the first reply, 'By Allah, this is familiar to all the folk, but, of - their fear of the king, they dare not divulge it to him; and as often as - the king is absent a-hunting or a-wayfaring, Abu Tammam cometh to her and - is private with her.'" Whereupon the boys answered, "We will say this." - Accordingly, one night, when they were alone with the king and he leant - back, as he were asleep, they said these words and the king heard all and - was like to die of fury and despite and said to himself, "These are young - boys, not come to years of discretion, and have no business with any; and - unless they had heard these words from some one, they had not spoken - thereof each with other." When it was morning wrath overmastered him, so - that he stayed not neither deliberated, but summoned Abu Tammam and taking - him apart, said to him, "Whoso guardeth not the honour of his liege lord,<a - href="#linknote-216" name="linknoteref-216" id="linknoteref-216"><small>216</small></a> - what deserveth he?" Said Abu Tammam, "He deserveth that his lord guard not - his honour." Aylan Shah continued, "And whoso entereth the king's house - and playeth traitor with him, what behoveth unto him?" and Abu Tammam - replied, "He shall not be left alive." Whereupon the king spat in his face - and said to him, "Both these deeds hast thou done." Then he drew his - poinard on him in haste and smiting him in the belly, slit it and Abu - Tammam died forthright; whereupon the king dragged him along and cast him - into a well that was in his palace. After he had slain him, he fell into - repentance and mourning increased and chagrin waxed sore upon him, and he - would acquaint none who questioned him with the cause, nor, of his love - for his wife, did he tell her of this, and whenever she asked him - wherefore he grieved, he answered her not. When the Wazirs knew of Abu - Tammam's death, they rejoiced with exceeding joy and knew that the king's - sorrow arose from regret for him. As for Aylan Shah, after this he used to - betake himself by night to the sleeping-chamber of the two boys and spy - upon them, that he might hear what they said concerning his wife. As he - stood one night privily at the door of their chamber, he saw them spread - out the gold between their hands and play with it and heard one of them - say, "Woe to us! What doth this gold profit us? Indeed we cannot buy - therewith any thing nor spend it upon ourselves. Nay, but we have sinned - against Abu Tammam and done him dead unjustly." And said the other, "Had - we known that the king would slay him on the spot, we had not done what we - did." When the king heard that, he could not contain himself, but rushed - in upon them and said to them, "Woe to you! What did ye? Tell me." And - they cried, "Amán,<a href="#linknote-217" name="linknoteref-217" - id="linknoteref-217"><small>217</small></a> O king!" He cried, "An ye - would have pardon from Allah and me, you are bound to tell me the truth, - for nothing shall save you from me but soothfastness." Hereat they - prostrated themselves before him and said, "By Allah, O king, the Wazirs - gave us this gold and taught us to lie against Abu Tammam, so thou - mightest kill him, and what we said was their speech." When the king heard - this, he plucked at his beard, till he was like to tear it up by the roots - and bit upon his fingers, till he well nigh cut them in twain, for - repentance and sorrow that he had wrought hastily and had not delayed with - Abu Tammam, so he might consider his case. Then he sent for the Ministers - and said to them, "O villainous Wazirs, ye deemed that Allah was heedless - of your deed, but right soon shall your wickedness revert upon you. Know - ye not that whoso diggeth for his brother a pit shall himself fall into - it?<a href="#linknote-218" name="linknoteref-218" id="linknoteref-218"><small>218</small></a> - Take from me the punishment of this world and to-morrow ye shall receive - the punishment of the next world and requital from Allah." Then he bade - put them to death; so the headsman smote off their heads before the king, - and he went in to his wife and acquainted her with whatso he had misdone - to Abu Tammam; whereupon she grieved for him with mighty great grief and - the king and his household ceased not weeping and repenting all their - lives. Moreover, they brought Abu Tammam forth of the well and the king - built him a dome<a href="#linknote-219" name="linknoteref-219" - id="linknoteref-219"><small>219</small></a> in his palace and buried him - therein. "See, then, O auspicious king" (continued the youth), "what - jealousy doth and injustice and how Allah caused the Wazirs' malice to - revert upon their own necks; and I trust in the Almighty that He will - empower me over all who envy me my favour with the king and show forth the - truth unto him. Indeed, I dread naught for my life from death; only I fear - lest the king repent of my slaughter, for that I am guiltless of offence, - and if I knew that I were guilty on any wise, my tongue would be - dumb-struck." When the king heard this, he bowed his head groundwards in - perplexity and confusion and said, "Restore him to the prison till the - morrow, so we may look into his case." - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0033" id="link2H_4_0033"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE NINTH DAY. - </h2> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0034" id="link2H_4_0034"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - Of Destiny or That Which is Written on the Forehead. - </h2> - <p> - Now when it was the ninth day, the Wazirs met and said one to other, - "Verily, this youth baffleth us, for as often as the king is minded to - kill him, he beguileth him and bewitcheth him with a story; so what be - your rede we should do, that we may slay him and be at rest from him?" - Then they advised together and agreed that they should go to the king's - wife.<a href="#linknote-220" name="linknoteref-220" id="linknoteref-220"><small>220</small></a> - So they betook themselves to her and said to her, "Thou art careless of - this affair wherein thou art and this uncare shall not profit thee; whilst - the king, occupied with eating and drinking and diversion, forgetteth that - the folk beat upon tambourines and sing of thee and say, The wife of the - king loveth the youth; and as long as he abideth alive the talk will - increase and not diminish." Quoth she, "By Allah, 'twas ye egged me on - against him, and what shall I do now?" and quoth they, "Go thou in to the - king and weep and say to him, 'Verily, the women come to me and inform me - that I am dishonoured throughout the city, and what is thine advantage in - the sparing of this youth? An thou wilt not slay him, slay me to the end - that this talk may be cut off from us.'" So the woman arose and rending - her raiment, went in to the king, in the presence of the Wazirs, and cast - herself upon him, saying, "O king, is my shame not upon thee or fearest - thou not shame? Indeed, this is not the fashion of kings that their - jealousy over their women should be such as this.<a href="#linknote-221" - name="linknoteref-221" id="linknoteref-221"><small>221</small></a> Thou - art heedless and all the folk of the realm prate of thee, men and women. - Either slay him, that the talk may be cut off, or slay me, if thy soul - will not consent to his slaughter." Thereupon the king's wrath waxed hot - and he said to her, "I have no pleasure in his continuance and needs must - I slay him this very day. So return to thy palace and solace thy heart." - Then he bade fetch the youth; whereupon they brought him before him and - the Wazirs said, "O base of base, fie upon thee! Thy life-term is at hand - and earth hungereth for thy flesh, so it may make a meal of it." But he - said to them, "Death is not in your word or in your envy; nay, it is a - destiny written upon the forehead: wherefore, if aught be writ upon my - front, there is no help but it come to pass, and neither striving nor - thought-taking nor precaution-seeking shall deliver me therefrom; even as - happened to King Ibrahim and his son." Quoth the king, "Who was King - Ibrahim and who was his son?" and quoth the youth "Hear, O king, - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0035" id="link2H_4_0035"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Story of King Ibrahim and his Son.<a href="#linknote-222" - name="linknoteref-222" id="linknoteref-222"><small>222</small></a> - </h2> - <p> - There was once a king of the kings, Sultan Ibrahim hight, to whom the - sovrans abased themselves and did obedience; but he had no son and was - straitened of breast because of that, fearing lest the kingship go forth - of his hand. He ceased not to long for a son and to buy slave-girls and - lie with them, till one of them conceived, whereat he rejoiced with - passing joy and gave great gifts and the largest largesse. When the girl's - months were complete and the time of her lying-in drew near, the king - summoned the astrologers and they watched for the hour of child-bearing - and raised their astrolabes and carefully noted the time. The hand-maid - gave birth to a man-child, whereat the king rejoiced exceedingly, and the - people congratulated one another with this glad news. Then the astrophils - made their calculations and looked into his nativity and his ascendant, - whereupon their colour changed and they were confounded. Quoth the king to - them, "Acquaint me with his horoscope and ye shall have assurance of - pardon and have naught to fear."<a href="#linknote-223" - name="linknoteref-223" id="linknoteref-223"><small>223</small></a> They - replied, "O king, this princely child's nativity denoteth that, in the - seventh year of his age, there is fearful danger for him from a lion, - which shall attempt to rend him: and if he be saved from the lion, there - will betide a matter yet sorer and more grievous even than that." Asked - the king, "What is it?" and they answered, "We will not speak, except the - king command us and give us assurance from fear." Quoth the king, "Allah - assure you!" and quoth they, "An he be saved from the lion, the king's - destruction shall be at his hand." When the king heard this, his - complexion changed and his breast was straitened; but he said to himself, - "I will be watchful and do my endeavour and suffer not the lion to eat - him. It cannot be that he will kill me, and indeed 'The astrologers - lied.'"<a href="#linknote-224" name="linknoteref-224" id="linknoteref-224"><small>224</small></a> - Then he caused rear him among the wet-nurses and the noble matrons;<a - href="#linknote-225" name="linknoteref-225" id="linknoteref-225"><small>225</small></a> - but withal he ceased not to ponder the prediction of the astrophils and - verily his life was troubled. So he betook himself to the top of a high - mountain and hollowed there a deep excavation<a href="#linknote-226" - name="linknoteref-226" id="linknoteref-226"><small>226</small></a> and - made in it many dwelling-places and rooms and filled it with all that was - needful of rations and raiment and what not else and laid in it - pipe-conduits of water from the mountain and lodged the boy therein, with - a nurse who should rear him. Moreover, at the first of each month he used - to go to the mountain and stand at the mouth of the hollow and let down a - rope he had with him and draw up the boy to him and strain him to his - bosom and kiss him and play with him awhile, after which he would let him - down again to his place and return; and he was wont to count the days till - the seven years should pass by. Now when arrived the time of the Fate - foreordered and the Fortune graven on the forehead and there remained for - the boy but ten days till the seven years should be complete, there came - to that mountain hunters chasing wild beasts and, seeing a lion, they - attacked him. He fled from them and seeking refuge in the mountain, fell - into the hollow in its midst. The nurse saw him forthwith and escaped from - him into one of the chambers; upon which the lion made for the lad and - seizing upon him, tare his shoulder, after which he sought the room - wherein was the nurse and falling upon her, devoured her, whilst the boy - lay in a swoon. Meanwhile, when the huntsmen saw that the lion had fallen - into the pit, they came to the mouth and heard the shrieking of the boy - and the woman; and after awhile the cries died away, whereby they knew - that the lion had slain them. Presently, as they stood by the mouth of the - excavation behold, the lion came scrambling up the sides and would have - issued forth: but, as often as he showed his head, they pelted him with - stones, till they beat him down and he fell; whereupon one of the hunters - descended into the pit and despatched him and saw the boy wounded; after - which he went to the chamber, where he found the woman dead, and indeed - the lion had eaten his fill of her. Then he noted that which was therein - of clothes and what not else, and notifying his mates, fell to passing the - stuff up to them: lastly, he took up the boy and bringing him forth of the - pit, carried him to their dwelling-place where they dressed his wounds. He - grew up with them, but acquainted them not with his affair; and indeed, - when they questioned him, he knew not what he should say, because they let - him down into the pit when he was a little one. The hunters marvelled at - his speech and loved him with exceeding love and one of them took him to - son and abode rearing him by his side and training him in hunting and - horse-riding, till he reached the age of twelve and became a brave, going - forth with the folk to the chase and to the cutting of the way. Now it - chanced one day that they sallied forth to stop the road and fell in with - a caravan during the night: but its stout fellows were on their guard; so - they joined battle with the robbers and overcame them and slew them and - the boy fell wounded and tarried cast down in that place till the morrow, - when he opened his eyes and finding his comrades slain, lifted himself up - and arose to walk the road. Presently, there met him a man, a - treasure-seeker, and asked him, "Whither away, O lad?" So he told him what - had betided him and the other said, "Be of good heart, for that the tide - of thy good fortune is come and Allah bringeth thee joy and gladness. I am - one who am in quest of a hidden treasure, wherein is a mighty mickle of - wealth. So come with me that thou mayst help me, and I will give thee - monies with which thou shalt provide thyself all thy life long." Then he - carried the youth to his dwelling and dressed his wounds, and he tarried - with him some days till he was rested; when the treasure-seeker took him - and two beasts and all that he needed, and they fared on till they came to - a towering highland. Here the man brought out a book and reading therein, - dug in the crest of the mountain five cubits deep, whereupon there - appeared to him a stone. He pulled it up and behold it was a trap-door - covering the mouth of a pit. So he waited till the foul air<a - href="#linknote-227" name="linknoteref-227" id="linknoteref-227"><small>227</small></a> - was come forth from the midst of the pit, when he bound a rope about the - lad's middle and let him down bucket-wise to the bottom, and with him a - lighted waxen taper. The boy looked and beheld, at the upper end of the - pit, wealth abundant; so the treasure-seeker let down a rope and a basket - and the boy fell to filling and the man to drawing up, till the fellow had - got his sufficiency, when he loaded his beasts and ceased working, whilst - the boy looked for him to let down the rope and draw him up; but he rolled - a great stone to the mouth of the pit and went his ways. When the boy saw - what the treasure-seeker had done with him, he relied upon Allah (extolled - and exalted be He!) and abode perplexed concerning his case and said, "How - bitter be this death!" for indeed the world was darkened on him and the - pit was blinded to him. So he fell a-weeping and saying, "I escaped the - lion and the robbers and now is my death to be in this pit, where I shall - die by slow degrees." And he abode perplexed and looked for nothing but - death. But as he stood pondering, behold, he heard a sound of water - rushing with a thunderous noise; so he arose and walked in the pit, - following the sound, till he came to a corner and heard the mighty - coursing of water. Then he laid his ear to the sound of the current and - hearing it rushing in great strength, said to himself, "This is the - flowing of a mighty watercourse and needs must I depart life in this - place, be it to-day or to-morrow; so I will throw myself into the stream - and not die a slow death in this pit." Thereupon he called up his courage - and gathering up his skirts, cast himself into the water, and it bore him - along with force exceeding and carrying him under the earth, stayed not - till it brought him out into a deep Wady, adown which ran a great river, - that welled up from under the ground. When he found himself on the face of - earth, he abode dazed and a-swoon all that day; after which he came to - himself and rising, fared on along that valley; and he ceased not his - wayfare, praising Almighty Allah the while, till he came to an inhabited - land and a great village in the reign of the king his sire. So he entered - and foregathered with the villagers, who questioned him of his case; - whereupon he told them his tale, and they admired how Allah had delivered - him from all those dangers. Then he took up his abode with them and they - loved him much. On this wise happened it to him; but as regards the king, - his father, when he went to the pit, as was his wont, and called the - nurse, she returned him no answer, whereat his breast was straitened and - he let down a man who found the woman dead and the boy gone and acquainted - therewith the king, who when he heard this, buffeted his head and wept - with sore weeping and descended into the midst of the pit that he might - see how the case stood. There he espied the nurse slain and the lion dead, - but beheld not the boy; so he returned and acquainted the astrologers with - the soothfastness of their saying, and they replied, "O king, the lion - hath eaten him; destiny hath been wroughten upon him and thou art - delivered from his hand; for, had he been saved from the lion, we indeed, - by Allah, had feared for thee from him, because the king's destruction - would have been at his hand." So the king ceased to sorrow for this and - the days passed by and the affair was forgotten. Meanwhile the boy grew up - and abode with the people of the village, and when Allah willed the - accomplishing of His commandment, which no endeavour availeth to avert, he - went forth with a party of the villagers to cut the way. The folk - complained to King Ibrahim his father, who sallied out with a company of - his men and surrounded the highwaymen. Now that boy was with them, and he - drew forth an arrow and launched it at them, and it smote the king and - wounded him in a mortal place. So they carried him to his palace, after - they had laid hands upon the youth and his comrades and brought them - before the sovran, saying, "What biddest us to do with them?" Quoth he, "I - am presently in trouble for myself, so bring me the astrologers." - Accordingly, they brought them before him and he said to them, "Ye said to - me Thy death shall be by slaying at the hand of thy son: how, then, - befalleth it that I have got my death-hurt by yonder thieves?" The - astrologers marvelled and said to him, "O king, 'tis not beyond the lore - of the stars, together with the doom of Allah, that he who hath smitten - thee should be thy son." When King Ibrahim heard this, he bade fetch the - thieves and said to them, "Tell me truly, which of you shot the shaft that - wounded me." Said they, "'Twas this youth that is with us." Whereupon the - king fell to considering him and said, "O youth, acquaint me with thy case - and tell me who was thy father and thou shalt have assurance of safety - from Allah." The youth replied, "O my lord, I know no father; as for me, - my father lodged me in a pit, with a nurse to rear me, and one day, there - fell in upon us a lion, which tare my shoulder, then left me and occupied - himself with the nurse and rent her in pieces; and Allah vouchsafed me one - who brought me forth the pit." Then he related to him all that had - befallen him, first and last; which when King Ibrahim heard, he cried out - and said, "By Allah, this is my son!" presently adding, "Bare thy - shoulder." So he uncovered it, and behold, it was scarred. Then the king - assembled his lords and lieges and the astrologers and said to them, "Know - that what Allah hath writ upon the forehead, be it fair fortune or - misfortune, none may efface, and all that is decreed to a man must - perforce befal him. Indeed, this my care-taking and my endeavour profited - me naught, for what weird Allah decreed for my son, he hath dreed and - whatso He decreed to me I have endured. Nevertheless, I praise Allah and - thank Him because this was at my son's hand, and not at the hand of - another, and Alhamdolillah—laud to the Lord—for that the kingship is come - to my son!" And he strained the youth to his bosom and embraced him and - kissed him, saying "O my son, this matter was after such fashion, and of - my watchfulness over thee from Fate, I lodged thee in that pit; but - caretaking availed not." Then he took the crown of the kingship and set it - on his son's head and caused the lieges and the people do homage to him - and commended the subjects to his care and enjoined to him justice and - equity. And he farewelled him that night and died and his son reigned in - his stead.<a href="#linknote-228" name="linknoteref-228" - id="linknoteref-228"><small>228</small></a> "On like wise, O king" - (continued the young treasurer), "'tis with thee. If Allah have written - aught on my forehead, needs must it befal me and my speech to the king - shall not avail me; no, nor my illustrating it to him with instances, - against the doom of Allah. And so it is with these Wazirs, for all their - eagerness and endeavour for my destruction, this shall not profit them; - because, if Allah determine to save me, He will give me the victory over - them." When the king heard these words he became perplexed and said, - "Return him to the prison till the morrow, so we may look into his affair, - for the day draweth to an end and I mean to do him dead in foulest sort, - and to-morrow we will visit him with that which he meriteth." - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0036" id="link2H_4_0036"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE TENTH DAY. - </h2> - <p> - Of the Appointed Term,<a href="#linknote-229" name="linknoteref-229" - id="linknoteref-229"><small>229</small></a> Which, if it be Advanced, may - not be Deferred, and if it be Deferred, may not be Advanced. - </p> - <p> - When it was the tenth day (now this day was called Al-Mihrján<a - href="#linknote-230" name="linknoteref-230" id="linknoteref-230"><small>230</small></a> - and it was the day of the coming in of the folk, gentle and simple, to the - king, so they might give him joy and salute him and go forth), the council - of the Wazirs agreed that they should speak with a company of the city - notables. So they said to them, "When ye go in today to the king and - salute him, do ye say to him, 'O king, (to the Lord be the laud!) thou art - praiseworthy of policy and procedure and just to all thy subjects; but - respecting this youth whom thou hast favoured and who nevertheless hath - reverted to his base origin and done this foul deed, what is thy purpose - in his continuance? Indeed, thou hast prisoned him in thy palace, and - every day thou hearest his palaver and thou knowest not what the folk - say.'" And they answered, "Hearing is obeying." Accordingly, when they - entered with the folk and had prostrated themselves before the king and - congratulated his majesty, he raised their several degrees. Now it was the - custom of the folk to salute and go forth; but they took seat, and the - king knew that they had a word they would fain address to him: so he - turned to them (the Wazirs being also present) and said, "Ask your need." - Therefore they repeated to him all that the Ministers had taught them and - the Wazirs also spoke with them; and Azadbakht said to them, "O folk, I - would have it known to you that there is no doubt with me concerning this - your speech proceeding from love and loyal counsel to me, and ye ken that, - were I inclined to kill half these folk, I could do them die and this - would not be hard to me; so how shall I not slay this youth and he in my - power and in the hending of my hand? Indeed, his crime is manifest and he - hath incurred death penalty; and I have deferred it only by reason of the - greatness of the offence; for, an I do this with him and my proof against - him be strengthened, my heart is healed and the heart of my whole folk; - and if I slay him not to-day, his slaying shall not escape me to-morrow." - Then he bade fetch the youth who, when present between his hands, - prostrated to him and blessed him; whereupon quoth the king, "Woe to thee! - How long shall the folk upbraid me on thine account and blame me for - delaying thy death? Even the people of my city reproach me because of - thee, so that I am grown a prating-stock amongst them, and indeed they - come in to me and reproach me for not putting thee to death. How long - shall I delay this? Verily, this very day I mean to shed thy blood and rid - the folk of thy prattling." The youth replied, "O king, an there have - betided thee talk because of me, by Allah, and again by Allah the Great, - those who have brought on thee this talk from the folk are none but these - wicked Wazirs, who chatter with the crowd and tell them foul tales and ill - things in the king's house, but I hope in the Most High that He will cause - their malice to recoil upon their own heads. As for the king's menace of - slaying me, I am in the grip of his hand; so let not the king occupy his - mind with my slaughter, because I am like the sparrow in the grasp of the - fowler; if he will, he cutteth his throat, and if he will, he letteth him - go. As for the delaying of my death, 'tis not from the king, but from Him - in whose hand is my life; for, by Allah, O king, an the Almighty willed my - slaughter, thou couldst not postpone it; no, not for a single hour. And, - indeed, man availeth not to fend off evil from himself, even as it was - with the son of King Sulayman Shah, whose anxiety and carefulness for the - winning of his wish in the matter of the new-born child availed him - naught, for his last hour was deferred how many a time! and Allah saved - him until he had accomplished his period and had fulfilled his life-term." - Cried the king, "Fie upon thee, how great is thy craft and thy talk! Tell - me, what was their tale." And the youth said, "Hear, O king, - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0037" id="link2H_4_0037"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Story of King Sulayman Shah and his Niece.<a href="#linknote-231" - name="linknoteref-231" id="linknoteref-231"><small>231</small></a> - </h2> - <p> - There was once a king named Sulayman Sháh, who was goodly of policy and - rede, and he had a brother who died and left a daughter; so Sulayman Shah - reared her with the best of rearing and the girl became a model of reason - and perfection, nor was there in her time a more beautiful than she. Now - the king had two sons, one of whom he had appointed in his mind to wed - her, while the other purposed to take her. The elder son's name was - Bahluwán<a href="#linknote-232" name="linknoteref-232" id="linknoteref-232"><small>232</small></a> - and that of the younger Malik Sháh<a href="#linknote-233" - name="linknoteref-233" id="linknoteref-233"><small>233</small></a>, and - the girl was called Sháh Khátún. Now one day, King Sulayman Shah went in - to his brother's daughter and kissing her head, said to her, "Thou art my - daughter and dearer to me than a child, for the love of thy late father - who hath found mercy; wherefore I purpose espousing thee to one of my sons - and appointing him my heir apparent, so he may be king after me. Look, - then, which thou wilt have of my sons,<a href="#linknote-234" - name="linknoteref-234" id="linknoteref-234"><small>234</small></a> for - that thou hast been reared with them and knowest them." The maiden arose - and kissing his hand, said to him, "O my lord, I am thine hand-maid and - thou art the ruler over me; so whatever liketh thee do that same, inasmuch - as thy wish is higher and honourabler and holier than mine and if thou - wouldst have me serve thee as a hand-maid for the rest of my life, 'twere - fairer to me than any mate." The king commended her speech and conferred - on her a robe of honour and gave her magnificent gifts; after which, his - choice having fallen upon his younger son, Malik Shah, he wedded her with - him and made him his heir apparent and bade the folk swear fealty to him. - When this reached his brother Bahluwan and he was ware that his younger - brother had by favour been preferred over him, his breast was straitened - and the affair was sore to him and envy entered into him and hate; but he - hid this in his heart, whilst fire raged therein because of the damsel and - the dominion. Meanwhile Shah Khatun went in bridal splendour to the king's - son and conceived by him and bare a son, as he were the illuming moon. - When Bahluwan saw this betide his brother, envy and jealousy overcame him; - so he went in one night to his father's palace and coming to his brother's - chamber, saw the nurse sleeping at the door, with the cradle before her - and therein his brother's child asleep. Bahluwan stood by him and fell to - looking upon his face, whose radiance was as that of the moon, and Satan - insinuated himself into his heart, so that he bethought himself and said, - "Why be not this babe mine? Verily, I am worthier of him than my brother; - yea, and of the damsel and the dominion." Then the idea got the mastery of - him and anger drave him, so that he took out a knife, and setting it to - the child's gullet, cut his throat and would have severed his windpipe. So - he left him for dead and entering his brother's chamber, saw him asleep, - with the Princess by his side, and thought to slay her, but said to - himself, "I will leave the girl-wife for myself." Then he went up to his - brother and cutting his throat, parted head from body, after which he left - him and went away. But now the world was straitened upon him and his life - was a light matter to him and he sought the lodging of his sire Sulayman - Shah, that he might slay him also, but could not get admission to him. So - he went forth from the palace and hid himself in the city till the morrow, - when he repaired to one of his father's fortalices and therein fortified - himself. On this wise it was with him; but as regards the nurse, she - presently awoke that she might give the child suck, and seeing the cradle - running with blood, cried out; whereupon the sleepers started up and the - king was aroused and making for the place, found the child with his throat - cut and the bed running over with blood and his father dead with a slit - weasand in his sleeping chamber. They examined the child and found life in - him and his windpipe whole and they sewed up the place of the wound: then - the king sought his son Bahluwan, but found him not and saw that he had - fled; so he knew that it was he who had done this deed, and this was - grievous to the king and to the people of his realm and to the lady Shah - Khatun. Thereupon the king laid out his son Malik Shah and buried him and - made him a mighty funeral and they mourned with passing sore mourning; - after which he applied himself to rearing the infant. As for Bahluwan, - when he fled and fortified himself, his power waxed amain and there - remained for him but to make war upon his father, who had cast his - fondness upon the child and used to rear him on his knees and supplicate - Almighty Allah that he might live, so he might commit the command to him. - When he came to five years of age, the king mounted him on horseback and - the people of the city rejoiced in him and prayed for him length of life, - that he might take vengeance for his father<a href="#linknote-235" - name="linknoteref-235" id="linknoteref-235"><small>235</small></a> and - heal his grandsire's heart. Meanwhile, Bahluwan the rebel<a - href="#linknote-236" name="linknoteref-236" id="linknoteref-236"><small>236</small></a> - addressed himself to pay court to Cæsar, king of the Roum<a - href="#linknote-237" name="linknoteref-237" id="linknoteref-237"><small>237</small></a> - and crave aid of him in debelling his father, and he inclined unto him and - gave him a numerous army. His sire the king hearing of this sent to Cæsar, - saying, "O glorious king of might illustrious, succour not an evil doer. - This is my son and he hath done so and so and cut his brother's throat and - that of his brother's son in the cradle." But he told not the king of the - Roum that the child had recovered and was alive. When Cæsar heard the - truth of the matter, it was grievous to him as grievous could be, and he - sent back to Sulayman Shah, saying, "An it be thy wish, O king, I will cut - off his head and send it to thee." But he made answer, saying, "I care - naught for him: soon and surely the reward of his deed and his crimes - shall overtake him, if not to-day, then tomorrow." And from that date he - continued to exchange letters and presents with Cæsar. Now the king of the - Roum heard tell of the widowed Princess<a href="#linknote-238" - name="linknoteref-238" id="linknoteref-238"><small>238</small></a> and of - the beauty and loveliness wherewith she was endowed, wherefore his heart - clave to her and he sent to seek her in wedlock of Sulayman Shah, who - could not refuse him. So he arose and going in to Shah Khatun, said to - her, "O my daughter, the king of the Roum hath sent to me to seek thee in - marriage. What sayst thou?" She wept and replied, "O king, how canst thou - find it in thy heart to address me thus? As for me, abideth there husband - for me, after the son of my uncle?" Rejoined the king, "O my daughter, - 'tis indeed as thou sayest; but here let us look to the issues of affairs. - I must now take compt of death, for that I am a man shot in years and fear - not save for thee and for thy little son; and indeed I have written to the - king of the Roum and others of the kings and said, His uncle slew him, and - said not that he had recovered and is living, but concealed his affair. - Now the king of the Roum hath sent to demand thee in marriage, and this is - no thing to be refused and fain would we have our back strengthened with - him."<a href="#linknote-239" name="linknoteref-239" id="linknoteref-239"><small>239</small></a> - And she was silent and spake not. So King Sulayman Shah made answer to - Cæsar with "Hearing and obeying." Then he arose and despatched her to him, - and Cæsar went in to her and found her passing the description wherewith - they had described her; wherefore he loved her every day more and more and - preferred her over all his women and his affection for Sulayman Shah was - increased; but Shah Khatun's heart still clave to her child and she could - say naught. As for Sulayman Shah's son, the rebel Bahluwan, when he saw - that Shah Khatun had married the king of the Roum, this was grievous to - him and he despaired of her. Meanwhile, his father Sulayman Shah watched - over the child and cherished him and named him Malik Shah, after the name - of his sire. When he reached the age of ten, he made the folk do homage to - him and appointed him his heir apparent, and after some days, the old - king's time for paying the debt of nature drew near and he died. Now a - party of the troops had banded themselves together for Bahluwan; so they - sent to him, and bringing him privily, went in to the little Malik Shah - and seized him and seated his uncle Bahluwan on the throne of kingship. - Then they proclaimed him king and did homage to him all, saying, "Verily, - we desire thee and deliver to thee the throne of kingship; but we wish of - thee that thou slay not thy brother's son, because we are still bounden by - the oaths we sware to his sire and his grandsire and the covenants we made - with them." So Bahluwan granted this to them and imprisoned the boy in an - underground dungeon and straitened him. Presently, the grievous news - reached his mother and this was to her a fresh grief; but she could not - speak and committed her affair to Allah Almighty, for that she durst not - name this to King Cæsar her spouse, lest she should make her uncle King - Sulayman Shah a liar. But as regards Bahluwan the Rebel, he abode king in - his father's place and his affairs prospered, while young Malik Shah lay - in the souterrain four full-told years, till his favour faded and his - charms changed. When He (extolled and exalted be He!) willed to relieve - him and to bring him forth of the prison, Bahluwan sat one day with his - chief Officers and the Lords of his land and discoursed with them of the - story of his sire, King Sulayman Shah and what was in his heart. Now there - were present certain Wazirs, men of worth, and they said to him, "O king, - verily Allah hath been bountiful to thee and hath brought thee to thy - wish, so that thou art become king in thy father's place and hast won - whatso thou wishedst. But, as for this youth, there is no guilt in him, - because he, from the day of his coming into the world, hath seen neither - ease nor pleasure, and indeed his favour is faded and his charms changed. - What is his crime that he should merit such pains and penalties? Indeed, - others than he were to blame, and hereto Allah hath given thee the victory - over them, and there is no fault in this poor lad." Quoth Bahluwan, - "Verily, 'tis as ye say; but I fear his machinations and am not safe from - his mischief; haply the most part of the folk will incline unto him." They - replied, "O king, what is this boy and what power hath he? An thou fear - him, send him to one of the frontiers." And Bahluwan said, "Ye speak - sooth; so we will send him as captain of war to reduce one of the outlying - stations." Now over against the place in question was a host of enemies, - hard of heart, and in this he designed the slaughter of the youth; so he - bade bring him forth of the underground dungeon and caused him draw near - to him and saw his case. Then he robed him, whereat the folk rejoiced, and - bound for him the banners<a href="#linknote-240" name="linknoteref-240" - id="linknoteref-240"><small>240</small></a> and, giving him a mighty many, - despatched him to the quarter aforesaid, whither all who went or were - slain or were taken. Accordingly Malik Shah fared thither with his force - and when it was one of the days, behold, the enemy attacked them in the - night; whereupon some of his men fled and the rest the enemy captured; and - they seized Malik Shah also and cast him into a pit with a company of his - men. His fellows mourned over his beauty and loveliness and there he abode - a whole twelvemonth in evillest plight. Now at the beginning of every year - it was the enemy's wont to bring forth their prisoners and cast them down - from the top of the citadel to the bottom; so at the customed time they - brought them forth and cast them down, and Malik Shah with them. However, - he fell upon the other men and the ground touched him not, for his term - was God-guarded. But those who were cast down there were slain upon the - spot and their bodies ceased not to lie there till the wild beasts ate - them and the winds scattered their bones. Malik Shah abode strown in his - place and aswoon, all that day and that night, and when he revived and - found himself safe and sound, he thanked Allah the Most High for his - safety and rising, left the place. He gave not over walking, unknowing - whither he went and dieting upon the leaves of the trees; and by day he - hid himself where he might and fared on at hazard all his night; and thus - he did for some days, till he came to a populous part and seeing folk - there, accosted them. He acquainted them with his case, giving them to - know that he had been prisoned in the fortress and that they had thrown - him down, but Almighty Allah had saved him and brought him off alive. The - people had ruth on him and gave him to eat and drink and he abode with - them several days; then he questioned them of the way that led to the - kingdom of his uncle Bahluwan, but told them not that he was his father's - brother. So they showed him the road and he ceased not to go barefoot, - till he drew near his uncle's capital, naked, anhungered, and indeed his - limbs were lean and his colour changed. He sat down at the city gate, when - behold, up came a company of King Bahluwan's chief officers, who were out - a-hunting and wished to water their horses. They lighted down to rest and - the youth accosted them, saying, "I would ask you of somewhat that ye may - acquaint me therewith." Quoth they, "Ask what thou wilt;" and quoth he, - "Is King Bahluwan well?" They derided him and replied, "What a fool art - thou, O youth! Thou art a stranger and a beggar, and whence art thou that - thou should'st question concerning the king?"<a href="#linknote-241" - name="linknoteref-241" id="linknoteref-241"><small>241</small></a> Cried - he, "In very sooth, he is my uncle;" whereat they marvelled and said, - "'Twas one catch-question<a href="#linknote-242" name="linknoteref-242" - id="linknoteref-242"><small>242</small></a> and now 'tis become two." Then - said they to him, "O youth, it is as if thou wert Jinn-mad. Whence comest - thou to claim kinship with the king? Indeed, we know not that he hath any - kith and kin save a nephew, a brother's son, who was prisoned with him, - and he despatched him to wage war upon the infidels, so that they slew - him." Said Malik Shah, "I am he and they slew me not, but there befel me - this and that." They knew him forthwith and rising to him, kissed his - hands and rejoiced in him and said to him, "O our lord, thou art indeed a - king and the son of a king, and we desire thee naught but good and we pray - for thy continuance. Look how Allah hath rescued thee from this wicked - uncle, who sent thee to a place whence none ever came off safe and sound, - purposing not in this but thy destruction; and indeed thou fellest upon - death from which Allah delivered thee. How, then, wilt thou return and - cast thyself again into thine foeman's hand? By Allah, save thyself and - return not to him this second time. Haply thou shalt abide upon the face - of the earth till it please Almighty Allah to receive thee; but, an thou - fall again into his hand, he will not suffer thee to live a single hour." - The Prince thanked them and said to them, "Allah reward you with all weal, - for indeed ye give me loyal counsel; but whither would ye have me wend?" - Quoth they, "To the land of the Roum, the abiding place of thy mother." - "But," quoth he, "My grandfather Sulayman Shah, when the king of the Roum - wrote to him demanding my mother in marriage, hid my affair and secreted - my secret; and she hath done the same, and I cannot make her a liar." - Rejoined they, "Thou sayst sooth, but we desire thine advantage, and even - wert thou to take service with the folk, 'twere a means of thy - continuance." Then each and every of them brought out to him money and - gave him a modicum and clad him and fed him and fared on with him the - length of a parasang, till they brought him far from the city, and letting - him know that he was safe, departed from him, whilst he journeyed till he - came forth of his uncle's reign and entered the dominion of the Roum. Then - he made a village and taking up his abode therein, applied himself to - serving one there in earing and seeding and the like. As for his mother, - Shah Khatun, great was her longing for her child and she thought of him - ever and news of him was cut off from her, so her life was troubled and - she foresware sleep and could not make mention of him before King Cæsar - her spouse. Now she had a Castrato who had come with her from the court of - her uncle King Sulayman Shah, and he was intelligent, quick-witted, - right-reded. So she took him apart one day and said to him, shedding tears - the while, "Thou hast been my Eunuch from my childhood to this day; canst - thou not therefore get me tidings of my son, seeing that I cannot speak of - his matter?" He replied, "O my lady, this is an affair which thou hast - concealed from the commencement, and were thy son here, 'twould not be - possible for thee to entertain him, lest<a href="#linknote-243" - name="linknoteref-243" id="linknoteref-243"><small>243</small></a> thine - honour be smirched with the king; for they would never credit thee, since - the news hath been bruited abroad that thy son was slain by his uncle." - Quoth she, "The case is even as thou sayst and thou speaketh sooth; but, - provided I know that my son is alive, let him be in these parts pasturing - sheep and let me not sight him nor he sight me." He asked, "How shall we - manage in this matter?" and she answered, "Here be my treasures and my - wealth: take all thou wilt and bring me my son or else tidings of him." - Then they devised a device between them, which was that they should feign - some business in their own country, to wit that she had wealth there - buried from the time of her husband, Malik Shah, and that none knew of it - but this Eunuch who was with her, so it behoved him to go fetch it. - Accordingly she acquainted the king her husband with that and sought his - permit for the Eunuch to fare: and the king granted him leave of absence - for the journey and charged him devise a device, lest he come to grief. - The Castrato, therefore, disguised himself in merchant's habit and - repairing to Bahluwan's city, began to make espial concerning the youth's - case; whereupon they told him that he had been prisoned in a souterrain - and that his uncle had released him and despatched him to such a place, - where they had slain him. When the Eunuch heard this, the mishap was - grievous to him and his breast was straitened and he knew not what to do. - It chanced one day of the days that a certain of the horsemen, who had - fallen in with the young Malik Shah by the water and clad him and given - him spending-money, saw the Eunuch in the city, habited as a merchant, and - recognising him, questioned him of his case and of the cause of his - coming. Quoth he, "I came to sell merchandise;" and quoth the horseman, "I - will tell thee somewhat, an thou canst keep it secret." Answered the - Neutral, "That I can! What is it?" and the other said, "We met the king's - son Malik Shah, I and sundry of the Arabs who were with me, and saw him by - such a water and gave him spending-money and sent him towards the land of - the Roum, near his mother, for that we feared for him lest his uncle - Bahluwan slay him." Then he told him all that had passed between them, - whereat the Eunuch's countenance changed and he said to the cavalier "Thou - art safe!" The knight replied, "Thou also art safe though thou come in - quest of him." And the Eunuch rejoined, saying, "Truly, that is my errand: - there is no rest for his mother, lying down or rising up, and she hath - sent me to seek news of him." Quoth the cavalier, "Go in safety, for he is - in a quarter of the land of the Roum, even as I said to thee." The - Castrato thanked him and blessed him and mounting, returned upon his road, - following the trail, whilst the knight rode with him to a certain highway, - when he said to him, "This is where we left him." Then he took leave of - him and returned to his own city, whilst the Eunuch fared on along the - road, enquiring in every village he entered of the youth, by the - description which the rider had given him, and he ceased not thus to do - till he came to the village wherein was young Malik Shah. So he entered, - and dismounting, made enquiry after the Prince, but none gave him news of - him; whereat he abode perplexed concerning his affair and made ready to - depart. Accordingly he mounted his horse; but, as he passed through the - village, he saw a cow bound with a rope and a youth asleep by her side, - hending the halter in hand; so he looked at him and passed on and heeded - him not in his heart; but presently he halted and said to himself, "An the - youth whom I am questing have become the like of this sleeping youth whom - I passed but now, how shall I know him? Alas, the length of my travail and - travel! How shall I go about in search of a somebody I know not, one whom, - if I saw him face to face I should not know?" So saying he turned back, - musing anent that sleeping youth, and coming to him, he still sleeping, - dismounted from his mare and sat down by his side. He fixed his eyes upon - his face and considered him awhile and said in himself, "For aught I wot, - this youth may be Malik Shah;" then he began hemming and saying, "Harkye, - O youth!" Whereupon the sleeper awoke and sat up; and the Eunuch asked - him, "Who be thy father in this village and where be thy dwelling?" The - youth sighed and replied, "I am a stranger;" and quoth the Castrato, "From - what land art thou and who is thy sire?" Quoth the other, "I am from such - a land," and the Eunuch ceased not to question him and he to answer his - queries, till he was certified of him and knew him. So he rose and - embraced him and kissed him and wept over his case: he also told him that - he was wandering about in search of him and informed him that he was come - privily from the king, his mother's husband, and that his mother would be - satisfied to weet that he was alive and well, though she saw him not. Then - he re-entered the village and buying the Prince a horse, mounted him and - they ceased not going till they came to the frontier of their own country, - where there fell robbers upon them by the way and took all that was with - them and pinioned them; after which they threw them in a pit hard by the - road and went their ways and left them to die there; and indeed they had - cast many folk into that pit and they had perished. The Eunuch fell - a-weeping in the pit and the youth said to him, "What is this weeping and - what shall it profit here?" Quoth the Castrato, "I weep not for fear of - death, but of ruth for thee and the cursedness of thy case and because of - thy mother's heart and for that which thou hast suffered of horrors and - that thy death should be this ignoble death, after the endurance of all - manner dire distresses." But the youth said, "That which hath betided me - was writ to me and that which is written none hath power to efface; and if - my life-term be advanced, none may defer it."<a href="#linknote-244" - name="linknoteref-244" id="linknoteref-244"><small>244</small></a> Then - the twain passed that night and the following day and the next night and - the next day in the hollow, till they were weak with hunger and came nigh - upon death and could but groan feebly. Now it fortuned by the decree of - Almighty Allah and His destiny, that Cæsar, king of the Greeks, the spouse - of Malik Shah's mother Shah Khatun, went forth a-hunting that morning. He - flushed a head of game, he and his company, and chased it, till they came - up with it by that pit, whereupon one of them lighted down from his horse, - to slaughter it, hard by the mouth of the hollow. He heard a sound of low - moaning from the sole of the pit; whereat he arose and mounting his horse, - waited till the troops were assembled. Then he acquainted the king with - this and he bade one of his servants descend into the hollow: so the man - climbed down and brought out the youth and the Eunuch in fainting - condition. They cut their pinion-bonds and poured wine down their throats, - till they came to themselves, when the king looked at the Eunuch and - recognising him, said, "Harkye, Suchan-one!" The Castrato replied, "Yes, O - my lord the king," and prostrated himself to him; whereat the king - wondered with exceeding wonder and asked him, "How camest thou to this - place and what hath befallen thee?" The Eunuch answered, "I went and took - out the treasure and brought it thus far; but the evil eye was behind me - and I unknowing. So the thieves took us alone here and seized the money - and cast us into this pit that we might die the slow death of hunger, even - as they had done with others; but Allah the Most High sent thee, in pity - to us." The king marvelled, he and his, and praised the Lord for that he - had come thither; after which he turned to the Castrato and said to him, - "What is this youth thou hast with thee?" He replied, "O king, this is the - son of a nurse who belonged to us and we left him when he was a little - one. I saw him to-day and his mother said to me, 'Take him with thee;' so - this morning I brought him that he might be a servant to the king, for - that he is an adroit youth and a clever." Then the king fared on, he and - his company, and with them the Eunuch and the youth, who questioned his - companion of Bahluwan and his dealing with his subjects, and he replied, - saying, "As thy head liveth, O my lord the king, the folk are in sore - annoy with him and not one of them wisheth a sight of him, be they high or - low." When the king returned to his palace, he went in to his wife Shah - Khatun and said to her, "I give thee the glad tidings of thine Eunuch's - return;" and he told her what had betided and of the youth whom he had - brought with him. When she heard this, her wits fled and she would have - screamed, but her reason restrained her, and the king said to her, "What - is this? Art thou overcome with grief for the loss of the monies or for - that which hath befallen the Eunuch?" Said she, "Nay, as thy head liveth, - O king, but women are weaklings." Then came the Castrato and going in to - her, told her all that had happened to him and also acquainted her with - her son's case and with that which he had suffered of distresses and how - his uncle had exposed him to slaughter, and he had been taken prisoner and - they had cast him into the pit and hurled him from the highmost of the - citadel and how Allah had delivered him from these perils, all of them; - and whilst he recounted to her all this, she wept. Then she asked him, - "When the king saw him and questioned thee of him, what was it thou saidst - him?" and he answered, "I said to him, 'This is the son of a nurse who - belonged to us. We left him a little one and he grew up; so I brought him, - that he might be servant to the king.'" Cried she, "Thou didst well;" and - she charged him to serve the Prince with faithful service. As for the - king, he redoubled in kindness to the Castrato and appointed the youth a - liberal allowance and he abode going in to and coming out of the king's - house and standing in his service, and every day he waxed better with him. - As for Shah Khatun, she used to station herself at watch for him at the - windows and in the balconies and gaze upon him, and she frying on coals of - fire on his account; yet could she not speak. In such condition she abode - a long while and indeed yearning for him was killing her; so she stood and - watched for him one day at the door of her chamber and straining him to - her bosom, bussed him on the breast and kissed him on either cheek. At - this moment, behold, out came the major-domo of the king's household and - seeing her embracing the youth, started in amazement. Then he asked to - whom that chamber belonged and was answered, "To Shah Khatun, wife of the - king," whereupon he turned back, quaking as one smitten by a leven-bolt. - The king saw him in a tremor and said to him, "Out on thee! what is the - matter?" Said he, "O king, what matter can be more grievous than that - which I see?" Asked the king, "What seest thou?" and the officer answered, - "I see that the youth, who came with the Eunuch, was not brought with him - save on account of Shah Khatun; for I passed but now by her chamber door, - and she was standing, watching; and when the youth came up, she rose to - him and clipped him and kissed him on his cheek." When the king heard - this, he bowed his head amazed, perplexed, and sinking into a seat, - clutched at his beard and shook it until he came nigh upon plucking it - out. Then he arose forthright and laid hands on the youth and clapped him - in jail. He also took the Eunuch and cast them both into a souterrain - under his palace. After this he went in to Shah Khatun and said to her, - "Brava, by Allah, O daughter of nobles. O thou whom kings sought to wed, - for the purity of thy repute and the fairness of the fame of thee! How - seemly is thy semblance! Now may Allah curse her whose inward contrarieth - her outward, after the likeness of thy base favour, whose exterior is - handsome and its interior fulsome, face fair and deeds foul! Verily, I - mean to make of thee and of yonder ne'er-do-well an example among the - lieges, for that thou sentest not thine Eunuch but of intent on his - account, so that he took him and brought him into my palace and thou hast - trampled<a href="#linknote-245" name="linknoteref-245" id="linknoteref-245"><small>245</small></a> - my head with him; and this is none other than exceeding boldness; but thou - shalt see what I will do with you all." So saying, he spat in her face and - went out from her; whilst Shah Khatun said nothing, well knowing that, an - she spoke at that time, he would not credit her speech. Then she humbled - herself in supplication to Allah Almighty and said, "O God the Great, Thou - knowest the things by secrecy ensealed and their outwards revealed and - their inwards concealed! If an advanced life-term be appointed to me, let - it not be deferred, and if a deferred one, let it not be advanced!" On - this wise she passed some days, whilst the king fell into bewilderment and - forsware meat and drink and sleep, and abode knowing not what he should do - and saying to himself, "An I slay the Eunuch and the youth, my soul will - not be solaced, for they are not to blame, seeing that she sent to fetch - him, and my heart careth not to kill them all three. But I will not be - hasty in doing them die, for that I fear repentance." Then he left them, - so he might look into the affair. Now he had a nurse, a foster-mother, on - whose knees he had been reared, and she was a woman of understanding and - suspected him, yet dared not question him. So she went in to Shah Khatun - and finding her in yet sadder plight than he, asked her what was to do; - but she refused to answer. However, the nurse gave not over coaxing and - questioning her, till she swore her to concealment. Accordingly, the old - woman made oath that she would keep secret all that she should say to her, - whereupon the Queen to her related her history, first and last, and told - her that the youth was her son. With this the old woman prostrated herself - before her and said to her, "This is a right easy matter." But the Queen - replied, "By Allah, O my mother, I prefer my destruction and that of my - son to defending myself by a plea which they will not believe; for they - will say, 'She pleadeth this only that she may fend off shame from - herself.' And naught will profit me save long-suffering." The old woman - was moved by her speech and her wisdom and said to her, "Indeed, O my - daughter, 'tis as thou sayest, and I hope in Allah that He will show forth - the truth. Have patience and I will presently go in to the king and hear - his words and machinate somewhat in this matter, Inshallah!" Thereupon the - ancient dame arose and going into the king, found him with his head - between his knees in sore pain of sorrow. She sat down by him awhile and - bespake him with soft words and said to him,<a href="#linknote-246" - name="linknoteref-246" id="linknoteref-246"><small>246</small></a> - "Indeed, O my son, thou consumest my vitals, for that these many days thou - hast not mounted horse, and thou grievest and I know not what aileth - thee." He replied, "O my mother, all is due to yonder accursed, of whom I - deemed so well and who hath done this and that." Then he related to her - the whole story from beginning to end, and she cried to him, "This thy - chagrin is on account of a no-better-than-she-should-be!" Quoth he, "I was - but considering by what death I should slay them, so the folk may take - warning and repent." And quoth she, "O my son, 'ware precipitance, for it - gendereth repentance and the slaying of them shall not escape thee. When - thou art assured of this affair, do whatso thou willest." He rejoined, "O - my mother, there needeth no assurance anent him for whom she despatched - her Eunuch and he fetched him." But she retorted, "There is a thing - wherewith we will make her confess,<a href="#linknote-247" - name="linknoteref-247" id="linknoteref-247"><small>247</small></a> and all - that is in her heart shall be discovered to thee." Asked the king, "What - is that?" and she answered, "I will bring thee the heart of a hoopoe,<a - href="#linknote-248" name="linknoteref-248" id="linknoteref-248"><small>248</small></a> - which, when she sleepeth, do thou lay upon her bosom and question her of - everything thou wouldst know, and she will discover the same unto thee and - show forth the truth to thee." The king rejoiced in this and said to his - nurse, "Hasten thou and let none know of thee." So she arose and going in - to the Queen, said to her, "I have done thy business and 'tis as follows. - This night the king will come in to thee and do thou seem asleep; and if - he ask thee of aught, do thou answer him, as if in thy sleep." The Queen - thanked her and the old dame went away and fetching the bird's heart, gave - it to the king. Hardly was the night come, when he went in to his wife and - found her lying back, a-slumbering; so he sat down by her side and laying - the hoopoe's heart on her breast, waited awhile, so he might be assured - that she slept. Then said he to her, "Shah Khatun,<a href="#linknote-249" - name="linknoteref-249" id="linknoteref-249"><small>249</small></a> Shah - Khatun, is this my reward from thee?" Quoth she, "What offence have I - committed?" and quoth he, "What offence can be greater than this? Thou - sentest after yonder youth and broughtest him hither, on account of the - lust of thy heart, so thou mightest do with him that for which thou - lustedst." Said she, "I know not carnal desire. Verily, among thy pages - are those who are comelier and seemlier than he; yet have I never desired - one of them." He asked "Why, then, didst thou lay hold of him and kiss - him?" And she answered, "This youth is my son and a piece of my liver; and - of my longing and affection for him, I could not contain myself, but - sprang upon him and kissed him." When the king heard this, he was dazed - and amazed and said to her, "Hast thou a proof that this youth is thy son? - Indeed, I have a letter from thine uncle King Sulayman Shah, informing me - that his uncle Bahluwan cut his throat." Said she "Yes, he did indeed cut - his throat, but severed not the wind-pipe; so my uncle sewed up the wound - and reared him, for that his life-term was not come." When the king heard - this, he said, "This proof sufficeth me," and rising forthright in the - night, bade bring the youth and the Eunuch. Then he examined his stepson's - throat with a candle and saw the scar where it had been cut from ear to - ear, and indeed the place had healed up and it was like a thread stretched - out. Thereupon the king fell down prostrate before Allah, who had - delivered the Prince from all these perils and from the distresses he had - suffered, and rejoiced with joy exceeding because he had delayed and had - not made haste to slay him, in which case mighty sore repentance had - betided him.<a href="#linknote-250" name="linknoteref-250" - id="linknoteref-250"><small>250</small></a> "As for the youth," continued - the young treasurer, "he was not saved but because his life-term was - deferred, and in like manner, O king, 'tis with me: I too have a deferred - term, which I shall attain, and a period which I shall accomplish, and I - trust in Almighty Allah that He will give me the victory over these - villain Wazirs." When the youth had made an end of his speech, the king - said, "Restore him to the prison;" and when they had done this, he turned - to the Ministers and said to them, "Yonder youth lengtheneth his tongue - upon you, but I know your tenderness for the weal of mine empire and your - loyal counsel to me; so be of good heart, for all that ye advise me I will - do." They rejoiced when they heard these words, and each of them said his - say. Then quoth the king, "I have not deferred his slaughter but to the - intent that the talk might be prolonged and that words might abound, yet - shall he now be slain without let or stay, and I desire that forthright ye - set up for him a gibbet without the town and that the crier cry among the - folk bidding them assemble and take him and carry him in procession to the - gibbet, with the crier crying before him and saying, 'This is the reward - of him whom the king delighted to favour and who hath betrayed him!'" The - Wazirs rejoiced when they heard this, and for their joy slept not that - night; and they made proclamation in the city and set up the gallows. - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0038" id="link2H_4_0038"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE ELEVENTH DAY. - </h2> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0039" id="link2H_4_0039"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - Of the Speedy Relief of Allah. - </h2> - <p> - When it was the eleventh day, the Wazirs repaired in early morning to the - king's gate and said to him, "O king, the folk are assembled from the - portals of the palace to the gibbet, to the end they may see the king's - order carried out on the youth." So Azadbakht bade fetch the prisoner and - they brought him; whereupon the Ministers turned to him and said to him, - "O vile of birth, can any lust for life remain with thee and canst thou - hope for deliverance after this day?" Said he, "O wicked Wazirs, shall a - man of understanding renounce all esperance in Almighty Allah? Howsoever a - man be oppressed, there cometh to him deliverance from the midst of - distress and life from the midst of death, as in the case of the prisoner - and how Allah delivered him." Asked the king, "What is his story?" and the - youth answered, saying, "O king, they tell - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0040" id="link2H_4_0040"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Story of the Prisoner and How Allah Gave Him Relief.<a - href="#linknote-251" name="linknoteref-251" id="linknoteref-251"><small>251</small></a> - </h2> - <p> - There was once a king of the kings, who had a high palace, overlooking his - prison, and he used to hear in the night one saying, "O Ever-present - Deliverer, O Thou whose deliverance is aye present, relieve Thou me!" One - day the king waxed wroth and said, "Yonder fool looketh for relief from - the pains and penalties of his crime." Then said he to his officers, "Who - is in yonder jail?" and said they, "Folk upon whom blood hath been found."<a - href="#linknote-252" name="linknoteref-252" id="linknoteref-252"><small>252</small></a> - Hearing this the king bade bring that man before him and said to him, "O - fool, O little of wit, how shalt thou be delivered from this prison, - seeing that thy crime is mortal?" Then he committed him to a company of - his guards and said to them, "Take this wight and crucify him within sight - of the city." Now it was the night season. So the soldiers carried him - without the city, thinking to crucify him, when behold, there came out - upon them robbers and fell upon them with swords and other weapons. - Thereat the guards left him whom they purposed to slay and fled whilst the - man who was going to slaughter also took to flight and plunging deep into - the desert, knew not whither he went before he found himself in a copse - and there came out upon him a lion of terrible aspect, who snatched him up - and cast him under him. Then he went up to a tree and uprooting it, - covered the man therewithal and made off into the thicket, in quest of the - lioness.<a href="#linknote-253" name="linknoteref-253" id="linknoteref-253"><small>253</small></a> - As for the man, he committed his affair to Allah the Most High, relying - upon Him for deliverance, and said to himself, "What is this affair?" Then - he removed the leaves from himself and rising, saw great plenty of men's - bones there, of those whom the lion had devoured. He looked again and - behold, he saw a heap of gold lying alongside a purse-belt;<a - href="#linknote-254" name="linknoteref-254" id="linknoteref-254"><small>254</small></a> - whereat he marvelled and gathering up the gold in the breast of his - gaberdine, went forth of the copse and fled at hap-hazard, turning neither - to the right nor to the left, in his fear of the lion; nor did he cease - flying till he came to a village and cast himself down, as he were dead. - He lay there till the day appeared and he was rested from his travail, - when he arose and burying the gold, entered the village. Thus Allah gave - him relief and he got the gold. Then said the king, "How long wilt thou - beguile us, O youth, with thy prate? But now the hour of thy slaughter is - come." So he bade crucify him upon the gibbet. But as they were about to - hoist him up, lo and behold! the Captain of the thieves, who had found him - and reared him, came up at that moment and asked, "What be this assembly - and the cause of the crowds here gathered together?" They informed him - that a page of the king had committed a mighty great crime and that he was - about to do him die; so the Captain of the thieves pressed forward and - looking upon the prisoner, knew him, whereupon he went up to him and - strained him to his bosom and threw his arms round his neck, and fell to - kissing him upon his mouth.<a href="#linknote-255" name="linknoteref-255" - id="linknoteref-255"><small>255</small></a> Then said he, "This is a boy I - found under such a mountain, wrapped in a gown of brocade, and I reared - him and he fell to cutting the way with us. One day, we set upon a - caravan, but they put us to flight and wounded some of us and took the lad - and ganged their gait. From that day to this I have gone round about the - lands seeking him, but have not found news of him till now; and this is - he." When the king heard this, he was assured that the youth was his very - son; so he cried out at the top of his voice and casting himself upon him, - embraced him and kissed him and shedding tears, said, "Had I put thee to - death, as was mine intent, I should have died of regret for thee." Then he - cut his pinion-bonds and taking his crown from his head, set it on the - head of his son, whereupon the people raised cries of joy, whilst the - trumpets blared and the kettledrums beat and there befel a mighty great - rejoicing. They decorated the city and it was a glorious day; even the - birds stayed their flight in the welkin, for the greatness of the greeting - and the clamour of the crying. The army and the folk carried the prince to - the palace in splendid procession, and the news came to his mother - Bahrjaur, who fared forth and threw herself upon him. Moreover, the king - bade open the prison and bring forth all who were therein, and they held - high festival seven days and seven nights and rejoiced with a mighty - rejoicing. Thus it betided the youth; but as regards the Ministers, terror - and silence, shame and affright fell upon them and they gave themselves up - for lost. After this the king sat, with his son by his side and the Wazirs - on their knees before him, and summoned his chief officers and the - subjects of the city. Then the prince turned to the Ministers and said to - them, "See, O villain Wazirs, the work of Allah and his speedy relief." - But they answered ne'er a syllable and the king said, "It sufficeth me - that there is nothing alive but rejoiceth with me this day, even to the - birds in the sky, but ye, your breasts are straitened. Indeed, this is the - greatest of hostility in you me-wards, and had I hearkened to you, my - regret had been prolonged and I had died miserably of sorrow." Quoth the - prince, "O my father, but for the fairness of thy thought and thy - perspicacity and thy longanimity and deliberation in affairs, there had - not betided thee this great joy. Hadst thou slain me in haste, repentance - would have been sore on thee and longsome annoy, and on this wise whoso - preferreth haste shall rue." Presently the king sent for the Captain of - the robbers and bade indue him with a robe of honour, commanding that all - who loved the king should doff their dresses and cast them upon him.<a - href="#linknote-256" name="linknoteref-256" id="linknoteref-256"><small>256</small></a> - So there fell robes of honour on him, till he was a-wearied with their - weight, and Azadbakht invested him with the mastership of the police of - his city. Then he bade set up other nine gibbets by the side of the first - and said to his son, "Thou art innocent, and yet these villain Wazirs - strave for thy slaughter." Replied the prince, "O my sire, I had no fault - in their eyes but that I was a loyal counsellor to thee and still kept - watch over thy wealth and withdrew their hands from thy hoards and - treasuries; wherefore they were jealous and envied me and plotted against - me and planned to slay me." Quoth the king, "The time of retribution is at - hand, O my son; but what be thy rede we should do with them in requital of - that they did with thee? And indeed they have striven for thy slaughter - and exposed thee to disgrace and smirched mine honour among the kings." - Then he turned to the Wazirs and said to them, "Woe to you! What liars ye - are! And is aught of excuse left to you?" Said they, "O king, there - remaineth no excuse for us and we are houghed<a href="#linknote-257" - name="linknoteref-257" id="linknoteref-257"><small>257</small></a> by the - deed we would have done to him. Indeed we planned evil to this youth and - it hath reverted upon us, and we plotted mischief against him and it hath - overtaken us; yea, we digged for him a pit and we ourselves have fallen - into it." So the king bade hoist up the Wazirs upon the gibbets and - crucify them there, because Allah is just and decreeth that which is due. - Then Azadbakht and his wife and son abode in joyance and gladness, till - there came to them the Destroyer of delights and they died all; and - extolled be the Living One, who dieth not, to whom be glory and whose - mercy be upon us for ever and ever! Amen. - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0041" id="link2H_4_0041"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - JA'AFAR BIN YAHYA AND ABD AL-MALIK BIN SALITH THE ABBASIDE<a - href="#linknote-258" name="linknoteref-258" id="linknoteref-258"><small>258</small></a> - </h2> - <p> - It is told of Ja'afar bin Yahyà the Barmecide that he sat down one day to - wine and, being minded to be private, sent for his boon-companions, with - whom he was most familiar, and charged the chamberlain that he suffer none - of the creatures of Almighty Allah to enter, save a man of his cup-mates, - by name Abd al-Malik bin Sálih, who was behindhand with them. Then they - donned brightly-dyed dresses.<a href="#linknote-259" name="linknoteref-259" - id="linknoteref-259"><small>259</small></a> for it was their wont, as - often as they sat in the wine-séance, to endue raiment of red and yellow - and green silk, and they sat down to drink, and the cups went round the - lutes thrilled and shrilled. Now there was a man of the kinsfolk of the - Caliph Harun al-Rashid, by name Abd al-Malik bin Salih<a - href="#linknote-260" name="linknoteref-260" id="linknoteref-260"><small>260</small></a> - bin Ali bin Abdallah bin al-Abbas,<a href="#linknote-261" - name="linknoteref-261" id="linknoteref-261"><small>261</small></a> who was - great of gravity and sedateness, piety and propriety, and Al- Rashid used - instantly to require that he should company him in converse and carouse - and drink with him and had offered him to such end abounding wealth, but - he never would. It fortuned that this Abd al-Malik bin Salih came to the - door of Ja'afar bin Yahya, so he might bespeak him of certain requisitions - of his, and the chamberlain, doubting not but he was the Abd al-Malik bin - Salih aforesaid (whom Ja'afar had permitted him admit and that he should - suffer none but him to enter), allowed him to go in to his master. - Accordingly Abd al-Malik went in, garbed in black, with his Rusáfiyah<a - href="#linknote-262" name="linknoteref-262" id="linknoteref-262"><small>262</small></a> - on his head. When Ja'afar saw him, his reason was like to depart for shame - and he understood the case, to wit, that the chamberlain had been deceived - by the likeness of the name; and Abd al-Malik also perceived how the - matter stood and perplexity was manifest to him in Ja'afar's face. So he - put on a cheery countenance and said, "No harm be upon you!<a - href="#linknote-263" name="linknoteref-263" id="linknoteref-263"><small>263</small></a> - Bring us of these dyed clothes." Thereupon they brought him a dyed robe<a - href="#linknote-264" name="linknoteref-264" id="linknoteref-264"><small>264</small></a> - and he donned it and sat discoursing gaily with Ja'afar and jesting with - him. Then said he, "Allow us to be a partaker in your pleasures, and give - us to drink of your Nabíz."<a href="#linknote-265" name="linknoteref-265" - id="linknoteref-265"><small>265</small></a> So they brought him a silken - robe and poured him out a pint, when he said, "We crave your indulgence, - for we have no wont of this." Accordingly Ja'afar ordered a flagon of - Nabíz be set before him, that he might drink whatso he pleased. Then, - having anointed himself with perfumes, he chatted and jested with them - till Ja'afar's bosom broadened and his constraint ceased from him and his - shame, and he rejoiced in this with joy exceeding and asked Abd al-Malik, - "What is thine errand? Inform me thereof, for I cannot sufficiently - acknowledge thy courtesy." Answered the other, "I come (amend thee Allah!) - on three requirements, of which I would have thee bespeak the Caliph; to - wit, firstly, I have on me a debt to the amount of a thousand thousand - dirhams,<a href="#linknote-266" name="linknoteref-266" id="linknoteref-266"><small>266</small></a> - which I would have paid: secondly, I desire for my son the office of Wali - or governor of a province,<a href="#linknote-267" name="linknoteref-267" - id="linknoteref-267"><small>267</small></a> whereby his rank may be - raised: and thirdly, I would fain have thee marry him to Al-'Áliyah, the - daughter of the Commander of the Faithful, for that she is his cousin and - he is a match for her." Ja'afar said, "Allah accomplisheth unto thee these - three occasions. As for the money, it shall be carried to thy house this - very hour: as for the government, I make thy son Viceroy of Egypt; and as - for the marriage, I give him to mate Such-an-one, the daughter of our lord - the Prince of True Believers, at a dowry of such and such a sum. So depart - in the assurance of Allah Almighty." Accordingly Abd al-Malik went away - much astonished at Ja'afar's boldness in undertaking such engagements. He - fared straight for his house, whither he found that the money had preceded - him, and in the morrow Ja'afar presented himself before Al-Rashid and - acquainted him with what had passed, and that he had appointed Abd - al-Malik's son Wali of Egypt<a href="#linknote-268" name="linknoteref-268" - id="linknoteref-268"><small>268</small></a> and had promised him his - daughter, Al-'Aliyah to wife. The Caliph was pleased to approve of this - and he confirmed the appointment and the marriage. Then he sent for the - young man and he went not forth of the palace of the Caliphate till Al- - Rashid wrote him the patent of investiture with the government of Egypt; - and he let bring the Kazis and the witnesses and drew up the contract of - marriage. - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0042" id="link2H_4_0042"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - AL-RASHID AND THE BARMECIDES<a href="#linknote-269" name="linknoteref-269" - id="linknoteref-269"><small>269</small></a> - </h2> - <p> - It is said that the most wondrous of matters which happened to Al-Rashid - was this. His brother Al-Hádí,<a href="#linknote-270" - name="linknoteref-270" id="linknoteref-270"><small>270</small></a> when he - succeeded to the Caliphate, enquired of a seal-ring of great price, which - had belonged to his father Al-Mahdi,<a href="#linknote-271" - name="linknoteref-271" id="linknoteref-271"><small>271</small></a> and it - reached him that Al-Rashid had taken it. So he required it of him, but he - refused to give it up, and Al-Hadi insisted upon him, yet he still denied - the seal-ring of the Caliphate. Now this was on Tigris-bridge, and he - threw the ring into the river.<a href="#linknote-272" - name="linknoteref-272" id="linknoteref-272"><small>272</small></a> When - Al-Hadi died and Al-Rashid succeeded to the Caliphate, he went in person - to that very place with a seal-ring of lead, which he cast into the stream - at the same stead, and bade the divers seek it. So the duckers did his - bidding and brought up the first ring, and this was counted an omen of - Al-Rashid's good fortune and of the continuance of his reign.<a - href="#linknote-273" name="linknoteref-273" id="linknoteref-273"><small>273</small></a> - When Al-Rashid came to the throne, he invested Ja'afar bin Yahyà bin - Khálid al- Barmaki<a href="#linknote-274" name="linknoteref-274" - id="linknoteref-274"><small>274</small></a> with the Wazirate. Now Ja'afar - was eminently noted for generosity and munificence, and the histories of - him to this purport are renowned and have been documented. None of the - Wazirs rose to the rank and favour whereto he attained with Al- Rashid, - who was wont to call him brother<a href="#linknote-275" - name="linknoteref-275" id="linknoteref-275"><small>275</small></a> and - used to carry him with him into his house. The period of his Wazirate was - nineteen<a href="#linknote-276" name="linknoteref-276" id="linknoteref-276"><small>276</small></a> - years, and Yahya one day said to his son Ja'afar, "O my son, as long as - thy reed trembleth,<a href="#linknote-277" name="linknoteref-277" - id="linknoteref-277"><small>277</small></a> water it with kindness." Men - differ concerning the reason of Ja'afar's slaughter, but the better - opinion of it is follows. Al-Rashid could not bear to be parted from - Ja'afar nor from his own sister 'Abbásah, daughter of Al-Mahdi, a single - hour, and she was the loveliest woman of her day; so he said to Ja'afar, - "I will marry thee to her, that it may be lawful to thee to look upon her, - but thou shalt not touch her." After this time the twain used to be - present in Al-Rashid's sitting chamber. Now the Caliph would get up - bytimes and leave the chamber, and they being filled with wine as well as - being young, Ja'afar would rise to her and know her carnally.<a - href="#linknote-278" name="linknoteref-278" id="linknoteref-278"><small>278</small></a> - She conceived by him and bare a handsome boy; and, fearing Al-Rashid, she - dispatched the new-born child by one of her confidants to Meccah the - Magnified (May Allah Almighty greaten it in honor and increase it in - venerance and nobility and magnification!). The affair abode concealed - till there befel a brabble between Abbasah and one of her hand-maidens - whereupon the slave-girl discovered the affair of the child to Al-Rashid - and acquainted him with its abiding-place. So, when the Caliph - pilgrimaged, he sent one who brought him the boy and found the matter - true, where he caused befal the Barmecides whatso befel.<a - href="#linknote-279" name="linknoteref-279" id="linknoteref-279"><small>279</small></a> - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0043" id="link2H_4_0043"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - IBN AL-SAMMAK AND AL-RASHID<a href="#linknote-280" name="linknoteref-280" - id="linknoteref-280"><small>280</small></a> - </h2> - <p> - It is related that Ibn al-Sammák<a href="#linknote-281" - name="linknoteref-281" id="linknoteref-281"><small>281</small></a> went in - one day to Al- Rashid, and the Caliph, being athirst, called for drink. So - his cup was brought him, and when he took it, Ibn al-Sammak said to him, - "Softly, O Prince of True Believers! An thou wert denied this draught, - with how much wouldst thou buy it?" He replied, "With the half of my - reign;" and Ibn al-Sammak said, "Drink and Allah make it grateful to - thee!" Then, when he had drunken; he asked him, "An thou wert denied the - issuing forth of the draught from thy body, with what wouldst thou buy its - issue?" Answered Al-Rashid, "With the whole of my reign;" and Ibn - al-Sammak said, "O Commander of the Faithful, verily, a realm that - weigheth not in the balance against a draught of water or a voiding of - urine is not worth the striving for." And Harun wept. - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0044" id="link2H_4_0044"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - AL-MAAMUN AND ZUBAYDAH<a href="#linknote-282" name="linknoteref-282" - id="linknoteref-282"><small>282</small></a> - </h2> - <p> - It is said that Al-Maamún<a href="#linknote-283" name="linknoteref-283" - id="linknoteref-283"><small>283</small></a> came one day upon Zubaydah, - mother of Al-Amín,<a href="#linknote-284" name="linknoteref-284" - id="linknoteref-284"><small>284</small></a> and saw her moving her lips - and muttering somewhat he understood not; so he said to her, "O mother - mine, art thou cursing me because I slew thy son and spoiled him of his - realm?" Said she, "Not so, by Allah, O Commander of the Faithful!" and - quoth he, "What then was it thou saidest?" Quoth she, "Let the Prince of - True Believers excuse me." But he was urgent with her, saying, "There is - no help but that thou tell it." And she replied, "I said, Allah confound - importunity!" He asked, "How so?" and she answered, "I played one day at - chess with the Commander of the Faithful, Harun al- Rashid, and he imposed - on me the condition of forfeits.<a href="#linknote-285" - name="linknoteref-285" id="linknoteref-285"><small>285</small></a> He won - and made me doff my dress and walk round about the palace, stark naked; so - I did this, and I felt incensed against him. Then we fell again to playing - and I won; whereat I made him go to the kitchen and lie with the foulest - and fulsomest wench of the wenches thereof; but I found not a slave-girl - fouler and filthier than thy mother;<a href="#linknote-286" - name="linknoteref-286" id="linknoteref-286"><small>286</small></a> so I so - bade him tumble her. He did my bidding and she conceived by him of thee, - and thus was I the cause of the slaying of my son and the spoiling of him - of his realm." When Al-Maamún heard this, he turned away, saying, "Allah - curse the importunate!" that is, himself, who had importuned her till she - acquainted him with that affair. - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0045" id="link2H_4_0045"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - AL-NU'UMAN AND THE ARAB OF THE BANU TAY<a href="#linknote-287" - name="linknoteref-287" id="linknoteref-287"><small>287</small></a> - </h2> - <p> - It is said that Al-Nu'umán<a href="#linknote-288" name="linknoteref-288" - id="linknoteref-288"><small>288</small></a> had two boon-companions, one - of whom was hight Ibn Sa'ad and the other Amrú bin al-Malik, and he became - one night drunken and bade bury them alive; so they buried him. When he - arose on the morrow, he asked for them and was acquainted with their - affair, whereupon he built over them a building and appointed to himself a - day of ill-luck and a day of good fortune. If any met him on his unlucky - day, he slew him and with his blood he washed that monument, which is a - place well known in Kufah; and if any met him on his day of good fortune - he enriched him. Now there accosted him once, on his day of ill- omen, an - Arab of the Banú Tay<a href="#linknote-289" name="linknoteref-289" - id="linknoteref-289"><small>289</small></a> and Al-Nu'uman would have done - him dead; but the Arab said, "Allah quicken the king! I have two little - girls and have made none guardian over them; wherefore, and the king see - fit to grant me leave to go to them, I will give him the covenant of Allah<a - href="#linknote-290" name="linknoteref-290" id="linknoteref-290"><small>290</small></a> - that I will return to him, as soon as I shall have appointed unto them a - guardian." Al-Nu'uman had ruth on him and said to him, "An a man will be - surety for thee of those who are with us, I will let thee go, and if thou - return not I will slay him." Now there was with Al- Nu'uman his Wazir - Sharik bin Amru: so the Táí<a href="#linknote-291" name="linknoteref-291" - id="linknoteref-291"><small>291</small></a> looked at him and said, - </p> -<pre xml:space="preserve"> - "Ho thou, Sharik, O Amru-son is there fro' Death repair? * O - brother to men brotherless, brother of all in care! - O brother of Al-Nu'uman an old man this day spare, * An old man - slain and Allah deign fair meed for thee prepare!" -</pre> - <p> - Quoth Sharik, "On me be his warranty, Allah assain the king!" So the Táí - departed, after a term had been assigned him for his returning. Now when - the appointed day arrived, Al-Nu'uman sent for Sharik and said to him, - "Verily the high noon of this day is past;" and Sharik answered, "the king - hath no procedure against me till it be eventide." Whenas evened the - evening there appeared one afar off and Al-Nu'uman fell to looking upon - him and on Sharik who said to him, "Thou hast no right over me till yonder - person come, for haply he is my man." As he spake, up came the Táí in - haste and Al-Nu'uman said, "By Allah, never saw I any more generous than - you two! I know not which of you be the nobler, whether this one who - became warrant for thee in death-risk or thou who returnest to thy - slaughter." Then quoth he to Sharik, "What drave thee to become warrant - for him, knowing the while it was death?" and quoth he, "I did this lest - it be said, Generosity hath departed from Wazirs." Then Al-Nu'uman asked - the Táí, "And thou, what prompted thee to return, knowing that therein was - death and thine one destruction?" and the Arab answered, "I did this lest - it be said, Fidelity hath departed from the folk; for such thing would be - a shame to mine issue and to my tribe." And Al-Nu'uman cried, "By Allah, I - will be the third of you, lest it be said, Mercy hath departed from the - kings." So he pardoned him and bade abolish the day of ill-luck; whereupon - the Arab began to say, - </p> -<pre xml:space="preserve"> - "A many urged me that I false my faith, * But I refused whatso - the wights could plead; - For I'm a man in whom Faith dwells for aye, * And every true - man's word is pledge of deed." -</pre> - <p> - Quoth Al-Nu'uman, "What prompted thee to keep faith, the case being as - thou sayest?" Quoth he, "O king, it was my religion." Al-Nu'uman asked, - "What is thy religion?" and he answered "The Nazarene!" The king said, - "Expound it to me." So the Táí expounded it to him and Al-Nu'uman became a - Christian.<a href="#linknote-292" name="linknoteref-292" - id="linknoteref-292"><small>292</small></a> - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0046" id="link2H_4_0046"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - FIRUZ AND HIS WIFE<a href="#linknote-293" name="linknoteref-293" - id="linknoteref-293"><small>293</small></a> - </h2> - <p> - They relate that a certain king sat one day on the terrace-roof of his - palace, solacing himself with the view, and presently, his wandering - glances espied, on a house-top over against his palace, a woman seer never - saw her like. So he turned to those present and asked them, "To whom - belongeth yonder house?" when they answered, "To thy servant Fírúz, and - that is his spouse." So he went down (and indeed passion had made him - drunken as with wine, and he was deeply in love of her), and calling - Firuz, said to him, "Take this letter and go with it to such a city and - bring me the reply." Firuz took the letter and going to his house, laid it - under his head and passed that night; and when the morning morrowed, he - farewelled his wife and fared for that city, unknowing what his sovran - purposed against him. As for the king, he arose in haste after the husband - had set out and repairing to the house of Firuz in disguise, knocked at - the entrance. Quoth Firuz's wife, "Who's at the door?" and quoth he, - saying, "I am the king, thy husband's master." So she opened and he - entered and sat down, saying, "We are come to visit thee." She cried, "I - seek refuge<a href="#linknote-294" name="linknoteref-294" - id="linknoteref-294"><small>294</small></a> from this visitation, for - indeed I deem not well of it;" but the king said, "O desire of hearts, I - am thy husband's master and methinks thou knowest me not." She replied, - "Nay, I know thee, O my lord and master, and I wot thy purpose and whatso - thou wantest and that thou art my husband's lord. I understand what thou - wishest, and indeed the poet hath forestalled thee in his saying of the - verses referring to thy case, - </p> -<pre xml:space="preserve"> - 'Now will I leave your water-way untrod; * For many treading that - same way I see: - When fall the clustering flies upon the food, * I raise my hand - whate'er my hunger be: - And lions eke avoid the water-way * When dogs to lap at fountain- - side are free.' " -</pre> - <p> - Then said she, "O king, comest thou to a watering-place whereat thy dog - hath drunk and wilt thou drink thereof?" The king was abashed at her and - at her words and fared forth from her but forgot his sandal in the house. - Such was his case; but as regards Firuz, when he went forth from his - house, he sought the letter, but found it not in pouch; so he returned - home. Now his return fell in with the king's going forth and he came upon - the sandal in his house, whereat his wit was wildered and he knew that the - king had not sent him away save for a device of his own. However, he kept - silence and spake not a word, but, taking the letter, went on his mission - and accomplished it and returned to the king, who gave him an hundred - dinars. So Firuz betook himself to the bazar and bought what beseemeth - women of goodly gifts and returning to his wife, saluted her and gave her - all he had purchased, and said to her, "Arise and hie thee to thy father's - home." Asked she, "Wherefore?" and he answered, "Verily, the king hath - been bountiful to me and I would have thee make this public, so thy father - may joy in that which he seeth upon thee." She rejoined "With love and - gladness," and arising forthwith, betook herself to the house of her - father, who rejoiced in her coming and in that which he saw upon her; and - she abode with him a month's space, and her husband made no mention of - her. Then came her brother to him and said, "O Firuz, an thou wilt not - acquaint me with the reason of thine anger against thy wife, come and - plead with us before the king." Quoth he, "If ye will have me plead with - you, I will e'en plead." So they went to the king and found the Kazi - sitting with him; whereupon the damsel's brother began, "Allah assist our - lord the Kazi! I let this man on hire a flower-garden, high-walled, with a - well well-conditioned and trees fruit-laden; but he beat down its walls - and ruined its well and ate its fruits, and now he desireth to return it - to me." The Kazi turned to Firuz and asked him, "What sayest thou, O - youth?" when he answered, "Indeed, I delivered him the garden in better - case than it was before." So the Kazi said to the brother, "Hath he - delivered to thee the garden, as he avoucheth?" And the pleader replied, - "No; but I desire to question him of the reason of his returning it." - Quoth the Kazi, "What sayest thou, O youth?" And quoth Firuz, "I returned - it willy nilly, because I entered it one day and saw the trail of the - lion; so I feared lest an I entered it again, the lion should devour me. - Wherefore that which I did, I did of reverence to him and for fear of - him." Now the king was leaning back upon the cushion, and when he heard - the young man's words, he comprehended the purport thereof; so he sat up - and said, "Return to thy flower-garden in all ease of heart; for, by - Allah, never saw I the like of thy garth nor stronger of guard than its - walls over its trees!" So Firuz returned to his wife, and the Kazi knew - not the truth of the affair, no, nor any of those who were in that - assembly, save the king and the husband and the wife's brother. - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0047" id="link2H_4_0047"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - KING SHAH BAKHT AND HIS WAZIR AL-RAHWAN.<a href="#linknote-295" - name="linknoteref-295" id="linknoteref-295"><small>295</small></a> - </h2> - <p> - They relate that there was once, in days of yore and in bygone ages and - times long gone before, a king of the kings of the time, Shah Bakht hight, - who had troops and servants and guards in hosts and a Wazir called - Al-Rahwán, who was learned, understanding, a loyal counsellor and a - cheerful acceptor of the commandments of Almighty Allah, to whom belong - Honour and Glory. The king committed to this Minister the affairs of his - kingdom and his lieges and spake according to his word, and in this way he - abode a long space of time. Now this Wazir had many foes, who envied his - position and sought to do him harm, but thereunto found no way and the - Lord, in His immemorial fore-knowledge and His fore-ordinance decreed that - the king dreamt that the Minister Al-Rahwan gave him a fruit from off a - tree and he ate it and died. So he awoke, startled and troubled, and when - the Wazir had presented himself before him and had retired and the king - was alone with those in whom he trusted, he related to them his vision and - they advised him to send for the astrologers and interpreters and - commended to him a Sage, whose skill and wisdom they attested. Accordingly - the king bade him be brought and entreated him with honour and made him - draw near to himself. Now there had been in private intercourse with that - Sage a company of the Wazir's enemies, who besought him to slander the - Minister to the king and counsel him to do him dead, in view of what they - promised him of much wealth; and he made agreement with them on this and - acquainted the king that the Minister would slay him within the coming - month and bade him hasten to put him to death, else would he surely be - killed. Presently, the Wazir entered and the king signed to him to clear - the place. So he signed to those who were present to withdraw, and they - withdrew; whereupon quoth the king to him, "How deemest thou, O Minister - of loyal counsel in all manner of contrivance, concerning a vision I have - seen in my sleep?" "What is it, O king?" asked the Wazir, and Shah Bakht - related to him his dream, adding, "And indeed the Sage interpreted it to - me and said to me, 'An thou do not the Wazir dead within a month, - assuredly he will slay thee.' Now to put the like of thee to death, I am - loath exceedingly, yet to leave thee on life do I sorely fear. How then - dost thou advise me act in this affair?" The Wazir bowed his head - earthwards awhile, then raised it and said, "Allah prosper the king! - Verily, it availeth not to continue him on life of whom the king is - afraid, and my counsel is that thou hasten to put me out of the world." - When the king heard his speech and dove into the depths of his meaning, he - turned to him and said, "'Tis grievous to me, O Wazir of good rede;" and - he told him that the other sages had attested the wit and wisdom of the - astrophil. Now hearing these words Al-Rahwan sighed and knew that the king - went in fear of him; but he showed him fortitude and said to him, "Allah - assain the sovran! My rede is that the king carry out his commandment and - his decree be dight, for that needs must death be and 'tis fainer to me - that I die oppressed, than that I die an oppressor. But, an the king judge - proper to postpone the putting of me to death till the morrow and will - pass this night with me and farewell me whenas the morning cometh, the - king shall do whatso he willeth." Then he wept tell he wetted his gray - hairs and the king was moved to ruth for him and granted him that which he - craved and vouchsafed him a respite for that night.<a href="#linknote-296" - name="linknoteref-296" id="linknoteref-296"><small>296</small></a> - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0048" id="link2H_4_0048"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE FIRST NIGHT OF THE MONTH. - </h2> - <p> - When it was eventide, the king caused clear his sitting chamber and - summoned the Wazir, who presented himself and making his obeisance to the - king, kissed ground before him and related to him - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0049" id="link2H_4_0049"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Tale of the Man of Khorasan, his Son and his Tutor. - </h2> - <p> - There was once a man of Khorasan and he had a son, whose moral weal he - ardently wished; but the young man sought to be alone and far from the eye - of his father, so he might give himself up to pleasuring and pleasance. - Accordingly he sought of his sire leave to make the pilgrimage to the Holy - House of Allah and to visit the tomb of the Prophet (whom Allah save and - assain!). Now between them and Meccah was a journey of five hundred - parasangs; but his father could not contrary him, for that the Holy Law - had made pilgrimage<a href="#linknote-297" name="linknoteref-297" - id="linknoteref-297"><small>297</small></a> incumbent on him and because - of that which he hoped for him of improvement. So he joined unto him a - tutor, in whom he trusted, and gave him much money and took leave of him. - The son set out with his governor on the holy pilgrimage,<a - href="#linknote-298" name="linknoteref-298" id="linknoteref-298"><small>298</small></a> - and abode on the like wise, spending freely and using not thrift. Also - there was in his neighbourhood a poor man, who had a slave-girl of passing - beauty and grace, and the youth conceived a desire for her and suffered - sore cark and care for the love of her and her loveliness, so that he was - like to perish for passion; and she also loved him with a love yet greater - than his love for her. Accordingly, the damsel summoned an old woman who - used to visit her and acquainted her with her case, saying, "An I - foregather not with him, I shall die." The crone promised her that she - would do her best to bring her to her desire; so she veiled herself and - repairing to the young man, saluted him with the salam and acquainted him - with the girl's case, saying, "Her master is a greedy wight; so do thou - invite him and lure him with lucre, and he will sell thee the - hand-maiden." Accordingly, he made a banquet, and standing in the man's - way, invited him<a href="#linknote-299" name="linknoteref-299" - id="linknoteref-299"><small>299</small></a> and brought him to his house, - where they sat down and ate and drank and abode in talk. Presently, the - young man said to the other, "I hear thou hast with thee a slave-girl, - whom thou desirest to sell;" but he said, "By Allah, O my lord, I have no - mind to sell her!" Quoth the youth, "I have heard that she cost thee a - thousand dinars, and I will give thee six hundred over and above that - sum;" and quoth the other, "I sell her to thee at that price." So they - fetched notaries who wrote out the contract of sale, and the young man - weighed to the girl's master half the purchase money, saying, "Let her be - with thee till I complete to thee the rest of the price and take my - hand-maid." The owner consented to this and took of him a written bond for - the rest of the money, and the girl abode with her master, on deposit.<a - href="#linknote-300" name="linknoteref-300" id="linknoteref-300"><small>300</small></a> - As for the youth, he gave his governor a thousand dirhams and sent him to - his sire, to fetch money from him, so he might pay the rest of the - hand-maid's price, saying to him, "Be not long away." But the tutor said - in his mind, "How shall I fare to his father and say to him, 'Thy son hath - wasted thy money and made love with it?'<a href="#linknote-301" - name="linknoteref-301" id="linknoteref-301"><small>301</small></a> With - what eye shall I look on him and, indeed, I am he in whom he confided and - to whom he hath entrusted his son? Verily, this were ill rede. Nay, I will - fare on with this pilgrimage-caravan<a href="#linknote-302" - name="linknoteref-302" id="linknoteref-302"><small>302</small></a> in - despite of my fool of a youth; and when he is weary of waiting, he will - demand back his money and return to his father, and I shall be quit of - travail and trouble." So he went on with the pilgrimage caravan<a - href="#linknote-303" name="linknoteref-303" id="linknoteref-303"><small>303</small></a> - and took up his abode there.<a href="#linknote-304" name="linknoteref-304" - id="linknoteref-304"><small>304</small></a> Meanwhile, the youth tarried - expecting his tutor's return, but he returned not; wherefore concern and - chagrin grew upon him because of his mistress, and his yearning for her - redoubled and he was like to kill himself. She became aware of this and - sent him a messenger, bidding him visit her. Accordingly he went to her, - and she questioned him of the case; when he told her what was to do of the - matter of his tutor, and she said to him, "With me is longing the like of - that which is with thee, and I doubt me thy messenger hath perished or thy - father hath slain him; but I will give thee all my jewellery and my - dresses, and do thou sell them and weigh out the rest of my price, and we - will go, I and thou, to thy sire." So she handed to him all she had and he - sold it and paid the rest of her price; after which there remained to him - for spending-money an hundred dirhams. These he spent and lay that night - with the damsel in all delight of life, and his sprite was like to fly for - joy: but when he arose in the morning, he sat weeping and the damsel said - to him, "What causeth thee to weep?" Said he, "I know not an my father be - dead, and he hath none other heir save myself; but how shall I get to him, - seeing I own not a dirham?" Quoth she, "I have a bangle; sell it and buy - seed-pearls with the price: then round them and fashion them into great - unions<a href="#linknote-305" name="linknoteref-305" id="linknoteref-305"><small>305</small></a> - and thereby thou shalt gain much money, with the which we may find our way - to thy country." So he took the bangle and repairing to a goldsmith, said - to him, "Break up this bracelet and sell it;" but he said, "The king - seeketh a perfect bracelet: I will go to him and bring thee its price." - Presently he bore the bangle to the Sultan and it pleased him greatly by - reason of its goodly workmanship. Then he called an old woman, who was in - his palace, and said to her, "Needs must I have the mistress of this - bracelet though but for a single night, or I shall die;" and the old woman - replied, "I will bring her to thee." Thereupon she donned a devotee's - dress and betaking herself to the goldsmith, said to him, "To whom - belongeth the bangle which is now with the king?" and said he, "It - belongeth to a stranger, who hath bought him a slave-girl from this city - and lodgeth with her in such a place." Upon this the old woman repaired to - the young man's house and knocked at the door. The damsel opened to her - and seeing her clad in devotee's garb,<a href="#linknote-306" - name="linknoteref-306" id="linknoteref-306"><small>306</small></a> saluted - her with the salam and asked her saying, "Haply thou hast some need of - us?" Answered the old woman, "Yes, I desire a private place, where I can - perform the Wuzu-ablution;" and quoth the girl, "Enter." So she entered - and did her requirement and made the ablution and prayed:<a - href="#linknote-307" name="linknoteref-307" id="linknoteref-307"><small>307</small></a> - then she brought out a rosary and began to tell her beads thereon, and the - damsel said to her, "Whence comest thou, O pilgrimess?"<a - href="#linknote-308" name="linknoteref-308" id="linknoteref-308"><small>308</small></a> - Said she, "From visiting the Idol of the Absent in such a church.<a - href="#linknote-309" name="linknoteref-309" id="linknoteref-309"><small>309</small></a> - There standeth up no woman before him,<a href="#linknote-310" - name="linknoteref-310" id="linknoteref-310"><small>310</small></a> who - hath a distant friend and discloseth to him her desire, but he acquainteth - her with her case and giveth her news of her absent one." Said the damsel, - "O pilgrimess, we have an absent one, and my lord's heart cleaveth to him - and I desire to go question the Idol of him." Quoth the crone, "Do thou - wait till to-morrow and ask leave of thy spouse, and I will come to thee - and fare with thee in weal and welfare." Then she went away, and when the - girl's master came, she sought his permission to go with the old trot, and - he gave her leave. So the beldame came and took her and carried her to the - king's door, she, unknowing whither she went. The damsel entered with her - and beheld a goodly house and decorated apartments which were no idol's - chamber. Then came the king and seeing her beauty and loveliness, went up - to her to buss her; whereupon she fell down in a fainting fit and struck - out with her hands and feet.<a href="#linknote-311" name="linknoteref-311" - id="linknoteref-311"><small>311</small></a> When he saw this, he held - aloof from her in ruth and left her; but the matter was grievous to her - and she refused meat and drink, and as often as the king drew near to her, - she fled from him in fear, so he swore by Allah that he would not approach - her save with her consent and fell to presenting her with ornaments and - raiment; but her aversion to him only increased. Meanwhile, the youth her - master abode expecting her; but she returned not and his heart already - tasted the bitter draught of separation; so he went forth at hap-hazard, - distracted and knowing not what he should do, and began strewing dust upon - his head and crying out, "The old woman hath taken her and gone away!" The - little boys followed him with stones and pelted him, crying, "A madman! A - madman!" Presently, the king's Chamberlain, who was a personage of years - and worth, met him, and when he saw this youth, he forbade the boys and - drave them away from him, after which he accosted him and asked him of his - affair. So he told him his tale and the Chamberlain said to him, "Fear - not! I will deliver thy slavegirl for thee; so calm thy concern." And he - went on to speak him fair and comfort him, till he had firm reliance on - his word. Then he carried him to his home and stripping him of his - clothes, clad him in rags; after which he called an old woman, who was his - housekeeper,<a href="#linknote-312" name="linknoteref-312" - id="linknoteref-312"><small>312</small></a> and said to her, "Take this - youth and bind on his neck yon iron chain and go round about with him in - all the great thoroughfares of the city, and when thou hast done this, go - up with him to the palace of the king." And he said to the youth, "In - whatsoever stead thou seest the damsel, speak not a syllable, but acquaint - me with her place and thou shalt owe her deliverance to none save to me." - The youth thanked him and went with the old woman in such fashion as the - Chamberlain bade him. She fared on with him till they entered the city, - and walked all about it; after which she went up to the palace of the king - and fell to saying, "O fortune's favourites, look on a youth whom the - devils take twice in the day and pray to be preserved from such - affliction!" And she ceased not to go round with him till she came to the - eastern wing<a href="#linknote-313" name="linknoteref-313" - id="linknoteref-313"><small>313</small></a> of the palace, whereupon the - slave-girls hurried out to look upon him and when they saw him they were - amazed at his beauty and loveliness and wept for him. Then they informed - the damsel, who came forth and considered him and knew him not; but he - knew her; so he drooped his head and shed tears. She was moved to pity for - him and gave him somewhat and went back to her place, whilst the youth - returned with the housekeeper to the Chamberlain and told him that she was - in the king's mansion, whereat he was chagrined and said, "By Allah, I - will assuredly devise a device for her and deliver her!" Whereupon the - youth kissed his hands and feet. Then he turned to the old woman and bade - her change her habit and her semblance. Now this ancient dame was sweet of - speech and winsome of wit; so he gave her costly and delicious ottars and - said to her, "Get thee to the king's slave-girls and sell them these - essences and win thy way to the damsel and ask her if she desire her - master or not." So the old woman went out and making her way to the - palace, went in to the hand-maid and drew near her and recited these - couplets, - </p> -<pre xml:space="preserve"> - "Allah preserve our Union-days and their delights. * Ah me! How - sweet was life! how joys were ever new! - May he not be who cursed us twain with parting day; * How many a - bone he brake, how many a life he slew! - He shed my faultless tear-floods and my sinless blood; * And - beggaring me of love himself no richer grew." -</pre> - <p> - When the damsel heard the old woman's verses, she wept till her clothes - were drenched and drew near the speaker, who asked her, "Knowest thou - such-an-one?" And she wept and answered, "He is my lord. Whence knowest - thou him?" Rejoined the old woman, "O my lady, sawest thou not the madman - who came hither yesterday with the old woman? He was thy lord," presently - adding, "But this is no time for talk. When 'tis night, get thee to the - top of the palace and wait on the terrace till thy lord come to thee and - compass thy deliverance." Then she gave her what she would of perfumes and - returning to the Chamberlain, acquainted him with whatso had passed, and - he told the youth. Now as soon as it was evening, the Chamberlain bade - bring two hackneys and great store of water and provaunt and a - riding-camel and a fellow to show them the way. These he ambushed without - the town whilst he and the young man, taking with them a long rope, made - fast to a staple, went and stood below the palace. Whenas they came - thither, they looked and behold, the damsel was standing on the - terrace-roof, so they threw her the rope and the staple, which she made - fast, and tucking up her sleeves above her wrists, slid down and landed - with them. They carried her without the town, where they mounted, she and - her lord, and fared on, with the guide in front,<a href="#linknote-314" - name="linknoteref-314" id="linknoteref-314"><small>314</small></a> - directing them on the way, and they ceased not faring night and day till - they entered his father's house. The young man greeted his sire, who was - gladdened in him, and to whom he related all that had befallen him, - whereupon he rejoiced in his safety. As for the tutor, he wasted whatso - was with him and returned to the city, where he saw the youth and excused - himself. Then he questioned him of what had betided him and he told him, - whereat he admired and returned to companionship with him; but the youth - ceased to have regard for him and gave him nor solde nor ration as was his - wont, neither discovered to him aught of his secrets. When the tutor saw - that there was no profit from him he returned to the king, the ravisher of - the slave-girl, and recounted to him what the Chamberlain had done and - counselled him to slay that official and egged him on to recover the - damsel, promising to give his friend a poison-draught and return. - Accordingly the king sent for the Chamberlain and chid him for the deed he - had done; whereat the king's servants incontinently fell upon the - Chamberlain and put him to death. Meanwhile the tutor returned to the - youth, who asked him of his absence, and he told him that he had been in - the city of the king who had taken the slave-girl. When the youth heard - this, he misdoubted of his governor and never again trusted him in - anything but was always on his guard against him. Then the tutor without - stay or delay caused prepare great store of sweetmeats and put in them - deadly poison and presented them to the youth, who, when he saw those - sweetmeats, said to himself, "This is an extraordinary thing of the tutor! - Needs must there be in this sweetmeat some mischief, and I will make proof - of his confectionery upon himself." Accordingly he got ready food and set - amongst it a portion of the sweetmeat, and inviting the governor to his - house placed the provaunt before him. He ate, and amongst the rest which - they brought him, the poisoned sweetmeat; so while in the act of eating he - died; whereby the youth knew that this was a plot against himself and - said, Whoso seeketh his fortune by his own force<a href="#linknote-315" - name="linknoteref-315" id="linknoteref-315"><small>315</small></a> - attaineth a failure." "Nor," continued the Wazir, "is this, O king of the - age, stranger than the story of the Druggist and his Wife and the Singer." - When King Shah Bakht heard the tale of Al-Rahwan he gave him leave to - withdraw to his own house and he tarried there the rest of the night and - the next day till eventide evened. - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0050" id="link2H_4_0050"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE SECOND NIGHT OF THE MOUTH. - </h2> - <p> - When the even evened, the king sat private in his sitting-chamber and his - mind was occupied with the story of the Singer and the Druggist. So he - called the Wazir and bade him tell the tale. Answered he, "I will well. - They recount, O my lord, the following - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0051" id="link2H_4_0051"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - Tale of the Singer and the Druggist. - </h2> - <p> - There was once in the city of Hamadán<a href="#linknote-316" - name="linknoteref-316" id="linknoteref-316"><small>316</small></a> a young - man of seemly semblance and skilled in singing to the lute; wherefore he - was well seen of the citizens. He went forth one day of his home with - intent to travel, and gave not over journeying till his travel brought him - to a town and a goodly. Now he had with him a lute and its appurtenance,<a - href="#linknote-317" name="linknoteref-317" id="linknoteref-317"><small>317</small></a> - so he entered and went round about the streets till he happened upon a - druggist who, when he espied him, called to him. So he went up to him and - bade him sit down; accordingly, the youth sat down by his side, and the - druggist questioned him of his case. The singer told him what was in his - mind, and the pharmacist took him up into his shop and bought him food and - fed him. Then said he to him, "Rise and take up thy lute and beg about the - streets, and whenas thou smellest the reek of wine, break in upon the - drinkers and say to them, I am a singer. They will laugh and cry, Come in - to us. And when thou singest, the folk will know thee and speak one to - other of thee; so shalt thou become known about town, and thou shalt - better thy business." He went round about, as the druggist bade him, till - the sun waxed hot, but found none drinking. Then he entered a lane, that - he might take rest, and seeing there a handsome house and a lofty, stood - in its shade and fell to observing the excellence of its edification. Now - while he was thus engaged, behold, a casement opened and there appeared - thereat a face, as it were the moon. Quoth the owner of the face, "What - aileth thee to stand there? Dost thou want aught?" And quoth he, "I am a - stranger," and acquainted her with his adventure; whereupon asked she, - "What sayst thou to meat and drink and the enjoyment of a fair face and - getting thee spending-money?" And he answered, "O mistress mine, this is - my desire whereof I am going about in quest!" So she opened the door to - him and brought him in: then she seated him at the upper end of the room - and served him with food. He ate and drank and lay with her and futtered - her. This ended, she sat down in his lap and they toyed and laughed and - exchanged kisses till the day was half done, when her husband came home - and she had no recourse but to hide the singer in a mat,<a - href="#linknote-318" name="linknoteref-318" id="linknoteref-318"><small>318</small></a> - in which she rolled him up. The husband entered and seeing the - battle-place<a href="#linknote-319" name="linknoteref-319" - id="linknoteref-319"><small>319</small></a> disordered and smelling the - reek of liquor questioned her of this. Quoth she, "I had with me a bosom - friend of mine and I conjured her to crack a cup with me; and so we drank - a jar full, I and she, and but now, before thy coming in, she fared - forth." Her husband deemed her words true and went away to his shop, he - being none other than the singer's friend the druggist, who had invited - him and fed him; whereupon the lover came forth and he and the lady - returned to their pleasant pastime and abode on this wise till evening, - when she gave him money and said to him, "To-morrow in the forenoon come - hither to me." He replied, "Yes," and departed; and at nightfall he went - to the Hammam-bath. On the morrow, he betook himself to the shop of his - friend the druggist, who welcomed him as soon as he saw him, and - questioned him of his case and how he had fared that day. Quoth the - singer, "Allah requite thee with welfare, O my brother, for indeed thou - hast directed me to a restful life!" Then he acquainted him with his - adventure and told him the tale of the woman, till he came to the mention - of her husband, when he said, "And at midday came the horned cuckold,<a - href="#linknote-320" name="linknoteref-320" id="linknoteref-320"><small>320</small></a> - her husband, and knocked at the door. So she wrapped me in the mat, and - when he had wended his ways I came forth and we returned to our pleasant - play." This was grievous to the druggist, and he repented of having taught - him how he should do and suspected his wife. Accordingly he asked the - singer, "And what said she to thee at thy going away?" and the other - answered, "She said, Come back to me on the morrow. So, behold, I am off - to her and I came not hither but that I might acquaint thee with this, - lest thy thoughts be pre-occupied with me." Then he farewelled him, and - walked out. As soon as the druggist was assured that he had reached the - house, he cast the net<a href="#linknote-321" name="linknoteref-321" - id="linknoteref-321"><small>321</small></a> over his shop and made for his - home, in some suspicion of his wife, and knocked at the door. Now the - singer had entered and the druggist's wife said to him, "Up with thee and - enter this chest." Accordingly he entered it and she shut it down on him - and opened to her husband, who came in all distraught, and searched the - house but found none and overlooked the chest. Hereat he said in his mind - "The house<a href="#linknote-322" name="linknoteref-322" - id="linknoteref-322"><small>322</small></a> is one which favoureth my - house and the woman is one who favoureth my wife," and returned to his - shop; whereupon the singer came forth of the chest and falling upon the - druggist's wife, had his wicked will of her and spent upon her what was - her due, and weighed down the scale for her with full measure. Then they - ate and drank and kissed and clipped necks, and in this way they abode - till the evening, when she gave him money, because she found his weaving - nice and good,<a href="#linknote-323" name="linknoteref-323" - id="linknoteref-323"><small>323</small></a> and made him promise to come - to her on the morrow. So he left her and slept his night and on the morrow - he returned to the shop of his friend the druggist and saluted him. The - other welcomed him and questioned him of his case; whereat he told his - tale till he ended with the mention of the woman's husband, when he said, - "Then came the horned cuckold, her mate and she stowed me away in the - chest and shut down the lid upon me, whilst her addlepated pander<a - href="#linknote-324" name="linknoteref-324" id="linknoteref-324"><small>324</small></a> - of a husband went about the house, top and bottom; and when he had gone - his way, we returned to our pleasant pastime." With this, the druggist was - assured that the house was his house and the wife his wife, and quoth he, - "Now what wilt thou do to-day?" Quoth the singer, "I shall return to her - and weave for her and full her yarn<a href="#linknote-325" - name="linknoteref-325" id="linknoteref-325"><small>325</small></a>, and I - came not<a href="#linknote-326" name="linknoteref-326" id="linknoteref-326"><small>326</small></a> - save to thank thee for thy dealing with me." Then he went away, whilst the - fire was loosed in the heart of the druggist and he shut his shop and - returning to his house, rapped at the door. Said the singer, "Let me jump - into the chest, for he saw me not yesterday;" but said she, "No! wrap - thyself up in the mat." So he wrapped himself up and stood in a corner of - the room, whilst the druggist entered and went no whither else save to the - chest, but found naught inside. Then he walked round about the house and - searched it, top and bottom, but came upon nothing and no one and abode - between belief and disbelief, and said to himself, "Haply, I suspect my - wife of what is not in her." So he was certified of her innocence and - going forth content, returned to his shop, whereupon out came the singer - and they resumed their former little game, as was their wont, till - eventide when she gave him one of her husband's shirts and he took it and - going away, nighted in his own lodging. Next morning he repaired to the - druggist, who saluted him with the salam and came to meet him and rejoiced - in him and smiled in his face, deeming his wife innocent. Then he - questioned him of his case on yesterday and he told him how he had fared, - saying, "O my brother, when the cornute knocked at the door, I would have - jumped into the chest; but his wife forbade me and rolled me up in the - mat. The man entered and thought of nothing save the chest; so he brake it - open and woned like one jinn-mad, going up and coming down. Then he went - about his business and I came out and we abode on our accustomed case till - eventide, when she gave me this shirt of her husband's; and behold, I am - now off to her." When the druggist heard the singer's words, he was - assured of the adventure and knew that the calamity, all of it, was in his - own house and that the wife was his wife; and he considered the shirt, - whereupon he redoubled in assuredness and said to the singer, "Art thou - now going to her?" Said he, "Yes, O my brother," and taking leave of him, - went away; whereupon the druggist started up, as he were stark mad, and - dismantled his shop.<a href="#linknote-327" name="linknoteref-327" - id="linknoteref-327"><small>327</small></a> Whilst he was thus doing, the - singer won to the house, and presently up came the druggist and knocked at - the door. The lover would have wrapped himself up in the mat, but she - forbade him and said, "Get thee down to the ground floor of the house and - enter the oven-jar<a href="#linknote-328" name="linknoteref-328" - id="linknoteref-328"><small>328</small></a> and close the cover upon - thyself." So he did her bidding and she went down to her husband and - opened the door to him, whereupon he came in and went round the house, but - found no one and overlooked the oven-jar. Then he stood musing and sware - that he would not again go forth of the house till the morrow. As for the - singer, when his stay in the oven-jar grew longsome upon him, he came - forth therefrom, thinking that her husband had gone away; and he went up - to the terrace-roof and looking down, beheld his friend the druggist: - whereat he was sore concerned and said in himself, "Alas, the disgrace, - ah! This is my friend the druggist, who of me was fain and dealt me fair - and I have paid him with foul." He feared to return to the druggist; so he - stepped down and opened the first door and would have gone out at a - venture, unseen of the husband; but, when he came to the outer door, he - found it locked and saw not the key. Hereat he returned to the terrace and - began dropping from roof to roof till the people of the house heard him - and hastened to fall upon him, deeming him a thief. Now that house - belonged to a Persian man; so they laid hands on him and the house-master - fell to beating him, saying to him, "Thou art a thief." He replied, "No I - am not a thief, but a singing-man, a stranger who, hearing your voices, - came to sing to you." When the folk heard his words, they talked of - letting him go; but the Persian said, "O folk, let not his speech cozen - you. This one is none other than a thief who knoweth how to sing, and when - he cometh upon the like of us, he is a singer." Said they, "O our lord, - this man is a stranger, and needs we must release him." Quoth he, "By - Allah, my heart heaveth at this fellow! Let me kill him with beating;" but - quoth they, "Thou mayst no ways do that." So they delivered the singer - from the Persian, the master of the house, and seated him amongst them, - whereupon he began singing to them and they rejoiced in him. Now the - Persian had a Mameluke,<a href="#linknote-329" name="linknoteref-329" - id="linknoteref-329"><small>329</small></a> as he were the full moon, and - he arose and went out, and the singer followed him and wept before him, - professing lustful love to him and kissing his hands and feet. The - Mameluke took compassion on him and said to him, "When the night cometh - and my master entereth the Harim and the folk fare away, I will grant thee - thy desire; and I sleep in such a place." Then the singer returned and sat - with the cup-companions, and the Persian rose and went out with the - Mameluke by his side. Now<a href="#linknote-330" name="linknoteref-330" - id="linknoteref-330"><small>330</small></a> the singer knew the place - which the Mameluke occupied at the first of the night; but it chanced that - the youth rose from his stead and the waxen taper went out. The Persian, - who was drunk, fell over on his face, and the singer supposing him to be - the Mameluke, said, "By Allah, 'tis good!" and threw himself upon him and - began to work at his bag-trousers till the string was loosed; then he - brought out<a href="#linknote-331" name="linknoteref-331" - id="linknoteref-331"><small>331</small></a> his prickle upon which he spat - and slipped it into him. Thereupon the Persian started up, crying out and, - laying hands on the singer, pinioned him and beat him a grievous beating, - after which he bound him to a tree that stood in the house-court. Now - there was in the house a beautiful singing-girl and when she saw the - singer tight pinioned and tied to the tree, she waited till the Persian - lay down on his couch, when she arose and going up to the singer, fell to - condoling with him over what had betided him and making eyes at him and - handling his yard and rubbing it, till it rose upright. Then said she to - him, "Do with me the deed of kind and I will loose thy pinion-bonds, lest - he return and beat thee again; for he purposeth thee an ill purpose." - Quoth he, "Loose me and I will do it;" but quoth she, "I fear that, an I - loose thee, thou wilt not do it. But I will do it and thou have me - standing; and when I have done, I will loose thee." So saying, she opened - her clothes and introducing the singer's prickle, fell to toing and - froing.<a href="#linknote-332" name="linknoteref-332" id="linknoteref-332"><small>332</small></a> - Now there was in the house a fighting-ram, which the Persian had trained - to butting,<a href="#linknote-333" name="linknoteref-333" - id="linknoteref-333"><small>333</small></a> and when he saw what the woman - was doing, he thought she wished to do battle with him; so he broke his - halter and running at her, butted her and split her skull. She fell on her - back and shrieked; whereupon the Persian started up hastily from sleep and - seeing the singing-girl on her back and the singer with yard on end, cried - to him, "O accursed, doth not what thou hast erewhile done suffice thee?" - Then he beat him a shrewd beating and opening the door, thrust him out in - the middle of the night. He lay the rest of the dark hours in one of the - ruins, and when he arose in the morning, he said, "None is in fault! I, - for one, sought my own good, and he is no fool who seeketh good for - himself; and the druggist's wife also sought good for herself; but - Predestination overcometh Precaution and for me there remaineth no - tarrying in this town." So he went forth from the place. "Nor" (continued - the Wazir), "is this story, strange though it be, stranger than that of - the King and his Son and that which betided them of wonders and rare - marvels." When the king heard this story, he deemed it pretty and pleasant - and said, "This tale is near unto that which I know and 'tis my rede I - should do well to have patience and hasten not to slay my Minister, so I - may get of him the profitable story of the King and his Son." Then he gave - the Wazir leave to go away to his own house; so he thanked him and tarried - in his home all that day. - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0052" id="link2H_4_0052"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE THIRD NIGHT OF THE MONTH. - </h2> - <p> - When it was supper-time the king sought the sitting-chamber; and, - summoning the Wazir, sought of him the story he had promised him; and the - Minister said, "They tell, O king, - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0053" id="link2H_4_0053"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Tale of the King who Kenned the Quintessence<a href="#linknote-334" - name="linknoteref-334" id="linknoteref-334"><small>334</small></a> of - Things. - </h2> - <p> - There came to a king of the kings, in his old age, a son, who grew up - comely, quickwitted, clever: and, when he reached years of discretion and - became a young man, his father said to him, "Take this realm and rule it - in lieu of me, for I desire to flee from the sin of sovranty<a - href="#linknote-335" name="linknoteref-335" id="linknoteref-335"><small>335</small></a> - to Allah the Most High and don the woollen dress and devote all my time to - devotion." Quoth the Prince, "And I am another who desireth to take refuge - with the Almighty." So the king said, "Arise, let us flee forth and make - for the mountains and there worship in shame before God the Most Great." - Accordingly, the twain gat them gear of wool and clothing themselves - therewith, fared forth and wandered in the wolds and wastes; but, when - some days had passed over them, both became weak for hunger and repented - them of that they had done whenas penitence profited them not, and the - Prince complained to his father of weariness and hunger. Cried the king, - "Dear my son, I did with thee that which behoved me,<a href="#linknote-336" - name="linknoteref-336" id="linknoteref-336"><small>336</small></a> but - thou wouldst not hearken to me, and now there is no means of returning to - thy former estate, for that another hath taken the kingdom and defendeth - it from all foes: but indeed I will counsel thee of somewhat, wherein do - thou pleasure me by compliance." The Prince asked, "What is it?" and his - father answered, "Take me and go with me to the market-street and sell me - and receive my price and do with it whatso thou willest, and I shall - become the property of one who shall provide for my wants." The Prince - enquired, "Who will buy thee of me, seeing thou art a very old man? Nay, - do thou rather sell me, inasmuch as the demand for me will be more." But - the king replied, "An thou wert king, thou wouldest require service of - me." Accordingly the youth obeyed his father's bidding and taking him, - carried him to the slave-dealer and said, "Sell me this old man." Said the - dealer, "Who will buy this wight, and he a son of eighty years?"<a - href="#linknote-337" name="linknoteref-337" id="linknoteref-337"><small>337</small></a> - Then quoth he to the king, "In what crafts art thou cunning?" and quoth - he, "I ken the quintessence of jewels and I ken the quintessence of horses - and I ken the quintessence of men; brief, I ken the quintessence of all - things." So the slave-dealer took him and went about, offering him for - sale to the folk; but none would buy. Presently, up came the Chef of the - Sultan's kitchen and asked, "What is this man?" and the dealer answered, - "This be a Mameluke for sale." The kitchener marvelled at this and bought - the king, after questioning him of what he could do, for ten thousand - dirhams. Then he weighed out the money and carried him to his house, but - dared not employ him in aught of service; so he appointed him an - allowance, a modicum sufficient for his maintenance, and repented him of - having bought him, saying, "What shall I do with the like of this wight?" - Presently, the king of the city was minded to go forth to his garden,<a - href="#linknote-338" name="linknoteref-338" id="linknoteref-338"><small>338</small></a> - a-pleasuring, and bade the cook precede him and appoint in his stead one - who should dress the royal meat, so that, when he returned, he might find - the meal ready. The Chef fell to thinking of whom he should appoint and - was perplexed concerning his affair. As he was thus, the Shaykh came to - him, and seeing him distraught as to how he should do, said to him, "Tell - me what is in thy mind; haply I may bring thee relief." So he acquainted - him with the king's wishes and he said, "Have no care for this, but leave - me one of the serving-men and do thou go companying thy lord in peace and - surety, for I will suffice thee of this." Hereat the cook departed with - the king, after he had brought the old man what he needed and left him a - man of the guards; and when he was gone, the Shaykh bade the trooper wash - the kitchen-battery and made ready food exceedingly fine. When the king - returned he set the meat before him, and he tasted dishes whose like he - had never savoured; whereat he was startled and asked who had dressed it. - Accordingly they acquainted him with the Shaykh's case and he summoned him - to his presence and asking him anent the mystery, increased his allowance - of rations;<a href="#linknote-339" name="linknoteref-339" - id="linknoteref-339"><small>339</small></a> moreover, he bade that they - should cook together, he and the kitchener, and the old man obeyed his - bidding. Some time after this, there came two merchants to the king with - two pearls of price and each of them declared that his pearl was worth a - thousand dinars, but the folk was incompetent to value them. Then said the - cook, "Allah prosper the king! Verily, the Shaykh whom I bought affirmed - that he knew the quintessence of jewels and that he was skilled in - cookery. We have tried him in his cuisine, and have found him the most - knowing of men; and now, if we send after him and prove him on jewels, his - second claim will be made manifest to us, whether true or false." So the - king bade fetch the Shaykh and he came and stood before the Sultan, who - showed him the two pearls. Quoth he, "Now for this one, 'tis worth a - thousand dinars;" and quoth the king, "So saith its owner." "But for this - other," continued the old man, "'tis worth only five hundred." The people - laughed and admired his saying, and the merchant who owned the second - pearl asked him, "How can this, which is bigger of bulk and worthier for - water and righter of rondure, be less of value than that?" and the old man - answered, "I have said what is with me."<a href="#linknote-340" - name="linknoteref-340" id="linknoteref-340"><small>340</small></a> Then - quoth the king to him, "Indeed, the outer semblance thereof is like that - of the other pearl; why then is it worth but the half of its price?" and - quoth the old man, "Yes, but its inward is corrupt." Asked the merchant, - "Hath a pearl then an inward and an outward?" and the Shaykh answered, - "Yea! In its interior is a teredo, a boring worm; but the other pearl is - sound and secure against breakage." The merchant continued, "Give us - approof of this thy knowledge and confirm to us the truth of thy saying;" - and the old man rejoined, "We will break it: an I prove a liar, here is my - head, and if I speak sooth, thou wilt have lost thy pearl;" and the - merchant said, "I agree to that." So they brake the pearl and it was even - as the old man had declared, to wit, in the heart of it was a boring worm. - The king marvelled at what he saw and questioned him of how he came by the - knowledge of this. The Shaykh replied, "O king, this kind of jewel is - engendered in the belly of a creature called the oyster<a - href="#linknote-341" name="linknoteref-341" id="linknoteref-341"><small>341</small></a> - and its origin is a drop of rain and it resisteth the touch and groweth - not warm whilst hent in hand:<a href="#linknote-342" name="linknoteref-342" - id="linknoteref-342"><small>342</small></a> so, when its outer coat became - tepid to my touch, I knew that it harboured some living thing, for that - things of life thrive not save in heat." Therefore the king said to the - cook, "Increase his allowance;" and the Chef appointed to him fresh - rations. Now some time after this, two merchants presented themselves to - the king with two horses, and one said, "I ask a thousand ducats for my - horse," and the other, "I seek five thousand ducats for mine." Quoth the - cook, "We are now familiar with the old man's just judgment; what deemeth - the king of fetching him?" So the king bade fetch him, and when he saw the - two horses<a href="#linknote-343" name="linknoteref-343" - id="linknoteref-343"><small>343</small></a> he said, "This is worth a - thousand and that two thousand ducats." Quoth the folk, "This horse thou - misjudgest is evidently a thoroughbred and he is younger and faster and - compacter of limb and finer of head and clearer of colour and skin than - the other;" presently adding, "What assurance hast thou of the sooth of - thy saying?" And the old man said, "This ye state is true, all true; but - his sire is old and this other is the son of a young horse. Now, when the - son of an old horse standeth still a-breathing, his breath returneth not - to him and his rider falleth into the hand of him who followeth after him; - but the son of a young horse, an thou put him to speed and after making - him run, alight from him, thou wilt find him, by reason of his robustness, - untired." Quoth the merchant, "'Tis even as the Shaykh avoucheth and he is - an excellent judge." And the king said, "Increase his allowance." But the - Shaykh stood still and did not go away; so the king asked him, "Why dost - thou not go about thy business?" and he answered, "My business is with the - king." Said the king, "Name what thou wouldest have," and the other - replied, "I would have thee question me of the quintessence of men, even - as thou hast questioned me of the quintessence of horses." Quoth the king, - "We have no occasion to question thee thereof;" but quoth the old man, "I - have occasion to acquaint thee." "Say what thou wilt," rejoined the king, - and the Shaykh said, "Verily, the king is the son of a baker." Cried the - king, "How and whereby kennest thou that?" and the Shaykh replied, "Know, - O king, that I have examined into degrees and dignities<a - href="#linknote-344" name="linknoteref-344" id="linknoteref-344"><small>344</small></a> - and have learned this." Thereupon the king went in to his mother and asked - her anent his sire, and she told him that the king her husband was - impotent;<a href="#linknote-345" name="linknoteref-345" - id="linknoteref-345"><small>345</small></a> "So," quoth she, "I feared for - the kingdom, lest it pass away, after his death; wherefore I yielded my - person to a young man, a baker, and conceived by him and bare a man-child;<a - href="#linknote-346" name="linknoteref-346" id="linknoteref-346"><small>346</small></a> - and the kingship came into the hand of my son, that is, thyself." So the - king returned to the Shaykh and said to him, "I am indeed the son of a - baker; so do thou expound to me the means whereby thou knewest me for - this." Quoth the other, "I knew that, hadst thou been the son of a king, - thou wouldst have gifted me with things of price, such as rubies and the - like; and wert thou the son of a Kazi, thou hadst given largesse of a - dirham or two dirhams, and wert thou the son of any of the merchants, thou - hadst given me muchel of money. But I saw that thou bestowedst upon me - naught save two bannocks of bread and other rations, wherefore I knew thee - to be the son of a baker;" and quoth the king, "Thou hast hit the mark." - Then he gave him wealth galore and advanced him to high estate. The tale - aforesaid pleased King Shah Bakht and he marvelled thereat; but the Wazir - said to him, "This story is not stranger than that of the Richard who - married his beautiful daughter to the poor Shaykh." The king's mind was - occupied with the promised tale and he bade the Wazir withdraw to his - lodging; so he went and abode there the rest of the night and the whole of - the following day. - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0054" id="link2H_4_0054"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE FOURTH NIGHT OF THE MONTH. - </h2> - <p> - When the evening evened, the king sat private in his sitting-chamber and - bade fetch the Wazir. When he presented himself before him, he said to - him, "Tell me the tale of the Richard." The Minister replied, "I will. - Hear, O puissant king, - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0055" id="link2H_4_0055"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Tale of the Richard who Married his Beautiful Daughter to the Poor Old - Man. - </h2> - <p> - A certain rich merchant had a beautiful daughter, who was as the full - moon, and when she attained the age of fifteen, her father betook himself - to an old man and spreading him a carpet in his sitting-chamber, gave him - to eat and conversed and caroused with him. Then said he to him, "I desire - to marry thee to my daughter." The other drew back, because of his - poverty, and said to him, "I am no husband for her nor am I a match for - thee." The merchant was urgent with him, but he repeated his answer to - him, saying, "I will not consent to this till thou acquaint me with the - cause of thy desire for me. An I find it reasonable, I will fall in with - thy wish; and if not, I will not do this ever." Quoth the merchant, "Thou - must know that I am a man from the land of China and was in my youth - well-favoured and well-to-do. Now I made no account of womankind, one and - all, but followed after youths,<a href="#linknote-347" - name="linknoteref-347" id="linknoteref-347"><small>347</small></a> and one - night I saw, in a dream, as it were a balance set up, and hard by it a - voice said, 'This is the portion of Such-an-one.' I listened and presently - I heard my own name; so I looked and behold, there stood a woman loathly - to the uttermost; whereupon I awoke in fear and cried, 'I will never - marry, lest haply this fulsome female fall to my lot.' Then I set out for - this city with merchandise and the journey was pleasant to me and the - sojourn here, so that I took up my abode in the place for a length of time - and gat me friends and factors. At last I sold all my stock-in-trade and - collected its price and there was left me nothing to occupy me till the - folk<a href="#linknote-348" name="linknoteref-348" id="linknoteref-348"><small>348</small></a> - should depart and I depart with them. One day, I changed my clothes and - putting gold into my sleeve, sallied forth to inspect the holes and - corners of this city, and as I was wandering about, I saw a handsome - house: its seemliness pleased me; so I stood looking on it and beheld a - lovely woman at the window. When she saw me, she made haste and descended, - whilst I abode confounded. Then I betook myself to a tailor there and - questioned him of the house and anent whose it was. Quoth he, 'It - belongeth to Such-an-one the Notary,<a href="#linknote-349" - name="linknoteref-349" id="linknoteref-349"><small>349</small></a> God - damn him!' I asked, 'Is he her sire?' and he answered, 'Yes.' So I - repaired in great hurry to a man, with whom I had been wont to deposit my - goods for sale, and told him I desired to gain access to Such-an-one the - Notary. Accordingly he assembled his friends and we betook ourselves to - the Notary's house. When we came in to him, we saluted him and sat with - him, and I said to him, 'I come to thee as a suitor, desiring in marriage - the hand of thy daughter.' He replied, 'I have no daughter befitting this - man;' and I rejoined, 'Allah aid thee! My desire is for thee and not for - her.'<a href="#linknote-350" name="linknoteref-350" id="linknoteref-350"><small>350</small></a> - But he still refused and his friends said to him, 'This is an honourable - match and a man thine equal, nor is it lawful to thee that thou hinder the - young lady of her good luck.' Quoth he to them, 'She will not suit him!' - nevertheless they were instant with him till at last he said, 'Verily, my - daughter whom ye seek is passing ill-favoured and in her are all blamed - qualities of person.' And I said, 'I accept her, though she be as thou - sayest.' Then said the folk, 'Extolled be Allah! Cease we to talk of a - thing settled; so say the word, how much wilt thou have to her - marriagesettlement?' Quoth he, 'I must have four thousand sequins;' and I - said, 'To hear is to obey!' Accordingly the affair was concluded and we - drew up the contract of marriage and I made the bride-feast; but on the - wedding-night I beheld a thing<a href="#linknote-351" - name="linknoteref-351" id="linknoteref-351"><small>351</small></a> than - which never made Allah Almighty aught more fulsome. Methought her folk had - devised this freak by way of fun; so I laughed and looked for my mistress, - whom I had seen at the window, to make her appearance; but saw her not. - When the affair was prolonged and I found none but her, I was like to lose - my wits for vexation and fell to beseeching my Lord and humbling myself in - supplication before Him that He would deliver me from her. When I arose in - the morning, there came the chamberwoman and said to me, 'Hast thou need - of the bath?'<a href="#linknote-352" name="linknoteref-352" - id="linknoteref-352"><small>352</small></a> I replied, 'No;' and she - asked, 'Art thou for breakfast?' But I still answered 'No;' and on this - wise I abode three days, tasting neither meat nor drink. When the young - woman my wife saw me in this plight, she said to me, 'O man, tell me thy - tale, for, by Allah, if I may effect thy deliverance, I will assuredly - further thee thereto.' I gave ear to her speech and put faith in her sooth - and acquainted her with the adventure of the damsel whom I had seen at the - window and how 1 had fallen in love with her; whereupon quoth she, 'An - that girl belong to me, whatso I possess is thine, and if she belong to my - sire, I will demand her of him and detain her from him and deliver her to - thee.' Then she fell to summoning hand-maid after hand-maid and showing - them to me, till I saw the damsel whom I loved and said, 'This is she.' - Quoth my wife, 'Let not thy heart be troubled, for this is my slave-girl. - My father gave her to me and I give her to thee:<a href="#linknote-353" - name="linknoteref-353" id="linknoteref-353"><small>353</small></a> so - comfort thyself and be of good cheer and of eyes cool and clear.' Then, - when it was night, she brought the girl to me, after she had adorned her - and perfumed her, and said to her, 'Cross not this thy lord in aught and - every that he shall seek of thee.' When she came to bed with me, I said in - myself, 'Verily, this my spouse is more generous than I!' Then I sent away - the slave-girl and drew not near her, but arose forthwith and betaking - myself to my wife, lay with her and abated her maidenhead. She conceived - by me at the first bout; and, accomplishing the time of her pregnancy, - gave birth to this dear little daughter; in whom I rejoiced, for that she - was beautiful exceedingly, and she hath inherited her mother's sound sense - and the comeliness of her sire. Indeed, many of the notables of the people - have sought her of me in wedlock, but I would not wed her to any, because - I saw in a dream, one night, that same balance set up and men and women - being therein weighed, one against other, and meseemed I saw thee and her - and the voice said to me, 'This is such a man, the portion of such a - woman.'<a href="#linknote-354" name="linknoteref-354" id="linknoteref-354"><small>354</small></a> - Wherefore I knew that Almighty Allah had allotted her unto none other than - thyself, and I choose rather to marry thee to her in my lifetime than that - thou shouldst marry her after my death." When the poor man heard the - merchant's story, he became desirous of wedding his daughter: so he took - her to wife and was blessed of her with exceeding love. "Nor" (continued - the Wazir), "is this story on any wise stranger or this tale rarer than - that of the Sage and his three Sons." When the king heard his Minister's - story, he was assured that he would not slay him and said, "I will have - patience with him, so I may get of him the story of the Sage and his three - Sons." And he bade him depart to his own house. - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0056" id="link2H_4_0056"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE FIFTH NIGHT OF THE MONTH. - </h2> - <p> - When the evening evened, the king sat private in his chamber and summoning - the Wazir, required of him the promised story. So Al-Rahwan said, "Hear, O - king, - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0057" id="link2H_4_0057"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Tale of the Sage and his Three Sons.<a href="#linknote-355" - name="linknoteref-355" id="linknoteref-355"><small>355</small></a> - </h2> - <p> - There was once a Sage of the sages, who had three sons and sons' sons, and - when they waxed many and their, seed multiplied, there befel dissension - between them. So he assembled them and said to them, "Be ye single-handed - against all others and despise not one another lest the folk despise you, - and know that your case is the case of the man and the rope which he cut - easily, when it was single; then he doubled it and could not cut it: on - this wise is division and union.<a href="#linknote-356" - name="linknoteref-356" id="linknoteref-356"><small>356</small></a> And - beware lest ye seek help of others against your own selves or ye will fall - into perdition, for by what means soever ye win your wish at his hand, his - word will rank higher than your word. Now I have money which I will - presently bury in a certain place, that it may be a store for you against - the time of your need." Then they left him and dispersed and one of the - sons fell to spying upon his sire, so that he saw him hide the hoard - outside the city. When he had made an end of burying it, the Sage returned - to his house; and as soon as the morning morrowed, his son repaired to the - place where he had seen his father bury the treasure and dug and took all - the wealth he found and fared forth. When the old man felt that his death<a - href="#linknote-357" name="linknoteref-357" id="linknoteref-357"><small>357</small></a> - drew nigh, he called his sons to him and acquainted them with the place - where he had hidden his hoard. As soon as he was dead, they went and dug - up the treasure and came upon much wealth, for that the money, which the - first son had taken singly and by stealth, was on the surface and he knew - not that under it were other monies. So they carried it off and divided it - and the first son claimed his share with the rest and added it to that - which he had before taken, behind the backs of his father and his - brethren. Then he married his cousin, the daughter of his father's - brother, and was blessed through her with a male-child, who was the - goodliest of the folk of his time. When the boy grew up, his father feared - for him poverty and decline of case, so he said to him, "Dear my son, know - that during my green days I wronged my brothers in the matter of our - father's good, and I see thee in weal; but, an thou come to want, ask not - one of them nor any other than they, for I have laid up for thee in yonder - chamber a treasure; but do not thou open it until thou come to lack thy - daily bread." Then the man died, and his money, which was a great matter, - fell to his son. The young man had not patience to wait till he had made - an end of that which was with him, but rose and opened the chamber, and - behold, it was empty and its walls were whitened, and in its midst was a - rope hanging down as for a bucket and ten bricks, one upon other, and a - scroll, wherein was written, "There is no help against death; so hang - thyself and beg not of any, but kick away the bricks with thy toes, that - there may be no escape for thy life, and thou shalt be at rest from the - exultation of enemies and enviers and the bitterness of beggary." Now when - the youth saw this, he marvelled at that which his father had done and - said, "This is an ill treasure." Then he went forth and fell to eating and - drinking with the folk, till naught was left him and he passed two days - without tasting food, at the end of which time he took a handkerchief and - selling it for two dirhams, bought bread and milk with the price and left - it on the shelf and went out. Whilst he was gone, a dog came and seized - the bread and polluted the milk, and when the young man returned and saw - this, he beat his face, and fared forth distraught. Presently, he met a - friend, to whom he discovered his case, and the other said to him, "Art - thou not ashamed to talk thus? How hast thou wasted all this wealth and - now comest telling lies and saying, The dog hath mounted on the shelf, and - talking such nonsense?" And he reviled him. So the youth returned to his - house, and verily the world had waxed black in his eyes and he cried, "My - sire said sooth." Then he opened the chamber door and piling up the bricks - under his feet, put the rope about his neck and kicked away the bricks and - swung himself off; whereupon the rope gave way with him and he fell to the - ground and the ceiling clave asunder and there poured down on him a world - of wealth. So he knew that his sire meant to chasten him by means of this - and he invoked Allah's mercy on him. Then he got him again that which he - had sold of lands and houses and what not else and became once more in - good case; his friends also returned to him and he entertained them for - some time. Then said he to them one day "There was with us bread and the - locusts ate it; so we set in its place a stone, one cubit long and the - like broad, and the locusts came and nibbled away the stone, because of - the smell of the bread." Quoth one of his friends (and it was he who had - given him the lie concerning the dog and the bread and milk), "Marvel not - at this, for rats and mice do more than that." Thereupon he said, "Get ye - home! In the days of my poverty I was a liar when I told you of the dogs - jumping upon the shelf and eating the bread and defiling the milk; and - to-day, because I am rich again, I say sooth when I tell you that locusts - devoured a stone one cubit long and one cubit broad." They were abashed by - his speech and departed from him; and the youth's good prospered and his - case was amended. "Nor" (continued the Wazir), "is this stranger or more - seld-seen than the story of the Prince who fell in love with the picture." - Quoth the king, Shah Bakht, "Haply, an I hear this story, I shall gain - wisdom from it: so I will not hasten in the slaying of this Minister, nor - will I do him die before the thirty days have expired." Then he gave him - leave to withdraw, and he hied away to his own house. - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0058" id="link2H_4_0058"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE SIXTH NIGHT OF THE MONTH. - </h2> - <p> - When the day absconded and the evening arrived, the king sat private in - his chamber and, summoning the Wazir, who presented himself to him, - questioned him of the story. So the Minister said, "Hear, O auspicious - king, - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0059" id="link2H_4_0059"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Tale of the Prince who Fell in Love with the Picture. - </h2> - <p> - There was once, in a province of Persia, a king of the kings, who was - great of degree, a magnifico, endowed with majesty and girt by soldiery; - but he was childless. Towards the end of his life, his Lord vouchsafed him - a male-child, and that boy grew up and was comely and learned all manner - of lere. He made him a private place, which was a towering palace, edified - with coloured marbles and jewels and paintings. When the Prince entered - the palace, he saw in its ceiling the picture of a maiden, than whom he - had never beheld a fairer of aspect, and she was surrounded by - slave-girls; whereupon he fell down in a fainting fit and became - distracted for love of her. Then he sat under the picture till his father - came in to him one day, and finding him lean of limb and changed of - complexion (which was by reason of his continual looking on that picture), - imagined that he was ill and summoned the sages and the leaches, that they - might medicine him. He also said to one of his cup-companions, "An thou - canst learn what aileth my son, thou shalt have of me the white hand."<a - href="#linknote-358" name="linknoteref-358" id="linknoteref-358"><small>358</small></a> - Thereupon he went in to him and spake him fair and cajoled him, till he - confessed to him that his malady was caused by the picture. Then the - courtier returned to the king and told him what ailed his son, whereupon - he transported the Prince to another palace and made his former lodging - the guest-house; and whoso of the Arabs was entertained therein, him he - questioned of the picture, but none could give him tidings thereof, till - one day, when there came a wayfarer who seeing the picture, cried, "There - is no god but the God! My brother painted this portrait." So the king sent - for him and questioned him of the affair of the picture and where was he - who had painted it. He replied, "O my lord, we are two brothers and one of - us went to the land of Hind and fell in love with the Indian king's - daughter, and 'tis she who is the original of the portrait. He is wont in - every city he entereth to limn her likeness, and I follow him, and - longsome is my way." When the king's son heard this, he said, "Needs must - I travel to this damsel." So he took all manner rare store and riches - galore and journeyed days and nights till he entered the land of Hind, nor - did he reach it save after sore travail. Then he asked of the King of Hind - who also heard of him, and invited him to the palace. When the Prince came - before him, he sought of him his daughter in marriage, and the king said, - "Indeed, thou art her match, but there is one objection, to wit, none dare - name a male before her because of her hate for men." So he pitched his - tents under her palace windows, till one day of the days he gat hold of a - girl, one of her favourite slave-girls, and gave her a mint of money. - Quoth she to him, "Hast thou a need?" and quoth he, "Yes," and presently - acquainted her with his case; when she said, "In very sooth, thou puttest - thyself in peril." Then he tarried, flattering himself with false hopes, - till all that he had with him was gone and the servants fled from him; - whereupon he said to one in whom he trusted, "I am minded to repair to my - country and fetch what may suffice me and return hither." The other - answered, "'Tis for thee to judge." So they set out to return, but the way - was long to them and all that the Prince had with him was spent and his - company died and there abode but one with him whom he loaded with the - little that remained of the victual and they left the rest and fared on. - Then there came out a lion and devoured the servant, and the king's son - found himself alone. He went on, till his hackney stood still, whereupon - he left it and walked till his feet swelled. Presently he came to the land - of the Turks,<a href="#linknote-359" name="linknoteref-359" - id="linknoteref-359"><small>359</small></a> and he naked, hungry, nor - having with him aught but somewhat of jewels, bound about his fore-arm.<a - href="#linknote-360" name="linknoteref-360" id="linknoteref-360"><small>360</small></a> - So he went to the bazar of the goldsmiths and calling one of the brokers - gave him the gems. The broker looked and seeing two great rubies, said to - him, "Follow me." Accordingly, he followed him, till he brought him to a - goldsmith, to whom he gave the jewels, saying, "Buy these." He asked, - "Whence hadst thou these?" and the broker answered, "This youth is the - owner of them." Then said the goldsmith to the Prince, "Whence hadst thou - these rubies?" and he told him all that had befallen him and that he was a - king's son. The goldsmith sat astounded at his adventures and bought of - him the rubies for a thousand gold pieces. Then said the Prince to him, - "Equip thyself to go with me to my country." So he made ready and went - with him till the king's son drew near the frontiers of his sire's - kingdom, where the people received him with most honourable reception and - sent to acquaint his father with his son's arrival. The king came out to - meet him and they entreated the goldsmith with respect and regard. The - Prince abode a while with his sire, then set out, he and the goldsmith, to - return to the country of the fair one, the daughter of the king of Hind; - but there met him highwaymen by the way and he fought the sorest of fights - and was slain. The goldsmith buried him and set a mark<a - href="#linknote-361" name="linknoteref-361" id="linknoteref-361"><small>361</small></a> - on his grave and returned to his own country sorrowing and distraught, - without telling any of the Prince's violent death. Such was the case of - the king's son and the goldsmith; but as regards the Indian king's - daughter of whom the Prince went in quest and on whose account he was - slain, she had been wont to look out from the topmost terrace of her - palace and to gaze on the youth and on his beauty and loveliness; so she - said to her slave-girl one day, "Out on thee! What is become of the troops - which were camped beside my palace?" The maid replied, "They were the - troops of the youth, son to the Persian king, who came to demand thee in - wedlock, and wearied himself on thine account, but thou hadst no ruth on - him." Cried the Princess, "Woe to thee! Why didst thou not tell me?" and - the damsel replied, "I feared thy fury." Then she sought an audience of - the king her sire and said to him, "By Allah, I will go in quest of him, - even as he came in quest of me; else should I not do him justice as due." - So she equipped herself and setting out, traversed the wastes and spent - treasures till she came to Sistan, where she called a goldsmith to make - her somewhat of ornaments. Now as soon as the goldsmith saw her, he knew - her (for that the Prince had talked with him of her and had depictured her - to him), so he questioned her of her case, and she acquainted him with her - errand, whereupon he buffeted his face and rent his raiment and hove dust - on his head and fell a-weeping. Quoth she, "Why dost thou all this?" And - he acquainted her with the Prince's case and how he was his comrade and - told her that he was dead; whereat she grieved for him and faring on to - his father and mother, acquainted them with the case. Thereupon the - Prince's father and his uncle and his mother and the lords of the land - repaired to his grave and the Princess made mourning over him, crying - aloud. She abode by the tomb a whole month; then she caused fetch painters - and bade them limn her likeness and the portraiture of the king's son. She - also set down in writing their story and that which had befallen them of - perils and afflictions and placed it, together with the pictures, at the - head of the grave; and after a little, they departed from the spot. "Nor" - (continued the Wazir), "is this stranger, O king of the age, than the - story of the Fuller and his Wife and the Trooper and what passed between - them." With this the king bade the Minister hie away to his lodging, and - when he arose in the morning, he abode his day in his house. - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0060" id="link2H_4_0060"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE SEVENTH NIGHT OF THE MONTH. - </h2> - <p> - At eventide the king sat in his wonted seat and sending for the Wazir, - said to him, "Tell me the story of the Fuller and his Wife." The Minister - replied, "With joy and goodly gree!" So he came forward and said, "Hear, O - king of the age, - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0061" id="link2H_4_0061"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Tale of the Fuller and his Wife and the Trooper.<a href="#linknote-362" - name="linknoteref-362" id="linknoteref-362"><small>362</small></a> - </h2> - <p> - There was once in a city of the cities a woman fair of favour, who took to - lover a trooper wight. Her husband was a fuller, and when he went out to - his work, the trooper used to come to her and tarry with her till the time - of the fuller's return, when he would go away. After this fashion they - abode awhile, till one day the trooper said to his mistress, "I mean to - take me a tenement close to thine and dig a Sardábsouterrain from my house - to thy house, and do thou say to thy spouse, 'My sister hath been absent - with her husband and now they have returned from their travels; and I have - made her home herself in my neighbourhood, in order that I may foregather - with her at all times. So go thou to her mate the trooper and offer him - thy wares for sale, and thou wilt see my sister with him and wilt see that - she is I and I am she, without a doubt. Now, Allah, Allah,<a - href="#linknote-363" name="linknoteref-363" id="linknoteref-363"><small>363</small></a> - go to my sister's husband and give ear to that which he shall say to - thee.'" So the trooper bought him a house near hand and made therein a - tunnel abutting upon his mistress's house. When he had accomplished his - affair, the wife bespoke her husband as her lover had lessoned her and he - went out to go to the trooper's house, but turned back by the way, - whereupon said she to him, "By Allah, go at once, for my sister asketh of - thee." The fool of a fuller went out and made for the trooper's house, - whilst his wife forewent him thither by the underground passage, and going - up, sat down beside the soldier her leman. Presently, the fuller entered - and saluted the trooper and salamed to his own wife and was confounded at - the coincidence of the case.<a href="#linknote-364" name="linknoteref-364" - id="linknoteref-364"><small>364</small></a> Then, doubt befalling him, he - returned in haste to his dwelling; but she preceded him by the Sardab to - her chamber and donning her wonted clothes, sat awaiting him and said to - him, "Did I not bid thee go to my sister and greet her husband and make - friends with them?" Quoth he, "I did this, but I misdoubted of my affair, - when I saw his wife;" and quoth she, "Did I not tell thee that she - favoureth me and I her, and there is naught to distinguish between us but - our clothes? Go back to her and make sure." Accordingly, of the heaviness - of his wit, he believed her, and returning on his way, went in to the - trooper; but she had foregone him, and when he saw her by the side of her - lover, he began looking on her and pondering. Then he saluted her and she - returned him the salam; and when she spoke he was clean bewildered. So the - trooper asked him, "What aileth thee to be thus?" and he answered, "This - woman is my wife, and the speech is her speech." Then he rose in haste - and, returning to his own house, saw his wife, who had preceded him by the - secret passage. So he went back to the trooper's house and found her - sitting as before; whereupon he was abashed in her presence and seating - himself in the trooper's sitting-chamber, ate and drank with him and - became drunken and abode senseless all that day till nightfall, when the - trooper arose and, the fuller's hair being long and flowing, he shaved off - a portion of it after the fashion of the Turks,<a href="#linknote-365" - name="linknoteref-365" id="linknoteref-365"><small>365</small></a> clipped - the rest short and clapped a Tarbúsh on his head. Then he thrust his feet - into walking-boots and girt him with a sword and a girdle and bound about - his middle a quiver and a bow and arrows. He also put some silvers in his - poke and thrust into his sleeve letters-patent addressed to the governor - of Ispahan, bidding him assign to Rustam Khamártakani a monthly allowance - of an hundred dirhams and ten pounds of bread and five pounds of meat and - enrol him among the Turks under his commandment. After which he took him - up and carrying him forth, left him in one of the mosques. The fuller - ceased not sleeping till sunrise, when he awoke and finding himself in - this plight, misdoubted of his affair and fancied that he was a Turk and - fell a-putting one foot forward and drawing the other back. Then said he - in himself, "I will go to my dwelling, and if my wife know me, then am I - Ahmad the fuller; but an she know me not, I am a Turk." So he betook - himself to his house; but when his wife, the cunning witch, saw him, she - cried out in his face, saying, "Whither now, O trooper? Wilt thou break - into the house of Ahmad the fuller, and he a man of repute, having a - brother-in-law a Turk, a man of rank with the Sultan? An thou depart not, - I will acquaint my husband and he will requite thee thy deed." When he - heard her words, the dregs of his drink wobbled in his brain and he - fancied that he was indeed a Turk. So he went out from her and putting his - hand to his sleeve, found therein a writ and gave it to one who read it to - him. When he heard that which was in the scroll, his mind was confirmed in - his phantasy; but he said to himself, "My wife may be seeking to put a - cheat on me; so I will go to my fellows the fullers; and if they recognise - me not, then am I for sure Khamartakani the Turk." So he betook himself to - the fullers and when they espied him afar off, they thought that he was - really Khamartakani or one of the Turks, who used to send their washing to - them without payment and give them never a stiver. Now they had complained - of them aforetime to the Sultan, and he said, "If any one of the Turks - come to you, pelt him with stones." Accordingly, when they saw the fuller, - they fell upon him with sticks and stones and pelted him; whereupon quoth - he, "Verily, I am a Turk and knew it not." Then he took of the dirhams in - his pouch and bought him victual for the way and hired a hackney and set - out for Ispahan, leaving his wife to the trooper. "Nor," continued the - Wazir, "is this stranger than the story of the Merchant and the Crone and - the King." The Minister's tale pleased King Shah Bakht and his heart clave - to the story of the merchant and the old woman; so he bade Al-Rahwan - withdraw to his lodging, and he went away to his house and abode there the - next day till he should be summoned to the presence. - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0062" id="link2H_4_0062"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE EIGHTH NIGHT OF THE MONTH. - </h2> - <p> - When the evening evened, the king sat private in his chamber and bade - fetch the Wazir, who presented himself before him, and the king required - of him the story. So the Wazir answered "With love and gladness. Hear, O - king, - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0063" id="link2H_4_0063"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Tale of the Merchant, the Crone and the King. - </h2> - <p> - There was once a family of affluence and distinction, in a city of - Khorasan, and the townsfolk used to envy them for that which Allah had - vouchsafed them. As time went on, their fortune ceased from them and they - passed away, till there remained of them but one old woman. When she grew - feeble and decrepit, the townsfolk succoured her not with aught, but - thrust her forth of the city, saying, "This old woman shall not neighbour - with us, for that we do good to her and she requiteth us with evil."<a - href="#linknote-366" name="linknoteref-366" id="linknoteref-366"><small>366</small></a> - So she took shelter in a ruined place and strangers used to bestow alms - upon her, and in this way she tarried a length of time. Now the king of - that city had aforetime contended for the kingship with his uncle's son, - and the people disliked the king; but Allah Almighty decreed that he - should overcome his cousin. However, jealousy of him abode in his heart - and he acquainted the Wazir, who hid it not and sent him money. - Furthermore, he fell to summoning all strangers who came to the town, man - after man, and questioning them of their creed and their goods, and whoso - answered him not satisfactory, he took his wealth.<a href="#linknote-367" - name="linknoteref-367" id="linknoteref-367"><small>367</small></a> Now a - certain wealthy man of the Moslems was way-faring, without knowing aught - of this, and it befel that he arrived at that city by night, and coming to - the ruin, gave the old woman money and said to her, "No harm upon thee." - Whereupon she lifted up her voice and blessed him: so he set down his - merchandise by her and abode with her the rest of the night and the next - day. Now highwaymen had followed him that they might rob him of his - monies, but succeeded not in aught: wherefore he went up to the old woman - and kissed her head and exceeded in bounty to her. Then she warned him of - that which awaited strangers entering the town and said to him, "I like - not this for thee and I fear mischief for thee from these questions that - the Wazir hath appointed for addressing the ignorant." And she expounded - to him the case according to its conditions: then said she to him, "But - have thou no concern: only carry me with thee to thy lodging, and if he - question thee of aught enigmatical, whilst I am with thee, I will expound - the answers to thee." So he carried the crone with him to the city and - lodged her in his lodging and entreated her honourably. Presently, the - Wazir heard of the merchant's coming; so he sent to him and bade bring him - to his house and talked with him awhile of his travels and of whatso had - befallen him therein, and the merchant answered his queries. Then said the - Minister, "I will put certain critical questions to thee, which an thou - answer me, 'twill be well for thee," and the merchant rose and made him no - answer. Quoth the Wazir, "What is the weight of the elephant?" The - merchant was perplexed and returned him no reply, giving himself up for - lost; however, at last he said, "Grant me three days of delay." The - minister granted him the time he sought and he returned to his lodging and - related what had passed to the old woman, who said, "When the morrow - cometh, go to the Wazir and say to him, 'Make a ship and launch it on the - sea and put in it an elephant, and when it sinketh in the water, mark the - place whereunto the water riseth. Then take out the elephant and cast in - stones in its place, till the ship sink to that same mark; whereupon do - thou take out the stones and weigh them and thou wilt presently know the - weight of the elephant.'"<a href="#linknote-368" name="linknoteref-368" - id="linknoteref-368"><small>368</small></a> Accordingly, when he arose in - the morning, he went to the Wazir and repeated to him that which the old - woman had taught him; whereat the Minister marvelled and said to him, - "What sayest thou of a man, who seeth in his house four holes, and in each - hole a viper offering to sally out upon him and slay him, and in his house - are four sticks and each hole may not be stopped but with the ends of two - sticks? How, then, shall he stop all the holes and deliver himself from - the vipers?" When the merchant heard this, there befel him such concern - that it garred him forget the first and he said to the Wazir, "Grant me - delay, so I may reflect on the reply"; and the Minister cried, "Go out, - and bring me the answer, or I will seize thy monies." The merchant fared - forth and returned to the old woman who, seeing him changed of complexion, - said to him, "What did his hoariness ask thee?" So he acquainted her with - the case and she cried, "Fear not; I will bring thee forth of this - strait." Quoth he, "Allah requite thee with weal!" Then quoth she, - "To-morrow go to him with a stout heart and say, 'The answer to that - whereof thou asketh me is this. Put the heads of two sticks into one of - the holes; then take the other two sticks and lay them across the middle - of the first two and stop with their two heads the second hole and with - their ferrules the fourth hole. Then take the ferrules of the first two - sticks and stop with them the third hole.'"<a href="#linknote-369" - name="linknoteref-369" id="linknoteref-369"><small>369</small></a> So he - repaired to the Wazir and repeated to him the answer; and he marvelled at - its justness and said to him, "Go; by Allah; I will ask thee no more - questions, for thou with thy skill marrest my foundation."<a - href="#linknote-370" name="linknoteref-370" id="linknoteref-370"><small>370</small></a> - Then he treated him as a friend and the merchant acquainted him with the - affair of the old woman; whereupon quoth the Wazir, "Needs must the - intelligent company with the intelligent." Thus did this weak woman - restore to that man his life and his monies on the easiest wise; "Nor," - continued the Wazir, "is this stranger than the story of the Simpleton - Husband." When the king heard this, he said, "How like it must be to this - our own case!" Then he bade the Minister retire to his lodging; so he - withdrew and on the morrow he abode at home till the king should summon - him to his presence. - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0064" id="link2H_4_0064"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE NINTH NIGHT OF THE MONTH. - </h2> - <p> - When the night came, the king sat private in his chamber and sending after - the Wazir, sought of him the story; and he said "Hear, O august king, - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0065" id="link2H_4_0065"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Tale of the Simpleton Husband.<a href="#linknote-371" - name="linknoteref-371" id="linknoteref-371"><small>371</small></a> - </h2> - <p> - There was once in olden time a foolish man and an ignorant, who had - abounding wealth, and his wife was a beautiful woman, who loved a handsome - youth. The Cicisbeo used to watch for her husband's absence and come to - her, and on this wise he abode a long while. One day of the days, as the - woman was closeted with her lover, he said to her, "O my lady and my - beloved, an thou desire me and love me, give me possession of thy person - and, satisfy my need in the presence of thy husband; otherwise I will - never again come to thee nor draw near thee while I live my life." Now she - loved him with exceeding love and could not suffer his separation an hour - nor could endure to anger him; so, when she heard his words, she said to - him, "Bismillah, so be it, in Allah's name, O my darling and coolth of - mine eyes: may he not live who would vex thee!" Quoth he, "To-day?" and - quoth she, "Yes, by thy life," and made an appointment with him for this. - When her husband came home, she said to him, "I want to go a-pleasuring," - and he said, "With all my heart." So he went, till he came to a goodly - place, abounding in vines and water, whither he carried her and pitched - her a tent by the side of a tall tree; and she betook herself to a place - alongside the tent and made her there a Sardáb, in which she hid her - lover. Then said she to her husband, "I want to climb this tree;"<a - href="#linknote-372" name="linknoteref-372" id="linknoteref-372"><small>372</small></a> - and he said, "Do so." So she clomb it and when she came to the tree-top, - she cried out and slapped her face, saying, "O thou lecher, are these thy - lewd ways? Thou swarest faith to me, and thou liedest." And she repeated - her speech twice and thrice. Then she came down from the tree and rent her - raiment and said, "O lecher, an these be thy dealings with me before my - eyes, how dost thou when thou art absent from me?" Quoth he, "What aileth - thee?" and quoth she, "I saw thee futter the woman before my very eyes." - Cried he, "Not so, by Allah! But hold thy peace till I go up and see." So - he clomb the tree and no sooner did he begin to do so than out came the - lover from his hiding-place and taking the woman by the legs, fell to - shagging her. When the husband came to the top of the tree, he looked and - beheld a man futtering his wife; so he called out, "O whore, what doings - are these?" and he made haste to come down from the tree to the ground. - But meanwhile the lover had returned to his hiding-place and his wife - asked him, "What sawest thou?" and he answered, "I saw a man shag thee;" - but she said, "Thou liest; thou sawest naught and sayst this only by way - of phantasy." The same they did three several times, and every time he - clomb the tree the lover came up out of the underground place and mounted - her, whilst her husband looked on and she still said, "Seest thou aught, O - liar?" "Yes," would he answer, and came down in haste, but saw no one and - she said to him, "By my life, look and speak naught but sooth!" Then he - cried to her, "Arise, let us depart this place, for 'tis full of Jinn and - Marids."<a href="#linknote-373" name="linknoteref-373" id="linknoteref-373"><small>373</small></a> - Accordingly, they returned to their house and nighted there, and the man - arose in the morning, assured that this was all but phantasy and - fascination. And so the lover won his wicked will. "Nor, O king of the - age," continued the Wazir, "is this stranger than the story of the King - and the Tither." When the king heard this from the Minister, he bade him - go away, and he went. - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0066" id="link2H_4_0066"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE TENTH NIGHT OF THE MONTH. - </h2> - <p> - When it was eventide, the king summoned the Wazir and sought of him the - story of the King and the Tither, and he said, "Hear, O king, - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0067" id="link2H_4_0067"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Tale of the Unjust King and the Tither. - </h2> - <p> - There was once a king of the kings of the earth, who dwelt in a - flourishing city, abounding in good; but he wronged its people and - entreated them foully, so that he ruined the city; and he was named naught - else but tyrant and oppressor. Now he was wont, whenas he heard of a - violent man in another land, to send after him and lure him with lucre to - take service with him; and there was a certain Tither, who exceeded all - other Tithers in oppression of the people and foul dealing. So the king - sent after him and when he stood before him, he found him a man of mighty - fine presence and said to him, "Thou hast been described to me, but I see - thou surpassest the description. Set out to me some of thy doings and - sayings, so I may be dispensed therewith from enquiring into the whole of - thy case." Answered the other, "With all my heart! Know, O King, that I - oppress the folk and people the land, whilst other than I ruineth it and - peopleth it not." Now the king was leaning back: but presently he sat - upright and said, "Tell me of this." The Tither replied, "'Tis well: I go - to the man whom I purpose to tithe and cozen him and feign to be busied - with certain business, so that I seclude myself therewith from the people; - and meanwhile the man is squeezed with the foulest of extortion, till - naught of money is left him. Then I appear and they come in to me and - questions arise concerning him and I say, 'Indeed, I was ordered worse - than this, for some one (may Allah curse him!) hath slandered him to the - king.' Presently I take half of his good and return him the rest publicly - before the folk and dismiss him to his house, in all honour and worship, - and he garreth the money returned be carried before him, whilst he - blesseth me and all who are with him also bless me. So is it bruited - abroad in the city that I have restored to him his monies and he himself - notifieth the like, to the intent that he may have a claim on me for the - favour due to those who praise me. On this wise I keep half his property. - Then I seem to forget him till the year<a href="#linknote-374" - name="linknoteref-374" id="linknoteref-374"><small>374</small></a> hath - passed over him, when I send for him and recall to him somewhat of that - which hath befallen aforetime and require of him somewhat of money in - secret; accordingly he doth this and hasteneth to his house and forwardeth - whatso I bid him, with a contented heart. Then I send to another man, - between whom and the first is enmity, and lay hands upon him and feign to - the other man that it is he who hath slandered him to the king and hath - taken the half of his good; and the people praise me."<a - href="#linknote-375" name="linknoteref-375" id="linknoteref-375"><small>375</small></a> - The King wondered at this and at his wily dealing and clever contrivance - and made him controller of all his affairs and of his kingdom and the land - was placed under his governance, and he said to him, "Take and people." <a - href="#linknote-376" name="linknoteref-376" id="linknoteref-376"><small>376</small></a> - One day, the Tither went out and saw an old man, a woodcutter, and with - him wood; so he said to him, "Pay a dirham tithe for thy load." Quoth the - Shaykh, "Behold, thou killest me and killest my family;" and quoth the - Tither, "What? Who killeth the folk?" And the oldster answered, "An thou - let me enter the city, I shall there sell the load for three dirhams, - whereof I will give thee one and buy with the other two silvers what will - support my family; but, an thou press me for the tithe outside the city, - the load will sell but for one dirham and thou wilt take it and I shall - abide without food, I and my family. Indeed, thou and I in this - circumstance are like unto David and Solomon (on the twain be the Peace!)" - "How so?" asked the Tither, and the woodcutter answered, "Do thou hear - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0068" id="link2H_4_0068"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Story of David and Solomon. - </h2> - <p> - Certain husbandmen once made complaint to David (on whom be the Peace!) - against some sheep-owners, whose flocks had come down upon their crops by - night and had devoured them, and he bade value the crops and that the - shepherds should make good the damage. But Solomon (on whom be the Peace!) - rose and said, "Nay, but let the sheep be delivered to the husbandmen, so - they may take their milk and wool, till they have recouped the value of - their crops; then let the sheep return to their owners." Accordingly David - reversed his own decision and caused execute that of Solomon; yet was - David no oppressor; but Solomon's judgment was the juster and he showed - himself therein better versed in jurisprudence and Holy Law.<a - href="#linknote-377" name="linknoteref-377" id="linknoteref-377"><small>377</small></a> - When the Tither heard the old man's speech, he felt ruthful and said to - him, "O Shaykh, I make thee a gift of that which is due from thee, and do - thou cleave to me and leave me not, so haply I may get of thee gain which - shall do away from me my wrongousness and guide me on the path of - righteousness." So the old man followed him, and there met him another - with a load of wood. Quoth the Tither to him, "Pay me that which thou - owest me;" and quoth he, "Have patience with me till to-morrow, for I owe - the hire of a house, and I will sell another load of fuel and pay thee two - days' tithe." But he refused him this and the Shaykh said to him, "An thou - constrain him unto this, thou wilt compel him quit thy country, because he - is a stranger here and hath no domicile; and if he remove on account of - one dirham, thou wilt forfeit of him three hundred and sixty dirhams a - year.<a href="#linknote-378" name="linknoteref-378" id="linknoteref-378"><small>378</small></a> - Thus wilt thou lose the mickle in keeping the little." Quoth the Tither, - "Verily<a href="#linknote-379" name="linknoteref-379" id="linknoteref-379"><small>379</small></a> - will I give him a dirham every month to the rent of his lodging." Then he - went on and presently there met him a third woodcutter and he said to him, - "Pay thy due;" but he said, "I will pay thee a dirham, when I enter the - city; or take of me four dániks<a href="#linknote-380" - name="linknoteref-380" id="linknoteref-380"><small>380</small></a> now." - Quoth the Tither, "I will not do it," but the Shaykh said to him, "Take of - him the four daniks presently, for 'tis easy to take and hard to give - back." Exclaimed the Tither, "By Allah 'tis good!" and he arose and hied - on, crying out at the top of his voice and saying, "I have no power this - day to do evil."<a href="#linknote-381" name="linknoteref-381" - id="linknoteref-381"><small>381</small></a> Then he doffed his dress and - went forth wandering at a venture, repenting unto his Lord. "Nor" - (continued the Wazir), "is this story stranger than that of the Robber who - believed the Woman and sought refuge with Allah against falling in with - her like, by reason of her cunning contrivance for herself." When the king - heard this, he said to himself, "Since the Tither repented, in consequence - of the woodcutter's warnings, it behoveth I leave this Wazir on life so I - may hear the story of the Robber and the Woman." And he bade Al-Rahwan - return to his lodging. - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0069" id="link2H_4_0069"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE ELEVENTH NIGHT OF THE MONTH. - </h2> - <p> - When the evening came and the king had taken his seat, he summoned the - Wazir and required of him the story of the Robber and the Woman. Quoth the - Minister, "Hear, O king, - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0070" id="link2H_4_0070"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Tale of the Robber and the Woman. - </h2> - <p> - A certain Robber was a cunning workman and used not to steal aught, till - he had wasted all that was with him; moreover, he stole not from his - neighbours, neither companied with any of the thieves, for fear lest some - one should betray him, and his case become public. After this fashion he - abode a great while, in flourishing condition, and his secret was - concealed, till Almighty Allah decreed that he broke in upon a beggar, a - poor man whom he deemed rich. When he gained access to the house, he found - naught, whereat he was wroth, and necessity prompted him to wake that man, - who lay asleep alongside of his wife. So he aroused him and said to him, - "Show me thy treasure." Now he had no treasure to show; but the Robber - believed him not and was instant upon him with threats and blows. When he - saw that he got no profit of him, he said to him, "Swear by the oath of - divorce<a href="#linknote-382" name="linknoteref-382" id="linknoteref-382"><small>382</small></a> - from thy wife that thou hast nothing." So he sware and his wife said to - him, "Fie on thee! Wilt thou divorce me? Is not the hoard buried in yonder - chamber?" Then she turned to the Robber and conjured him to be weightier - of blows upon her husband, till he should deliver to him the treasure, - anent which he had forsworn himself. So he drubbed him with a grievous - drubbing, till he carried him to a certain chamber, wherein she signed to - him that the hoard was and that he should take it up. So the Robber - entered, he and the husband; and when they were both in the chamber, she - locked on them the door, which was a stout and strong, and said to the - Robber, "Woe to thee, O fool! Thou hast fallen into the trap and now I - have but to cry out and the officers of police will come and take thee and - thou wilt lose thy life, O Satan!" Quoth he, "Let me go forth;" and quoth - she, "Thou art a man and I am a woman; and in thy hand is a knife, and I - am afraid of thee." He cried, "Take the knife from me." So she took it and - said to her husband, "Art thou a woman and he a man? Pain his neck-nape - with tunding, even as he tunded thee; and if he put out his hand to thee, - I will cry out a single cry and the policemen will come and take him and - hew him in two." So the husband said to him, "O thousand-horned,<a - href="#linknote-383" name="linknoteref-383" id="linknoteref-383"><small>383</small></a> - O dog, O dodger, I owe thee a deposit<a href="#linknote-384" - name="linknoteref-384" id="linknoteref-384"><small>384</small></a> - wherefor thou hast dunned me." And he fell to bashing him grievously with - a stick of holm-oak,<a href="#linknote-385" name="linknoteref-385" - id="linknoteref-385"><small>385</small></a> whilst he called out to the - woman for help and prayed her to deliver him: but she said, "Keep thy - place till the morning, and thou shalt see queer things." And her husband - beat him within the chamber, till he killed<a href="#linknote-386" - name="linknoteref-386" id="linknoteref-386"><small>386</small></a> him and - he swooned away. Then he left beating him and when the Robber came to - himself, the woman said to her husband, "O man, this house is on hire and - we owe its owners much money, and we have naught; so how wilt thou do?" - And she went on to bespeak him thus. The Robber asked "And what is the - amount of the rent?" 'The husband answered, "'Twill be eighty dirhams;" - and the thief said, "I will pay this for thee and do thou let me go my - way." Then the wife enquired, "O man, how much do we owe the baker and the - greengrocer?" Quoth the Robber, "What is the sum of this?" And the husband - said, "Sixty dirhams." Rejoined the other, "That makes two hundred - dirhams; let me go my way and I will pay them." But the wife said, O my - dear, and the girl groweth up and needs must we marry her and equip her - and do what else is needful." So the Robber said to the husband, "How much - dost thou want?" and he rejoined, "An hundred dirhams in a modest way."<a - href="#linknote-387" name="linknoteref-387" id="linknoteref-387"><small>387</small></a> - Quoth the Robber, "That maketh three hundred dirhams." Then the woman - said, "O my dear, when the girl is married, thou wilt need money for - winter expenses, charcoal and firewood and other necessaries." The Robber - asked "What wouldst thou have?" And she answered, "An hundred dirhams." He - rejoined, "Be it four hundred dirhams." And she continued, "O my dear and - O coolth of mine eyes, needs must my husband have capital in hand,<a - href="#linknote-388" name="linknoteref-388" id="linknoteref-388"><small>388</small></a> - wherewith he may buy goods and open him a shop." Said he, "How much will - that be?" And she, "An hundred dirhams." Quoth the Robber, "That maketh - five hundred dirhams; I will pay it; but may I be triply divorced from my - wife if all my possessions amount to more than this, and they be the - savings of twenty years! Let me go my way, so I may deliver them to thee." - Cried she, "O fool, how shall I let thee go thy way? Utterly impossible! - Be pleased to give me a right token."<a href="#linknote-389" - name="linknoteref-389" id="linknoteref-389"><small>389</small></a> So he - gave her a token for his wife and she cried out to her young daughter and - said to her, "Keep this door." Then she charge her husband to watch over - the Robber, till she should return, and repairing to his wife, acquainted - her with his case and told her that her husband the thief had been taken - and had compounded for his release, at the price of seven hundred dirhams, - and named to her the token. Accordingly, she gave her the money and she - took it and returned to her house. By this time, the dawn had dawned; so - she let the thief go his way, and when he went out, she said to him, "O my - dear, when shall I see thee come and take the treasure?" And he, "O - indebted one,<a href="#linknote-390" name="linknoteref-390" - id="linknoteref-390"><small>390</small></a> when thou needest other seven - hundred dirhams, wherewith to amend thy case and that of thy children and - to pay thy debts." And he went out, hardly believing in his deliverance - from her. "Nor," continued the Wazir, "is this stranger than the story of - the Three Men and our Lord Ísà." So the king bade him hie to his own home. - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0071" id="link2H_4_0071"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE TWELFTH NIGHT OF THE MONTH. - </h2> - <p> - When it was eventide, the king summoned the Minister and bade him tell the - promised tale. He replied, "Hearing and obeying. Give ear, O glorious - king, to - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0072" id="link2H_4_0072"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Tale of the Three Men and our Lord Isa. - </h2> - <p> - Three men once went out questing treasure and came upon a nugget of gold, - weighing fifty maunds.<a href="#linknote-391" name="linknoteref-391" - id="linknoteref-391"><small>391</small></a> When they saw it, they took it - up on their shoulders and carried it till they drew near a certain city, - when one of them said, "Let us sit in the cathedral-mosque,<a - href="#linknote-392" name="linknoteref-392" id="linknoteref-392"><small>392</small></a> - whilst one of us shall go and buy us what we may eat." So they sat down in - the mosque and one of them arose and entered the city. When he came - therein, his soul prompted him to false his two fellows and get the gold - to himself alone. Accordingly, he bought food and poisoned it: but, when - he returned to his comrades, they sprang upon him and slew him, in order - that they might enjoy the gold without him. Then they ate of the poisoned - food and died, and the gold lay cast down over against them. Presently, - Ísà bin Maryam (on whom be the Peace!) passed by and seeing this, besought - Allah Almighty for tidings of their case; so He told him what had betided - them, whereat great was his surprise and he related to his disciples<a - href="#linknote-393" name="linknoteref-393" id="linknoteref-393"><small>393</small></a> - what he had seen. Quoth one of them, "O Spirit of Allah,<a - href="#linknote-394" name="linknoteref-394" id="linknoteref-394"><small>394</small></a> - naught resembleth this but my own adventure." Quoth Isa, "How so?" and the - other began to tell - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0073" id="link2H_4_0073"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Disciple's Story. - </h2> - <p> - Once I was in such a city, where I hid a thousand dirhams in a monastery. - After a while, I went thither and taking the money, bound it about my - waist. Then I set out to return and when I came to the Sahará<a - href="#linknote-395" name="linknoteref-395" id="linknoteref-395"><small>395</small></a>-waste, - the carrying of the money was heavy upon me. Presently, I espied a - horseman pushing on after me; so I waited till he came up and said to him, - "O rider, carry this money for me and earn reward and recompense in - Heaven." Said he, "No, I will not do it, for I should tire myself and tire - out my horse." Then he went on but, before he had gone far, he said in his - mind, "An I take up the money and put my steed to speed and devance him, - how shall he overtake me?" And I also said in my mind, "Verily, I erred; - for, had he taken the money and made off, what could I have done?" Then he - turned back to me and cried to me, "Hand over the money, that I may carry - it for thee." But I replied to him, "That which hath occurred to thy mind - hath occurred to mine also; so go thou and go safe." Quoth Isa (on whom be - the Peace!), "Had these done prudently, they had taken thought for - themselves; but they unheeded the issues of events; for that whoso acteth - cautiously is safe and winneth his wish, and whoso neglecteth precaution - is lost and repenteth."<a href="#linknote-396" name="linknoteref-396" - id="linknoteref-396"><small>396</small></a> "Nor," continued the Wazir, - "is this stranger or rarer than the story of the King, whose kingdom was - restored to him and his wealth, after he had become poor, possessing not a - single dirham." When the king heard this, he said in himself, "How like is - this to my own story in the matter of the Minister and his slaughter! Had - I not used deliberation, I had done him dead." And he bade AlRahwan hie to - his own home. - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0074" id="link2H_4_0074"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE THIRTEENTH NIGHT OF THE MONTH. - </h2> - <p> - When the even evened, the king sent for the Wazir to his sitting-chamber - and bade him tell the promised tale. So he said, "Hearkening and - obedience. They relate, O king, - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0075" id="link2H_4_0075"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Tale of the Dethroned Ruler Whose Reign and Wealth Were Restored to - Him. - </h2> - <p> - There was once, in a city of the cities of Al-Hind, a just king and a - beneficent, and he had a Wazir, a man of understanding, upright in his - rede, and praiseworthy in his policy, a Minister in whose hand was the - handling of all the affairs of the realm; for he was firmly based on the - Sultan's favour and high in esteem with the folk of his time, and the king - set great store by him and entrusted himself to him in all his - transactions, by reason of his excellent management of the lieges, and he - had guards<a href="#linknote-397" name="linknoteref-397" - id="linknoteref-397"><small>397</small></a> who were content with him and - grateful to him. Now that king had a brother, who envied him and would - lief have taken his place; and when he was a-weary of looking for his - death and the term of his life seemed distant, he took counsel with - certain of his partisans and they said, "The Minister is the monarch's - counsellor and but for this Wazir the king were kingdomless." So the - pretender cast about for the ruin of the defender, but could find no means - of furthering his design; and when the affair grew longsome upon him, he - said to his wife, "What deemest thou will gar us gain herein?" "What is - it?" "I mean in the matter of yonder Minister, who inciteth my brother to - worship with all his might and biddeth him unto devoutness, and indeed the - king doteth upon his counsel and stablisheth him governor of all monies - and matters." "True; but how shall we devise with him?" "I have a device, - so thou wilt help me in that which I shall say to thee." "Thou shalt have - my help in whatsoever thou desirest." "I mean to dig him a pit in the - vestibule and conceal it artfully." Accordingly, he did this, and when it - was night, he covered the pit with a light covering, so that, when the - Wazir trod upon it, it would give way under his tread. Then he sent to him - and summoned him to the Court in the king's name, and the messenger bade - him enter by the private wicket-way. So he came in alone, and when he - stepped upon the covering of the pit, it caved in with him and he fell to - the bottom; whereupon the king's brother fell to pelting him with stones. - When the Minister beheld what had betided him he gave himself up for lost; - so he stirred not for a while and lay still. The Prince, seeing him make - no sign, deemed him dead; so he took him forth and wrapping him up in his - robes, cast him into the surges of the sea in the middle night. When the - Wazir felt the water, he awoke from the swoon and swam for an hour or so, - till a ship passed by him, whereupon he shouted to the sailors and they - took him up. Now when the morning morrowed, the people went seeking for - him, but found him not; and the king learning this, was perplexed - concerning his affair and abode unknowing whatso he should do. Then he - sought for a Minister to stand in his stead, and the king's brother said, - "I have for Wazir an efficient man." Said the king, "Bring him to me." So - he brought him a man, whom he set at the head of affairs; but he seized - upon the kingdom and threw the king in fetters and made his brother king - in lieu of him. The new ruler gave himself up to all manner of - frowardness, whereat the folk murmured and his Minister said to him, "I - fear lest the Hindians take the old king and restore him to the kingship - and we both come to ruin: so, if we seize him and cast him into the sea, - we shall be at rest from him; and we will publish among the folk that he - is dead." And they, agreeing upon this, took him up and carrying him out - to sea, cast him in. When he felt the water, he struck out, and ceased not - swimming till he landed upon an island, where he tarried five days finding - nothing which he might eat or drink; but, on the sixth day, when he - despaired of his life, behold, there passed a ship; so he made signals to - the crew and they came and took him up and fared on with him to an - inhabited country, where they set him ashore, mother-naked as he was. - There, seeing a man seeding, he sought guidance of him and the husbandman - asked, "Art thou a foreigner?" "Yes," answered the king and sat with him - and they talked. The peasant found him clever and quick-witted and said to - him, "An thou beheld a comrade of mine, thou wouldst see him the like of - what I see thee, for his case is even as thy case, and he is at this - present my friend." Quoth the king, "Verily, thou makest me long to look - at him. Canst thou not bring us together, me and him?" Quoth the - husbandman, "With joy and goodly gree;" and the king sat with him till he - had made an end of his seeding, when he carried him to his homestead and - brought him in company with the other stranger, and behold it was his - Wazir. When each saw other, the twain wept and embraced, and the sower - wept for their weeping; but the king hid their affair and said to him, - "This man is from my mother-land and he is as my brother." So they homed - with the husbandman and helped him for a hire, wherewith they supported - themselves a long spell. Meanwhile, they sought news of their patrial - stead and learned that which its people suffered of straitness and - severity. One day there came a ship and in it a merchant from their own - country, who knew them and rejoiced in them with joy exceeding and clad - them in goodly clothing. He also acquainted them with the manner of the - treachery that had been practised upon them, and counselled them to return - to their own land, they and he with whom they had made friends,<a - href="#linknote-398" name="linknoteref-398" id="linknoteref-398"><small>398</small></a> - assuring them that Almighty Allah would restore them to their former rank. - So the king returned and the folk joined themselves to him and he fell - upon his brother and his Wazir and took them and threw them into jail. - Then he sat down again upon the throne of his kingship, whilst the - Minister stood between his hands and they returned to their former estate, - but they had naught of worldly wealth. Presently the king said to his - Wazir, "How shall we continue tarrying in this city, and we thus poorly - conditioned?" and he answered, "Be at thine ease and have no concern." - Then he singled out one of the soldiers<a href="#linknote-399" - name="linknoteref-399" id="linknoteref-399"><small>399</small></a> and - said to him, "Send us thy service<a href="#linknote-400" - name="linknoteref-400" id="linknoteref-400"><small>400</small></a> for the - year." Now there were in the city fifty thousand subjects<a - href="#linknote-401" name="linknoteref-401" id="linknoteref-401"><small>401</small></a> - and in the hamlets and villages<a href="#linknote-402" - name="linknoteref-402" id="linknoteref-402"><small>402</small></a> a like - number; and the Minister sent to each of these, saying, "Let each and - every of you get an egg and set it under a hen." They did this and it was - neither burden nor grievance to them; and when twenty days had passed by, - each egg was hatched, and the Wazir bade them pair the chickens, male with - female, and rear them well. They did accordingly and it was found a charge - unto no one. Then they waited for them awhile and after this the Minister - asked of the chickens and was answered that they were become fowls. - Furthermore, they brought him all their eggs and he bade set them; and - after twenty days there were hatched from each pair of them thirty or - five-and-twenty or fifteen chickens at the least. The Wazir bade note - against each man the number of chickens which pertained to him, and after - two months, he took the old partlets and the cockerels, and there came to - him from each man some half a score, and he left the young partlets with - them. Even so he sent to the country folk and let the cocks remain with - them. Thus he got him whole broods of young poultry and appropriated to - himself the sale of the fowls, and on this wise he gained for him, in the - course of a year, that which the kingly estate required of the King, and - his affairs were set right for him by the cunning contrivance of the - Minister. And he caused the country to thrive and dealt justly by his - subjects and returned to them all that he took from them and lived a - grateful and prosperous life. Thus right counsel and prudence are better - than wealth, for that understanding profiteth at all times and seasons. - "Nor," continued the Wazir, "is this stranger than the story of the Man - whose caution slew him." When the king heard the words of his Wazir, he - wondered with the uttermost wonder and bade him retire to his lodging. - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0076" id="link2H_4_0076"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE FOURTEENTH NIGHT OF THE MONTH. - </h2> - <p> - When the Minister returned to the presence, the King sought of him the - story of the Man whose caution slew him and he said, "Hear, O auspicious - King, - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0077" id="link2H_4_0077"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Tale of the Man whose Caution Slew Him. - </h2> - <p> - There was once a man who was cautious exceedingly concerning himself, and - he set out one day on a journey to a land abounding in wild beasts. The - caravan wherewith he fared came by night to the gate of a city; but the - warders would not open to them, for there were lions there; so they - nighted without the walls. Now that man, of the excess of his caution, - could not determine a place wherein he should pass the night, for fear of - the wild beasts and reptiles; so he went about seeking an empty stead - wherein he might lie. At last, as there was a ruined building hard by, he - climbed up on to a high wall and ceased not clambering hither and thither, - of the excess of his carefulness, till his feet betrayed him and he - slipped and fell to the bottom and died, whilst his companions arose in - the morning safe and sound. Now, had he overmastered his wrongous rede and - had he submitted himself to Fate and Fortune, it had been safer and better - for him; but he made light of the folk and belittled their wit and was not - content to take example by them; for his soul whispered him that he was a - man of wits and he fancied that, an he abode with them, he would perish; - so his folly cast him into perdition. "Nor," continued the Wazir, "is this - stranger than the story of the Man who was lavish of his house and his - provision to one he knew not." When the King heard this, he said, "I will - not separate myself from the folk and slay my Minister." And he bade him - hie to his own house. - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0078" id="link2H_4_0078"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE FIFTEENTH NIGHT OF THE MONTH. - </h2> - <p> - When the evening evened, the King bade fetch the Wazir and required of him - the story. So he said, "Hear, O King, - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0079" id="link2H_4_0079"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Tale of the Man who was Lavish of his House and his Provision to One - Whom He Knew Not. - </h2> - <p> - There was once an Arab of high rank and noble presence, a model of - magnanimity and exalted generosity, and he had brethren, with whom he - consorted and caroused, and they were wont to assemble by rotation at one - another's homes. When it came to his turn, he gat ready in his house all - manner goodly meats and pleasant and dainty drinks and the fairest flowers - and the finest fruits, and he provided all kinds of instruments of music - and store of wondrous dictes and marvellous stories and pleasant instances - and histories and witty anecdotes and verses and what not else, for there - was none among those with whom he was wont to company but enjoyed this in - every goodly fashion, and the entertainment he had provided contained all - whereof each had need. Then he sallied forth in quest of his friends, and - went round about the city, so he might assemble them; but found none of - them at home. Now in that town was a man of pleasant conversation and - large generosity, a merchant of condition, young of years and bright of - blee, who had come to that place from his own country with merchandise in - great store and wealth galore. He took up his abode therein and the town - was pleasant to him and he was large in lavishing, so that he came to the - end of all this wealth and there remained in his hand naught save what was - upon him of raiment. So he left the lodging which had homed him in the - days of his prosperity; after he had wasted that which was therein of - furniture, and fell to finding refuge in the houses of the townsfolk from - night to night. One day, as he went wandering about the streets, he beheld - a woman of the uttermost beauty and loveliness, and what he saw of her - charms amazed him and there happened to him what made him forget his sorry - plight. She accosted him and jested with him and he besought her of union - and intimacy; so she consented to this and said to him, "Let us go to thy - lodging." Herewith he repented and was perplexed concerning his procedure - and grieved for that which must escape him of her company by reason of the - straitness of his hand, for that he had not a whit of spending-money. But - he was ashamed to say "No," after he had sued and wooed her; wherefore he - went on before her, bethinking him how he should rid himself of her and - seeking some excuse which he might put off on her, and gave not over going - from street to street, till he entered one that had no issue and saw, at - the farther end, a door, whereon was a padlock.<a href="#linknote-403" - name="linknoteref-403" id="linknoteref-403"><small>403</small></a> Then - said he to her, "Do thou excuse me, for my lad hath locked the door and - how shall we open it?" Said she, "O my lord, the padlock is worth only - some ten dirhams;" and presently she tucked up her sleeves from forearms - as they were crystal and taking a stone, smote the padlock and broke it; - and, opening the door, said to him, "Enter, O my lord." Accordingly he - went in, committing his affair to Allah (to whom belong Honour and Glory), - and she entered after him and locked the door from within. They found - themselves in a pleasant house, collecting all good and gladness; and the - young man fared forwards, till he came to the sitting-chamber, and, - behold, it was furnished with the finest of furniture as hath before been - set out.<a href="#linknote-404" name="linknoteref-404" id="linknoteref-404"><small>404</small></a> - He seated himself and leant upon a cushion, whilst she put out her hand to - her veil and doffed it. Then she threw off her heavy outer clothes till - she was clad in the thinnest which showed her charms, whereupon the young - man embraced her and kissed her and enjoyed her; after which they washed - with the Ghusl-ablution and returned to their place and he said to her, - "Know that I have little knowledge of what goeth on in my own house, for - that I trust to my servant: so arise thou and see what the lad hath made - ready in the kitchen." Accordingly, she arose and going down into the - kitchen, saw cooking pots over the fire, wherein were all manner of dainty - viands, and firstsbread<a href="#linknote-405" name="linknoteref-405" - id="linknoteref-405"><small>405</small></a> and fresh almond cakes.<a - href="#linknote-406" name="linknoteref-406" id="linknoteref-406"><small>406</small></a> - So she set bread on a dish and ladled out what she would from the pots and - brought it to him. They ate and drank and played and made merry a while of - the day; and as they were thus engaged, suddenly up came the master of the - house, with his friends, whom he had brought with him, that they might - converse together, as of wont. He saw the door opened and knocked a light - knock, saying to his company, "Have patience with me, for some of my - family are come to visit me: wherefore excuse belongeth first to Allah - Almighty, and then to you."<a href="#linknote-407" name="linknoteref-407" - id="linknoteref-407"><small>407</small></a> So they farewelled him and - fared their ways, whilst he rapped another light rap at the door. When the - young man heard this, he changed colour and the woman said to him, - "Methinks thy lad hath returned." He answered, "Yes;" and she arose and - opening the door to the master of the house, said to him, "Where hast thou - been? Indeed, thy master is angry with thee!" and he said, "O my lady, I - have not been save about his business." Then he girt his waist with a - kerchief and entering, saluted the young merchant, who said to him, "Where - hast thou been?" Quoth he, "I have done thine errands;" and quoth the - youth, "Go and eat and come hither and drink." So he went away, as he bade - him, and ate; then he washed hands and returning to the sitting-room, sat - down on the carpet and fell to talking with them; whereupon the young - merchant's heart was heartened and his breast broadened and he applied - himself to pleasure. They were in all joyance of life and the most - abounding pleasance till a third part of the night was past, when the - house-master arose, and spreading them a bed, invited them to take their - rest. So they lay down and the youth wide awake, pondering their affair - till daybreak, when the woman roused herself from sleep and said to her - companion, "I wish to go." He farewelled her and she departed; whereupon - the master of the house followed her with a purse of silver and gave it to - her, saying, "Blame not my lord," and made his excuse to her for his - master. Then he returned to the youth and said to him, "Arise and come to - the Hammam;"<a href="#linknote-408" name="linknoteref-408" - id="linknoteref-408"><small>408</small></a> and he fell to shampooing his - hands and feet, whilst the youth called down blessings on him and said "O - my lord, who art thou? Methinks there is not in the world the like of - thee; no, nor a pleasanter in thy disposition." Then each of the twain - acquainted the other with his case and condition and they went to the - bath; after which the master of the house conjured the young merchant to - return with him and summoned his friends. So they ate and drank and he - told them the tale, wherefore they thanked the house-master and praised - him; and their friendship was complete while the young merchant abode in - the town, till Allah made easy to him a means of travel, whereupon they - farewelled him and he departed; and this is the end of his tale. "Nor," - continued the Wazir, "O king of the age, is this stranger than the story - of the Richard who lost his wealth and his wit." When the king heard the - Minister's story, it pleased him and he bade him hie to his home. - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0080" id="link2H_4_0080"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Sixteenth Night of the Month. - </h2> - <p> - When the evening evened, the King sat in his sitting-chamber and sending - for his Wazir, bade him relate the story of the Wealthy Man who lost his - wealth and his wit. So he said, "Hear, O King, - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0081" id="link2H_4_0081"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Tale of the Melancholist and the Sharper.<a href="#linknote-409" - name="linknoteref-409" id="linknoteref-409"><small>409</small></a> - </h2> - <p> - There was once a Richard hight 'Ajlán, the Hasty, who wasted his wealth, - and concern and chagrin gat the mastery of him, so that he became a - Melancholist<a href="#linknote-410" name="linknoteref-410" - id="linknoteref-410"><small>410</small></a> and lost his wit. There - remained with him of his monies about twenty dinars and he used to beg - alms of the folk, and whatso they gave him in charity he would gather - together and add to the gold pieces that were left him. Now there was in - that town a Sharper, who made his living by roguery, and he knew that the - Melancholist had somewhat of money; so he fell to spying upon him and - ceased not watching him till he saw him put into an earthen pot that which - he had with him of silvers and enter a deserted ruin, where he sat down, - as if to make water, and dug a hole, wherein he laid the pot and covering - it up, smoothed the ground as it had been. Then he went away and the - Sharper came and taking what was in the pot, restored it to its former - place. Presently 'Ajlan returned, with somewhat to add to his hoard, but - found it not; so he bethought him of who had followed him and remembered - that he had found that Sharper assiduous in sitting with him and - questioning him. So he went in search of him, assured that he had taken - the pot, and gave not over looking for him till he saw him sitting; - whereupon he ran to him and the Sharper saw him. Then the Melancholist - stood within earshot and muttered<a href="#linknote-411" - name="linknoteref-411" id="linknoteref-411"><small>411</small></a> to - himself and said, "In the pot are sixty ducats and I have with me other - twenty in such a place and to-day I will unite the whole in the pot." When - the Sharper heard him say this to himself, muttering and mumbling, - repeating and blundering in his speech, he repented him of having taken - the sequins and said, "He will presently return to the pot<a - href="#linknote-412" name="linknoteref-412" id="linknoteref-412"><small>412</small></a> - and find it empty; wherefore that for which I am on the look-out will - escape me; and meseemeth 'twere best I replace the dinars, so he may see - them and leave all which is with him in the pot, and I can take the - whole." Now he feared to return to the pot at once, lest the Melancholist - should follow him to the place and find nothing and on this wise his - arrangements be marred; so he said to him, "O 'Ajlan,<a - href="#linknote-413" name="linknoteref-413" id="linknoteref-413"><small>413</small></a> - I would have thee come to my lodging and eat bread with me." Thereupon the - Melancholist went with him to his quarters and he seated him there and - going to the market, sold somewhat of his clothes and pawned somewhat from - his house and bought the best of food. Then he betook himself to the ruin - and replacing the money in the pot, buried it again; after which he - returned to his lodging and gave the Melancholist to eat and drink, and - they went out together. The Sharper walked away and hid himself, lest his - guest should see him, whilst 'Ajlan repaired to his hiding-place and took - the pot. Presently, the Sharper returned to the ruin, rejoicing in that - which he deemed he should get, and dug in the place, but found naught and - knew that the Melancholist had outwitted him. So he began buffetting his - face for regret, and fell to following the other whitherso he went, to the - intent that he might win what was with him, but he failed in this, because - the Melancholist knew what was in his mind and was assured that he spied - upon him; so he kept watch over himself. Now, had the Sharper considered - the consequences of haste and that which is begotten of loss therefrom, he - had not done on such wise. "Nor," continued the Wazir, "is this tale, O - king of the age, rarer or stranger or daintier than the story of Khalbas<a - href="#linknote-414" name="linknoteref-414" id="linknoteref-414"><small>414</small></a> - and his Wife and the learned man and that which befel between the three." - When the king heard this story, he left his purpose of putting the - Minister to death and his soul bade him to continue him on life. So he - ordered him off to his house. - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0082" id="link2H_4_0082"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE SEVENTEENTH NIGHT OF THE MONTH. - </h2> - <p> - When the evening evened, the King summoned the Minister, and as soon as he - presented himself, he required of him the story. So he said, "Hearkening - and obedience. Hear, O august King, - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0083" id="link2H_4_0083"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Tale of Khalbas and his Wife and the Learned Man. - </h2> - <p> - There was once a man called Khalbas, who was a fulsome fellow, a calamity, - notorious for this note, and he had a charming wife, renowned for beauty - and loveliness. A man of his townsfolk fell in love with her and she also - loved him. Now Khalbas was a wily wight and full of guile, and there was - in his neighbourhood a learned man, to whom the folk used to resort every - day and he told them histories and admonished them with moral instances; - and Khalbas was wont to be present in his assembly, for the sake of making - a show before the folk. This learned man also had a wife famed for - comeliness and seemlihead and quickness of wit and understanding and the - lover sought some device whereby he might manage to meet Khalbas's wife; - so he came to him and told him as a secret what he had seen of the learned - man's wife and confided to him that he was in love with her and besought - his assistance in this. Khalbas told him that she was known as a model of - chastity and continence and that she exposed herself not to ill doubts; - but the other said, "I cannot renounce her, in the first place because the - woman inclineth to me and coveteth my wealth, and secondly, because of the - greatness of my fondness for her; and naught is wanting but thy help." - Quoth Khalbas, "I will do thy will;" and quoth the other, "Thou shalt have - of me every day two silvern dirhams, on condition that thou sit with the - learned man and that, when he riseth from the assembly, thou speak a word - which shall notify to me the breaking up of the meeting." So they agreed - upon that and Khalbas entered and sat in the session, whilst the lover was - assured in his heart that the secret was safe and secure with him, - wherefore he rejoiced and was content to pay the two dirhams. Then Khalbas - used to attend the learned man's assembly, whilst the other would go in to - his wife and be very much with her, on such wise as he thought good, till - the learned man arose from his meeting; and when Khalbas saw that he - proposed rising, he would speak a word for the lover to hear, whereupon he - went forth from the wife of Khalbas who knew not that doom was in his own - home. But when the learned man saw Khalbas do the same thing every day, he - began to suspect him, especially on account of that which he knew of his - bad name, and suspicion grew upon him; so, one day, he resolved to advance - the time of his rising ere the wonted hour and hastening up to Khalbas, - seized him and said to him, "By Allah, an thou say a single syllable, I - will do thee a damage!" Then he went in to his wife, with Khalbas in his - grip, and behold, she was sitting, as of her wont, nor was there about her - aught of suspicious or unseemly. The learned man bethought him awhile of - this, then made for Khalbas's house, which adjoined his own, still holding - his man; and when they entered, they found the young lover lying on the - bed with Khalbas's wife; whereupon quoth the learned man to him, "O - accursed, the doom is with thee and in thine own home!" So Khalbas - divorced his wife and went forth, fleeing, and returned not to his own - land. "This, then" (continued the Wazir), "is the consequence of lewdness, - for whoso purposeth in himself wile and perfidious guile, they get - possession of him, and had Khalbas conceived of himself that dishonour and - calamity which he conceived of the folk, there had betided him nothing of - this. Nor is this tale, rare and curious though it be, stranger or rarer - than the story of the Devotee whose husband's brother accused her of - lewdness." When the king heard this, wonderment gat hold of him and his - admiration for the Wazir redoubled; so he bade him hie to his home and - return to him on the morrow, according to his custom. So the Minister - withdrew to his lodging, where he passed the night and the ensuing day. - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0084" id="link2H_4_0084"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE EIGHTEENTH NIGHT OF THE MONTH. - </h2> - <p> - When the evening evened, the King summoned the Wazir and required of him - the story; so he said, "'Tis well. Hear O King, - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0085" id="link2H_4_0085"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Tale of the Devotee Accused of Lewdness.<a href="#linknote-415" - name="linknoteref-415" id="linknoteref-415"><small>415</small></a> - </h2> - <p> - There was once a man of Níshábúr<a href="#linknote-416" - name="linknoteref-416" id="linknoteref-416"><small>416</small></a> who, - having a wife of the uttermost beauty and piety, yet was minded to set out - on the pilgrimage. So before leaving home he commended her to the care of - his brother and besought him to aid her in her affairs and further her - wishes till he should return, for the brothers were on the most intimate - terms.<a href="#linknote-417" name="linknoteref-417" id="linknoteref-417"><small>417</small></a> - Then he took ship and departed and his absence was prolonged. Meanwhile, - the brother went to visit his brother's wife, at all times and seasons, - and questioned her of her circumstances and went about her wants; and when - his calls were prolonged and he heard her speech and saw her face, the - love of her gat hold upon his heart and he became passionately fond of her - and his soul prompted him to evil. So he besought her to lie with him, but - she refused and showed him how foul was his deed, and he found him no way - to win what he wished;<a href="#linknote-418" name="linknoteref-418" - id="linknoteref-418"><small>418</small></a> wherefore he wooed her with - soft speech and gentle ways. Now she was righteous in all her doings and - never swerved from one saying;<a href="#linknote-419" - name="linknoteref-419" id="linknoteref-419"><small>419</small></a> so, - when he saw that she consented not to him, he had no doubts but that she - would tell his brother, when he returned from his journey, and quoth he to - her, "An thou consent not to whatso I require of thee, I will cause a - scandal to befal thee and thou wilt perish." Quoth she, "Allah (extolled - and exalted be He!) judge betwixt me and thee, and know that, shouldst - thou hew me limb from limb, I would not consent to that thou biddest me to - do." His ignorance<a href="#linknote-420" name="linknoteref-420" - id="linknoteref-420"><small>420</small></a> of womankind persuaded him - that she would tell her spouse; so he betook himself of his exceeding - despite, to a company of people in the mosque and informed them that he - had witnessed a man commit adultery with his brother's wife. They believed - his word and documented his charge and assembled to stone her.<a - href="#linknote-421" name="linknoteref-421" id="linknoteref-421"><small>421</small></a> - Then they dug her a pit outside the city and seating her therein, stoned - her, till they deemed her dead, when they left her. Presently a Shaykh of - a village passed by the pit and finding her alive, carried her to his - house and cured her of her wounds. Now he had a youthful son, who, as soon - as he saw her, loved her and besought her of her person; but she refused - and consented not to him, whereupon he redoubled in love and longing and - his case prompted him to suborn a youth of the people of his village and - agree with him that he should come by night and take somewhat from his - father's house and that, when he was seized and discovered, he should say - that she was his accomplice in this and avouch that she was his mistress - and had been stoned on his account in the city. Accordingly he did this, - and, coming by night to the villager's house, stole therefrom goods and - clothes; whereupon the owner awoke and seizing the thief, pinioned him - straitly and beat him to make him confess; and he confessed against the - woman that she was a partner in the crime and that he was her lover from - the city. The news was bruited abroad and the citizens assembled to put - her to death; but the Shaykh with whom she was forbade them and said, "I - brought this woman hither, coveting the recompense of Allah, and I know - not the truth of that which is said of her and will not empower any to - hurt or harm her." Then he gave her a thousand dirhams, by way of alms, - and thrust her forth of the village. As for the thief, he was imprisoned - for some days; after which the folk interceded for him with the old man, - saying, "This is a youth and indeed he erred;" and he released him from - his bonds. Meanwhile the woman went out at hap-hazard and donning a - devotee's dress, fared on without ceasing, till she came to a city and - found the king's deputies dunning the townsfolk for the tribute, out of - season. Presently, she saw a man, whom they were pressing for the tribute; - so she asked of his case and being acquainted with it, paid down the - thousand dirhams for him and delivered him from the bastinado; whereupon - he thanked her and those who were present. When he was set free, he walked - with her and besought her to go with him to his dwelling: accordingly, she - accompanied him thither and supped with him and passed the night. When the - dark hours gloomed on him, his soul prompted him to evil, for that which - he saw of her beauty and loveliness, and he lusted after her, and required - her of her person; but she rejected him and threatened him with Allah the - Most High and reminded him of that which she had done with him of kindness - and how she had delivered him from the stick and its disgrace. However, he - would not be denied, and when he saw her persistent refusal of herself to - him, he feared lest she should tell the folk of him. So, when he arose in - the morning, he wrote on a paper what he would of forgery and falsehood - and going up to the Sultan's palace, said, "I have an advisement for the - King." So he bade admit him and he delivered him the writ he had forged, - saying, "I found this letter with the woman, the devotee, the ascetic, and - indeed she is a spy, a secret informer against the sovran to his foe; and - I deem the King's due more incumbent on me than any other claim and - warning him to be the first duty, for that he uniteth in himself all the - subjects, and but for the King's existence, the lieges would perish; - wherefore I have brought thee good counsel." The King gave credit to his - words and sent with him those who should lay hands upon the Devotee and do - her to death; but they found her not. As for the woman, when the man went - out from her, she resolved to depart; so she fared forth, saying to - herself, "There is no wayfaring for me in woman's habit." Then she donned - men's dress, such as is worn of the pious, and set out and wandered over - the earth; nor did she cease wandering till she entered a certain city. - Now the king of that city had an only daughter, in whom he gloried and - whom he loved, and she saw the Devotee and deeming her a pilgrim youth, - said to her father, "I would fain have this youth take up his lodging with - me, so I may learn of him lere and piety and religion." Her father - rejoiced in this and commanded the pilgrim to take up his abode with his - daughter in his palace. So they were in one place and the Princess was - strenuous to the uttermost in continence and chastity and nobility of mind - and magnanimity and devotion; but the ignorant tattled anent her and the - folk of the realm said, "The king's daughter loveth the pilgrim youth and - he loveth her." Now the king was a very old man and destiny decreed the - ending of his life-term; so he died and when he was buried, the lieges - assembled and many were the sayings of the people and of the king's - kinsfolk and officers, and they counselled together to slay the Princess - and the young pilgrim, saying, "This fellow dishonoureth us with yonder - whore and none accepteth shame save the base." So they fell upon them and - slew the king's daughter in her mosque, without asking her of aught; - whereupon the pious woman (whom they deemed a youth) said to them, "Woe to - you, O miscreants! Ye have slain the pious lady." Quoth they, "O thou - fulsome fellow, dost thou bespeak us thus? Thou lovedst her and she loved - thee, and we will assuredly slay thee." And quoth she, "Allah forfend. - Indeed, the affair is the clear reverse of this." They asked, "What proof - hast thou of that?" and she answered, "Bring me women." They did so, and - when the matrons looked on her, they found her a woman. As soon as the - townsfolk saw this, they repented of that they had done and the affair was - grievous to them; so they sought pardon of Allah and said to her, "By the - virtue of Him whom thou servest, do thou crave pardon for us." Said she, - "As for me, I may no longer tarry with you and I am about to depart from - you." Then they humbled themselves before her and shed tears and said to - her, "We conjure thee, by the might of Allah the Most High, that thou take - upon thyself the rule of the realm and of the lieges." But she refused and - drew her back; whereupon they came up to her and wept and ceased not - supplicating her, till she consented and undertook the kingship. Her first - commandment to them was that they bury the Princess and build over her a - dome and she abode in that palace, worshipping the Almighty and dealing - judgment between the people with justice, and Allah (extolled and exalted - be He!) vouchsafed her, for the excellence of her piety and her patience - and renunciation, the acceptance of her prayers, so that she sought not - aught of Him (to whom belong Might and Majesty), but He granted her - petition; and her fame was bruited abroad in all lands. Accordingly, the - folk resorted to her from all parts and she used to pray Allah (to whom - belong Might and Majesty) for the oppressed and the Lord granted him - relief, and against his oppressor, and He brake him asunder; and she - prayed for the sick and they were made sound; and in this goodly way she - tarried a great space of time. So fared it with the wife; but as for her - husband, when he returned from the pilgrimage, his brother and the - neighbours acquainted him with the affair of his spouse, whereat he was - sore concerned and suspected their story, for that which he knew of her - chastity and prayerfulness; and he shed tears for the loss of her. - Meanwhile, she prayed to Almighty Allah that He would stablish her - innocence in the eyes of her spouse and the folk, and He sent down upon - her husband's brother a sickness so sore that none knew a cure for him. - Wherefore he said to his brother, "In such a city is a Devotee, a - worshipful woman and a recluse whose prayers are accepted; so do thou - carry me to her, that she may pray for my healing and Allah (to whom - belong Might and Majesty) may give me ease of this disease." Accordingly, - he took him up and journeyed with him, till they came to the village where - dwelt the Shaykh, the grey-beard who had rescued the devout woman from the - pit and carried her to his dwelling and healed her in his home. Here they - halted and lodged with the old man, who questioned the husband of his case - and that of his brother and the cause of their journey, and he said, "I - purpose to go with my brother, this sick wight, to the holy woman, her - whose petitions are answered, so she may pray for him, and Allah may heal - him by the blessing of her orisons." Quoth the villager, "By Allah, my son - is in parlous plight for sickness and we have heard that this Devotee - prayeth for the sick and they are made sound. Indeed, the folk counsel me - to carry him to her, and behold,<a href="#linknote-422" - name="linknoteref-422" id="linknoteref-422"><small>422</small></a> I will - go in company with you." And they said, "'Tis well." So they all nighted - in that intent and on the morrow they set out for the dwelling of the - Devotee, this one carrying his son and that one bearing his brother. Now - the man who had stolen the clothes and had forged against the pious woman - a lie, to wit, that he was her lover, sickened of a sore sickness, and his - people took him up and set out with him to visit the Devotee and crave her - prayers, and Destiny brought them altogether by the way. So they fared - forward in a body till they came to the city wherein the man dwelt for - whom she had paid the thousand dirhams to deliver him from torture, and - found him about to travel to her by reason of a malady which had betided - him. Accordingly, they all journeyed on together, unknowing that the holy - woman was she whom they had so foully wronged, and ceased not going till - they came to her city and foregathered at the gates of her palace, that - wherein was the tomb of the Princess. Now the folk used to go in to her - and salute her with the salam, and crave her orisons; and it was her - custom to pray for none till he had confessed to her his sins, when she - would ask pardon for him and pray for him that he might be healed, and he - was straightway made whole of sickness, by permission of Almighty Allah. - When the four sick men were brought in to her, she knew them forthright, - though they knew her not, and said to them "Let each of you confess and - specify his sins, so I may sue pardon for him and pray for him." And the - brother said, "As for me, I required my brother's wife of her person and - she refused; whereupon despite and ignorance prompted me and I lied - against her and accused her to the townsfolk of adultery; so they stoned - her and slew her wrongously and unrighteously; and this my complaint is - the issue of unright and falsehood and of the slaying of the innocent - soul, whose slaughter Allah hath made unlawful to man." Then said the - youth, the old villager's son, "And I, O holy woman, my father brought to - us a woman who had been stoned, and my people nursed her till she - recovered. Now she was rare of beauty and loveliness; so I required of her - her person; but she refused and clave in chastity to Allah (to whom belong - Might and Majesty), wherefore ignorance prompted me, so that I agreed with - one of the youths that he should steal clothes and coin from my father's - house. Then I laid hands on him and carried him to my sire and made him - confess. He declared that the woman was his mistress from the city and had - been stoned on his account and that she was his accomplice in the theft - and had opened the doors to him; but this was a lie against her, for that - she had not yielded to me in that which I sought of her. So there befel me - what ye see of requital." And the young man, the thief, said, "I am he - with whom thou agreedst concerning the theft, and to whom thou openedst - the door, and I am he who accused her falsely and calumniously and Allah - (extolled be He!) well knoweth that I never did evil with her; no, nor - knew her in any way before that time." Then said he whom she had delivered - from torture by paying down a thousand dirhams and who had required of her - her person in his house, for that her beauty pleased him, and when she - refused had forged a letter against her and treacherously denounced her to - the Sultan and requited her graciousness with ingratitude, "I am he who - wronged her and lied against her, and this is the issue of the oppressor's - affair." When she heard their words, in the presence of the folk, she - cried, "Alhamdolillah, praise be to Allah, the King who over all things is - omnipotent, and blessing upon His prophets and apostles!" Then quoth she - to the assembly, "Bear testimony, O ye here present, to these men's - speech, and know ye I am that woman whom they confess to having wronged." - And she turned to her husband's brother and said to him, "I am thy - brother's wife and Allah (extolled and exalted be He!) delivered me from - that whereinto thou castedst me of calumny and suspicion, and from the - folly and frowardness whereof thou hast spoken, and now hath He shown - forth my innocence, of His bounty and generosity. Go, for thou art quit of - the wrong thou didst me." Then she prayed for him and he was made sound of - his sickness. Thereupon she said to the son of the village Shaykh, "Know - that I am the woman whom thy father delivered from strain and stress and - whom there betided from thee of calumny and ignorance that which thou hast - named." And she sued pardon for him and he was made sound of his sickness. - Then said she to the thief, "I am the woman against whom thou liedst, - avouching that I was thy leman who had been stoned on thine account, and - that I was thine accomplice in robbing the house of the village Shaykh and - had opened the doors to thee." And she prayed for him and he was made - whole of his malady.<a href="#linknote-423" name="linknoteref-423" - id="linknoteref-423"><small>423</small></a> Then said she to the townsman, - him of the tribute, "I am the woman who gave thee the thousand dirhams and - thou didst with me what thou didst." And she asked pardon for him and - prayed for him and he was made whole; whereupon the folk marvelled at her - enemies who had all been afflicted alike, so Allah (extolled and exalted - be He!) might show forth her innocence upon the heads of witnesses.<a - href="#linknote-424" name="linknoteref-424" id="linknoteref-424"><small>424</small></a> - Then she turned to the old man who had delivered her from the pit and - prayed for him and gave him presents manifold and among them a myriad, a - Badrah;<a href="#linknote-425" name="linknoteref-425" id="linknoteref-425"><small>425</small></a> - and the sick made whole departed from her. When she was alone with her - husband, she made him draw near unto her and rejoiced in his arrival, and - gave him the choice of abiding with her. Presently, she assembled the - citizens and notified to them his virtue and worth and counselled them to - invest him with management of their rule and besought them to make him - king over them. They consented to her on this and he became king and made - his home amongst them, whilst she gave herself up to her orisons and - cohabited with her husband as she was with him aforetime. "Nor," continued - the Wazir, "is this tale, O king of the time, stranger or pleasanter than - that of the Hireling and the Girl whose maw he slit and fled." When King - Shah Bakht heard this, he said, "Most like all they say of the Minister is - leasing, and his innocence will be made manifest even as that of the - Devotee was manifested." Then he comforted the Wazir's heart and bade him - hie to his house. - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0086" id="link2H_4_0086"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE NINETEENTH NIGHT OF THE MONTH. - </h2> - <p> - When the evening evened, the King bade fetch the Wazir and sought of him - the story of the Hireling and the Girl. So he said, "Hearkening and - obedience. Give ear, O auspicious King, to - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0087" id="link2H_4_0087"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Tale of the Hireling and the Girl. - </h2> - <p> - There was once, of old time, in one of the tribes of the Arabs, a woman - pregnant by her husband, and they had a hired servant, a man of insight - and understanding. When the woman came to her delivery-time, she gave - birth to a girl-child in the night and they sought fire of the neighbours.<a - href="#linknote-426" name="linknoteref-426" id="linknoteref-426"><small>426</small></a> - So the Hireling went in quest of fire. Now there was in the camp a - Divineress,<a href="#linknote-427" name="linknoteref-427" - id="linknoteref-427"><small>427</small></a> and she questioned him of the - new-born child, an it was male or female. Quoth he, "'Tis a girl;" and - quoth she, "That girl will whore with an hundred men and a hireling shall - wed her and a spider shall slay her." When the hired man heard this, he - returned upon his steps and going in to the woman, took the child from her - by wily management and slit its maw: then he fled forth into the wold at - hap-hazard and abode in strangerhood while Allah so willed.<a - href="#linknote-428" name="linknoteref-428" id="linknoteref-428"><small>428</small></a> - He gained much money; and, returning to his own land, after twenty years' - absence, alighted in the neighbourhood of an old woman, whom he wheedled - and treated with liberality, requiring of her a young person whom he might - enjoy without marriage. Said she, "I know none but a certain fair woman, - who is renowned for this industry." Then she described her charms to him - and made him lust after her, and he said, "Hasten to her this minute and - lavish upon her whatso she asketh." So the crone betook herself to the - girl and discovered his wishes to her and invited her to him; but she - answered, "'Tis true that I was in the habit of whoredom, but now I have - repented to Almighty Allah and have no more longing to this: nay, I desire - lawful wedlock; so, if he be content with that which is legal, I am - between his hands."<a href="#linknote-429" name="linknoteref-429" - id="linknoteref-429"><small>429</small></a> The old woman returned to the - man and told him what the damsel said; and he lusted after her, because of - her beauty and her penitence; so he took her to wife, and when he went in - to her, he loved her and after like fashion she loved him. Thus they abode - a great while, till one day he questioned her of the cause of a scar<a - href="#linknote-430" name="linknoteref-430" id="linknoteref-430"><small>430</small></a> - he espied on her body, and she said, "I wot naught thereof save that my - mother told me a marvellous thing concerning it." Asked he, "What was - that?" and she answered, "My mother declared that she gave birth to me one - night of the wintry nights and despatched a hired man, who was with us, in - quest of fire for her. He was absent a little while and presently - returning, took me and slit my maw and fled. When my mother saw this, - chagrin seized her and compassion possessed her; so she sewed up my - stomach and nursed me till the wound healed by the ordinance of Allah (to - whom belong Might and Majesty)." When her husband heard this, he said to - her, "What is thy name and what may be the name of thy mother and who may - be thy father?" She told him their names and her own, whereby he knew that - it was she whose maw he had slit and said to her, "And where are thy - father and mother?" "They are both dead." "I am that Hireling who slit thy - stomach." "Why didst thou that?" "Because of a saying I heard from the - wise woman." "What was it?" "She declared thou wouldst play the whore with - an hundred men and that I after that should wed thee." "Ay, I have whored - with an hundred men, no more and no less, and behold, thou hast married - me." "The Divineress also foresaid that thou shouldst die, at the last of - thy life, of the bite of a spider. Indeed, her saying hath been verified - of the fornication and the marriage, and I fear lest her word come true no - less in the death." Then they betook themselves to a place without the - city, where he builded him a mansion of solid stone and white stucco and - stopped its inner walls and plastered them; leaving not therein or cranny - or crevice, and he set in it two slavegirls whose services were sweeping - and wiping, for fear of spiders. Here he abode with his wife a great - while, till one day the man espied a spider on the ceiling and beat it - down. When his wife saw it, she said, "This is that which the wise woman - foresaid would slay me; so, by thy life, suffer me to kill it with mine - own hand." Her husband forbade her from this, but she conjured him to let - her destroy the spider; then, of her fearfulness and her eagerness, she - took a piece of wood and smote it. The wood brake of the force of the - blow, and a splinter from it entered her hand and wrought upon it, so that - it swelled. Then her fore-arm also swelled and the swelling spread to her - side and thence grew till it reached her heart and she died. "Nor" - (continued the Wazir), "is this stranger or more wondrous than the story - of the Weaver who became a Leach by commandment of his wife." When the - King heard this, his admiration redoubled and he said, "In very truth, - Destiny is written to all creatures, and I will not accept aught that is - said against my Minister the loyal counsellor." And he bade him hie to his - home. - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0088" id="link2H_4_0088"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE TWENTIETH NIGHT OF THE MONTH. - </h2> - <p> - When the evening evened, the King bade summon his Minister and he - presented himself before him, whereupon he required of him the hearing of - the story. So the Wazir said, "Hearkening and obedience. Give ear, O King, - to - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0089" id="link2H_4_0089"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Tale of the Weaver who Became a Leach by Order of his Wife. - </h2> - <p> - There was once, in the land of Fars,<a href="#linknote-431" - name="linknoteref-431" id="linknoteref-431"><small>431</small></a> a man - who wedded a woman higher than himself in rank and nobler of lineage, but - she had no guardian to preserve her from want. She loathed to marry one - who was beneath her; yet she wived with him because of need, and took of - him a bond in writing to the effect that he would ever be under her order - to bid and forbid and would never thwart her in word or in deed. Now the - man was a Weaver and he bound himself in writing to pay his wife ten - thousand dirhams in case of default. Atfer such fashion they abode a long - while till one day the wife went out to fetch water, of which she had - need, and saw a leach who had spread a carpet hard by the road, whereon he - had set out great store of simples<a href="#linknote-432" - name="linknoteref-432" id="linknoteref-432"><small>432</small></a> and - implements of medicine and he was speaking and muttering charms, whilst - the folk flocked to him from all quarters and girt him about on every - side. The Weaver's wife marvelled at the largeness of the physician's - fortune<a href="#linknote-433" name="linknoteref-433" id="linknoteref-433"><small>433</small></a> - and said in herself, "Were my husband thus, he would lead an easy life and - that wherein we are of straitness and poverty would be widened to him." - Then she returned home, cark-full and care-full, and when her husband saw - her in this condition, he questioned her of her case and she said to him, - "Verily, my breast is harrowed by reason of thee and of the very goodness - of thine intent," presently adding, "Narrow means suit me not and thou in - thy present craft gainest naught; so either do thou seek out a business - other than this or pay me my rightful due<a href="#linknote-434" - name="linknoteref-434" id="linknoteref-434"><small>434</small></a> and let - me wend my ways." Her husband chid her for this and advised her to take - patience; but she would not be turned from her design and said to him, "Go - forth and watch yonder physician how he doth and learn from him what he - saith." Said he, "Let not thy heart be troubled," and added, "I will go - every day to the session of the leach." So he began resorting daily to the - physician and committing to memory his answers and that which he spoke of - jargon,<a href="#linknote-435" name="linknoteref-435" id="linknoteref-435"><small>435</small></a> - till he had gotten a great matter by rote, and all this he learned and - thoroughly digested it. Then he returned to his wife and said to her, "I - have stored up the physician's sayings in memory and have mastered his - manner of muttering and diagnoses and prescribing remedies and I wot by - heart the names of the medicines<a href="#linknote-436" - name="linknoteref-436" id="linknoteref-436"><small>436</small></a> and of - all the diseases, and there abideth of thy bidding naught undone: so what - dost thou command me now to do?" Quoth she, "Leave the loom and open - thyself a leach's shop;" but quoth he, "My fellow-townsmen know me and - this affair will not profit me, save in a land of strangerhood; so come, - let us go out from this city and get us to a foreign land and there live." - And she said, "Do whatso thou willest." Accordingly, he arose and taking - his weaving gear, sold it and bought with the price drugs and simples and - wrought himself a carpet, with which they set out and journeyed to a - certain village, where they took up their abode. Then the man fell to - going round about the hamlets and villages and outskirts of towns, after - donning leach's dress; and he began to earn his livelihood and make much - gain. Their affairs prospered and their circumstances were bettered; - wherefore they praised Allah for their present ease and the village became - to them a home. In this way he lived for a long time, but at length he - wandered anew,<a href="#linknote-437" name="linknoteref-437" - id="linknoteref-437"><small>437</small></a> and the days and the nights - ceased not to transport him from country to country, till he came to the - land of the Roum and lighted down in a city of the cities thereof, wherein - was Jálinús<a href="#linknote-438" name="linknoteref-438" - id="linknoteref-438"><small>438</small></a> the Sage; but the Weaver knew - him not, nor was aware who he was. So he fared forth, as was his wont, in - quest of a place where the folk might be gathered together, and hired the - courtyard<a href="#linknote-439" name="linknoteref-439" - id="linknoteref-439"><small>439</small></a> of Jalinus. There he spread - his carpet and setting out on it his simples and instruments of medicine, - praised himself and his skill and claimed a cleverness such as none but he - might claim.<a href="#linknote-440" name="linknoteref-440" - id="linknoteref-440"><small>440</small></a> Jalinus heard that which he - affirmed of his understanding and it was certified unto him and - established in his mind that the man was a skilled leach of the leaches of - the Persians and he said in himself, "Unless he had confidence in his - knowledge and were minded to confront me and contend with me, he had not - sought the door of my house neither had he spoken that which he hath - spoken." And care and doubt gat hold upon Jalinus: so he drew near the - Weaver and addressed himself to see how his doings should end, whilst the - folk began to flock to him and describe to him their ailments,<a - href="#linknote-441" name="linknoteref-441" id="linknoteref-441"><small>441</small></a> - and he would answer them thereof, hitting the mark one while and missing - it another while, so that naught appeared to Jalinus of his fashion - whereby his mind might be assured that he had justly estimated his skill. - Presently, up came a woman with a urinal,<a href="#linknote-442" - name="linknoteref-442" id="linknoteref-442"><small>442</small></a> and - when the Weaver saw the phial afar off, he said to her, "This is the water - of a man, a stranger." Said she, "Yes;" and he continued, "Is he not a Jew - and is not his ailment flatulence?" "Yes," replied the woman, and the folk - marvelled at this; wherefore the man was magnified in the eyes of Jalinus, - for that he heard speech such as was not of the usage of doctors, seeing - that they know not urine but by shaking it and looking straitly thereon, - neither wot they a man's water from a woman's water, nor a stranger's from - a countryman's, nor a Jew's from a Sharif's.<a href="#linknote-443" - name="linknoteref-443" id="linknoteref-443"><small>443</small></a> Then - the woman asked, "What is the remedy?" and the Weaver answered, "Bring the - honorarium."<a href="#linknote-444" name="linknoteref-444" - id="linknoteref-444"><small>444</small></a> So she paid him a dirham and - he gave her medicines contrary to that ailment and such as would only - aggravate the complaint. When Jalinus saw what appeared to him of the - man's incapacity, he turned to his disciples and pupils and bade them - fetch the mock doctor, with all his gear and drugs. Accordingly they - brought him into his presence without stay or delay, and when Jalinus saw - him before him, he asked him, "Knowest thou me?" and the other answered, - "No, nor did I ever set eyes on thee before this day." Quoth the Sage, - "Dost thou know Jalinus?" and quoth the Weaver, "No." Then said Jalinus, - "What drave thee to do that which thou dost?" So he acquainted him with - his adventure, especially with the dowry and the obligation by which he - was bound with regard to his wife whereat the Sage marvelled and certified - himself anent the matter of the marriage-settlement. Then he bade lodge - him near himself and entreated him with kindness and took him apart and - said to him, "Expound to me the story of the urine-phial and whence thou - knewest that the water therein was that of a man, and he a stranger and a - Jew, and that his ailment was flatulence?" The Weaver replied, "'Tis well. - Thou must know that we people of Persia are skilled in physiognomy,<a - href="#linknote-445" name="linknoteref-445" id="linknoteref-445"><small>445</small></a> - and I saw the woman to be rosy-cheeked, blue-eyed and tall-statured. Now - these qualities belong to women who are enamoured of a man and are - distracted for love of him;<a href="#linknote-446" name="linknoteref-446" - id="linknoteref-446"><small>446</small></a> moreover, I saw her burning - with anxiety; so I knew that the patient was her husband.<a - href="#linknote-447" name="linknoteref-447" id="linknoteref-447"><small>447</small></a> - As for his strangerhood, I noted that the dress of the woman differed from - that of the townsfolk, wherefore I knew that she was a foreigner; and in - the mouth of the phial I saw a yellow rag,<a href="#linknote-448" - name="linknoteref-448" id="linknoteref-448"><small>448</small></a> which - garred me wot that the sick man was a Jew and she a Jewess. Moreover, she - came to me on first day;<a href="#linknote-449" name="linknoteref-449" - id="linknoteref-449"><small>449</small></a> and 'tis the Jews' custom to - take meat puddings<a href="#linknote-450" name="linknoteref-450" - id="linknoteref-450"><small>450</small></a> and food that hath passed the - night<a href="#linknote-451" name="linknoteref-451" id="linknoteref-451"><small>451</small></a> - and eat them on the Saturday their Sabbath, hot and cold, and they exceed - in eating; wherefore flatulence and indigestion betide them. Thus I was - directed and guessed that which thou hast heard." Now when Jalinus heard - this, he ordered the Weaver the amount of his wife's dowry and bade him - pay it to her and said to him, "Divorce her." Furthermore, he forbade him - from returning to the practice of physic and warned him never again to - take to wife a woman of rank higher than his own; and he gave him his - spending money and charged him return to his proper craft. "Nor" - (continued the Wazir), "is this tale stranger or rarer than the story of - the Two Sharpers who each cozened his Compeer." When King Shah Bakht heard - this, he said to himself, "How like is this story to my present case with - this Minister, who hath not his like!" Then he bade him hie to his own - house and come again at eventide. - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0090" id="link2H_4_0090"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE TWENTY-FIRST NIGHT OF THE MONTH. - </h2> - <p> - Whenas nighted the night, the Wazir presented himself before the King, who - bade him relate the promised story. So he said, "Hearkening and obedience. - Give ear, O king, to - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0091" id="link2H_4_0091"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Tale of the Two Sharpers who each Cozened his Compeer. - </h2> - <p> - There was once, in the city of Baghdad, a man hight Al-Marwazí,<a - href="#linknote-452" name="linknoteref-452" id="linknoteref-452"><small>452</small></a> - who was a sharper and ruined the folk with his rogueries and he was - renowned in all quarters for knavery. He went out one day, carrying a load - of sheep's droppings, and sware to himself that he would not return to his - lodging till he had sold it at the price of raisins. Now there was in - another city a second sharper, hight Al-Rází,<a href="#linknote-453" - name="linknoteref-453" id="linknoteref-453"><small>453</small></a> one of - its worst, who went out the same day, bearing a load of goat's droppings,<a - href="#linknote-454" name="linknoteref-454" id="linknoteref-454"><small>454</small></a> - anent which he had sworn to himself that he would not sell it but at the - price of sundried figs. So the twain fared on with that which was by them - and ceased not going till they met in one of the khans<a - href="#linknote-455" name="linknoteref-455" id="linknoteref-455"><small>455</small></a> - and one complained to other of what he had suffered on travel in quest of - gain and of the little demand for his wares. Now each of them had it in - mind to cheat his fellow; so the man of Marw said to the man of Rayy, - "Wilt thou sell me that?" He said, "Yes," and the other continued, "And - wilt thou buy that which is with me?" The man of Rayy consented; so they - agreed upon this and each of them sold to his mate that which was with him - in exchange for the other's; after which they bade farewell and both fared - forth. As soon as the twain were out of sight, they examined their loads, - to see what was therein, and one of them found that he had a load of - sheep's droppings and the other that he had a load of goat's droppings; - whereupon each of them turned back in quest of his fellow. They met again - in the khan and laughing at each other cancelled their bargain; then they - agreed to enter into partnership and that all they had of money and other - good should be in common, share and share alike. Then quoth Al-Razi to - Al-Marwazi, "Come with me to my city, for that 'tis nearer than thine." So - he went with him, and when he arrived at his quarters, he said to his wife - and household and neighbours, "This is my brother, who hath been absent in - the land of Khorasan and is come back." And he abode with him in all - honour for a space of three days. On the fourth day, Al-Razi said to him, - "Know, O my brother, that I purpose to do something." The other asked, - "What is it?" and the first answered, "I mean to feign myself dead and do - thou go to the bazar and hire two porters and a bier. Then take me up and - go about the streets and markets with my body and collect alms on my - account."<a href="#linknote-456" name="linknoteref-456" - id="linknoteref-456"><small>456</small></a> Accordingly the Marw man - repaired to the market and, fetching that which he sought, returned to the - Rayy man's house, where he found his fellow cast down in the - entrance-passage, with his beard tied and his eyes shut, and his - complexion was paled and his belly was blown and his limbs were loose. So - he deemed him really dead and shook him but he spoke not; then he took a - knife and pricked his feet, but he budged not. Presently said Al-Razi, - "What is this, O fool?" and said Al-Marwazi, "I deemed thou wast dead in - very deed." Al-Razi cried, "Get thee to business, and leave funning." So - he took him up and went with him to the market and collected alms for him - that day till eventide, when he bore him back to his abode and waited till - the morrow. Next morning, he again took up the bier and walked round with - it as before, in quest of charity. Presently, the Chief of Police, who was - of those who had given him alms on the previous day, met him; so he was - angered and fell on the porters and beat them and took the dead body, - saying, "I will bury him and win reward in Heaven."<a href="#linknote-457" - name="linknoteref-457" id="linknoteref-457"><small>457</small></a> So his - followers took him up and carrying him to the Police-officer, fetched - grave-diggers, who dug him a grave. Then they brought him a shroud and - perfumes<a href="#linknote-458" name="linknoteref-458" id="linknoteref-458"><small>458</small></a> - and fetched an old man of the quarter, to wash him: so the Shaykh recited - over him the appointed prayers<a href="#linknote-459" - name="linknoteref-459" id="linknoteref-459"><small>459</small></a> and - laying him on the bench, washed him and shrouded him. After he had been - shrouded he skited;<a href="#linknote-460" name="linknoteref-460" - id="linknoteref-460"><small>460</small></a> so the grey-beard renewed the - washing and went away to make the Wuzu-ablution, whilst all the folk - departed to do likewise, before the orisons of the funeral. When the dead - man found himself alone, he sprang up, as he were a Satan; and, donning - the corpse-washer's dress,<a href="#linknote-461" name="linknoteref-461" - id="linknoteref-461"><small>461</small></a> took the cups and water-can<a - href="#linknote-462" name="linknoteref-462" id="linknoteref-462"><small>462</small></a> - and wrapped them up in the napkins; then he clapped his shroud under his - armpit and went out. The doorkeepers thought that he was the washer and - asked him, "Hast thou made an end of the washing, so we may acquaint the - Emir?" The sharper answered "Yes," and made off to his abode, where he - found the Marw man a-wooing his wife and saying to her, "By thy life, thou - wilt never again look upon his face for the best reason that by this time - he is buried: I myself escaped not from them but after toil and trouble, - and if he speak, they will do him to death." Quoth she, "And what wouldst - thou have of me?" and quoth he, "Satisfy my desire and heal my disorder, - for I am better than thy husband." And he began toying with her as a - prelude to possession. Now when the Rayy man heard this, he said, "Yonder - wittol-pimp lusteth after my wife; but I will at once do him a damage." - Then he rushed in upon them, and when Al-Marwazi saw him, he wondered at - him and said to him, "How didst thou make thine escape?" Accordingly he - told him the trick he had played and they abode talking of that which they - had collected from the folk, and indeed they had gotten great store of - money. Then said the man of Marw, "In very sooth, mine absence hath been - prolonged and lief would I return to my own land." Al-Razi said, "As thou - willest;" and the other rejoined, "Let us divide the monies we have made - and do thou go with me to my home, so I may show thee my tricks and my - works." Replied the man of Rayy, "Come to-morrow, and we will divide the - coin." So the Marw man went away and the other turned to his wife and said - to her, "We have collected us great plenty of money, and the dog would - fain take the half of it; but such thing shall never be, for my mind hath - been changed against him, since I heard him making love to thee; now, - therefore, I propose to play him a trick and enjoy all the money; and do - thou not oppose me." She replied, "'Tis well;" and he said to her, - "To-morrow, at peep o' day I will feign myself dead, and do thou cry aloud - and tear thy hair, whereupon the folk will flock to me. Then lay me out - and bury me; and, when the folk are gone away from the grave, dig down to - me and take me; and fear not for me, as I can abide without harm two days - in the tomb-niche."<a href="#linknote-463" name="linknoteref-463" - id="linknoteref-463"><small>463</small></a> Whereto she made answer, "Do - e'en whatso thou wilt." Accordingly, when it was the dawn-hour, she bound - his beard and spreading a veil over him, shrieked aloud, whereupon the - people of the quarter flocked to her, men and women. Presently, up came - Al-Marwazi, for the division of the money, and hearing the keening asked, - "What may be the news?" Quoth they, "Thy brother is dead;" and quoth he in - himself, "The accursed fellow cozeneth me, so he may get all the coin for - himself, but I will presently do with him what shall soon re-quicken him." - Then he tare the bosom of his robe and bared his head, weeping and saying, - "Alas, my brother, ah! Alas, my chief, ah! Alas, my lord, ah!" Then he - went in to the men, who rose and condoled with him. Then he accosted the - Rayy man's wife and said to her, "How came his death to occur?" Said she, - "I know nothing except that, when I arose in the morning, I found him - dead." Moreover, he questioned her of the money which was with her, but - she cried, "I have no knowledge of this and no tidings." So he sat down at - his fellow-sharper's head, and said to him, "Know, O Razi, that I will not - leave thee till after ten days with their nights, wherein I will wake and - sleep by thy grave. So rise and don't be a fool." But he answered him not, - and the man of Marw drew his knife and fell to sticking it into the - other's hands and feet, purposing to make him move; but he stirred not and - he presently grew weary of this and determined that the sharper was really - dead. However, he still had his suspicions and said to himself, "This - fellow is falsing me, so he may enjoy all the money." Therewith he began - to prepare the body for burial and bought for it perfumes and whatso was - needed. Then they brought him to the washing-place and Al-Marwazi came to - him; and, heating water till it boiled and bubbled and a third of it was - evaporated, fell to pouring it on his skin, so that it turned bright red - and lively blue and was blistered; but he abode still on one case.<a - href="#linknote-464" name="linknoteref-464" id="linknoteref-464"><small>464</small></a> - Presently they wrapped him in the shroud and set him on the bier, which - they took up and bearing him to the burial-place, placed him in the - grave-niche and filled in the earth; after which the folk dispersed. But - the Marw man and the widow abode by the tomb, weeping, and ceased not - sitting till sundown, when the woman said to him, "Come, let us hie us - home, for this weeping will not profit us, nor will it restore the dead." - He replied to her, "By Allah, I will not budge hence till I have slept and - waked by this tomb ten days with their nights!" When she heard this his - speech, she feared lest he should keep his word and his oath, and so her - husband perish; but she said in her mind, "This one dissembleth: an I - leave him and return to my house, he will tarry by him a little while and - go away." And Al-Marwazi said to her, "Arise, thou, and hie thee home." So - she arose and repaired to her house, whilst the man of Marw abode in his - place till the night was half spent, when he said to himself, "How long? - Yet how can I let this knavish dog die and lose the money? Better I open - the tomb on him and bring him forth and take my due of him by dint of - grievous beating and torment." Accordingly, he dug him up and pulled him - forth of the grave; after which he betook himself to a garden hard by the - burial-ground and cut thence staves and palmfronds.<a href="#linknote-465" - name="linknoteref-465" id="linknoteref-465"><small>465</small></a> Then he - tied the dead man's legs and laid on to him with the staff and beat him a - grievous beating; but the body never budged. When the time grew longsome - on him, his shoulders became a-weary and he feared lest some one of the - watch passing on his round should surprise and seize him. So he took up - Al-Razi and carrying him forth of the cemetery, stayed not till he came to - the Magians' mortuary-place and casting him down in a Tower of Silence,<a - href="#linknote-466" name="linknoteref-466" id="linknoteref-466"><small>466</small></a> - rained heavy blows upon him till his shoulders failed him, but the other - stirred not. Then he seated him by his side and rested; after which he - rose and renewed the beating upon him; and thus he did till the end of the - night, but without making him move. Now, as Destiny decreed, a band of - robbers whose wont it was, when they had stolen anything, to resort to - that place and there divide their loot, came thither in early-dawn, - according to their custom; they numbered ten and they had with them much - wealth which they were carrying. When they approached the Tower of - Silence, they heard a noise of blows within it and their captain cried, - "This is a Magian whom the Angels<a href="#linknote-467" - name="linknoteref-467" id="linknoteref-467"><small>467</small></a> are - tormenting." So they entered the cemetery and as soon as they arrived over - against him, the man of Marw feared lest they should be the watchmen come - upon him, therefore he fled and stood among the tombs.<a - href="#linknote-468" name="linknoteref-468" id="linknoteref-468"><small>468</small></a> - The robbers advanced to the place and finding a man of Rayy bound by the - feet and by him some seventy sticks, wondered at this with exceeding - wonder and said, "Allah confound thee! This was a miscreant, a man of many - crimes; for earth hath rejected him from her womb, and by my life, he is - yet fresh! This is his first night in the tomb and the Angels were - tormenting him but now; so whoso of you hath a sin upon his soul, let him - beat him, by way of offering to Almighty Allah." The robbers said, "We be - sinners one and all;" so each of them went up to the corpse and dealt it - about an hundred blows, one saying the while, "This is for my father!"<a - href="#linknote-469" name="linknoteref-469" id="linknoteref-469"><small>469</small></a> - and another laid on to him crying, "This is for my grandfather!" whilst a - third muttered, "This is for my brother!" and a fourth exclaimed, "This is - for my mother!" And they gave not over taking turns at him and beating him - till they were weary, whilst Al-Marwazi stood laughing and saying in self, - "'Tis not I alone who have entered into default against him. There is no - Majesty and there is no Might save in Allah, the Glorious, the Great!"<a - href="#linknote-470" name="linknoteref-470" id="linknoteref-470"><small>470</small></a> - Then the robbers applied themselves to sharing their loot wherein was a - sword which caused them to fall out anent the man who should take it. - Quoth the Captain, "'Tis my rede that we make proof of it; so, an it be a - fine blade, we shall know its worth, and if it be worthless we shall know - that;" whereto they said, "Try it on this corpse, for it is fresh." So the - Captain took the sword, and drawing it, brandished and made a false cut - with it; but, when the man of Rayy saw this, he felt sure of death and - said in his mind, "I have borne the washing-slab and the boiling water and - the pricking with the knife-point and the grave-niche and its straitness - and all this, trusting in Allah that I might be delivered from death, and - indeed I have been delivered; but the sword I may not suffer seeing that - one stroke of it will make me a dead man." So saying, he sprang to his - feet and seizing a thigh-bone of one departed, shouted at the top of his - voice, "O ye dead ones, take them to yourselves!" And he smote one of - them, whilst his mate of Marw smote another and they cried out at them and - buffeted them on their neck-napes: whereupon the robbers left that which - was with them of loot and ran away; and indeed their wits took flight for - terror and they ceased not running till they came forth of the Magians' - mortuary-ground and left it a parasang's length behind them, when they - halted, trembling and affrighted for the muchness of that which had - befallen them of fear and awe of the dead.<a href="#linknote-471" - name="linknoteref-471" id="linknoteref-471"><small>471</small></a> As for - Al-Razi and Al-Marwazi, they made peace each with other and sat down to - share the spoil. Quoth the man of Marw, "I will not give thee a dirham of - this money, till thou pay me my due of the monies that be in thy house." - And quoth the man of Rayy, "I will do naught of the kind,<a - href="#linknote-472" name="linknoteref-472" id="linknoteref-472"><small>472</small></a> - nor will I withdraw this from aught of my due." So they fell out thereupon - and disputed each with other and either of the twain went saying to his - fellow, "I will not give thee a dirham!" Wherefore words ran high between - them and the brawl was prolonged. Meanwhile, when the robbers halted, one - of them said to the others, "Let us go back and see;" and the Captain - said, "This thing is impossible of the dead: never heard we that they came - to life in such way. Return we and take our monies, for that the dead have - no need of money." And they were divided in opinion as to returning: but - presently one said, "Indeed, our weapons are gone and we may not prevail - against them and will not draw near the place: only let one of us go look - at it, and if he hear no sound of them, let him suggest to us what we - shall do." At this they agreed that they should send a man of them and - assigned him for such mission two parts of the plunder. Accordingly he - returned to the burial-ground and gave not over going till he stood at the - door of the Tower of Silence, when he heard the words of Al-Marwazi to his - fellow, "I will not give thee a single dirham of the money!" The other - said the same and they were occupied with brawling and abuse and talk. So - the robber returned in haste to his mates, who said, "What is behind - thee?"<a href="#linknote-473" name="linknoteref-473" id="linknoteref-473"><small>473</small></a> - Quoth he, "Get you gone and run for your lives, O fools, and save - yourselves: much people of the dead are come to life and between them are - words and brawls." Hereat the robbers fled, whilst the two sharpers - returned to the man of Rayy's house and made peace and added the robbers' - spoil to the monies they had gained and lived a length of time. "Nor, O - king of the age" (continued the Wazir), "is this stranger or rarer than - the story of the Four Sharpers with the Shroff and the Ass." When the king - heard this story, he smiled and it pleased him and he bade the Minister to - his own house. - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0092" id="link2H_4_0092"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE TWENTY-SECOND NIGHT OF THE MONTH. - </h2> - <p> - When the evening evened, King Shah Bakht summoned the Wazir and required - of him the hearing of the story. So Al-Rahwan said, "Hearkening and - obedience. Give ear, O King, to - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0093" id="link2H_4_0093"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Tale of the Sharpers with the Shroff<a href="#linknote-474" - name="linknoteref-474" id="linknoteref-474"><small>474</small></a> and the - Ass. - </h2> - <p> - Four sharpers once plotted against a Shroff, a man of much wealth, and - agreed upon a sleight for securing some of his coins. So one of them took - an ass and laying on it a bag, wherein were dirhams, lighted down at the - shop of the Shroff and sought of him small change. The man of monies - brought out to him the silver bits and bartered them with him, whilst the - sharper was easy with him in the matter of exchange, so he might gar him - long for more gain. As they were thus, up came the other three sharpers - and surrounded the donkey; and one of them said, "'Tis he," and another - said, "Wait till I look at him." Then he took to considering the ass and - stroking him from crest<a href="#linknote-475" name="linknoteref-475" - id="linknoteref-475"><small>475</small></a> to tail; whilst the third went - up to him and handled him and felt him from head to rump, saying, "Yes, - 'tis in him." Said another, "No, 'tis not in him;" and they left not doing - the like of this for some time. Then they accosted the donkey's owner and - chaffered with him and he said, "I will not sell him but for ten thousand - dirhams." They offered him a thousand dirhams; but he refused and swore - that he would not vend the ass but for that which he had said. They ceased - not adding to their offer till the price reached five thousand dirhams, - whilst their mate still said, "I'll not vend him save for ten thousand - silver pieces." The Shroff advised him to sell, but he would not do this - and said to him, "Ho, shaykh! Thou wottest not the case of this donkey. - Stick to silver and gold and what pertaineth thereto of exchange and small - change; because indeed the virtue of this ass is a mystery to thee. For - every craft its crafty men and for every means of livelihood its peculiar - people." When the affair was prolonged upon the three sharpers, they went - away and sat down aside; then they came up privily to the money-changer - and said to him, "An thou can buy him for us, do so, and we will give thee - twenty dirhams." Quoth he, "Go away and sit down at a distance from him." - So they did as he bade and the Shroff went up to the owner of the ass and - ceased not luring him with lucre and saying, "Leave these wights and sell - me the donkey, and I will reckon him a present from thee," till he sold - him the animal for five thousand and five hundred dirhams. Accordingly the - ,money-changer weighed out to him that sum of his own monies, and the - owner of the ass took the price and delivered the beast to him, saying, - "Whatso shall betide, though he abide a deposit upon thy neck,<a - href="#linknote-476" name="linknoteref-476" id="linknoteref-476"><small>476</small></a> - sell him not to yonder cheats for less than ten thousand dirhams, for that - they would fain buy him because of a hidden hoard they know, whereto - naught can guide them save this donkey. So close thy hand on him and cross - me not, or thou shalt repent." With these words he left him and went away, - whereupon up came the three other sharpers, the comrades of him of the - ass, and said to the Shroff, "God requite thee for us with good, in that - thou hast bought him! How can we reward thee?" Quoth he, "I will not sell - him but for ten thousand dirhams." When they heard that they returned to - the ass and fell again to examining him like buyers and handling him. Then - said they to the money-changer, "Indeed we were deceived in him. This is - not the ass we sought and he is not worth to us more than ten nusfs."<a - href="#linknote-477" name="linknoteref-477" id="linknoteref-477"><small>477</small></a> - Then they left him and offered to go away, whereat the Shroff was sore - chagrined and cried out at their speech, saying, "O folk, ye asked me to - buy him for you and now I have bought him, ye say, we were deceived in - him, and he is not worth to us more than ten nusfs." They replied, "We - thought that in him was whatso we wanted; but, behold, in him is the - contrary of that which we wish; and indeed he hath a blemish, for that he - is short of back." Then they made long noses<a href="#linknote-478" - name="linknoteref-478" id="linknoteref-478"><small>478</small></a> at him - and went away from him and dispersed. The money-changer deemed they did - but play him off, that they might get the donkey at their own price; but, - when they walked away from him and he had long awaited their return, he - cried out saying, "Well-away!" and "Ruin!" and "Sorry case I am in!" and - shrieked aloud and rent his raiment. So the market-people assembled to him - and questioned him of his case; whereupon he acquainted them with his - condition and told them what the knaves had said and how they had cozened - him and how they had cajoled him into buying an ass worth fifty dirhams<a - href="#linknote-479" name="linknoteref-479" id="linknoteref-479"><small>479</small></a> - for five thousand and five hundred.<a href="#linknote-480" - name="linknoteref-480" id="linknoteref-480"><small>480</small></a> His - friends blamed him and a gathering of the folk laughed at him and admired - his folly and over-faith in believing the talk of the sharpers without - suspicion, and meddling with that which he understood not and thrusting - himself into that whereof he had no sure knowledge. "On this wise, O King - Shah Bakht" (continued the Wazir), "is the issue of greed for the goods of - the world and indeed coveting that which our knowledge containeth not - shall lead to ruin and repentance. Nor, O King of the age" (added he), "is - this story stranger than that of the Cheat and the Merchants." When the - King heard these words, he said in himself, "Indeed, had I given ear to - the sayings of my courtiers and inclined to their idle prate in the matter - of my Minister, I had repented to the utterest of penitence, but - Alhamdolillah—laud be to the Lord—who hath disposed me to endurance and - long-suffering and hath vouchsafed to me patience!" Then he turned to the - Wazir and dismissed him to his dwelling and gave congé to those who were - present, according to his custom. - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0094" id="link2H_4_0094"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE TWENTY-THIRD NIGHT OF THE MONTH. - </h2> - <p> - When the evening evened, the King summoned the Minister and when he - presented himself before him, he required of him the hearing of the story. - So he said, "Hearing and obeying. Give ear, O illustrious lord, to - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0095" id="link2H_4_0095"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Tale of the Cheat and the Merchants. - </h2> - <p> - There was once in olden time a certain Cheat, who could turn the ear - inside out by his talk, and he was a model of cleverness and quick wit and - skill and mischief. It was his wont to enter a town and make a show of - being a trader and engage in intimacy with people of worth and sit in - session with the merchants, for his name was noted as a man of virtue and - piety. Then he would put a sleight on them and take of them what he might - spend and fare forth to another stead; and he ceased not to do thus for a - while of time. It chanced one day that he entered a certain city and sold - somewhat that was with him of merchandise and made friends of the - merchants of the place and took to sitting with them and entertaining them - and inviting them to his quarters and his assembly, whilst they also - invited him to their houses. He abode after such fashion a long time until - he was minded to quit the city; and this was bruited among his intimates, - who grieved for parting from him. Then he betook himself to one of them - who was the richest in substance and the most conspicuous for generosity, - and sat with him and borrowed his goods; and when rising to depart, he - bade him return the deposit that he had left with him. Quoth the merchant, - "And what is the deposit?" and quoth the Cheat, "'Tis such a purse, with - the thousand dinars therein." The merchant asked, "And when didst thou - give me that same?" and the Cheat answered, "Extolled be Allah of All - Might! Was it not on such a day, by such a token which is thus and thus?" - The man rejoined, "I know naught of this," and words were bandied about - between them, whilst the folk who heard them disputed together concerning - their sayings and doings, till their voices rose high and the neighbours - had knowledge of that which passed between them.<a href="#linknote-481" - name="linknoteref-481" id="linknoteref-481"><small>481</small></a> Then - said the Cheat, "O people, this is my friend and I deposited with him a - deposit which he denieth having received: so in whom shall men put trust - after this?" And they said, "This person is a man of worth and we have - known in him naught but trustiness and good faith and the best of - breeding, and he is endowed with sense and manliness.<a - href="#linknote-482" name="linknoteref-482" id="linknoteref-482"><small>482</small></a> - Indeed, he affirmeth no false claim, for that we have consorted and - associated with him and he with us and we know the sincerity of his - religion." Then quoth one of them to the merchant, "Ho, Such-an-one! - Bethink thee of the past and refresh thy memory. It cannot be that thou - hast forgotten." But quoth he, "O people, I wot nothing of what he saith, - for indeed he deposited naught with me:" and the matter was prolonged - between them. Then said the Cheat to the merchant, "I am about to travel - and I have, praised be Allah Almighty, much wealth, and this money shall - not escape me; but do thou make oath to me." And the folk said, "Indeed, - this man doth justice upon himself."<a href="#linknote-483" - name="linknoteref-483" id="linknoteref-483"><small>483</small></a> - Whereupon the merchant fell into that which he disliked<a - href="#linknote-484" name="linknoteref-484" id="linknoteref-484"><small>484</small></a> - and came nigh upon loss and ill fame. Now he had a friend, who pretended - to sharpness and intelligence; so he came up to him secretly and said to - him, "Let me do so I may cheat this Cheat, for I know him to be a liar and - thou art near upon having to weigh out the gold; but I will parry off - suspicion from thee and say to him, The deposit is with me and thou - erredst in suspecting that it was with other than myself; and so I will - divert him from thee." The other replied, "Do so, and rid the people of - such pretended debts." Accordingly the friend turned to the Cheat and said - to him, "O my lord, I am Such-an-one, and thou goest under a delusion. The - purse is with me, for it was with me that thou depositedst it, and this - Shaykh is innocent of it." But the Cheat answered him with impatience and - impetuosity, saying, "Extolled be Allah! As for the purse that is with - thee, O noble and faithful man, I know 'tis under Allah's charge and my - heart is easy anent it, because 'tis with thee as it were with me; but I - began by demanding the purse which I deposited with this man, of my - knowledge that he coveteth the goods of folk." At this the friend was - confounded and put to silence and returned not a reply; and the only - result of his meddling was that each of them- -merchant and friend—had to - pay a thousand gold pieces. So the Cheat took the two thousand dinars and - made off; and when he was gone, the merchant said to his friend, the man - of pretended sharpness and intelligence, "Ho, Such-an-one! Thou and I are - like the Falcon and the Locust." The friend asked, "What was their case?" - and the merchant answered with - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0096" id="link2H_4_0096"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Story of the Falcon and the Locust.<a href="#linknote-485" - name="linknoteref-485" id="linknoteref-485"><small>485</small></a> - </h2> - <p> - There was once, of old time, a Falcon who made himself a nest hard by the - home of a Locust, and his neighbour gloried in such neighbourhood and - betaking herself to him, saluted him with the salam and said, "O my lord - and lord of all the birds, indeed the nearness to thee delighteth me and - thou honourest me with thy vicinity and my soul is fortified with thee." - The Falcon thanked her for this and friendship between them followed. One - day, the Locust said to the bird, "O prince of the flying race, how is it - that I see thee alone, solitary, having with thee no friend of thy kind, - the volatiles, on whom thou mayst repose in time of gladness and of whom - thou mayst seek aid in tide of sadness? Indeed, 'tis said, 'Man goeth - about seeking ease of body and ward of strength,' and there is naught in - this more necessary to him than a true friend who shall be the crown of - his comfort and the column of his career and on whom shall be his - dependence in his distress and in his delight. Now I, although ardently - desiring thy weal in that which befitteth thy rank and degree, yet am weak - in that which the soul craveth; but, an thou deign give me leave, I will - seek out for thee one of the birds who shall fellow thee in body and - strength." And the Falcon said, "I commit this to thee and rely upon thee - herein." Thereupon, O my brother (quoth the merchant), the Locust began - going round the company of the birds, but saw naught resembling the Falcon - in bulk and body save the Kite and thought well of her. So she brought the - twain together and counselled the Falcon to foregather with the Kite. - Presently it fortuned that the Falcon fell sick and the Kite tarried with - and tended him a long while till he recovered and became sound and strong, - wherefore he thanked her and she fared from him. But after some days the - Falcon's sickness returned to him and he needed succour of the Kite; so - the Locust went out from him and was absent from him a day; after which - she returned to him with another locust,<a href="#linknote-486" - name="linknoteref-486" id="linknoteref-486"><small>486</small></a> saying, - "I have brought thee this one." When the Falcon saw her, he said, "God - requite thee with good! Indeed, thou hast done well in the quest and thou - hast shown subtlety and discrimination in the choice." All this befel - because the Locust had no knowledge of the essence which lurketh in the - outer semblance of bodies. "As for thee, O my brother (Allah requite thee - with weal!), thou wast subtle in device and usedst precaution; but - forethought availeth not against Fate, and Fortune foreordained baffleth - force of fence. How excellent is the saying of the poet when he spake - these couplets:—<a href="#linknote-487" name="linknoteref-487" - id="linknoteref-487"><small>487</small></a> - </p> -<pre xml:space="preserve"> - 'It chances whiles that the blind man escapes a pit, * Whilst he - who is clear of sight falls into it. - The ignorant man may speak with impunity * A word that is death - to the wise and the ripe of wit. - The true believer is pinched for his daily bread, * Whilst - infidel rogues enjoy all benefit. - Where is a man's resource and what can he do? * It is the - Almighty's will: we must submit.'" -</pre> - <p> - "Nor" (continued the Wazir) "is this, O king of the age, rarer or stranger - than the story of the King and his Chamberlain's wife; nay, this is more - wondrous than that and more delectable." When the king heard this story, - he was strengthened in his resolve to spare the Minister and to eschew - haste in an affair whereof he was not certified; so he comforted him and - bade him hie to his home. - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0097" id="link2H_4_0097"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE TWENTY-FOURTH NIGHT OF THE MONTH. - </h2> - <p> - When it was night, the King summoned the Wazir and sought of him the - hearing of the story. Al-Rahwan replied, "Hearkening and obedience! - Listen, O august sovran, to - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0098" id="link2H_4_0098"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Tale of the King and his Chamberlain's Wife.<a href="#linknote-488" - name="linknoteref-488" id="linknoteref-488"><small>488</small></a> - </h2> - <p> - There was once, in days of yore and in ages and times long gone before, a - King of the kings of the Persians, who was much addicted to the love of - fair women. His courtiers spoke him of the wife of a certain of his - Chamberlains, a model of beauty and loveliness and perfect grace, and this - egged him on to go in to her. When she saw him, she knew him and said to - him, "What urgeth the King to this that he doeth?" and he replied, saying, - "Verily, I long for thee with excess of longing and there is no help but - that I enjoy thy favours." And he gave her of wealth that after whose like - women lust; but she said, "I cannot do the deed whereof the king speaketh, - for fear of my husband; "<a href="#linknote-489" name="linknoteref-489" - id="linknoteref-489"><small>489</small></a> and she refused herself to him - with the most rigorous of refusals and would not suffer him to win his - wish. So the king went out in wrath, and forgot his girdle in the place. - Now it chanced that her husband entered immediately after his lord had - departed, and saw the girdle and knew it. He was aware of the king's love - for women; so quoth he to his wife, "What be this I see with thee?" Quoth - she, "I'll tell thee the truth," and recounted to him the occurrence; but - he believed her not and suspicion entered his heart. As for the King, he - passed that night in care and concern, and when the morning morrowed, he - summoned that Chamberlain and made him governor of one of his provinces; - then he bade him betake himself thither, purposing, after he should have - departed and fared afar, to foregather with his wife. The Chamberlain - perceived his project and kenned his intent; so he answered, saying, "To - hear is to obey!" presently adding, "I will go and order my affairs and - give such injunctions as may be needed for the well-doing of my affairs; - then will I go about the sovran's commission." And the King said, "Do this - and make haste." So the Chamberlain went about that which he needed and - assembling his wife's kinsfolk, said to them, "I am determined to dismiss - my wife." They took this ill of him and complained of him and summoning - him before the sovereign, sat prosecuting him. Now the King had no - knowledge of that which had passed; so he said to the Chamberlain, "Why - wilt thou put her away and how can thy soul consent to this and why takest - thou unto thyself a fine and fertile piece of land and presently forsakest - it?" Answered the husband, "Allah amend the king! By the Almighty, O my - King, I saw therein the trail of the lion and fear to enter that land, - lest the lion devour me; and the like of my affair with her is that which - befel between the Crone and the Draper's Wife. The king asked, "What is - their adventure?" and the Chamberlain answered, "Hear, O king, - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0099" id="link2H_4_0099"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Story of the Crone and the Draper's Wife.<a href="#linknote-490" - name="linknoteref-490" id="linknoteref-490"><small>490</small></a> - </h2> - <p> - There was once a man of the Drapers, who had a beautiful wife, and she was - curtained<a href="#linknote-491" name="linknoteref-491" - id="linknoteref-491"><small>491</small></a> and chaste. A certain young - man saw her coming forth of the Hammam and loved her and his heart was - engrossed with her. So he devised for access to her all manner of devices, - but availed not to foregather with her; and when he was a-weary and his - patience failed for travail and trouble and his fortitude betrayed and - forsook him and he was at an end of his resources against her, he - complained of this to an ill-omened crone,<a href="#linknote-492" - name="linknoteref-492" id="linknoteref-492"><small>492</small></a> who - promised him to bring about union between him and his beloved. He thanked - her for this and promised her all manner of douceurs; and she said to him, - "Hie thee to her husband and buy of him a turband-cloth of fine linen, and - let it be of the very best of stuff." So he repaired to the Draper and - buying of him a turband-cloth of lawn, returned and gave it to the old - woman, who took it and burned it in two places. Then she donned the dress - of a devotee and taking the turband-cloth with her, went to the Draper's - house and knocked at the door. When the Draper's wife saw her thus habited - as a holy woman, she opened to her and admitted her with kindly reception, - and made much of her and welcomed her: so the crone went in to her and - conversed with her awhile. Then said she to her, "I want to make the - Wuzu-ablution preparatory to prayer."<a href="#linknote-493" - name="linknoteref-493" id="linknoteref-493"><small>493</small></a> At - these words the wife brought the water and she made the ablution and - standing up to pray, prayed and satisfied herself; and when she had ended - her orisons, she left the turband-cloth in the place of prayer and fared - forth. Presently, in came the Draper, at the hour of night-devotions, and - sitting down in the prayer-place where the old woman had prayed, looked - about him and espied the turband. He knew it and suspected foul play; so - wrath showed in his face and he was furious with his wife and reviled her - and abode his day and his night without speaking to her, during all which - while she knew not the cause of his rage. Then she looked and seeing the - turband-cloth before him and noting the traces of burning thereon, - understood that his anger was on account of this and concluded that he was - in ill-temper because it was burnt. When the morning morrowed, the Draper - went out, still wroth with his wife, and the crone returned to her and - found her changed of colour, pale of complexion, dejected and - heart-broken. So she questioned her of the cause, and the wife told her - how her husband was angered against her on account of the burns in the - turband-cloth.<a href="#linknote-494" name="linknoteref-494" - id="linknoteref-494"><small>494</small></a> Rejoined the old woman, "O my - daughter, be not chagrined; for I have a son, a fine-drawer, and he, by - thy life, shall fine-draw the holes and restore the turband-cloth as it - was." The wife rejoiced in her saying and asked her, "And when shall this - be?" The crone answered, "To-morrow, Inshallah—an it please Allah the Most - High—I will bring him to thee, at the time of thy husband's going forth - from thee, and he shall fine-draw it and depart forthwith." Then she - comforted her heart and going away from her, returned to the young man and - acquainted him with what had passed. Now when the Draper saw the - turband-cloth, he determined to divorce his wife and waited only till he - could collect that which was obligatory on him of the contingent dowry and - what not else,<a href="#linknote-495" name="linknoteref-495" - id="linknoteref-495"><small>495</small></a> for fear of her people. When - the crone arose in the morning, she took the young man and carried him - into the Draper's house. The wife opened the door to her and the - ill-omened old woman entered with him and said to the lady, "Go, fetch - that which thou wouldest have fine-drawn and give it to my son." So - saying, she bolted the door on her, whereupon the young man raped<a - href="#linknote-496" name="linknoteref-496" id="linknoteref-496"><small>496</small></a> - her against her will and did his want of her and went forth. Then cried - the crone, "Know that this is my son and that he loved thee with exceeding - love and was like to lose his life for longing after thee; so I devised - for thee with this device and came to thee with this turband-cloth, which - is not thy husband's, but my son's. Now have I won to my wish; so do thou - trust in me and I will put a sleight on thy husband for setting thee right - with him, and thou wilt be subject to me and to him and to my son."<a - href="#linknote-497" name="linknoteref-497" id="linknoteref-497"><small>497</small></a> - And the wife replied, "'Tis well. Do so." Presently the old woman returned - to the lover and said, "Know thou that I have engineered the affair for - thee with her; and now we must mend that we have marred. Hie thee and sit - with the Draper and mention to him the turband-cloth, saying, 'The turband - I bought of thee I chanced to burn in two places; so I gave it to a - certain old woman, to have fine-drawn, and she took it and went away, and - I know not her dwelling-place.'<a href="#linknote-498" - name="linknoteref-498" id="linknoteref-498"><small>498</small></a> When - thou seest me pass by, rise and lay hold of me, and demand of me the - cloth, to the intent that I may arrange her affair with her spouse and - that matters go right with thee in her regard." Accordingly he repaired to - the Draper's shop and sat down by him and asked him, "Thou knowest the - turband-cloth I bought of thee?" "Yes." "Knowest thou what is come of it?" - "No." "After I bought it of thee, I fumigated myself<a href="#linknote-499" - name="linknoteref-499" id="linknoteref-499"><small>499</small></a> and it - fortuned that the turband-cloth was burnt in two places; so I gave it to a - woman, whose son, they said, was a fine-drawer, and she took it and fared - forth with it; and I know not her home." When the Draper heard this, he - was startled by the thought that he had suspected his wife wrongfully, and - marvelled at the story of the turband-cloth, and his mind was made easy - anent her. After a short while up came the old woman, whereupon the young - man sprang to his feet and seizing her, demanded of her the turband-cloth. - Said she, "Know that I entered one of the houses and wuzu'd and prayed in - the prayer-place;<a href="#linknote-500" name="linknoteref-500" - id="linknoteref-500"><small>500</small></a> and I forgot the turband-cloth - there and went out. Now I weet not the house in which I prayed, nor have I - been divinely directed<a href="#linknote-501" name="linknoteref-501" - id="linknoteref-501"><small>501</small></a> thereto, and I go round about - every day till the night, so haply I may light on the dwelling, for I know - not its owner." When the Draper heard these words, he said to the old - woman, "Verily, Allah restoreth to thee what thing thou hast lost. Be - gladdened by good news, for the turband-cloth is with me and in my house." - And he arose forthright and handed to her the turband-cloth, as it was, - and she handed it to the young man. Then the Draper made peace with his - wife and gave her raiment and jewellery, till she was content and her - heart was appeased.<a href="#linknote-502" name="linknoteref-502" - id="linknoteref-502"><small>502</small></a> When the king heard his - Chamberlain's story, he was dazed and amazed and said to him, "Abide on - thy service and ear thy field for that the lion entered it, but marred it - not, and he will never more return thither." <a href="#linknote-503" - name="linknoteref-503" id="linknoteref-503"><small>503</small></a> Then he - bestowed on him an honourable robe and made him a costly present; and the - man returned to his wife and people, rejoicing, his heart having been set - at rest concerning his wife. "Nor" (continued the Wazir), "O King of the - age, is this rarer or stranger than the story of the beautiful wife, a - woman gifted of amorous grace, with the ugly Man, her husband." When King - Shah Bakht heard the Minister's speech, he deemed it delectable and it - pleased him; so he bade him hie to his house, and there he tarried his day - long. - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0100" id="link2H_4_0100"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE TWENTY-FIFTH NIGHT OF THE MONTH. - </h2> - <p> - When the evening evened, the King summoned his Wazir and bade him tell the - tale. So he said, "'Tis well. Hear, O King, - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0101" id="link2H_4_0101"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Tale of the Ugly Man and his Beautiful Wife. - </h2> - <p> - There was once a man of the Arabs who had a number of children, and - amongst them a boy, never was seen a fairer than he of favour nor a more - complete in comeliness; no, nor a more perfect of prudence. When he came - to man's estate, his father married him to his first cousin, the daughter - of one of his paternal uncles, and she excelled not in beauty, neither was - she laudable for qualities; wherefore she pleased not the youth, but he - bore with her for the sake of kinship. One day, he fared forth in quest of - certain camels<a href="#linknote-504" name="linknoteref-504" - id="linknoteref-504"><small>504</small></a> of his which had strayed and - hied him on all his day and night till eventide, when he was fain to seek - hospitality in an Arab camp. So he alighted at one of the tents of the - tribesmen and there came forth to him a man short of stature and foul of - favour, who saluted him with the salam; and, lodging him in a corner of - the tent, sat entertaining him with chat, the cheeriest that might be. - When his food was dressed, the Arab's wife brought it to the guest, and he - looked at the mistress of the tent and saw a semblance than which no - seemlier might be. Indeed, her beauty and loveliness, her symmetry and - perfect grace amazed him and he was struck with astonishment, gazing now - at her and then at her mate. When his looking grew long, the man said to - him, "Ho, thou son of the worthy! Busy thyself with thine own business, - for by me and this woman hangeth a wondrous tale, which is even better - than that thou seest of her beauty; and I will tell it to thee when we - have made a finish of our food." So, when they had ended eating and - drinking, the young man asked his host for the story, and he said, "Know - that in my youth I was the same as thou seest me in the matter of - loathliness and foul favour; and I had brethren of the fairest of the - folk; wherefore my father preferred them over me and used to show them - kindness, to my exclusion, and made me serve in their stead, like as a - master employeth slaves. One day, a dromedary of his strayed from the herd - of camels, and he said to me, 'Go thou forth in quest of her and return - not but with her.' I replied, 'Send other than I of thy sons.' But he - would not consent to this and scolded me and insisted upon me, till the - matter came to such a pass with him that he took a thong-whip and fell to - beating me. So I arose and saddling a riding-camel, mounted her and - sallied forth at random, purposing to go out into the wolds and the wilds - and return to him never more. I fared on all my night and the next day and - coming at eventide<a href="#linknote-505" name="linknoteref-505" - id="linknoteref-505"><small>505</small></a> to the encampment of this my - wife's people, alighted down with and became the guest of her father, who - was a Shaykh well stricken in years. Now when it was the noon of night, I - arose and went forth the tent at a call of nature, and none knew of my - case save this woman. The dogs followed me as a suspected stranger and - ceased not worrying me<a href="#linknote-506" name="linknoteref-506" - id="linknoteref-506"><small>506</small></a> till I fell on my back into a - pit, wherein was water, a deep hollow and a steep; and a dog of those dogs - fell in with me. The woman, who was then a girl in the bloom of youth, - full of strength and spirit, was moved to ruth on me, for the calamity - whereinto I was fallen, and coming to me with a rope, said to me, 'Catch - hold of the rope,' So I hent it and clung to it and she haled me up; but, - when I was half-way up, I pulled her down and she fell with me into the - pit; and there we abode three days, she and I and the hound. When her - people arose in the morning and did not see her, they sought her in the - camp, but, finding her not and missing me also, never doubted but she had - fled with me.<a href="#linknote-507" name="linknoteref-507" - id="linknoteref-507"><small>507</small></a> Now she had four brothers, as - they were Saker-hawks, and they took horse and dispersed in search of us. - When the day yellowed on the fourth dawn, the dog began to bark and the - other hounds answered him and coming to the mouth of the pit, stood - howling to him. The Shaykh, my wife's father, hearing the howling of the - hounds, came up and standing at the brink of the hollow, looked in and - beheld a marvel. Now he was a brave man and a sensible, an elder - experienced in affairs, so he fetched a cord and bringing forth the three, - questioned us twain of our case. I told him all that had betided and he - fell a-pondering the affair. Presently, her brothers returned, whereupon - the old man acquainted them with the whole case and said to them, 'O my - sons, know that your sister intended not aught but good, and if ye kill - this man, ye will earn abiding shame and ye will wrong him, and wrong your - own souls and eke your sister: for indeed there appeareth no cause such as - calleth for killing, and it may not be denied that this accident is a - thing whose like may well occur and that he may easily have been the - victim of suchlike chance.' Then he addressed me and questioned me of my - lineage; so I set forth to him my genealogy and he, exclaiming, 'A man of - her match, honourable, understanding,' offered me his daughter in wedlock. - I consented to this and marrying her, took up my abode with him and Allah - hath opened on me the gates of weal and wealth, so that I am become the - richest in monies of the tribesmen; and the Almighty hath stablished me in - that which He hath given me of His bounties." The young man marvelled at - his tale and lay the night with him; and when he arose in the morning, he - found his estrays. So he took them and returning to his folk, acquainted - them with what he had seen and all that had befallen him. "Nor" (continued - the Wazir) "is this stranger or rarer than the story of the King who lost - kingdom and wealth and wife and children and Allah restored them to him - and requited him with a realm more magnificent than that which he had - forfeited and better and finer and greater of wealth and degree." The - Minister's story pleased the King and he bade him depart to his abode. - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0102" id="link2H_4_0102"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE TWENTY-SIXTH NIGHT OF THE MONTH. - </h2> - <p> - When came the night, the king summoned his Wazir and bade him tell the - story of the King who lost kingdom and wife and wealth. He replied, - "Hearing and obeying! Give ear, O sovran, to - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0103" id="link2H_4_0103"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Tale of the King who lost Kingdom and Wife and Wealth and Allah - restored them to Him.<a href="#linknote-508" name="linknoteref-508" - id="linknoteref-508"><small>508</small></a> - </h2> - <p> - There was once a king of the kings of Hind, who was a model of morals, - praiseworthy in policy, lief of justice to his lieges, lavish to men of - learning and piety and abstinence and devoutness and worship and shunning - mischief-makers and froward folk, fools and traitors. After such goodly - fashion he abode in his kingship what Allah the Most High willed of - watches and days and twelvemonths,<a href="#linknote-509" - name="linknoteref-509" id="linknoteref-509"><small>509</small></a> and he - married the daughter of his father's brother, a beautiful woman and a - winsome, endowed with brightness and perfection, who had been reared in - the king's house in delicacy and delight. She bare him two sons, the most - beauteous that might be of boys, when came Destiny from whose decree is no - deliverance and Allah the Most High raised up against the King another - king, who came forth upon his realm, and was joined by all the folk of the - city that had a mind to lewdness and frowardness. So he strengthened - himself by means of them against the King and compassed his kingdom, - routing his troops and killing his guards. The King took his wife, the - mother of his sons, and what he might of monies and saved his life and - fled in the darkness of the night, unknowing whither he should wend. - Whenas wayfare grew sore upon them, there met them highwaymen on the way, - who took all that was with them, so that naught remained to each of them - save a shirt and trousers; the robbers left them without even provaunt or - camels or other riding-cattle, and they ceased not to fare on afoot, till - they came to a copse, which was an orchard of trees on the ocean shore.<a - href="#linknote-510" name="linknoteref-510" id="linknoteref-510"><small>510</small></a> - Now the road which they would have followed was crossed by a sea-arm, but - it was shallow and scant of water; wherefore, when they reached that - place, the king took up one of his children and fording the water with - him, set him down on the further bank and returned for his other son, whom - also he seated by his brother. Lastly, returning for their mother, he took - her up and passing the water with her, came to the place where he had left - his children, but found them not. Thereupon he looked at the midst of the - island and saw an old man and an old woman, engaged in making themselves a - reed-hut: so he set down his wife over against them and started off in - quest of his children, but none gave him news of them and he went round - about right and left, yet found not the whereabouts they were. On this - wise fared it with him; but as to the children, they had entered the copse - to make water, and they found there a forest of trees, wherein, if a - sturdy horseman<a href="#linknote-511" name="linknoteref-511" - id="linknoteref-511"><small>511</small></a> strayed, he might wander by - the week, and never know its first from its last. So the boys pushed into - it and wotted not how they should return and went astray in that wood, for - a purpose willed of Allah Almighty, whilst their father sought them, but - found them not. So he returned to their mother and they abode weeping for - their children; as for whom, when they entered the forest, it swallowed - them up and they fared at hap-hazard, wandering in it many days, knowing - not whence they came or whither they went, till they issued forth, at - another side, upon the open country. Meanwhile, their parents, the king - and queen, tarried in the island, over against the old man and his old - woman, and ate of the fruits and drank of the rills that were in it till, - one day of the days, as they sat, behold, up came a ship and made fast to - the island-side, for provisioning with water, whereupon they<a - href="#linknote-512" name="linknoteref-512" id="linknoteref-512"><small>512</small></a> - looked one at other and spoke. The master of the craft was a Magian man - and all that was therein, both crew and goods, belonged to him, for he was - a trader and went round about the world. Now greed of gain deluded the old - man, the owner of the island, and he fared to the ship and gave the Guebre - news of the King's wife, setting out to him her charms, till he made him - long for her and his soul moved<a href="#linknote-513" - name="linknoteref-513" id="linknoteref-513"><small>513</small></a> him to - practise treachery and cozenage upon her and take her from her husband. - Accordingly, he sent to her, saying, "Aboard with us is a woman with - child, and we dread lest she be delivered this night: hast thou aught of - skill in midwifery?" She replied, "Yes." Now it was the last of the day; - so he sent to her to come up into the ship and deliver the woman, for that - the labour-pangs were come upon her; and he promised her clothes and - spending-money. Hereat, she embarked confidently, with heart at ease for - herself, and transported her gear to the ship; but no sooner had she come - thither than the sails were hoisted and the canvas was loosed<a - href="#linknote-514" name="linknoteref-514" id="linknoteref-514"><small>514</small></a> - and the ship set sail. When the King saw this, he cried out and his wife - wept in the ship and would have cast herself into the waves; but the - Magian bade his men lay hands on her. So they seized her and it was but a - little while ere the night darkened and the ship vanished from the King's - eyes; whereupon he fainted away for excess of weeping and lamentation and - passed his night bewailing his wife and his children. And when the morning - morrowed he began improvising these couplets:—<a href="#linknote-515" - name="linknoteref-515" id="linknoteref-515"><small>515</small></a> - </p> -<pre xml:space="preserve"> - "O World, how long, this spite, this enmity? - Say me, dost ever spare what spared can be? - And look! my friends have farèd fain and free! - They went and went wi' them my dear delight - E'en from the day when friends to part were dight - And turbid made their lost life's clarity. - By Allah, ne'er I wist their worth aright - Nor ever wot I worth of friends unite - Till fared they, leaving flame in heart of me! - - I'll ne'er forget them since what day each wight - Hied and withdrew fro' me his well-loved sight - And yet I weep this parting-blow to dree. - I vow an Heaven deign my friends return - And cry the crier in mine ears that yearn - "The far is near, right soon their sight shalt see!" - Upon their site my cheeks I'll place, to sprite - I'll say, "Rejoice, thy friends return to thee!" - Nor blame my heart when friends were lief to flee: - I rent my heart ere rent my raimentry." -</pre> - <p> - He sat weeping for the severance of his wife and children till the - morning, when he went forth wandering at a venture, unweeting what he - should do, and ceased not walking along the sea-shore days and nights, - unknowing whither he went and taking no food save the herbs of the earth - and seeing neither man nor wildling nor other living thing, till his - wayfare brought him to a mountain-top. He sojourned in the highland and - abode awhile there alone, eating of its fruits and drinking of its founts; - then he came down thence and trudged along the high road three days, when - he hit upon tilled fields and villages and gave not over going till he - made a great city on the shore of the salt sea and came to its gate at the - last of the day. The gatekeepers allowed him no admission; so he spent his - night anhungered, and when he arose in the morning, he sat down hard by - the portal. Now the king of the city was dead and had left no son, and the - citizens fell out anent who should be ruler over them: and their words and - redes differed, so that civil war was like to befal them thereupon. But it - came to pass that, after long jangle, they agreed to leave the choice to - the late king's elephant and that he unto whom he consented should be king - and that they would not contest with him the sway. So to this they sware - and on the morrow, they brought out their elephant and fared forth to a - site within sight of the city; nor was there man or woman but was present - at that moment. Then they adorned the elephant and raising the throne on - his back, gave him the crown in his trunk; and he went round about - examining the countenances of the folk, but stopped not over against any - of them till he came at last to the forlorn King, the exile who had lost - his children and his wife, when the beast prostrated himself to him and - placing the crown on his head, took him up and set him upon his back. - Thereupon the people all prostrated themselves and gave mutual joy of this - and the drums<a href="#linknote-516" name="linknoteref-516" - id="linknoteref-516"><small>516</small></a> of good tidings beat before - him, and he entered the city and went on till he reached the House of - Justice and the Audience-hall of the Palace and sat down upon the throne - of the kingdom, crown on head; whereat the lieges entered to congratulate - him and to bless him. Then he addressed himself, as was his wont in the - kingship, to forwarding the affairs of the folk and ranging the troops - according to their ranks and looking into their affairs and those of all - the Ryots. He also released those who were in the dungeons and abolished - the custom-dues and gave honourable robes and lavished great gifts and - bestowed largesse and conferred favours on the Emirs and Wazirs and Lords - of the realm, and the Chamberlains'<a href="#linknote-517" - name="linknoteref-517" id="linknoteref-517"><small>517</small></a> and - Nabobs presented themselves before him and did him homage. So the city - people rejoiced in him and said, "Indeed, this be none other than a King - of the greatest of the kings." And presently he assembled the sages and - the theologians and the sons of the Sovrans and conversed with them and - asked them subtile questions and casuistical problems and talked over with - them things manifold of all fashions that might direct him to rectitude in - the kingship; and he questioned them also of mysteries and religious - obligations and of the laws of the land and the regulations of rule and of - that which it beseemeth the liege lord to do of looking into the affairs - of the lieges and repelling the foe and fending off his malice with force - and fight; so the subjects' contentment redoubled and their exultation in - that which Allah Almighty had vouchsafed them of his kingship over them. - On such wise he upheld the ordinance of the realm, and the affairs abode - stablished upon the accepted custom and local usage. Now the late king had - left a wife and two daughters, and the people would fain have married the - Princess royal to the new king that the rule might not pass clean away - from the old rulers. Accordingly, they proposed to him that he should wed - her or the other of the deceased king's daughters, and he promised them - this, but he put them off from him, of his respect for the covenant he had - made with his former wife, his cousin, that he would marry none other than - herself. Then he betook himself to fasting by day and praying through the - night, multiplying his alms-deeds and beseeching Allah (extolled and - exalted be He!) to reunite him with his children and his wife, the - daughter of his father's brother. When a year had elapsed, there came to - the city a ship, wherein were many merchants and much merchandise. Now it - was their custom from time immemorial that the king, whenever a ship made - the port, sent to it such of his pages as he trusted in, who took agency - of the goods, to the end that they might be first shown to the Sovran, who - bought as much of them as befitted him and gave the merchants leave to - sell whatso he wanted not. So he commissioned, according to his custom, a - man who should fare to the ship and seal up the bales and set over them - one who could watch and ward them. Meanwhile the Queen his wife, when the - Magian fled with her and proffered himself to her and lavished upon her - abounding wealth, rejected him and was like to kill herself<a - href="#linknote-518" name="linknoteref-518" id="linknoteref-518"><small>518</small></a> - for chagrin at that which had befallen and for concern anent her - separation from her husband. She also refused meat and drink and resolved - to cast herself into the sea; but the Magian chained her and straitened - her and clothed her in a coat of wool and said to her, "I will continue - thee in wretchedness and humiliation till thou obey me and accept me." So - she took patience and looked for the Almighty to deliver her from the hand - of that accursed; and she ceased not travelling with him from country to - country till he came with her in fine to the city wherein her husband was - king and his goods were put under seal. Now the woman was in a chest and - two youths of the late king's pages, who were now in the new King's - service, were those who had been charged with the watch and ward of the - craft and her cargaison. When the evening evened on them, the twain began - talking and recounted that which had befallen them in their days of - childhood and the manner of the faring forth of their father and mother - from their country and kingdom when the wicked overcame their realm, and - how they had gone astray in the forest and how Fate had severed them from - their parents; for short, they told their tale from first to last. When - the woman heard their talk, she knew that they were her sons and cried out - to them from the chest, "I am your mother, Such-an-one, and the token - between you twain and me is thus and thus." The young men knew the token - and falling upon the chest, brake the lock and brought out their mother, - who seeing them, strained them to her bosom, and they fell upon her and - fainted away, all three. When they came to themselves, they wept awhile - and the people assembled about them, marvelling at that they saw, and - questioned them of their case. So the young Princes vied each with other - who should be the first to discover the story to the folk; and when the - Magian saw this, he came up, crying out, "Alack!" and "Ruin!" and said to - them, "Why and wherefore have ye broken open my chest? Verily, I had in it - jewels and ye have stolen them, and this damsel is my slave-girl and she - hath agreed with you both upon a device to take my wealth." Then he rent - his raiment and cried for aid, saying, "I appeal to Allah and to the just - King, so he may quit me of these wrongous youths!" They both replied, - "This is our mother and thou stolest her:" whereupon words waxed manifold - between them and the folk plunged into talk with many a "he said" and - "'twas said" concerning their affair and that of the pretended slave-girl, - and the strife increased between them, so that at last they carried them - all four to the King's court. When the two young men presented themselves - between his hands and stated their case to him and to the folk and the - sovran heard their speech, he knew them and his heart was like to fly for - joy: the tears poured from his eyes at their sight and the sight of his - wife, and he thanked Allah Almighty and praised Him for that He had - deigned reunite them. Then he bade the folk who were present about him be - dismissed and commanded the Magian and the woman and the two youths be to - morrow committed to his armoury<a href="#linknote-519" - name="linknoteref-519" id="linknoteref-519"><small>519</small></a> for the - night, ordering that they should keep guard over them all until the Lord - should make the morning to morrow, so he might assemble the Kazis and the - Justiciaries and Assessors and determine between them, according to Holy - Law, in the presence of the four judges. So they did this and the King - passed the night praying and praising Allah of All-might for that which he - had vouchsafed him of kingship and power and victory over the wight who - had wronged him and thanking Him who had reunited him with his own. When - the morning morrowed, he assembled the Kazis and Deputies and Assessors<a - href="#linknote-520" name="linknoteref-520" id="linknoteref-520"><small>520</small></a> - and summoning the Magian and the two youths and their mother, questioned - them of their case; whereupon the two young men began and said, "We are - the sons of King Such-an-one and foemen and lewd fellows gat the mastery - of our realm; so our sire fled forth with us and wandered at haphazard, - for fear of the foe." And they recounted to him all that had betided them, - from beginning to end.<a href="#linknote-521" name="linknoteref-521" - id="linknoteref-521"><small>521</small></a> Quoth he, "Ye tell a - marvel-tale; but what hath Fate done with your father?" Quoth they, "We - know not how Fortune dealt with him after our loss." And he was silent. - Then he bespake the woman, "And thou, what sayst thou?" So she set forth - to him her case and all that had betided her and her husband, from the - beginning of their hardships to the end, and recounted to him their - adventures up to the time when they took up their abode with the old man - and woman who dwelt on the sea-shore. Then she reported that which the - Magian had practised on her of fraud and how he had carried her off in the - craft and everything that had betided her of humiliation and torment; all - this while the Kazis and judges and Deputies hearkening to her speech as - they had lent ear to the others' adventures. When the King heard the last - of his wife's tale, he said, "Verily, there hath betided thee a mighty - grievous matter; but hast thou knowledge of what thy husband did and what - came of his affair?" She replied, "Nay, by Allah; I have no knowledge of - him, save that I leave him no hour unremembered in righteous prayer, and - never, whilst I live, will he cease to be to me the father of my children - and my cousin and my flesh and my blood." Then she wept and the King bowed - his head, whilst his eyes welled tears at her tale. Presently he raised - his head to the Magian and cried to him, "Say thy say, thou also." So the - Magian replied, "This is my slave-girl, whom I bought with my money from - such a land and for so many dinars, and I made her my betrothed<a - href="#linknote-522" name="linknoteref-522" id="linknoteref-522"><small>522</small></a> - and loved her exceedingly and gave my monies into her charge; but she - falsed me in my substance and plotted with one of my lads to slay me, - tempting him by a promise that she would kill me and become his wife. When - I knew this of her and was assured that she purposed treason against me, I - awoke from my dream of happiness and did with her that which I did, - fearing for my life from her craft and perfidy; for indeed she is a - trickstress with her tongue and she hath taught these two youths this - pretence, by way of sleight and of her guile and her malice: so be you not - deluded by her and by her talk." "Thou liest, O accursed," cried the King - and bade lay hands on him and iron him. Then he turned to the two youths, - his sons, and strained them to his breast, weeping sore and saying, "O all - ye people who are present of Kazis and Assessors and Lords of the land, - know that these twain are my sons and that this is my wife and the - daughter of my father's brother; for that whilome I was king in such a - realm." And he recounted to them his history from commencement to - conclusion, nor is there aught of fruition in repetition; whereupon the - folk cried out with weeping and wailing for the stress of what they heard - of marvellous chances and that wondrous story. As for the king's wife, he - bade carry her into his palace and lavished upon her and upon her sons all - that befitted and beseemed them of bounties, whilst the lieges flocked to - offer up prayers for him and give him joy of his reunion with his wife and - children. When they had made an end of blessings and congratulations, they - besought the king to hasten the punishment of the Magian and heal their - hearts with tormenting and abasing him. So he appointed them for a day on - which they should assemble to witness his requitement and that which - should betide him of torment, and shut himself up with his wife and two - sons and abode thus private with them three days, during which they were - veiled from the folk. On the fourth day the King entered the Hammam, and - faring forth, sat down on the throne of his kingship, crown on head, - whereupon the folk came in to him, according to their custom and after the - measure of their several dignities and degrees, and the Emirs and Wazirs - entered, and eke the Chamberlains and Nabobs and Captains of war and the - Falconers and Armbearers and Commanders of the body-guard. Then he seated - his two sons, one on his right and the other on his left hand, whilst the - subjects all stood before him and lifted up their voices in thanksgiving - to Allah the Most High and glorification of Him and were instant in - orisons for the king and in setting forth his virtues and excellent - qualities. He answered them with the most gracious of answers and bade - carry the Magian outside the city and set him on a high scaffold which had - been builded for him there; and he said to the folk, "Behold, I will - torture him with torments of all kinds and fashions." Then he began - telling them that which he had wrought of villainy with his cousin-wife - and what he had caused her of severance between her and her husband and - how he had required her person of her, but she had sought refuge for her - chastity against him with Allah (to whom belong honour and glory) and - chose abasement rather than obedience to him, despite stress of torture: - neither recked she aught of that which he lavished to her of monies and - raiment, jewels and ornaments. When the King had made an end of his story, - he bade the bystanders spit in the Magian's face and curse him; and they - did this. Then he bade cut out his tongue and on the next day he bade lop - off his ears and nose and pluck out both his eyes. On the third day he - bade hew off his hands and on the fourth his feet; and they ceased not to - dismember him, limb after limb, and each member they cast into the fire, - after its amputation, before his face, till his soul departed, after he - had endured torments of all kinds and fashions. Then the King bade crucify - his trunk on the city wall for three days; after which he gave orders to - burn it and reduce its ashes to powder and scatter them abroad in air. And - when this was done, the King summoned the Kazi and the Witnesses and - commanded them marry the old king's daughter and her sister to his own - sons; so the youths wedded them, after the King had made a bride-feast - three days and displayed their brides to them from nightfall to day-dawn. - Then the two Princes went in unto their brides and abated their - maidenheads and loved them and were vouchsafed issue by them. As for the - King their sire, he abode with his cousin-wife, their mother, what while - Allah (to whom be honour and glory) willed, and they rejoiced in reunion - each with other. The kingship endured unto them and high degree and - victory, and the sovran continued to rule with justice and equity, so that - the lieges loved him and prayed for him and for his sons length of life - and durance of days; and they lived the most delightsome of existences - till there came to them the Destroyer of delights and Severer of - societies, the Depopulator of palaces and Garnerer of graves; and this is - all that hath come down to us of the story of the King and his Wife and - Sons. "Nor," continued the Wazir, "if this story be a solace and a - diversion, is it pleasanter or more diverting than the tale of the Youth - of Khorasan and his mother and sister." When King Shah Bakht heard this - story, it pleased him and he bade the Minister hie away to his own house. - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0104" id="link2H_4_0104"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE TWENTY-SEVENTH NIGHT OF THE MONTH. - </h2> - <p> - When evening came, the king Shah Bakht bade fetch the Wazir; so he - presented himself before him and the King ordered him to tell the tale. So - he said, "Hearkening and obedience. Give ear, O sovran, to - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0105" id="link2H_4_0105"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Tale of Salim, the Youth of Khorasan, and Salma, his Sister. - </h2> - <p> - Know, O king (but Allah alone knoweth His secret purpose and is versed in - the past and the foredone among folk bygone) that there was once, in the - parts of Khorasan, a man of its affluent, who was a merchant of the - chiefest of the merchants<a href="#linknote-523" name="linknoteref-523" - id="linknoteref-523"><small>523</small></a> and was blessed with two - children, a son and a daughter.<a href="#linknote-524" - name="linknoteref-524" id="linknoteref-524"><small>524</small></a> He was - diligent exceedingly in rearing them and they were educated with the - fairest of education; for he used to teach the boy, who taught his sister - all that he learnt, so that, by means of her brother, the damsel became - perfect in the knowledge of the Traditions of the Prophet and in polite - letters. Now the boy's name was Salím and that of the girl Salmá. When - they grew up and were fully grown, their father built them a mansion - beside his own and lodged them apart therein and appointed them - slave-girls and servants to tend them and assigned to each of them pay and - allowances and all that they needed of high and low; meat and bread; wine, - dresses, and vessels and what not else. So Salim and Salma abode in that - palace, as they were one soul in two bodies, and they used to sleep on one - couch and rise amorn with single purpose, while firmly fixed in each one's - heart were fond affection and familiar friendship for the other. One - night, when the half was spent, as Salim and Salma sat recounting and - conversing, they heard a noise on the ground floor; so they looked out - from a latticed casement which gave upon the gate of their father's - mansion and saw a man of fine presence, whose clothes were hidden under a - wide cloak. He came straight up to the gate and laying hold of the - door-ring, rapped a light rap; whereupon the door opened and behold, out - came their sister, with a lighted taper, and after her their mother, who - saluted the stranger and embraced him, saying, "O dearling of my heart and - light of mine eyes and fruit of my vitals, enter." So he went in and shut - the door, whilst Salim and Salma abode amazed. The youth turned to the - girl and said to her, "O sister mine, how deemest thou of this trouble and - what advice hast thou to offer?" She replied, "O my brother, indeed I know - not what I shall say anent the like of this; but he is not disappointed - who divine direction seeketh, nor doth he repent who counsel taketh. One - getteth not the better of the traces of burning by haste, and know that - this is an affliction that hath descended<a href="#linknote-525" - name="linknoteref-525" id="linknoteref-525"><small>525</small></a> on us - and a calamity foreordained to us; so we have need of wise rede to do it - away and contrivance which shall wash our shame from our faces." And they - ceased not watching the gate till daybreak, when the young man opened the - door and their mother farewelled him; after which he went his way and she - entered, she and her handmaid. Hereat said Salim to his sister, "Know thou - I am resolved to slay this man, an he return the next night, and I will - say to the folk, He was a robber, and none shall weet that which hath - befallen. Then I will address myself to the slaughter of whosoever knoweth - what is between the fellow and my mother." But Salma said, "I fear lest an - thou slay him in our dwelling-place and he be not convicted of robberhood, - suspicion and ill-fame will revert upon ourselves, and we cannot be - assured that he belongeth not to a tribe whose mischief is to be feared - and whose enmity is to be dreaded, and thus wilt thou have fled from - hidden shame to open shame and to disgrace public and abiding." Asked - Salim: "What then is it thy rede to do?" And she answered, "Is there no - help but thou kill him? Let us not hasten unto slaughter, for that the - slaughter of a soul without just cause is a mighty grave matter." When - Shahbán<a href="#linknote-526" name="linknoteref-526" id="linknoteref-526"><small>526</small></a> - heard this, he said within himself, "By Allah, I have indeed been hasty - and reckless in the slaying of women and girls, and Alhamdolillah—lauded - be the Lord—who hath occupied me with this damsel from the slaughter of - souls, for that the slaughter of souls is a grave matter and a grievous! - By the Almighty if Shah Bakht spare the Wazir, I will assuredly spare - Sháhrázád!"<a href="#linknote-527" name="linknoteref-527" - id="linknoteref-527"><small>527</small></a> Then he gave ear to the story - and heard her say to her sister:—Quoth Salma to Salim, "Hasten not to slay - him, but overthink the matter and consider the issue whereto it may tend; - for whoso considereth not of actions the end hath not Fortune to friend." - Then they arose on the morrow and busied themselves with contriving how - they should turn away their parent from that man, and the mother forefelt - mischief from them, for what she saw in their eyes of change, she being - wily and keen of wit. So she took precaution for herself against her - children and Salma said to Salim, "Thou seest what we have fallen upon - through this woman, and very sooth she hath sensed our purpose and wotteth - that we have discovered her secret. So, doubtless, she will plot against - us the like of that which we plot for her; for indeed up to now she had - concealed her affair, and from this time forth she will become harsh to - us; wherefore, methinks, there is a thing forewritten to us, whereof Allah - (extolled and exalted be He!) knew in His foreknowledge and wherein He - carrieth out His commandments." He asked, "What is that?" and she - answered, "It is that we arise, I and thou, and go forth this night from - this land and seek us a town wherein we may wone and witness naught of the - doings of yonder traitress; for whoso is absent from the eye is absent - from the heart, and quoth one of the poets in the following couplet:<a - href="#linknote-528" name="linknoteref-528" id="linknoteref-528"><small>528</small></a>— - </p> -<pre xml:space="preserve"> - 'Tis happiest, best for thee, the place to leave, * For then no - eye can see, nor heart can grieve." -</pre> - <p> - Quoth Salim to her,<a href="#linknote-529" name="linknoteref-529" - id="linknoteref-529"><small>529</small></a> "'Tis for thee to decide and - right is thy rede; so let us do this, in the name of Allah the Almighty, - trusting in Him for guiding and grace." Accordingly they arose and took - the richest of their raiment and the lightest of that which was in their - treasuries of gems and things of price and gathered together much matter. - Then they equipped them ten mules and hired them servants of other than - the people of the country; and Salim bade his sister Salma don man's - dress. Now she was the likest of all creatures to him, so that, when she - was clad in man's clothing, the folk knew no difference between them:— - extolled be the perfection of Him who hath no like, there is no god but - He! Then he told her to mount a mare, whilst he himself took another, and - they set out under cover of the night; nor did any of their family or - household know of them. So they fared on into Allah's wide world and gave - not over going night and day for a space of two months, at the end of - which they came to a city on the sea-shore of the land of Makran,<a - href="#linknote-530" name="linknoteref-530" id="linknoteref-530"><small>530</small></a> - by name Al-Sharr, and it is the first city in Sind.<a href="#linknote-531" - name="linknoteref-531" id="linknoteref-531"><small>531</small></a> They - lighted down within sight of the place and when they arose in the morning, - they saw a populous city and a goodly, seemly of semblance and great, - abounding in trees and rills and fruits and wide of suburbs which - stretched to the neighbouring villages. So the young man said to his - sister Salma, "Tarry thou here in thy place, till I enter the city and - make proof of it and its people and seek us out a stead which we may buy - and whereto we may remove. An it befit us, we will make us a home therein, - otherwise will we take counsel of departing elsewhere." Quoth she, "Do - this, trusting in the bounty of Allah (to whom belong honour and glory) - and in His blessing." Accordingly he took a belt, wherein were a thousand - gold pieces, and girding it about his waist, entered the city and ceased - not going round about its streets and bazars and gazing upon its houses - and sitting with those of its citizens whose aspect showed signs of worth - and wealth, till the day was half spent, when he resolved to return to his - sister and said to himself, "Needs must I buy what we may eat of - ready-cooked food; I and my sister." Hereupon he addressed a man who sold - roast meat and who was clean of person, albe foul in his way of getting a - living, and said to him, "Take the price of this dishful and add thereto - of fowls and chickens and what not else is in your market of meats and - sweetmeats and bread and arrange it in the plates." So the Kitchener took - the money and set apart for him what he desired, then calling a porter, he - laid it in the man's crate, and Salim, after paying the price of - provisions and porterage in fullest fashion, was about to go away, when - the Cook said to him, "O youth, doubtless thou art a stranger?" He - replied, "Yes;" and the other rejoined, "'Tis reported in one of the - Traditions that the Apostle said, Loyal admonition is a part of religion; - and the wise and ware have declared counsel is of the characteristics of - True Believers. And verily that which I have seen of thy ways pleaseth me - and I would fain give thee a warning." Rejoined Salim, "Speak out thy - warning, and may Allah strengthen thy purpose!" Then said the Cook, "Know, - O my son, that in this our city, when a stranger entereth and eateth of - flesh-meat and drinketh not old wine upon it, 'tis harmful to him and - disturbeth his body with disorders which be dangerous. Wherefore, an thou - have provided thee somewhat of wine it is well, but, if not, haste to - procure it, ere thou take the meat and carry it away." Quoth Salim, "Allah - requite thee with weal— Canst thou shew me where liquor is sold?" and - quoth the Cook, "With me is all thou seekest. The youth asked, "Is there a - way for me to see it?" and the Cook sprang up and answered, "Pass on." So - he entered and the man showed him somewhat of wine; but he said, "I desire - better than this;" whereupon he opened a door and entering, said to Salim, - "Come in, and follow me." Accordingly Salim followed him till he brought - him to an underground chamber and showed him somewhat of wine that suited - him. So he occupied him with looking at it and taking him unawares, sprang - upon him from behind and threw him to the ground and sat upon his breast. - Then he drew a knife and set it to his jugular; whereupon there betided - Salim that wherewith Allah made him forget all that He had decreed to him,<a - href="#linknote-532" name="linknoteref-532" id="linknoteref-532"><small>532</small></a> - and he cried to the Cook, "Why dost thou this thing, O good fellow? Be - mindful of the Almighty and fear Him. Seest thou not I am a stranger man? - And knowest thou not I have behind me a forlorn defenceless<a - href="#linknote-533" name="linknoteref-533" id="linknoteref-533"><small>533</small></a> - woman? Wherefore wilt thou kill me?" Quoth the Kitchener, "Needs must I - kill thee, so I may take thy money;" and quoth Salim, "Take my money, but - kill me not, neither enter into sin against me; and do with me kindness, - for indeed the taking of my coin is more venial than the taking of my - life." The Cook replied, "This is nonsense. Thou canst not deliver thyself - herewith, O youth, because in thy deliverance is my destruction." Cried - Salim, "I swear to thee and give thee the bond of Allah (to whom belong - honour and glory) and His covenant, which He took of His prophets that I - will not discover thy secret; no, never." But the Kitchener replied, - "Away! Away! Alas! Alas! To this there is no path." However, Salim ceased - not to conjure him and humble himself to him and weep, while the Cook - persisted in his intent to cut his throat: then he shed tears and recited - these couplets;<a href="#linknote-534" name="linknoteref-534" - id="linknoteref-534"><small>534</small></a> - </p> -<pre xml:space="preserve"> - "Haste not to that thou dost desire, for haste is still unblest; - * Be merciful to men, as thou on mercy reckonest: - For no hand is there but the hand of God is over it * And no - oppressor but shall be with worse than he opprest." -</pre> - <p> - Quoth the Kitchener, "There is no help save that I slay thee, O fellow; - for an I spare thee, I shall myself be slain." But Salim said, "O my - brother, I will advise thee somewhat<a href="#linknote-535" - name="linknoteref-535" id="linknoteref-535"><small>535</small></a> other - than this." Asked the Cook, "What is it? Say and be brief, ere I cut thy - throat;" and Salim answered, "Suffer me to live and keep me as thy - Mameluke, thy white slave, and I will work at a craft of the skilled - workmen, wherefrom there shall result to thee every day two dinars." Quoth - the Kitchener, "What is the craft?" and quoth Salim, "The cutting of gems - and jewels." When the man heard this, he said to himself, "'Twill do me no - hurt if I imprison him and fetter him and bring him that whereat he may - work. An he tell truth, I will let him live, and if he prove a liar, I - will kill him." So he took a pair of stout shackles and fitting them on - Salim's legs, jailed him within his house and charged a man to guard him. - Then he asked him what tools he needed for work; and Salim described to - him whatso he required, and the Cook went out from him awhile and brought - him all he wanted. Then Salim sat and wrought at his craft; and he used - every day to earn two dinars; and this was his wont and custom with the - Kitchener, who fed him not but half his fill. Thus befel it with Salim; - but returning to his sister Salma, she awaited him till the last of the - day, yet he appeared not; and she expected him a second day and a third - and a fourth, yet there came no news of him. So she wept and beat hand on - breast and bethought her of her affair and her strangerhood and the - disappearance of her brother; and she improvised these couplets,— - </p> -<pre xml:space="preserve"> - "Salam t'you! Would I could see you again, * To the joy of my - heart and the coolth of my eyes: - You are naught but my hope and the whole of my hope * And under - my ribs<a href="#linknote-536" name="linknoteref-536" - id="linknoteref-536">536</a> love for you buried lies." -</pre> - <p> - She tarried on this wise awaiting him till the end of the month, but no - tidings of him came nor happened she upon aught of his trace; wherefore - she was troubled with exceeding trouble and sending her servants hither and - thither in search of him, abode in the sorest that might be of chagrin and - concern. When it was the beginning of the new month, she arose in the - morning and bidding one of her men cry her brother throughout the city, - sat to receive visits of condolence, nor was there any in town but made - act of presence to condole with her; and they were all sorry for her, - doubting not her being a man. When three nights had passed over her with - their days of the second month, she despaired of him and her tears never - dried: then she resolved to take up her abode in that city, and making - choice of a dwelling, removed thither. The folk resorted to her from all - parts, to sit with her and hear her speech and witness her fine breeding; - nor was it but a little while ere the king died and the folk differed - anent whom they should invest with the kingship after him, so that civil - war was like to befal them. However, the men of judgment and the folk of - understanding and the people of experience directed them to crown the - youth who had lost his brother, for that they still held Salma to be a - man. They consented to this one and all; and, betaking themselves to her, - offered the kingship.<a href="#linknote-537" name="linknoteref-537" - id="linknoteref-537"><small>537</small></a> She refused, but they were - urgent with her, till she consented, saying within herself, "My sole - desire in the kingship is to find my brother." Then they seated her upon - the throne of the realm and set the crown upon her head, after which she - undertook the business of governance and ordinance of affairs; and they - rejoiced in her with the utmost joy. On such wise fared it with her; but - as for Salim he abode with the Cook a whole year's space, bringing him two - dinars a day; and when his affair waxed longsome, the man felt for him and - pitied him. Presently he promised him release on condition that, if he let - him go, he should not discover his ill-deeds to the Sultan; for that it - was his wont now and then to entrap a man and carry him to his house and - slay him and take his money and cook his flesh and give it to the folk to - eat.<a href="#linknote-538" name="linknoteref-538" id="linknoteref-538"><small>538</small></a> - So he asked him, "O youth, wilt thou that I release thee from this thy - misery, on condition that thou be reasonable and never discover aught of - thine affair?" Salim answered, "I will swear to thee by whatsoever oath - thou wilt administer that I will keep thy secret and will not speak one - syllable anent thee, what while l am in the land of the living." Quoth the - Kitchener, "I purpose to send thee forth with my brother and cause thee - voyage with him over the sea, on condition that thou be to him a Mameluke, - a boughten slave; and when he cometh to the land of Hind, he shall sell - thee and thus wilt thou be delivered from prison and slaughter." And quoth - Salim, "'Tis well: be it as thou sayst, may Allah the Most High requite - thee with weal!" Accordingly the Cook equipped his brother and freighting - him a craft, stowed therein a cargaison of merchandise. Then he committed - Salim to him and they set out with the ship. The Lord decreed them safety, - so that they arrived at the first city of Hind, which is known as - Al-Mansúrah,<a href="#linknote-539" name="linknoteref-539" - id="linknoteref-539"><small>539</small></a> and cast anchor there. Now the - king of that city had died, leaving a daughter and a widow who, being the - quickest-witted of women and cleverest of the folk of her day, gave out - that the girl was a boy, so that the kingship might be established unto - them. The troops and the Emirs gave credit that the case was as she - avouched and that the Princess was a Prince; wherefore they obeyed her - bidding and the Queen-mother took order for the matter and used to dress - the girl in man's habit and seat her on the throne of the kingship, so - that the Lords of the land and the chief officers of the realm used to go - in to her and salute her and do her service and depart, nothing doubting - but she was a boy. After this fashion they fared for months and years and - the Queen-mother ceased not to do thus till the Cook's brother came to the - town in his ship, and with him Salim. He landed with the youth and - displayed him for sale to the Queen who, when she saw him, prognosticated - well of him; presently she bought him and was kind to him and entreated - him with honour. Then began she to prove him in his moral parts and make - assay of him in his affairs, and she found in him all that is in kings' - sons of understanding and fine breeding and good manners and qualities. - Thereupon she sent for him in private and said to him, "I am minded to do - thee a service, so thou canst keep a secret."<a href="#linknote-540" - name="linknoteref-540" id="linknoteref-540"><small>540</small></a> He - promised her all that she desired and she discovered to him her mystery in - the matter of her daughter, saying, "I will marry thee to her and commit - to thee the governance and constitute thee king and ruler over this city." - He thanked her and promised to carry out all she should order him, and she - said to him, "Go forth to such-an-one of the neighbouring provinces - privily." So he went forth and on the morrow she made ready loads and gear - and gifts and bestowed on him abundant substance, all of which they loaded - on the backs of baggage-camels. Then she gave out among the folk that the - nephew of the king, the son of his brother, was come and bade the Grandees - and troops go forth to meet him in a body: she also decorated the city in - his honour and the kettle-drums of good tidings beat for him whilst all - the king's household went out and dismounting before him, escorted him - into, and lodged him with the Queen-mother in the palace. Then she bade - the Headmen of the state attend his assembly; so they obeyed and witnessed - of his breeding and good parts that which amazed them and made them forget - the breeding of the kings who had preceded him. When they were grown to - like him, the Queenmother began sending privily for the Emirs and - Councillors, one by one, and swearing them to conceal her project; and - when she was assured of their discretion, she discovered to them that the - king had left naught save a daughter and that she had done this only that - she might continue the kingship in his family and that the rule should not - go forth from them; after which she informed them that she was minded to - marry her daughter with her nephew, the new-comer; and that he should be - the holder of the kingship. They approved her proposal and when she had - discovered the secret to the last of them and assured herself of their - aid, she published the news abroad and threw off all concealment. Then she - sent for the Kazis and Assessors, who drew up the contract of marriage - between Salim and the Princess, and they lavished gifts upon the soldiery - and overwhelmed them with largesse. The bride was incontinently carried in - procession to the young man and the kingship was established to him. They - tarried after this fashion a whole year when Salim said to the - Queen-mother, "Know that my life is not pleasing to me nor can I abide - with you in content till I get me tidings of my sister and learn how her - affair hath ended and how she hath fared after me. So I will go forth and - be absent from you a year's space; then will I return to you, Inshallah—an - it please God the Most High—and I win of this that which I hope." Quoth - she, "I will not trust to thy word, but will go with thee and help thee to - whatso thou wishest and further thee myself therein." Then she took a ship - and loaded it with all manner things of price, goods and monies and the - like. Furthermore, she appointed one of the Wazirs, a man in whom she - trusted for his conduct and contrivance, to rule the realm, saying to him, - "Abide in governance a full year and ordain all thou needest." Presently - the Queenmother and her daughter and son-in-law Salim went down to the - ship and sailed on till they made the land of Makran. Their arrival there - befel at the last of the day; so they nighted in their ship, and when the - morn was near to dawn, the young king landed, that he might go to the - Hammam, and walked marketwards. As he drew near the bath, the Cook met him - on the way and knew him; so he seized him and pinioning him straitly, - carried him to his house, where he clapped the old fetters on his feet and - cast him back into his former place of durance vile.<a href="#linknote-541" - name="linknoteref-541" id="linknoteref-541"><small>541</small></a> Salim, - finding himself in that sorry condition and considering that wherewith he - was afflicted of tribulation and the reverses of his fair fortune, in that - he had been a king and was now returned to fetters and prison and hunger, - wept and groaned and lamented and improvised these couplets, - </p> -<pre xml:space="preserve"> - "My God, no patience now can aid afford; * Strait is my breast, O - Thou of Lords the Lord: - My God, who in resource like thine hath force? * And Thou, the - Subtle, dost my case record." -</pre> - <p> - On this wise fared it with Salim; but as regards his wife and her mother, - when she awoke in the morning and her husband returned not to her with - break of dawn, she forebode all manner of calamity and, straightway - arising, she despatched her servants and all who were with her in quest of - her spouse; but they happened not on any trace of him nor could they hear - aught of his news. So she bethought herself concerning the case and - plained and wept and groaned and sighed and blamed Fortune the fickle, - bewailing the changes of Time and reciting these couplets,<a - href="#linknote-542" name="linknoteref-542" id="linknoteref-542"><small>542</small></a> - </p> -<pre xml:space="preserve"> - "God keep the days of love-delight! How passing sweet they were! - * How joyous and how solaceful was life in them whilere! - Would he were not, who sundered us upon the parting-day! * How - many a body hath he slain, how many a bone laid bare! - Sans fault of mine, my blood and tears he shed and beggared me * - Of him I love yet for himself gained nought thereby - whate'er." -</pre> - <p> - When she had made an end of her verses, she considered her affair and said - within herself, "By Allah, all these things have betided by the - predestination of Almighty Allah and His decree and this upon the forehead - was written in lines." Then she landed and walked on till she came to a - spacious place, and an open, where she asked of the folk and hired a - house. Thither she transported forthright all that was in the ship of - goods and sending after brokers, sold all that was with her. Presently she - took part of the price and began enquiring of the folk, so haply she might - scent out tidings of the lost one; and she addressed herself to lavishing - alms and preparing medicines for the sick, clothing the naked and watering - the dry ground<a href="#linknote-543" name="linknoteref-543" - id="linknoteref-543"><small>543</small></a> of the forlorn. She ceased not - so doing a whole year, and little by little she sold off her goods and - gave charitable gifts to the sick and sorry; whereby her report was - bruited abroad in the city and the folk abounded in her praise. All this - while Salim lay in fetters and strait prison, and melancholy gat hold of - him by reason of that whereinto he had fallen of this affliction. At last, - when care waxed on him and calamity grew longsome, he fell sick of a sore - sickness. Then the Kitchener, seeing his plight (and verily he was like to - sink for much suffering), loosed him from the fetters and bringing him - forth of the prison, committed him to an old woman, who had a nose the - bigness of a gugglet,<a href="#linknote-544" name="linknoteref-544" - id="linknoteref-544"><small>544</small></a> and bade her nurse him and - medicine him and serve him and entreat him kindly, so haply he might be - made whole of that his sickness. Accordingly the old woman took him and - carrying him to her lodging, began nursing him and giving him to eat and - drink; and when he was delivered of that torment, he recovered from the - malady which had afflicted him. Now the old woman had heard from the folk - of the lady who gave alms to the sick, and indeed the news of her bounties - reached both poor and rich; so she arose and bringing out Salim to the - door of her house, laid him upon a mat and wrapped him in an Abá-gown and - sat over against him. Presently, it befel that the lady passed by them, - and the old woman seeing her rose to her and blessed her, saying, "O my - daughter, O thou to whom belong goodness and beneficence and charity and - almsdoing,<a href="#linknote-545" name="linknoteref-545" - id="linknoteref-545"><small>545</small></a> know that this young man is a - foreigner, and indeed lack and lice and hunger and nakedness and cold slay - him." When the lady heard this, she gave her alms and presented her with a - part of that which was with her; and indeed her charitable heart inclined - to Salim, but she knew him not for her spouse. The old woman received the - alms from her and carrying it to Salim, took part for herself and with the - rest bought him an old shirt,<a href="#linknote-546" name="linknoteref-546" - id="linknoteref-546"><small>546</small></a> in which she clad him, after - she had stripped him of that he had on. Then she threw away the frock she - had taken from off him and arising forthwith, washed his body of that - which was thereon of grime and scented him with somewhat of scent. She - also bought chickens and made him broth; so he ate and his life returned - to him and he abode with her in all comfort of condition till the morrow. - Next morning the old woman said to Salim, "When the lady cometh to thee, - arise and buss her hand and say to her, 'I am a homeless man and indeed - cold and hunger kill me;' so haply she may give thee somewhat that thou - mayest expend upon thy case." And he answered, "To hear is to obey." Then - she took him by the hand and carrying him without her house, seated him at - the door; and as he sat, behold, the lady came up to him, whereupon the - old woman rose to her and Salim kissed her hand and, looking at her the - while, blessed her. But when he saw her, he knew her for his wife; so he - shrieked and shed tears and groaned and plained, at which she came up to - him and threw herself upon him; for indeed she knew him with all - knowledge, even as he knew her. So she hung to him and embraced him and - called to her serving-men and attendants and those who were about her; and - they took him up and carried him forth of that stead. When the old woman - saw this, she cried out to the Cook within the house, and he said to her, - "Fare thou before me." So she forewent him and he ran after her and ceased - not running till he overtook the party and seizing Salim, exclaimed "What - aileth you to take my slave-lad?" Whereupon the Queen cried out at him, - saying, "Know that this is my husband, whom I had lost;" and Salim also - cried out, saying, "Mercy! Mercy! I appeal to Allah and to the Sultan - against this Satan!" Therewith a world of folk straightway gathered - together and loud rose the cries and the clamours between them; but the - most part of them said, "Carry their case up to the Sultan." So they - referred the matter to the king, who was none other than Salim's sister - Salma. Then they repaired to the palace and the dragoman went in to Salma - and said to her, "O king of the age, here is a Hindi woman, who cometh - from the land of Hind, and she hath laid hands on a servant, a young man, - claiming him as her husband, who hath been lost to her these two years, - and she journeyed not hither save for his sake, and in very sooth these - many days she hath done almsdeeds in thy city. And here is a fellow, a - Kitchener, who declareth that the young man is his slave."<a - href="#linknote-547" name="linknoteref-547" id="linknoteref-547"><small>547</small></a> - When the Queen heard these words, her vitals quivered and she groaned from - a grieving heart and called to mind her brother and that which had betided - him. Then she bade those around her bring them between her hands, and when - she saw them, she knew her brother and was about to cry aloud; but her - reason restrained her; yet she could not prevent herself rising up and - sitting down.<a href="#linknote-548" name="linknoteref-548" - id="linknoteref-548"><small>548</small></a> At last, however, she enforced - her soul to patience and said to them, "Let each and every of you acquaint - me with his case." So Salim came forward and kissing ground before the - king, lauded him and related to him his story from first to last, until - the time of their coming to that city, he and his sister, telling him how - he had entered the place and had fallen into the hands of the Cook and - that which had betided him and whatso he had suffered from him of beating - and collars, of fetters and pinioning, till the man had made him his - brother's Mameluke, a boughten slave, and how the brother had sold him in - Hind and he had become king by marrying the Princess: and how life was not - lovesome to him till he should foregather with his sister and now the same - Cook had fallen in with him a second time and had pinioned and fettered - him. Brief, he acquainted her with that which had betided him of sickness - and sorrow for the space of a whole year. When he had made an end of his - speech, his wife straightways came forward and told her story, from incept - to termination, how her mother bought him<a href="#linknote-549" - name="linknoteref-549" id="linknoteref-549"><small>549</small></a> from - the Cook's partner and the people of the kingdom came under his rule; nor - did she cease telling till she came, in her history, to that city and - acquainted the king with the manner of her meeting her husband. When she - had made an end of her adventure, the Kitchener exclaimed, "Alack, what - befals us from lying rascals. By Allah, O king, this woman lieth against - me, for this youth is my rearling<a href="#linknote-550" - name="linknoteref-550" id="linknoteref-550"><small>550</small></a> and he - was born of one of my slave-girls. He fled from me and I found him again." - When the Queen heard the last of the talk, she said to the Cook, "The - decree between you shall not be save in accordance with justice." Then she - dismissed all those who were present and turning to her brother, said to - him, "Indeed thy truth is stablished with me and the sooth of thy speech, - and praised be Allah who hath brought about reunion between thee and thy - wife! So now begone with her to thy country and cease to seek thy sister - Salma and depart in peace." But, hearing this, Salim replied, "By Allah, - by the might of the All-knowing King, I will not turn back from seeking my - sister till I die or I find her, Inshallah!" Then he called his sister to - mind and improvised from a heart disappointed, troubled, afflicted these - couplets, - </p> -<pre xml:space="preserve"> - "O thou who blam'st me for my heart, in anger twitting me, * - Hadst tasted what my heart did taste, thou wouldst be - pitying me! - By Allah, O my chider for my sister leave, ah! leave * My heart - to moan its grief and feel the woes befitting me. - Indeed I grew to hold her dear privily, publicly; * And in my - bosom bides a pang at no time quitting me; - And in my vitals burns a flame that ne'er was equalled by * The - fire of hell and blazeth high to Death committing me." -</pre> - <p> - Now when his sister Salma heard what he said, she could no longer restrain - her soul, but threw herself upon him and discovered to him her case. When - he knew her, he threw himself upon her swooning awhile; after which he - came to himself and cried, "Lauded be the Lord, the Bountiful, the - Beneficent!" Then they plained each to other of that they had suffered - from the pangs of parting, whilst Salim's wife wondered at this and - Salma's patience and endurance pleased her. So she saluted her with the - Salam, and thanked her for her fair boons, saying, "By Allah, O my lady, - all that we are in of gladness never befel us save by thy blessing; so - praised be Allah who deigned vouchsafe us thy sight!" Then they tarried - all three, Salma, Salim and his wife, in joy and happiness and delight - three days, veiled from the folk; and it was bruited abroad in the city - that the king had found his brother, who was lost for many a year, and had - saved him from the Cook's house. On the fourth day, all the troops and the - lieges assembled together to see the King and standing at his gate, craved - leave to enter. Salma bade admit them; so they entered and paid her royal - suit and service and gave her joy of her brother's safe return. She bade - them do homage to Salim, and they consented and sware fealty to him; after - which they kept silence awhile, so they might hear what the king should - command. Then quoth Salma, "Ho, ye gathering of soldiers and subjects, ye - wot that ye forced me willy-nilly to accept the kingship and besought me - thereof and I consented to your desires anent my being raised to rule over - you; and I did this against my will; for I would have you know that I am a - woman and that I disguised myself and donned man's dress, so peradventure - my case might be concealed when I lost my brother. But now Allah hath - deigned reunite me with my brother, and it is no longer lawful to me that - I be king and Sultan over the people, and I a woman; because there is no - Sultanate for women, whenas men are present.<a href="#linknote-551" - name="linknoteref-551" id="linknoteref-551"><small>551</small></a> For - this reason, an it suit you, set my brother on the throne of the kingdom, - for this is he; and I will busy myself with the worship of Allah the Most - High and thanksgiving to Him for my reunion with my brother. Or, an ye - prefer it, take your kingship and make whom ye will ruler and liege lord - thereof." Upon this the folk all cried out, saying, "We accept him to king - over us;" and they did him suit and service and gave him joy of the - kingship. So the preachers preached the sermon<a href="#linknote-552" - name="linknoteref-552" id="linknoteref-552"><small>552</small></a> in his - name and the court-poets praised him; and he lavished largesse upon the - soldiery and the suite and overwhelmed them with favours and bounties and - was prodigal to the Ryots of justice and equity, with goodly policy and - polity. When he had effected this much of his affect, he caused bring - forth the Cook and his household to the divan, but spared the old woman - who had nursed him, because she had been the cause of his deliverance. - Then all assembled without the town and he tormented the Cook and those - who were with him with all manner torments, after which he did him to die - by the foulest of deaths<a href="#linknote-553" name="linknoteref-553" - id="linknoteref-553"><small>553</small></a> and burning him with fire, - scattered his ashes far and wide in the air. After this Salim abode in the - governance, invested with the Sultanate, and ruled the people a whole - year, when he returned to Al-Mansúrah and sojourned there another year. - And he and his wife ceased not to go from city to city and tarry in this a - year and that a year, till he was vouchsafed children and they grew up, - whereupon he appointed him of his sons, who was found fitting, to be his - deputy in one kingdom and he ruled in the other; and he lived, he and his - wife and children, what while Almighty Allah willed.<a href="#linknote-554" - name="linknoteref-554" id="linknoteref-554"><small>554</small></a> "Nor" - (continued the Wazir), "O King of the age, is this story rarer or stranger - than the King of Hind and his wronged and envied Minister." When the King - heard this, his mind was occupied,<a href="#linknote-555" - name="linknoteref-555" id="linknoteref-555"><small>555</small></a> and he - bade the Wazir hie to his own house. - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0106" id="link2H_4_0106"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - THE TWENTY-EIGHTH AND LAST NIGHT OF THE MONTH. - </h2> - <p> - When the evening evened, the King summoned the Minister and bade him tell - the story of the King of Hind and his Wazir. So he said, "Hearkening and - obedience. Give ear, O auspicious King, to - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0107" id="link2H_4_0107"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - The Tale of the King of Hind and his Wazir. - </h2> - <p> - There was once in the Hind-land a king illustrious of worth, endowed with - understanding and policy, and his name was Shah Bakht. He had a Minister, - a godly man and a sagacious, right prudent in rede, conformable to him in - governance and just in judgment; for which cause his enviers were many and - many were the hypocrites who sought faults in him and set snares for him, - so that they insinuated into King Shah Bakht's eyes hatred against him and - sowed in his heart despite towards him; and plot followed plot, and their - rancour waxed until the king was brought to arrest him and lay him in jail - and to confiscate his wealth and degrade him from his degree. When they - knew that there was left him no possession for which the king might lust, - they feared lest the sovran release him, by the influence of the Wazir's - good counsel upon the king's heart, and he return to his former case, so - should their machinations be marred and their degrees degraded, for that - they knew that the king would need whatso he had known from that man nor - would forget aught wherewith he was familiar in him. Now it came to pass - that a certain person of perverted belief<a href="#linknote-556" - name="linknoteref-556" id="linknoteref-556"><small>556</small></a> found a - way to the adorning of falsehood with a semblance of fair-seeming and - there proceeded from him that whereby the hearts of the folk were - occupied, and their minds were corrupted by his lying tales; for that he - made use of Indian quiddities<a href="#linknote-557" name="linknoteref-557" - id="linknoteref-557"><small>557</small></a> and forged them into proof for - the denial of the Maker, the Creator, extolled be His might and exalted be - He and glorified and magnified above the speech of the deniers. He - avouched that it is the planets which order all worldly affairs and he set - down twelve mansions<a href="#linknote-558" name="linknoteref-558" - id="linknoteref-558"><small>558</small></a> to twelve Zodiacal signs and - made each sign thirty degrees,<a href="#linknote-559" - name="linknoteref-559" id="linknoteref-559"><small>559</small></a> after - the number of the days of the month, so that in twelve mansions there are - three hundred and sixty, after the number of the days of the year; and he - wrought a work, wherein he lied and was an infidel and denied the Deity, - be He for ever blessed! Then he laid hold of the king's heart and the - enviers and haters aided him against the Minister and won the royal favour - and corrupted his intent against the Wazir, so that he got of him that - which he got and at last his lord banished him and thrust him away. By - such means the wicked man obtained that which he sought of the Minister - and the case was prolonged till the affairs of the kingdom became - disordered, by dint of ill government, and the most part of the king's - reign fell off from him and he came nigh unto ruin. On this wise he was - assured of the loyalty of his whilome sagacious Wazir and the excellence - of his ordinance and the rectitude of his rede. So he sent after him and - brought him and the wicked man before him and summoning to his presence - the Lords of his land and the Chiefs of his chieftainship, gave them leave - to talk and dispute and forbade the wicked man from his perverted belief. - <a href="#linknote-560" name="linknoteref-560" id="linknoteref-560"><small>560</small></a> - Then arose that wise Minister and skilful and praised Allah Almighty and - lauded Him and glorified Him and hallowed Him and attested His unity and - disputed with the miscreant and overcame him and silenced him; nor did he - cease from him till he compelled him to make confession of repentance from - that which he had misbelieved. Therewith King Shah Bakht rejoiced with - exceeding great joy and cried, "Praise be to the Lord who hath saved me - from this man and hath preserved me from the loss of my kingship and my - prosperity!" So the affair of the Wazir returned to order and stablishment - and the king restored him to his place and raised him to higher rank. - Lastly, he assembled the folk who had striven against him and destroyed - them all, to the last man. "And how like" (continued the Wazir), "is this - story to that of myself and King Shah Bakht, with regard to that which - befel me of the changing of the King and his crediting others against me; - but now is the fairness of my fashion fulfilled in thine eyes, for that - Allah Almighty hath inspired thee with wisdom and endowed thee with - longanimity and patience to hear from me whatso He allotted to those who - forewent us, till He hath shown forth my innocence and made manifest unto - thee the truth. For lo and behold! the days are now past, wherein it was - declared to the king that I should labour for the loss of my soul,<a - href="#linknote-561" name="linknoteref-561" id="linknoteref-561"><small>561</small></a> - that is within the month; and lookye, the probation-time is gone by, and - past is the season of evil and it hath ceased by the protection of the - King and his good fortune." Then he bowed his head and was silent. When - King Shah Bakht heard his Wazir's speech, he was abashed before him and - confounded, and he marvelled at the gravity of his intellect and his - long-suffering. So he sprang up to him and embraced him and the Minister - kissed his feet. Then the King called for a costly robe of honour and cast - it over Al-Rahwan and honoured him with the highmost honour and showed him - especial favour and restored him to his degree and Wazirate. Furthermore - he imprisoned those who had devised his destruction with lies and leasing - and gave him full leave and license to pass judgment upon the Interpreter - who had expounded to him the dream. So the Wazir abode in the ordering of - the realm until Death came to them; "And this" (added Shahrazad) "is all, - O king of the age, that hath come down to us of King Shah Bakht and his - Wazir." - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_4_0108" id="link2H_4_0108"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - SHAHRAZAD AND SHAHRYAR. - </h2> - <p> - As for King Shahryar, he wondered at Shahrazad with the utmost wonder and - drew her near to his heart of his abounding affection for her; and she was - magnified in his eyes and he said within himself, "By Allah, the like of - this is not deserving of slaughter, for indeed the time favoureth us not - with her equal. By the Almighty, I have been reckless of mine affair, and - had not the Lord overcome me with His ruth and put this one at my service - so she might recount to me instances manifest and cases truthful and - admonitions goodly and traits edifying, such as should restore me to the - right road, I had come to ruin! Wherefore to Allah be the praise herefor - and I beseech the Most High to make my end with her like that of the Wazir - and Shah Bakht." Then sleep overcame the king and glory be unto Him who - sleepeth not!<a href="#linknote-562" name="linknoteref-562" - id="linknoteref-562"><small>562</small></a> When it was the Nine hundred - and thirtieth Night, Shahrazad said, "O king, there is present in my - thought a tale which treateth of women's trickery and wherein is a warning - to whoso will be warned and an admonishment to whoso will be admonished - and whoso hath sight and insight; but I fear lest the hearing of this - belittle me with the liege-lord and lower my degree in his esteem; yet I - hope that this will not be, because 'tis a rare tale. Women are indeed - mischief-makers; their craft and their cunning may not be told nor may - their wiles be known; while men enjoy their company and are not instant to - uphold them in the right way, neither are they vigilant over them with all - vigilance, but relish their society and take whatso is winsome and regard - not that which is other than this. Indeed, they are like unto the crooked - rib, which an thou go about to straighten, thou distortest it, and which - an thou persist in straightening, thou breakest it,<a href="#linknote-563" - name="linknoteref-563" id="linknoteref-563"><small>563</small></a> so it - behoveth the wise man to be silent concerning them." Thereupon quoth - Dinarzad, "O sister mine, bring forth that which is with thee and that - which is present to thy mind of the story concerning the guile of women - and their wiles, and have no fear lest this lessen thee with the king; for - that women are, like jewels, of all kinds and colours. When a gem falleth - into the hand of an expert, he keepeth it for himself and leaveth all - beside it. Eke he preferreth some of them over others, and in this he is - like the potter,<a href="#linknote-564" name="linknoteref-564" - id="linknoteref-564"><small>564</small></a> who filleth his kiln with all - the vessels he hath moulded and under them kindleth his fire. When the - baking is done and he taketh out that which is in the kiln, he findeth no - help for it but that he must break some of them, whilst others are what - the folk need and whereof they make use, while yet others there are which - return to be as they were. So fear thou not nor deem it a grave matter to - adduce that which thou knowest of the craft of women, for that in this is - profit for all folk." Then said Shahrazad, "Then relate, O king (but Allah - alone knoweth the secret things) the Tale of— - </p> - <p> - End of Volume 11 - </p> - <p> - <br /><br /> - </p> - <hr /> - <p> - <a name="link2H_FOOT" id="link2H_FOOT"> </a> - </p> - <div style="height: 4em;"> - <br /><br /><br /><br /> - </div> - <h2> - FOOTNOTES - </h2> - <p> - <a name="linknote-1" id="linknote-1"> </a> - </p> - <p class="foot"> - 1 (<a href="#linknoteref-1">return</a>)<br /> [ Arab. "Al-Náim wa - al-Yakzán." This excellent story is not in the Mac. or Bresl. Edits.; but - is given in the Breslau Text, iv. 134-189 (Nights cclxxii.-ccxci.). It is - familiar to readers of the old "Arabian Nights Entertainments" as - "Abou-Hassan or the Sleeper Awakened;" and as yet it is the only one of - the eleven added by Galland whose original has been discovered in Arabic: - the learned Frenchman, however, supplied it with embellishments more suo, - and seems to have taken it from an original fuller than our text as is - shown by sundry poetical and other passages which he apparently did not - invent. Lane (vol. ii. chap. 12), noting that its chief and best portion - is an historical anecdote related as a fact, is inclined to think that it - is not a genuine tale of The Nights. He finds it in Al-Ishákí who finished - his history about the close of Sultan Mustafá the Osmanli's reign, circa - A.H. 1032 (= 1623), and he avails himself of this version as it is - "narrated in a simple and agreeable manner." Mr. Payne remarks, "The above - title (Asleep and Awake) is of course intended to mark the contrast - between the everyday (or waking) hours of Aboulhusn and his fantastic life - in the Khalif's palace, supposed by him to have passed in a dream;" I may - add that amongst frolicsome Eastern despots the adventure might often have - happened and that it might have given a hint to Cervantes.] - </p> - <p> - <a name="linknote-2" id="linknote-2"> </a> - </p> - <p class="foot"> - 2 (<a href="#linknoteref-2">return</a>)<br /> [ i.e., The Wag. See vol. i. - 311: the old version calls him "the Debauchee."] - </p> - <p> - <a name="linknote-3" id="linknote-3"> </a> - </p> - <p class="foot"> - 3 (<a href="#linknoteref-3">return</a>)<br /> [ Arab. "Al-Fárs"; a people - famed for cleverness and debauchery. I cannot see why Lane omitted the - Persian, unless he had Persian friends at Cairo.] - </p> - <p> - <a name="linknote-4" id="linknote-4"> </a> - </p> - <p class="foot"> - 4 (<a href="#linknoteref-4">return</a>)<br /> [ i.e., the half he intended - for spending-money.] - </p> - <p> - <a name="linknote-5" id="linknote-5"> </a> - </p> - <p class="foot"> - 5 (<a href="#linknoteref-5">return</a>)<br /> [ i.e., "men," a - characteristic Arab idiom: here it applies to the sons of all time.] - </p> - <p> - <a name="linknote-6" id="linknote-6"> </a> - </p> - <p class="foot"> - 6 (<a href="#linknoteref-6">return</a>)<br /> [ i.e., make much of thee.] - </p> - <p> - <a name="linknote-7" id="linknote-7"> </a> - </p> - <p class="foot"> - 7 (<a href="#linknoteref-7">return</a>)<br /> [ In Lane the Caliph is - accompanied by "certain of his domestics."] - </p> - <p> - <a name="linknote-8" id="linknote-8"> </a> - </p> - <p class="foot"> - 8 (<a href="#linknoteref-8">return</a>)<br /> [ Arab. "Khubz Mutabbak," = - bread baked in a platter, instead of an oven, an earthen jar previously - heated, to the sides of which the scones or bannocks of dough are applied: - "it is lighter than oven-bread, especially if it be made thin and - leavened." See Al-Shakúrí, a medical writer quoted by Dozy.] - </p> - <p> - <a name="linknote-9" id="linknote-9"> </a> - </p> - <p class="foot"> - 9 (<a href="#linknoteref-9">return</a>)<br /> [ In other parts of The - Nights Harun al-Rashid declines wine-drinking.] - </p> - <p> - <a name="linknote-10" id="linknote-10"> </a> - </p> - <p class="foot"> - 10 (<a href="#linknoteref-10">return</a>)<br /> [ The 'Allámah - (doctissimus) Sayce (p. 212, Comparative Philology, London, Trübner, 1885) - goes far back for Khalífah = a deputy, a successor. He begins with the - Semitic (Hebrew?) root "Khaliph" = to change, exchange: hence "Khaleph" = - agio. From this the Greeks got their {kóllybos} and Cicero his "Collybus," - a money-lender.] - </p> - <p> - <a name="linknote-11" id="linknote-11"> </a> - </p> - <p class="foot"> - 11 (<a href="#linknoteref-11">return</a>)<br /> [ Arab. "Harfúsh" (in - Bresl. Edit. iv. 138, "Kharfúsh"), in popular parlance a "blackguard." I - have to thank Mr. Alexander J. Cotheal, of New York, for sending me a MS. - Copy of this tale.] - </p> - <p> - <a name="linknote-12" id="linknote-12"> </a> - </p> - <p class="foot"> - 12 (<a href="#linknoteref-12">return</a>)<br /> [ Arab. "Ta'ám," in Egypt - and Somaliland = millet seed (Holcus Sorghum) cooked in various ways. In - Barbary it is applied to the local staff of life, Kuskusú, wheaten or - other flour damped and granulated by hand to the size of peppercorns, and - lastly steamed (as we steam potatoes), the cullender-pot being placed over - a long-necked jar full of boiling water. It is served with clarified - butter, shredded onions and meat; and it represents the Risotto of - Northern Italy. Europeans generally find it too greasy for digestion. This - Barbary staff of life is of old date and is thus mentioned by Leo - Africanus in early sixth century. "It is made of a lump of Dow, first set - upon the fire, in a vessel full of holes and afterwards tempered with - Butter and Pottage." So says good Master John Pory, "A Geographical - Historie of Africa, by John Leo, a Moor," London, 1600, impensis George - Bishop.] - </p> - <p> - <a name="linknote-13" id="linknote-13"> </a> - </p> - <p class="foot"> - 13 (<a href="#linknoteref-13">return</a>)<br /> [ Arab. "Bi al-Salám" - (pron. "Bissalám") = in the Peace (of Allah).] - </p> - <p> - <a name="linknote-14" id="linknote-14"> </a> - </p> - <p class="foot"> - 14 (<a href="#linknoteref-14">return</a>)<br /> [ And would bring him bad - luck if allowed to go without paying.] - </p> - <p> - <a name="linknote-15" id="linknote-15"> </a> - </p> - <p class="foot"> - 15 (<a href="#linknoteref-15">return</a>)<br /> [ i.e., of the first half, - as has been shown.] - </p> - <p> - <a name="linknote-16" id="linknote-16"> </a> - </p> - <p class="foot"> - 16 (<a href="#linknoteref-16">return</a>)<br /> [ Arab. "Kumájah" from the - Persian Kumásh = bread unleavened and baked in ashes. Egyptians use the - word for bannocks of fine flour.] - </p> - <p> - <a name="linknote-17" id="linknote-17"> </a> - </p> - <p class="foot"> - 17 (<a href="#linknoteref-17">return</a>)<br /> [ Arab. "Kalí," our - "alcali" ; for this and other abstergents see vol. i. 279.] - </p> - <p> - <a name="linknote-18" id="linknote-18"> </a> - </p> - <p class="foot"> - 18 (<a href="#linknoteref-18">return</a>)<br /> [ These lines have occurred - twice in vol. i. 117 (Night xii.); I quote Mr. Payne.] - </p> - <p> - <a name="linknote-19" id="linknote-19"> </a> - </p> - <p class="foot"> - 19 (<a href="#linknoteref-19">return</a>)<br /> [ Arab. "Yá 'llah, yá - 'lláh;" vulg. used for "Look sharp!" e.g., "Yá 'llah jári, yá walad" = Be - off at once, boy."] - </p> - <p> - <a name="linknote-20" id="linknote-20"> </a> - </p> - <p class="foot"> - 20 (<a href="#linknoteref-20">return</a>)<br /> [ Arab. "Banj akrítashí," a - term which has occurred before.] - </p> - <p> - <a name="linknote-21" id="linknote-21"> </a> - </p> - <p class="foot"> - 21 (<a href="#linknoteref-21">return</a>)<br /> [ A natural clock, called - by West Africans Cokkerapeek = Cock-speak. All the world over it is the - subject of superstition: see Giles's "Strange Stories from a Chinese - Studio" (i. 177), where Miss Li, who is a devil, hears the cock crow and - vanishes.] - </p> - <p> - <a name="linknote-22" id="linknote-22"> </a> - </p> - <p class="foot"> - 22 (<a href="#linknoteref-22">return</a>)<br /> [ In Lane Al-Rashid "found - at the door his young men waiting for him and ordered them to convey - Abu-l-Hasan upon a mule and returned to the palace; Abu-l-Hasan being - intoxicated and insensible. And when the Khaleefah had rested himself in - the palace, he called for," etc.] - </p> - <p> - <a name="linknote-23" id="linknote-23"> </a> - </p> - <p class="foot"> - 23 (<a href="#linknoteref-23">return</a>)<br /> [ Arab. "Kursi," Assyrian - "Kussú" = throne; and "Korsái" in Aramaic (or Nabathean as Al-Mas'udi - calls it), the second growth-period of the "Semitic" family, which - supplanted Assyrian and Babylonian, and became, as Arabic now is, the - common speech of the "Semitic" world.] - </p> - <p> - <a name="linknote-24" id="linknote-24"> </a> - </p> - <p class="foot"> - 24 (<a href="#linknoteref-24">return</a>)<br /> [ Arab. "Makán mahjúb," - which Lane renders by "a private closet," and Payne by a "privy place," - suggesting that the Caliph slept in a numéro cent. So, when starting for - the "Trakki Campaign," Sir Charles Napier (of Sind), in his zeal for - lightening officers' baggage, inadvertently chose a water-closet tent for - his head-quarters—magno cum risu not of the staff, who had a strange fear - of him, but of the multitude who had not.] - </p> - <p> - <a name="linknote-25" id="linknote-25"> </a> - </p> - <p class="foot"> - 25 (<a href="#linknoteref-25">return</a>)<br /> [ Arab. "Dar al-Salam," one - of the seven "Gardens" into which the Mohammedan Paradise is divided. - Man's fabled happiness began in a Garden (Eden) and the suggestion came - naturally that it would continue there. For the seven Heavens, see vol. - viii., 111.] - </p> - <p> - <a name="linknote-26" id="linknote-26"> </a> - </p> - <p class="foot"> - 26 (<a href="#linknoteref-26">return</a>)<br /> [ Branch of Pearl, see vol. - ii. 57.] - </p> - <p> - <a name="linknote-27" id="linknote-27"> </a> - </p> - <p class="foot"> - 27 (<a href="#linknoteref-27">return</a>)<br /> [ Arab. "Kahbah," the - lowest word (vol. i. 70), effectively used in contrast with the speaker's - surroundings.] - </p> - <p> - <a name="linknote-28" id="linknote-28"> </a> - </p> - <p class="foot"> - 28 (<a href="#linknoteref-28">return</a>)<br /> [ Arab. "Yá kabírí," = mon - brave, my good man.] - </p> - <p> - <a name="linknote-29" id="linknote-29"> </a> - </p> - <p class="foot"> - 29 (<a href="#linknoteref-29">return</a>)<br /> [ This exaggeration has now - become familiar to English poets.] - </p> - <p> - <a name="linknote-30" id="linknote-30"> </a> - </p> - <p class="foot"> - 30 (<a href="#linknoteref-30">return</a>)<br /> [ Like an Eastern he goes - to the water-closet the first thing in the morning, or rather dawn, and - then washes ceremonially before saying the first prayer. In Europe he - would probably wait until after breakfast. See vol. iii. 242.] - </p> - <p> - <a name="linknote-31" id="linknote-31"> </a> - </p> - <p class="foot"> - 31 (<a href="#linknoteref-31">return</a>)<br /> [ I have explained why an - Eastern does not wash in the basin as Europeans do in vol. i. p. 241.] - </p> - <p> - <a name="linknote-32" id="linknote-32"> </a> - </p> - <p class="foot"> - 32 (<a href="#linknoteref-32">return</a>)<br /> [ i.e., He was confused - that he forgot. All Moslems know how to pray, whether they pray or not.] - </p> - <p> - <a name="linknote-33" id="linknote-33"> </a> - </p> - <p class="foot"> - 33 (<a href="#linknoteref-33">return</a>)<br /> [ The dawn-prayer consists - of only four inclinations (raka'at); two "Farz" (divinely appointed), and - two Sunnah (the custom of the Apostle). For the Raka'áh see Lane, M.E. - chapt. iii.; it cannot be explained without illustrations.] - </p> - <p> - <a name="linknote-34" id="linknote-34"> </a> - </p> - <p class="foot"> - 34 (<a href="#linknoteref-34">return</a>)<br /> [ After both sets of - prayers, Farz and Sunnah, the Moslem looks over his right shoulder and - says, "The Peace (of Allah) be upon you and the ruth of Allah," and - repeats the words over the left shoulder. The salutation is addressed to - the Guardian Angels or to the bystanders (Moslems), who, however, do not - return it.] - </p> - <p> - <a name="linknote-35" id="linknote-35"> </a> - </p> - <p class="foot"> - 35 (<a href="#linknoteref-35">return</a>)<br /> [ i.e., Ibrahim of Mosul - the musician. See vol. iv. 108.] - </p> - <p> - <a name="linknote-36" id="linknote-36"> </a> - </p> - <p class="foot"> - 36 (<a href="#linknoteref-36">return</a>)<br /> [ Arab. "Líyúth" plur. of - "layth," a lion: here warriors are meant.] - </p> - <p> - <a name="linknote-37" id="linknote-37"> </a> - </p> - <p class="foot"> - 37 (<a href="#linknoteref-37">return</a>)<br /> [ The Abbasides traced - their descent from Al-Abbas, Mohammed's uncle, and justly held themselves - as belonging to the family of the Prophet. See vol. ii. 61.] - </p> - <p> - <a name="linknote-38" id="linknote-38"> </a> - </p> - <p class="foot"> - 38 (<a href="#linknoteref-38">return</a>)<br /> [ Arab. "Nímshah" = - "half-sword." See vol. ii. p. 193.] - </p> - <p> - <a name="linknote-39" id="linknote-39"> </a> - </p> - <p class="foot"> - 39 (<a href="#linknoteref-39">return</a>)<br /> [ i.e., May thy - dwelling-place never fall into ruin. The prayer has, strange to say, been - granted. "The present city on the eastern bank of the Tigris was built by - Haroun al-Rashid, and his house still stands there and is an object of - reverent curiosity." So says my friend Mr. Grattan Geary (vol. i. p. 212, - "Through Asiatic Turkey," London: Low, 1878). He also gives a sketch of - Zubaydah's tomb on the western bank of the Tigris near the suburb which - represents old Baghdad; it is a pineapple dome springing from an octagon, - both of brick once revetted with white stucco.] - </p> - <p> - <a name="linknote-40" id="linknote-40"> </a> - </p> - <p class="foot"> - 40 (<a href="#linknoteref-40">return</a>)<br /> [ In the Bresl. Edit. four - hundred. I prefer the exaggerated total.] - </p> - <p> - <a name="linknote-41" id="linknote-41"> </a> - </p> - <p class="foot"> - 41 (<a href="#linknoteref-41">return</a>)<br /> [ i.e., the raised recess - at the upper end of an Oriental saloon, and the place of honour, which - Lane calls by its Egyptian name "Líwán." See his vol. i. 312 and his M.E. - chapt. i.: also my vol. iv. p. 71.] - </p> - <p> - <a name="linknote-42" id="linknote-42"> </a> - </p> - <p class="foot"> - 42 (<a href="#linknoteref-42">return</a>)<br /> [ "Bit o'Musk."] - </p> - <p> - <a name="linknote-43" id="linknote-43"> </a> - </p> - <p class="foot"> - 43 (<a href="#linknoteref-43">return</a>)<br /> [ "A gin," a snare.] - </p> - <p> - <a name="linknote-44" id="linknote-44"> </a> - </p> - <p class="foot"> - 44 (<a href="#linknoteref-44">return</a>)<br /> [ "A gift," a present. It - is instructive to compare Abu al-Hasan with Sancho Panza, sprightly Arab - wit with grave Spanish humour.] - </p> - <p> - <a name="linknote-45" id="linknote-45"> </a> - </p> - <p class="foot"> - 45 (<a href="#linknoteref-45">return</a>)<br /> [ i.e., he fell down - senseless. The old version has "his head knocked against his knees."] - </p> - <p> - <a name="linknote-46" id="linknote-46"> </a> - </p> - <p class="foot"> - 46 (<a href="#linknoteref-46">return</a>)<br /> [ Arab. "Waddi" vulg. - Egyptian and Syrian for the classical "Addí" (ii. of Adú = preparing to - do). No wonder that Lane complains (iii. 376) of the vulgar style, - abounding in errors."] - </p> - <p> - <a name="linknote-47" id="linknote-47"> </a> - </p> - <p class="foot"> - 47 (<a href="#linknoteref-47">return</a>)<br /> [ O Apple, O Repose o' - Hearts, O Musk, O Choice Gift.] - </p> - <p> - <a name="linknote-48" id="linknote-48"> </a> - </p> - <p class="foot"> - 48 (<a href="#linknoteref-48">return</a>)<br /> [ Arab. "Doghrí," a pure - Turkish word, in Egypt meaning "truly, with truth," straightforwardly; in - Syria = straight (going), directly.] - </p> - <p> - <a name="linknote-49" id="linknote-49"> </a> - </p> - <p class="foot"> - 49 (<a href="#linknoteref-49">return</a>)<br /> [ Arab. "Máristán," see - vol. i. 288.] - </p> - <p> - <a name="linknote-50" id="linknote-50"> </a> - </p> - <p class="foot"> - 50 (<a href="#linknoteref-50">return</a>)<br /> [ The scene is a rechauffé - of Badr al-Din Hasan and his wife, i. 247.] - </p> - <p> - <a name="linknote-51" id="linknote-51"> </a> - </p> - <p class="foot"> - 51 (<a href="#linknoteref-51">return</a>)<br /> [ Arab. "Janzír," another - atrocious vulgarism for "Zanjír," which however, has occurred before.] - </p> - <p> - <a name="linknote-52" id="linknote-52"> </a> - </p> - <p class="foot"> - 52 (<a href="#linknoteref-52">return</a>)<br /> [ Arab. "Arafshah."] - </p> - <p> - <a name="linknote-53" id="linknote-53"> </a> - </p> - <p class="foot"> - 53 (<a href="#linknoteref-53">return</a>)<br /> [ In the "Mishkát - al-Masábih" (ii. 341), quoted by Lane, occurs the Hadis, "Shut your doors - anights and when so doing repeat the Basmalah; for the Devil may not open - a door shut in Allah's name." A pious Moslem in Egypt always ejaculates, - "In the name of Allah, the Compassionating," etc., when he locks a door, - covers up bread, doffs his clothes, etc., to keep off devils and dæmons.] - </p> - <p> - <a name="linknote-54" id="linknote-54"> </a> - </p> - <p class="foot"> - 54 (<a href="#linknoteref-54">return</a>)<br /> [ An Arab idiom meaning, "I - have not found thy good fortune (Ka'b = heel, glory, prosperity) do me any - good."] - </p> - <p> - <a name="linknote-55" id="linknote-55"> </a> - </p> - <p class="foot"> - 55 (<a href="#linknoteref-55">return</a>)<br /> [ Arab. "Yá Nakbah" = a - calamity to those who have to do with thee!] - </p> - <p> - <a name="linknote-56" id="linknote-56"> </a> - </p> - <p class="foot"> - 56 (<a href="#linknoteref-56">return</a>)<br /> [ Koran cxii., the "Chapter - of Unity." See vol. iii. 307] - </p> - <p> - <a name="linknote-57" id="linknote-57"> </a> - </p> - <p class="foot"> - 57 (<a href="#linknoteref-57">return</a>)<br /> [ See vol. iii. 222.] - </p> - <p> - <a name="linknote-58" id="linknote-58"> </a> - </p> - <p class="foot"> - 58 (<a href="#linknoteref-58">return</a>)<br /> [ Here the author - indubitably speaks for himself, forgetting that he ended Night cclxxxi. - (Bresl. iv. 168), and began that following with Shahrazad's usual - formula.] - </p> - <p> - <a name="linknote-59" id="linknote-59"> </a> - </p> - <p class="foot"> - 59 (<a href="#linknoteref-59">return</a>)<br /> [ i.e., "Delight of the - vitals" (or heart).] - </p> - <p> - <a name="linknote-60" id="linknote-60"> </a> - </p> - <p class="foot"> - 60 (<a href="#linknoteref-60">return</a>)<br /> [ The trick is a rechauffé - of the trick played on Al- Rashid and Zubaydah.] - </p> - <p> - <a name="linknote-61" id="linknote-61"> </a> - </p> - <p class="foot"> - 61 (<a href="#linknoteref-61">return</a>)<br /> [ "Kalb" here is not heart, - but stomach. The big toes of the Moslem corpse are still tied in most - countries, and in some a sword is placed upon the body; but I am not aware - that a knife and salt (both believed to repel evil spirits) are so used in - Cairo.] - </p> - <p> - <a name="linknote-62" id="linknote-62"> </a> - </p> - <p class="foot"> - 62 (<a href="#linknoteref-62">return</a>)<br /> [ The Moslem, who may not - wear unmixed silk during his lifetime, may be shrouded in it. I have noted - that the "Shukkah," or piece, averages six feet in length.] - </p> - <p> - <a name="linknote-63" id="linknote-63"> </a> - </p> - <p class="foot"> - 63 (<a href="#linknoteref-63">return</a>)<br /> [ A vulgar ejaculation; the - "hour" referring either to birth or to his being made one of the Caliph's - equerries.] - </p> - <p> - <a name="linknote-64" id="linknote-64"> </a> - </p> - <p class="foot"> - 64 (<a href="#linknoteref-64">return</a>)<br /> [ Here the story-teller - omits to say that Masrúr bore witness to the Caliph's statement.] - </p> - <p> - <a name="linknote-65" id="linknote-65"> </a> - </p> - <p class="foot"> - 65 (<a href="#linknoteref-65">return</a>)<br /> [ Arab. "Wa kuntu ráihah - ursil warák," the regular Fellah language.] - </p> - <p> - <a name="linknote-66" id="linknote-66"> </a> - </p> - <p class="foot"> - 66 (<a href="#linknoteref-66">return</a>)<br /> [ Arab. "'Irk al-Háshimí." - See vol. ii. 19. Lane remarks, "Whether it was so in Hashim himself (or - only in his descendants), I do not find; but it is mentioned amongst the - characteristics of his great-grandson, the Prophet."] - </p> - <p> - <a name="linknote-67" id="linknote-67"> </a> - </p> - <p class="foot"> - 67 (<a href="#linknoteref-67">return</a>)<br /> [ Arab. "Bostán al-Nuzhah," - whose name made the stake appropriate. See vol. ii. 81.] - </p> - <p> - <a name="linknote-68" id="linknote-68"> </a> - </p> - <p class="foot"> - 68 (<a href="#linknoteref-68">return</a>)<br /> [ Arab. "Tamásíl" = - generally carved images, which, amongst Moslem, always suggest idols and - idolatry.] - </p> - <p> - <a name="linknote-69" id="linknote-69"> </a> - </p> - <p class="foot"> - 69 (<a href="#linknoteref-69">return</a>)<br /> [ The "Shubbák" here would - be the "Mashrabiyah," or latticed balcony, projecting from the - saloon-wall, and containing room for three or more sitters. It is Lane's - "Meshrebeeyeh," sketched in M.E. (Introduction) and now has become - familiar to Englishmen.] - </p> - <p> - <a name="linknote-70" id="linknote-70"> </a> - </p> - <p class="foot"> - 70 (<a href="#linknoteref-70">return</a>)<br /> [ This is to show the - cleverness of Abu al-Hasan, who had calculated upon the difference between - Al-Rashid and Zubaydah. Such marvels of perspicacity are frequent enough - in the folk-lore of the Arabs.] - </p> - <p> - <a name="linknote-71" id="linknote-71"> </a> - </p> - <p class="foot"> - 71 (<a href="#linknoteref-71">return</a>)<br /> [ An artful touch, showing - how a tale grows by repetition. In Abu al-Hasan's case (infra) the eyes - are swollen by the swathes.] - </p> - <p> - <a name="linknote-72" id="linknote-72"> </a> - </p> - <p class="foot"> - 72 (<a href="#linknoteref-72">return</a>)<br /> [ A Hadis attributed to the - Prophet, and very useful to Moslem husbands when wives differ overmuch - with them in opinion.] - </p> - <p> - <a name="linknote-73" id="linknote-73"> </a> - </p> - <p class="foot"> - 73 (<a href="#linknoteref-73">return</a>)<br /> [ Arab. "Masarat fí-há," - which Lane renders, "And she threw money to her."] - </p> - <p> - <a name="linknote-74" id="linknote-74"> </a> - </p> - <p class="foot"> - 74 (<a href="#linknoteref-74">return</a>)<br /> [ A saying common - throughout the world, especially when the afflicted widow intends to marry - again at the first opportunity.] - </p> - <p> - <a name="linknote-75" id="linknote-75"> </a> - </p> - <p class="foot"> - 75 (<a href="#linknoteref-75">return</a>)<br /> [ Arab. "Yá Khálati" = O my - mother's sister; addressed by a woman to an elderly dame.] - </p> - <p> - <a name="linknote-76" id="linknote-76"> </a> - </p> - <p class="foot"> - 76 (<a href="#linknoteref-76">return</a>)<br /> [ i.e., That I may put her - to shame.] - </p> - <p> - <a name="linknote-77" id="linknote-77"> </a> - </p> - <p class="foot"> - 77 (<a href="#linknoteref-77">return</a>)<br /> [ Arab. "Zalábiyah."] - </p> - <p> - <a name="linknote-78" id="linknote-78"> </a> - </p> - <p class="foot"> - 78 (<a href="#linknoteref-78">return</a>)<br /> [ Arab. "'Alá al-Kaylah," - which Mr. Payne renders by "Siesta-carpet." Land reads "Kiblah" ("in the - direction of the Kiblah") and notes that some Moslems turn the corpse's - head towards Meccah and others the right side, including the face. So the - old version reads "feet towards Mecca." But the preposition "Alá" requires - the former sig.] - </p> - <p> - <a name="linknote-79" id="linknote-79"> </a> - </p> - <p class="foot"> - 79 (<a href="#linknoteref-79">return</a>)<br /> [ Many places in this text - are so faulty that translation is mere guess-work; e.g. "Bashárah" can - hardly be applied to ill- news.] - </p> - <p> - <a name="linknote-80" id="linknote-80"> </a> - </p> - <p class="foot"> - 80 (<a href="#linknoteref-80">return</a>)<br /> [ i.e. of grief for his - loss.] - </p> - <p> - <a name="linknote-81" id="linknote-81"> </a> - </p> - <p class="foot"> - 81 (<a href="#linknoteref-81">return</a>)<br /> [ Arab. "Tobáni" which Lane - renders "two clods." I have noted that the Tob (Span. Adobe = Al-Tob) is a - sunbaked brick. Beating the bosom with such material is still common - amongst Moslem mourners of the lower class, and the hardness of the blow - gives the measure of the grief.] - </p> - <p> - <a name="linknote-82" id="linknote-82"> </a> - </p> - <p class="foot"> - 82 (<a href="#linknoteref-82">return</a>)<br /> [ i.e. of grief for her - loss.] - </p> - <p> - <a name="linknote-83" id="linknote-83"> </a> - </p> - <p class="foot"> - 83 (<a href="#linknoteref-83">return</a>)<br /> [ Arab. "Ihtirák" often - used in the metaphorical sense of consuming, torturing.] - </p> - <p> - <a name="linknote-84" id="linknote-84"> </a> - </p> - <p class="foot"> - 84 (<a href="#linknoteref-84">return</a>)<br /> [ Arab. "Haláwat," lit.=a - sweetmeat, a gratuity, a thank- offering.] - </p> - <p> - <a name="linknote-85" id="linknote-85"> </a> - </p> - <p class="foot"> - 85 (<a href="#linknoteref-85">return</a>)<br /> [ Bresl. Edit., vol. vi. - pp. 182-188, Nights ccccxxxii.- ccccxxxiv.] - </p> - <p> - <a name="linknote-86" id="linknote-86"> </a> - </p> - <p class="foot"> - 86 (<a href="#linknoteref-86">return</a>)<br /> [ "The good Caliph" and the - fifth of the Orthodox, the other four being Abu Bakr, Omar, Osman and Ali; - and omitting the eight intervening, Hasan the grandson of the Prophet - included. He was the 13th Caliph and 8th Ommiade A.H. 99-101 (=717-720) - and after a reign of three years he was poisoned by his kinsmen of the - Banu Umayyah who hated him for his piety, asceticism, and severity in - making them disgorge their ill-gotten gains. Moslem historians are - unanimous in his praise. Europeans find him an anachorète couronné, à - froide et respectable figure, who lacked the diplomacy of Mu'awiyah and - the energy of Al-Hajjáj. His principal imitator was Al-Muhtadi bi'lláh, - who longed for a return to the rare old days of Al-Islam.] - </p> - <p> - <a name="linknote-87" id="linknote-87"> </a> - </p> - <p class="foot"> - 87 (<a href="#linknoteref-87">return</a>)<br /> [ Omar 'Adi bin Artah; - governor of Kufah and Basrah under "the good Caliph."] - </p> - <p> - <a name="linknote-88" id="linknote-88"> </a> - </p> - <p class="foot"> - 88 (<a href="#linknoteref-88">return</a>)<br /> [ Jarír al-Khatafah, one of - the most famous of the "Islámí" poets, i.e. those who wrote in the first - century (A.H.) before the corruption of language began. (See Terminal - Essay, p. 230). Ibn Khallikan notices him at full length i. 294.] - </p> - <p> - <a name="linknote-89" id="linknote-89"> </a> - </p> - <p class="foot"> - 89 (<a href="#linknoteref-89">return</a>)<br /> [ Arab. "Bákiyah," which - may also mean eternal as opposed to "Fániyah" = temporal. Omar's answer - shows all the narrow- minded fanaticism which distinguished the early - Moslems: they were puritanical as any Praise-God-Barebones, and they hated - "boetry and bainting" as hotly as any Hanoverian.] - </p> - <p> - <a name="linknote-90" id="linknote-90"> </a> - </p> - <p class="foot"> - 90 (<a href="#linknoteref-90">return</a>)<br /> [ The Saturday Review (Jan. - 2, '86), which has honoured me by the normal reviling in the shape of a - critique upon my two first vols., complains of the "Curious word Abhak" as - "a perfectly arbitrary and unusual group of Latin letters." May I ask - Aristarchus how he would render "Sal'am" (vol ii. 24), which apparently he - would confine to "Arabic MSS."(!). Or would he prefer A(llah) b(less) - h(im) a(nd) k(eep) "W.G.B." (whom God bless) as proposed by the editor of - Ockley? But where would be the poor old "Saturnine" if obliged to do - better than the authors it abuses?] - </p> - <p> - <a name="linknote-91" id="linknote-91"> </a> - </p> - <p class="foot"> - 91 (<a href="#linknoteref-91">return</a>)<br /> [ He might have said "by - more than one, including the great Labíd."] - </p> - <p> - <a name="linknote-92" id="linknote-92"> </a> - </p> - <p class="foot"> - 92 (<a href="#linknoteref-92">return</a>)<br /> [ Fí-hi either "in him" - (Mohammed) or "in it" (his action).] - </p> - <p> - <a name="linknote-93" id="linknote-93"> </a> - </p> - <p class="foot"> - 93 (<a href="#linknoteref-93">return</a>)<br /> [ Chief of the Banu Sulaym. - According to Tabari, Abbas bin Mirdas (a well-known poet), being - dissatisfied with the booty allotted to him by the Prophet, refused it and - lampooned Mohammed, who said to Ali, "Cut off this tongue which attacketh - me," i.e. "Silence him by giving what will satisfy him." Thereupon Ali - doubled the Satirist's share.] - </p> - <p> - <a name="linknote-94" id="linknote-94"> </a> - </p> - <p class="foot"> - 94 (<a href="#linknoteref-94">return</a>)<br /> [ Arab. "Yá Bilál": Bilal - ibn Rabah was the Prophet's freedman and crier: see vol. iii. 106. But - bilal also signifies "moisture" or "beneficence," "benefits": it may be - intended for a double entendre but I prefer the metonymy.] - </p> - <p> - <a name="linknote-95" id="linknote-95"> </a> - </p> - <p class="foot"> - 95 (<a href="#linknoteref-95">return</a>)<br /> [ The verses of this - Kasidah are too full of meaning to be easily translated: it is fine old - poetry.] - </p> - <p> - <a name="linknote-96" id="linknote-96"> </a> - </p> - <p class="foot"> - 96 (<a href="#linknoteref-96">return</a>)<br /> [ i.e. of the Koraysh - tribe. For his disorderly life see Ibn Khallikan ii. 372: he died, - however, a holy death, battling against the Infidels in A.H. 93 (= - 711-12), some five years before Omar's reign.] - </p> - <p> - <a name="linknote-97" id="linknote-97"> </a> - </p> - <p class="foot"> - 97 (<a href="#linknoteref-97">return</a>)<br /> [ Arab. "Bayn farsi-k wa - 'l-damí" = lit. between fæces and menses, i.e., the foulest part of his - mistress's person. It is not often that The Nights are "nasty"; but here - is a case. See vol. v. 162.] - </p> - <p> - <a name="linknote-98" id="linknote-98"> </a> - </p> - <p class="foot"> - 98 (<a href="#linknoteref-98">return</a>)<br /> [ "Jamil the Poet," and - lover of Buthaynah: see vol. ii. 102, Ibn Khallikan (i.331), and - Al-Mas'udi vi. 381, who quotes him copiously. He died A.H. 82 (= 701), or - sixteen years before Omar's reign.] - </p> - <p> - <a name="linknote-99" id="linknote-99"> </a> - </p> - <p class="foot"> - 99 (<a href="#linknoteref-99">return</a>)<br /> [ Arab. "Safíh" = the slab - over the grave.] - </p> - <p> - <a name="linknote-100" id="linknote-100"> </a> - </p> - <p class="foot"> - 100 (<a href="#linknoteref-100">return</a>)<br /> [ A contemporary and - friend of Jamíl and the famous lover of Azzah. See vol. ii. 102, and - Al-Mas'udi, vi. 426. The word "Kuthayyir" means "the dwarf." Term. Essay, - 231.] - </p> - <p> - <a name="linknote-101" id="linknote-101"> </a> - </p> - <p class="foot"> - 101 (<a href="#linknoteref-101">return</a>)<br /> [ i.e. in the attitude of - prayer.] - </p> - <p> - <a name="linknote-102" id="linknote-102"> </a> - </p> - <p class="foot"> - 102 (<a href="#linknoteref-102">return</a>)<br /> [ In Bresl. Edit. - "Al-Akhwass," clerical error, noticed in Ibn Khallikan i. 526. His satires - banished him to Dahlak Island in the Red Sea, and he died A.H. 179 (= - 795-96).] - </p> - <p> - <a name="linknote-103" id="linknote-103"> </a> - </p> - <p class="foot"> - 103 (<a href="#linknoteref-103">return</a>)<br /> [ Another famous poet Abú - Firás Hammám or Humaym (dimin. form), as debauched as Jarir, who died - forty days before him in A.H. 110 (= 728-29), as Basrah. Cf. Term. Essay, - 269.] - </p> - <p> - <a name="linknote-104" id="linknote-104"> </a> - </p> - <p class="foot"> - 104 (<a href="#linknoteref-104">return</a>)<br /> [ A famous Christian - poet. See C. de Perceval, Journ. Asiat. April, 1834, Ibn Khallikan iii. - 136, and Term. Essay, 231.] - </p> - <p> - <a name="linknote-105" id="linknote-105"> </a> - </p> - <p class="foot"> - 105 (<a href="#linknoteref-105">return</a>)<br /> [ The poet means that - unlike other fasters he eats meat openly. See Pilgrimage (i. 110), for the - popular hypocrisy.] - </p> - <p> - <a name="linknote-106" id="linknote-106"> </a> - </p> - <p class="foot"> - 106 (<a href="#linknoteref-106">return</a>)<br /> [ Arab. "Bathá" the - lowlands and plains outside the Meccan Valley. See al-Mas'udi, vi. 157. - Mr. (now Sir) W. Muir in his Life of Mahomet, vol. i., p. ccv., remarks - upon my Pilgrimage (iii.252) that in placing Arafat 12 miles from Meccah, - I had given 3 miles to Muna, + 3 to Muzdalifah + 3 to Arafat = 9. But the - total does not include the suburbs of Meccah and the breadth of the - Arafat-Valley.] - </p> - <p> - <a name="linknote-107" id="linknote-107"> </a> - </p> - <p class="foot"> - 107 (<a href="#linknoteref-107">return</a>)<br /> [ The words of the Azán, - vol. i. 306.] - </p> - <p> - <a name="linknote-108" id="linknote-108"> </a> - </p> - <p class="foot"> - 108 (<a href="#linknoteref-108">return</a>)<br /> [ Wine in Arabic is - feminine, "Shamúl" = liquor hung in the wind to cool, a favourite Arab - practice often noticed by the poets.] - </p> - <p> - <a name="linknote-109" id="linknote-109"> </a> - </p> - <p class="foot"> - 109 (<a href="#linknoteref-109">return</a>)<br /> [ i.e. I will fall down - dead drunk.] - </p> - <p> - <a name="linknote-110" id="linknote-110"> </a> - </p> - <p class="foot"> - 110 (<a href="#linknoteref-110">return</a>)<br /> [ Arab. "Árám," plur. of - Irm, a beautiful girl, a white deer. The word is connected with the Heb. - Reem (Deut. xxxiii. 17), which has been explained unicorn, rhinoceros, and - aurochs. It is the Ass. Rimu, the wild bull of the mountains, provided - with a human face, and placed at the palace-entrance to frighten away - foes, demon or human.] - </p> - <p> - <a name="linknote-111" id="linknote-111"> </a> - </p> - <p class="foot"> - 111 (<a href="#linknoteref-111">return</a>)<br /> [ i.e. she who ensnares - [all] eyes.] - </p> - <p> - <a name="linknote-112" id="linknote-112"> </a> - </p> - <p class="foot"> - 112 (<a href="#linknoteref-112">return</a>)<br /> [ Imam, the spiritual - title of the Caliph, as head of the Faith and leader (lit. "foreman," - Antistes) of the people at prayer. See vol. iv. 111.] - </p> - <p> - <a name="linknote-113" id="linknote-113"> </a> - </p> - <p class="foot"> - 113 (<a href="#linknoteref-113">return</a>)<br /> [ For Yamámah see vol. - ii. 104. Omar bin Abd-al-Aziz was governor of the province before he came - to the Caliphate. To the note on Zarká, the blue-eyed Yamamite, I may add - that Marwan was called Ibn Zarká, son of "la femme au drapeau bleu," such - being the sign of a public prostitute. Al-Mas'udi, v. 509.] - </p> - <p> - <a name="linknote-114" id="linknote-114"> </a> - </p> - <p class="foot"> - 114 (<a href="#linknoteref-114">return</a>)<br /> [ Rain and bounty, I have - said, are synonymous.] - </p> - <p> - <a name="linknote-115" id="linknote-115"> </a> - </p> - <p class="foot"> - 115 (<a href="#linknoteref-115">return</a>)<br /> [ About £2 10s.] - </p> - <p> - <a name="linknote-116" id="linknote-116"> </a> - </p> - <p class="foot"> - 116 (<a href="#linknoteref-116">return</a>)<br /> [ i.e. what is thy news.] - </p> - <p> - <a name="linknote-117" id="linknote-117"> </a> - </p> - <p class="foot"> - 117 (<a href="#linknoteref-117">return</a>)<br /> [ Bresl. Edit., vol. vi. - pp. 188-9, Night ccccxxxiv.] - </p> - <p> - <a name="linknote-118" id="linknote-118"> </a> - </p> - <p class="foot"> - 118 (<a href="#linknoteref-118">return</a>)<br /> [ Of this masterful - personage and his énergie indomptable I have spoken in vol. iv. 3, and - other places. I may add that he built Wásit city A.H. 83 and rendered - eminent services to literature and civilization amongst the Arabs. When - the Ommiade Caliph Abd al-Malik was dying he said to his son Walid, "Look - to Al-Hajjaj and honour him for, verily, he it is who hath covered for you - the pulpits; and he is thy sword and thy right hand against all opponents; - thou needest him more than he needeth thee, and when I die summon the folk - to the covenant of allegiance; and he who saith with his head—thus, say - thou with thy sword—thus" (Al-Siyuti, p 225) yet the historian simply - observes, "the Lord curse him."] - </p> - <p> - <a name="linknote-119" id="linknote-119"> </a> - </p> - <p class="foot"> - 119 (<a href="#linknoteref-119">return</a>)<br /> [ i.e. given through his - lieutenant.] - </p> - <p> - <a name="linknote-120" id="linknote-120"> </a> - </p> - <p class="foot"> - 120 (<a href="#linknoteref-120">return</a>)<br /> [ "Necks" per synecdochen - for heads. The passage is a description of a barber-surgeon in a series of - double-entendres the "nose-pierced" (Makhzúm) is the subject who is led by - the nose like a camel with halter and ring and the "breaker" (háshim) may - be a breaker of bread as the word originally meant, or breaker of bones. - Lastly the "wealth" (mál) is a recondite allusion to the hair.] - </p> - <p> - <a name="linknote-121" id="linknote-121"> </a> - </p> - <p class="foot"> - 121 (<a href="#linknoteref-121">return</a>)<br /> [ Arab. "Kadr" which a - change of vowel makes "Kidr" = a cooking-pot. The description is that of - an itinerant seller of boiled beans (Fúl mudammas) still common in Cairo. - The "light of his fire" suggests à double-entendre some powerful Chief - like masterful King Kulayb. See vol. ii. 77.] - </p> - <p> - <a name="linknote-122" id="linknote-122"> </a> - </p> - <p class="foot"> - 122 (<a href="#linknoteref-122">return</a>)<br /> [ Arab. "Al-Sufúf," - either ranks of fighting-men or the rows of thread on a loom. Here the - allusion is to a weaver who levels and corrects his threads with the - wooden spate and shuttle governing warp and weft and who makes them stand - straight (behave aright). The "stirrup" (rikáb) is the loop of cord in - which the weaver's foot rests.] - </p> - <p> - <a name="linknote-123" id="linknote-123"> </a> - </p> - <p class="foot"> - 123 (<a href="#linknoteref-123">return</a>)<br /> [ "Adab." See vols. i. - 132, and ix. 41.] - </p> - <p> - <a name="linknote-124" id="linknote-124"> </a> - </p> - <p class="foot"> - 124 (<a href="#linknoteref-124">return</a>)<br /> [ Bresl. Edit., vol. vi. - pp. 189-191, Night ccccxxxiv.] - </p> - <p> - <a name="linknote-125" id="linknote-125"> </a> - </p> - <p class="foot"> - 125 (<a href="#linknoteref-125">return</a>)<br /> [ Arab. "Za'mú," a word - little used in the Cal., Mac. or Bul. Edit.; or in the Wortley Montague - MS.; but very common in the Bresl. text.] - </p> - <p> - <a name="linknote-126" id="linknote-126"> </a> - </p> - <p class="foot"> - 126 (<a href="#linknoteref-126">return</a>)<br /> [ More double-entendres. - "Thou hast done justice" ('adalta) also means "Thou hast swerved from - right;" and "Thou hast wrought equitably" (Akasta iv. of Kast) = "Thou - hast transgressed."] - </p> - <p> - <a name="linknote-127" id="linknote-127"> </a> - </p> - <p class="foot"> - 127 (<a href="#linknoteref-127">return</a>)<br /> [ Koran vi. 44. Allah is - threatening unbelievers, "And when they had forgotten their warnings We - set open to them the gates of all things, until, when they were - gladdened," etc.] - </p> - <p> - <a name="linknote-128" id="linknote-128"> </a> - </p> - <p class="foot"> - 128 (<a href="#linknoteref-128">return</a>)<br /> [ Arab. "Ta'dilú," also - meaning, "Ye do injustice": quoted from Koran iv. 134.] - </p> - <p> - <a name="linknote-129" id="linknote-129"> </a> - </p> - <p class="foot"> - 129 (<a href="#linknoteref-129">return</a>)<br /> [ Arab. "Al-Kásitúna," - before explained. Koran lxxii. 15.] - </p> - <p> - <a name="linknote-130" id="linknote-130"> </a> - </p> - <p class="foot"> - 130 (<a href="#linknoteref-130">return</a>)<br /> [ Bresl. Edit. vol. vi. - pp. 191-343, Nights ccccxxxv- cccclxxxvii. This is the old Persian - Bakhtyár Námeh, i.e., the Book of Bakhtyar, so called from the prince and - hero "Fortune's Friend." In the tale of Jili'ad and Shimas the number of - Wazirs is seven, as usual in the Sindibad cycle. Here we have the full - tale as advised by the Imám al-Jara'í: "it is meet for a man before - entering upon important undertakings to consult ten intelligent friends; - if he have only five to apply twice to each; if only one, ten times at - different visits, and if none, let him repair to his wife and consult her; - and whatever she advises him to do let him do the clear contrary" (quoting - Omar), or as says Tommy Moore, - </p> -<pre xml:space="preserve"> - Whene'er you're in doubt, said a sage I once knew, - 'Twixt two lines of conduct which course to pursue, - Ask a woman's advice, and whate'er she advise - Do the very reverse, and you're sure to be wise. -</pre> - <p class="foot"> - The Romance of the Ten Wazirs occurs in dislocated shape in the "Nouveaux - Contes Arabes, ou Supplément aux Mille et une Nuits," etc., par M. l'Abbé - * * * Paris, 1788. It is the "Story of Bohetzad (Bakht-zád=Luck-born, - v.p.), and his Ten Viziers," in vol. iii., pp. 2-30 of the "Arabian - Tales," etc., published by Dom Chavis and M. Cazotte, in 1785; a copy of - the English translation by Robert Heron, Edinburgh, 1792, I owe to the - kindness of Mr. Leonard Smithers of Sheffield. It appears also in vol. - viii. of M. C. de Perceval's Edition of The Nights; in Gauttier's Edition - (vol. vi.), and as the "Historia Decem Vizirorum et filii Regis - Azad-bacht," text and translation by Gustav Knös, of Goettingen (1807). - For the Turkish, Malay and other versions see (p. xxxviii. etc.) "The - Bakhtiy?r N?ma," etc. Edited (from the Sir William. Ouseley version of - 1801) by Mr. W. A. Clouston and privately printed, London, 1883. The notes - are valuable but their worth is sadly injured by the want of an index. I - am pleased to see that Mr. E. J. W. Gibb is publishing the "History of the - Forty Vezirs; or, the Story of the Forty Morns and Eves," written in - Turkish by "Sheykh-Zadah," evidently a nom de plume (for Ahmad al-Misri?), - and translated from an Arabic MS. which probably dated about the xvth - century.] - </p> - <p> - <a name="linknote-131" id="linknote-131"> </a> - </p> - <p class="foot"> - 131 (<a href="#linknoteref-131">return</a>)<br /> [ In Chavis and Cazotte, - the "kingdom of Dineroux (comprehending all Syria and the isles of the - Indian Ocean) whose capital was Issessara." An article in the Edinburgh - Review (July, 1886), calls the "Supplement" a "bare-faced forgery"; but - evidently the writer should have "read up" his subject before writing.] - </p> - <p> - <a name="linknote-132" id="linknote-132"> </a> - </p> - <p class="foot"> - 132 (<a href="#linknoteref-132">return</a>)<br /> [ The Persian form; in - Arab. Sijistán, the classical Drangiana or province East of Fars=Persia - proper. It is famed in legend as the feof of hero Rustam.] - </p> - <p> - <a name="linknote-133" id="linknote-133"> </a> - </p> - <p class="foot"> - 133 (<a href="#linknoteref-133">return</a>)<br /> [ Arab. Ráwi=a - professional tale-teller, which Mr. Payne justly holds to be a clerical - error for "Rái, a beholder, one who seeth."] - </p> - <p> - <a name="linknote-134" id="linknote-134"> </a> - </p> - <p class="foot"> - 134 (<a href="#linknoteref-134">return</a>)<br /> [ In Persian the name - would be Bahr-i-Jaur="luck" (or fortune, "bahr") of Jaur- (or Júr-) city.] - </p> - <p> - <a name="linknote-135" id="linknote-135"> </a> - </p> - <p class="foot"> - 135 (<a href="#linknoteref-135">return</a>)<br /> [ Supply "and cared - naught for his kingdom."] - </p> - <p> - <a name="linknote-136" id="linknote-136"> </a> - </p> - <p class="foot"> - 136 (<a href="#linknoteref-136">return</a>)<br /> [ Arab. "Atráf," plur. of - "Tarf," a great and liberal lord.] - </p> - <p> - <a name="linknote-137" id="linknote-137"> </a> - </p> - <p class="foot"> - 137 (<a href="#linknoteref-137">return</a>)<br /> [ Lit. "How was," etc. - Kayf is a favourite word not only in the Bresl. Edit., but throughout - Egypt and Syria. Classically we should write "Má;" vulgarly "Aysh."] - </p> - <p> - <a name="linknote-138" id="linknote-138"> </a> - </p> - <p class="foot"> - 138 (<a href="#linknoteref-138">return</a>)<br /> [ Karmania vulg. and - fancifully derived from Kirmán Pers.=worms because the silkworm is - supposed to have been bred there; but the name is of far older date as we - find the Asiatic Aethiopians of Herodotus (iii. 93) lying between the - Germanii (Karman) and the Indus. Also Karmanía appears in Strabo and Sinus - Carmanicus in other classics.] - </p> - <p> - <a name="linknote-139" id="linknote-139"> </a> - </p> - <p class="foot"> - 139 (<a href="#linknoteref-139">return</a>)<br /> [ Arab. "Ka'íd"; lit.=one - who sits with, a colleague, hence the Span. Alcayde; in Marocco it - is=colonel, and is prefixed e.g. Ka'íd Maclean.] - </p> - <p> - <a name="linknote-140" id="linknote-140"> </a> - </p> - <p class="foot"> - 140 (<a href="#linknoteref-140">return</a>)<br /> [ A favourite food; - Al-Hariri calls the dates and cream, which were sold together in bazars, - the "Proud Rider on the desired Steed."] - </p> - <p> - <a name="linknote-141" id="linknote-141"> </a> - </p> - <p class="foot"> - 141 (<a href="#linknoteref-141">return</a>)<br /> [ In Bresl. Edit. vi. 198 - by misprint "Kutrú": Chavis and Cazotte have "Kassera." In the story of - Bihkard we find a P.N. "Yatrú."] - </p> - <p> - <a name="linknote-142" id="linknote-142"> </a> - </p> - <p class="foot"> - 142 (<a href="#linknoteref-142">return</a>)<br /> [ i.e. waylaying - travellers, a term which has often occurred.] - </p> - <p> - <a name="linknote-143" id="linknote-143"> </a> - </p> - <p class="foot"> - 143 (<a href="#linknoteref-143">return</a>)<br /> [ i.e. the royal favour.] - </p> - <p> - <a name="linknote-144" id="linknote-144"> </a> - </p> - <p class="foot"> - 144 (<a href="#linknoteref-144">return</a>)<br /> [ i.e. When the fated - hour came down (from Heaven).] - </p> - <p> - <a name="linknote-145" id="linknote-145"> </a> - </p> - <p class="foot"> - 145 (<a href="#linknoteref-145">return</a>)<br /> [ As the Nights have - proved in many places, the Asl (origin) of a man is popularly held to - influence his conduct throughout life. So the Jeweller's wife (vol. ix.) - was of servile birth, which accounted for her vile conduct; and reference - is hardly necessary to a host of other instances. We can trace the same - idea in the sayings and folk-lore of the West, e.g. Bon sang ne peut - mentir, etc., etc.] - </p> - <p> - <a name="linknote-146" id="linknote-146"> </a> - </p> - <p class="foot"> - 146 (<a href="#linknoteref-146">return</a>)<br /> [ i.e. "What deemest thou - he hath done?"] - </p> - <p> - <a name="linknote-147" id="linknote-147"> </a> - </p> - <p class="foot"> - 147 (<a href="#linknoteref-147">return</a>)<br /> [ The apodosis wanting - "to make thee trust in him?"] - </p> - <p> - <a name="linknote-148" id="linknote-148"> </a> - </p> - <p class="foot"> - 148 (<a href="#linknoteref-148">return</a>)<br /> [ In the Braj Bákhá - dialect of Hindi, we find quoted in the Akhlák-i-Hindi, "Tale of the old - Tiger and the Traveller":— - </p> -<pre xml:space="preserve"> - Jo jáko paryo subháo jáe ná jío-sun; - Ním na mitho hoe sichh gur ghio sun. - - Ne'er shall his nature fail a man whate'er that nature be, - The Ním-tree bitter shall remain though drenched with Gur - and Ghí. -</pre> - <p class="foot"> - The Ním (Melia Azadirachta) is the "Persian lilac," whose leaves, - intensely bitter, are used as a preventive to poison: Gur is the - Anglo-Indian Jaggeri = raw sugar and Ghi = clarified butter. Roebuck gives - the same proverb in Hindostani.] - </p> - <p> - <a name="linknote-149" id="linknote-149"> </a> - </p> - <p class="foot"> - 149 (<a href="#linknoteref-149">return</a>)<br /> [ In Chavis and Cazotte - "Story of Kaskas; or the Obstinate Man." For ill-luck, see Miss Frere's - "Old Deccan Days" (p. 171), and Giles's "Strange Stories," &c. (p. - 430), where the young lady says to Ma, "You often asked me for money; but - on account of your weak luck I hitherto refrained from giving it."] - </p> - <p> - <a name="linknote-150" id="linknote-150"> </a> - </p> - <p class="foot"> - 150 (<a href="#linknoteref-150">return</a>)<br /> [ True to life in the - present day, as many a standing hay-rick has shown.] - </p> - <p> - <a name="linknote-151" id="linknote-151"> </a> - </p> - <p class="foot"> - 151 (<a href="#linknoteref-151">return</a>)<br /> [ The "Munajjim" is a - recognised authority in Egyptian townlets, and in the village-republics of - Southern India the "Jyoshi" is one of the paid officials.] - </p> - <p> - <a name="linknote-152" id="linknote-152"> </a> - </p> - <p class="foot"> - 152 (<a href="#linknoteref-152">return</a>)<br /> [ Arab. "Amín" sub. and - adj. In India it means a Government employé who collects revenue; in - Marocco a commissioner sent by His Sharifian Majesty.] - </p> - <p> - <a name="linknote-153" id="linknote-153"> </a> - </p> - <p class="foot"> - 153 (<a href="#linknoteref-153">return</a>)<br /> [ Our older word for - divers=Arab "Ghawwásún": a single pearl (in the text Jauhar=the Port. - AIjofar) is called "habbah"=grain or seed.] - </p> - <p> - <a name="linknote-154" id="linknote-154"> </a> - </p> - <p class="foot"> - 154 (<a href="#linknoteref-154">return</a>)<br /> [ The kindly and generous - deed of one Moslem to another, and by no means rare in real life.] - </p> - <p> - <a name="linknote-155" id="linknote-155"> </a> - </p> - <p class="foot"> - 155 (<a href="#linknoteref-155">return</a>)<br /> [ "Eunuch," - etymologically meaning chamberlain ({eynè échein}), a bed-chamber-servant - or slave, was presently confined to castrated men found useful for special - purposes, like gelded horses, hounds, and cockerels turned to capons. Some - writers hold that the creation of the semivir or apocopus began as a - punishment in Egypt and elsewhere; and so under the Romans amputation of - the "peccant part" was frequent: others trace the Greek "invalid," i.e., - impotent man, to marital jealousy, and not a few to the wife who wished to - use the sexless for hard work in the house without danger to the - slave-girls. The origin of the mutilation is referred by Ammianus - Marcellinus (lib. iv. chap. 17), and the Classics generally, to Semiramis, - an "ancient queen" of decidedly doubtful epoch, who thus prevented the - propagation of weaklings. But in Genesis (xxxvii. 36; xxxix. 1, margin) we - find Potiphar termed a "Sarím" (castrato), an "attenuating circumstance" - for Mrs. P. Herodotus (iii. chap. 48) tells us that Periander, tyrant of - Corinth, sent three hundred Corcyrean boys to Alyattes for castration {epì - êt ektomê}, and that Panionios of Chios sold caponised lads for high - prices (viii. 105): he notices (viii. 104 and other places) that eunuchs - "of the Sun, of Heaven, of the hand of God," were looked upon as - honourable men amongst the Persians whom Stephanus and Brissonius charge - with having invented the name (Dabistan i. 171). Ctesias also declares - that the Persian kings were under the influence of eunuchs. In the - debauched ages of Rome the women found a new use for these effeminates, - who had lost only the testes or testiculi=the witnesses (of generative - force): it is noticed by Juvenal (i. 22; ii. 365-379; vi. 366) - </p> -<pre xml:space="preserve"> - - —sunt quos imbelles et mollia semper -Oscula delectant. -</pre> - <p class="foot"> - So Martial, - </p> -<pre xml:space="preserve"> - —vult futui Gallia, non parere, -</pre> - <p class="foot"> - And Mirabeau knew (see Kadísah) "qu'ils mordent les femmes et les liment - avec une précieuse continuité." (Compare my vol. ii. 90; v. 46.) The men - also used them as catamites (Horace i. Od. xxxvii.). - </p> -<pre xml:space="preserve"> - "Contaminato cum grege turpium, - Morbo virorum." -</pre> - <p class="foot"> - In religion the intestabilis or intestatus was held ill-omened, and not - permitted to become a priest (Seneca Controv. ii. 4), a practice - perpetuated in the various Christian churches. The manufacture was - forbidden, to the satisfaction of Martial, by Domitian, whose edict Nero - confirmed; and was restored by the Byzantine empire, which advanced - eunuchs, like Eutropius and Narses, to the highest dignities of the realm. - The cruel custom to the eternal disgrace of mediæval Christianity was - revived in Rome for providing the choirs in the Sistine Chapel and - elsewhere with boys' voices. Isaiah mentions the custom (lvi. 3-6). - Mohammed, who notices in the Koran (xxiv. 31), "such men as attend women - and have no need of women," i.e. "have no natural force," expressly - forbade (iv. 118), "changing Allah's creatures," referring, say the - commentators, to superstitious ear-cropping of cattle, tattooing, - teeth-sharpening, sodomy, tribadism, and slave-gelding. See also the - "Hidáyah," vol. iv. 121; and the famous divine Al-Siyúti, the last of his - school, wrote a tractate Fi 'l-Tahrími Khidmati 'l-Khisyán=on the - illegality of using eunuchs. Yet the Harem perpetuated the practice - throughout AI-Islam and African jealousy made a gross abuse of it. To - quote no other instance, the Sultan of Dár-For had a thousand eunuchs - under a Malik or king, and all the chief offices of the empire, such as Ab - (father) and Báb (door), were monopolised by these neutrals. The centre of - supply was the Upper Nile, where the operation was found dangerous after - the age of fifteen, and when badly performed only one in four survived. - For this reason, during the last century the Coptic monks of Girgah and - Zawy al-Dayr, near Assiout, engaged in this scandalous traffic, and - declared that it was philanthropic to operate scientifically (Prof. Panuri - and many others). Eunuchs are now made in the Sudán, Nubia, Abyssinia, - Kordofán, and Dár-For, especially the Messalmiyah district: one of those - towns was called "Tawáshah" (eunuchry) from the traffic there conducted by - Fukahá or religious teachers. Many are supplied by the district between - Majarah (Majarash?) and the port Masawwah; there are also depôts at Mbadr, - near Tajurrah-harbour, where Yusuf Bey, Governor in 1880, caponised some - forty boys, including the brother of a hostile African chief: here also - the well-known Abu Bakr was scandalously active. It is calculated that not - less than eight thousand of these unfortunates are annually exported to - Arabia, Egypt, and Turkey. Article IV. of the AngIo-Egyptian Convention - punishes the offense with death, and no one would object to hanging the - murderer under whose mutilating razor a boy dies. Yet this, like most of - our modern "improvements" in Egypt, is a mere brutum fulmen. The crime is - committed under our very eyes, but we will not see it. - </p> - <p class="foot"> - The Romans numbered three kinds of eunuchs:—1. Castrati, clean-shaved, - from Gr. {késtros}; 2. Spadones, from {spáoo}, when the testicles are torn - out, not from "Spada," town of Persia; and, 3. Thlibii, from {thliboo}, to - press, squeeze, when the testicles are bruised, &c. In the East also, - as I have stated (v. 46), eunuchs are of three kinds:—1. Sandali, or the - clean-shaved, the classical apocopus. The parts are swept off by a single - cut of a razor, a tube (tin or wooden) is set in the urethra, the wound is - cauterised with boiling oil, and the patient is planted in a fresh - dunghill. His diet is milk; and if under puberty, he often survives. This - is the eunuque aqueduc, who must pass his water through a tube. 2. The - eunuch whose penis is removed: he retains all the power of copulation and - procreation without the wherewithal; and this, since the discovery of - caoutchouc, has often been supplied. 3. The eunuch, or classical Thlibias - and Semivir, who has been rendered sexless by removing the testicles (as - the priests of Cybele were castrated with a stone knife), or by bruising - (the Greek Thlásias), twisting, searing, or bandaging them. A more humane - process has lately been introduced: a horsehair is tied round the neck of - the scrotum and tightened by slow degrees till the circulation of the part - stops and the bag drops off without pain. This has been adopted in sundry - Indian regiments of Irregular Cavalry, and it succeeded admirably: the - animals rarely required a day's rest. The practice was known to the - ancients. See notes on Kadísah in Mirabeau. The Eunuchata virgo was - invented by the Lydians, according to their historian Xanthus. Zachias - (Quaest. medico-legal.) declares that the process was one of infibulation - or simple sewing up the vulva; but modern experience has suggested an - operation like the "spaying" of bitches, or mutilation of the womb, in - modern euphuism "baby-house." Dr. Robert ("Journey from Delhi to Bombay, - Müller's Archiv. 1843") speaks of a eunuch'd woman who after ovariotomy - had no breasts, no pubes, no rotundities, and no desires. The Australians - practice exsection of the ovaries systematically to make women barren. - Miklucho Maclay learned from the traveller Retsch that about Lake - Parapitshurie men's urethras were split, and the girls were spayed: the - latter showing two scars in the groin. They have flat bosoms, but feminine - forms, and are slightly bearded; they mix with the men, whom they satisfy - mechanically, but without enjoyment (?). MacGillivray, of the - "Rattlesnake," saw near Cape York a woman with these scars: she was a - surdo-mute, and had probably been spayed to prevent increase. The old - Scandinavians, from Norway to Iceland, systematically gelded "sturdy - vagrants" in order that they might not beget bastards. The Hottentots - before marriage used to cut off the left testicle, meaning by such - semi-castration to prevent the begetting of twins. This curious custom, - mentioned by the Jesuit Tochard, Boeving, and Kolbe, is now apparently - obsolete— at least, the traveller Fritsch did not find it.] - </p> - <p> - <a name="linknote-156" id="linknote-156"> </a> - </p> - <p class="foot"> - 156 (<a href="#linknoteref-156">return</a>)<br /> [ Arab. - "Harám"="forbidden," sinful.] - </p> - <p> - <a name="linknote-157" id="linknote-157"> </a> - </p> - <p class="foot"> - 157 (<a href="#linknoteref-157">return</a>)<br /> [ In Chavis and Cazotte, - who out-galland'd Galland in transmogrifying the Arabic, this is the - "Story of Illage (AI-Hájj) Mahomet and his sons; or, the Imprudent Man." - The tale occurs in many forms and with great modifications. See, for - instance, the Gesta Romanorum "Of the miraculous recall of sinners and of - the consolation which piety offers to the distressed," the adventures of - the knight Placidus, vol. ii. 99. Charles Swan, London. Rivington, 1824.] - </p> - <p> - <a name="linknote-158" id="linknote-158"> </a> - </p> - <p class="foot"> - 158 (<a href="#linknoteref-158">return</a>)<br /> [ i.e. For fear of the - "eye"; see vol. i. 123 and passim. In these days the practice is rare; - but, whenever you see at Cairo an Egyptian dame daintily dressed and - leading by the hand a grimy little boy whose eyes are black with flies and - whose dress is torn and unclean, you see what has taken its place. And if - you would praise the brat you must not say "Oh, what a pretty boy!" but - "Inshallah!"—the Lord doth as he pleaseth.] - </p> - <p> - <a name="linknote-159" id="linknote-159"> </a> - </p> - <p class="foot"> - 159 (<a href="#linknoteref-159">return</a>)<br /> [ The adoption of slave - lads and lasses was and is still common among Moslems.] - </p> - <p> - <a name="linknote-160" id="linknote-160"> </a> - </p> - <p class="foot"> - 160 (<a href="#linknoteref-160">return</a>)<br /> [ I have elsewhere noted - this "pathetic fallacy" which is a lieu commun of Eastern folk-lore and - not less frequently used in the mediæval literature of Europe before - statistics were invented.] - </p> - <p> - <a name="linknote-161" id="linknote-161"> </a> - </p> - <p class="foot"> - 161 (<a href="#linknoteref-161">return</a>)<br /> [ Arab. "Yaskut min - 'Aynayh," lit.=fall from his two eyes, lose favour.] - </p> - <p> - <a name="linknote-162" id="linknote-162"> </a> - </p> - <p class="foot"> - 162 (<a href="#linknoteref-162">return</a>)<br /> [ i.e. killing a man.] - </p> - <p> - <a name="linknote-163" id="linknote-163"> </a> - </p> - <p class="foot"> - 163 (<a href="#linknoteref-163">return</a>)<br /> [ i.e. we can slay him - whenever we will.] - </p> - <p> - <a name="linknote-164" id="linknote-164"> </a> - </p> - <p class="foot"> - 164 (<a href="#linknoteref-164">return</a>)<br /> [ In Chavis and Cazotte - "Story of Abosaber the Patient." "Abú-Sábir" would mean "Father of the - Patient (one)."] - </p> - <p> - <a name="linknote-165" id="linknote-165"> </a> - </p> - <p class="foot"> - 165 (<a href="#linknoteref-165">return</a>)<br /> [ Arab. "Dihkán," in - Persian a villager; but here something more, a village-elder or chief. - Al-Mas'udi (chap. xxiv.), and other historians apply the term to a class - of noble Persians descended from the ten sons of Wahkert, the first - "Dihkán," the fourth generation from King Kayomars.] - </p> - <p> - <a name="linknote-166" id="linknote-166"> </a> - </p> - <p class="foot"> - 166 (<a href="#linknoteref-166">return</a>)<br /> [ Reminding one not a - little of certain anecdotes anent Quakers, current in England and - English-speaking lands.] - </p> - <p> - <a name="linknote-167" id="linknote-167"> </a> - </p> - <p class="foot"> - 167 (<a href="#linknoteref-167">return</a>)<br /> [ Arab. "Karyah," a word - with a long history. The root seems to be Karaha, he met; in Chald. Karih - and Kária (emphatic Kárita)=a town or city; and in Heb. Kirjath, - Kiryáthayim, etc. We find it in Carthage= Kartá hádisah, or New Town as - opposed to Utica (Atíkah)=Old Town; in Carchemish and in a host of similar - compounds. In Syria and Egypt Kariyah, like Kafr, now means a hamlet, a - village.] - </p> - <p> - <a name="linknote-168" id="linknote-168"> </a> - </p> - <p class="foot"> - 168 (<a href="#linknoteref-168">return</a>)<br /> [ i.e. wandering at a - venture.] - </p> - <p> - <a name="linknote-169" id="linknote-169"> </a> - </p> - <p class="foot"> - 169 (<a href="#linknoteref-169">return</a>)<br /> [ Arab. "Sakhrah," the - old French Corvée, and the "Begár" of India.] - </p> - <p> - <a name="linknote-170" id="linknote-170"> </a> - </p> - <p class="foot"> - 170 (<a href="#linknoteref-170">return</a>)<br /> [ Arab. "Matmúrah:" see - vol. ii. 39, where it was used as an "underground cell." The word is - extensively used in the Maghrib or Western Africa.] - </p> - <p> - <a name="linknote-171" id="linknote-171"> </a> - </p> - <p class="foot"> - 171 (<a href="#linknoteref-171">return</a>)<br /> [ Arab. "Yá Abá Sábir." - There are five vocative particles in Arabic; "Yá," common to the near and - far; "Ayá" (ho!) and "Hayá" (holla!) addressed to the far, and "Ay" and - "A" (A-'Abda-lláhi, O Abdullah), to those near. All govern the accusative - of a noun in construction in the literary language only; and the vulgar - use none but the first named. The English-speaking races neglect the - vocative particle, and I never heard it except in the Southern States of - the AngloAmerican Union=Oh, Mr. Smith.] - </p> - <p> - <a name="linknote-172" id="linknote-172"> </a> - </p> - <p class="foot"> - 172 (<a href="#linknoteref-172">return</a>)<br /> [ He was not honest - enough to undeceive them; a neat Quaker-like touch.] - </p> - <p> - <a name="linknote-173" id="linknote-173"> </a> - </p> - <p class="foot"> - 173 (<a href="#linknoteref-173">return</a>)<br /> [ Here the oath is - justified; but the reader will have remarked that the name of Allah is - often taken in vain. Moslems, however, so far from holding this a - profanation deem it an acknowledgment of the Omnipotence and Omnipresence. - The Jews from whom the Christians have borrowed had an interest in - concealing the name of their tribal divinity; and therefore made it - ineffable.] - </p> - <p> - <a name="linknote-174" id="linknote-174"> </a> - </p> - <p class="foot"> - 174 (<a href="#linknoteref-174">return</a>)<br /> [ i.e. the grave, the - fosse commune of slain men.] - </p> - <p> - <a name="linknote-175" id="linknote-175"> </a> - </p> - <p class="foot"> - 175 (<a href="#linknoteref-175">return</a>)<br /> [ A fancy name; "Zawash" - in Pers. is = the planet Jupiter, either borrowed from Greece, or both - descended from some long forgotten ancestor.] - </p> - <p> - <a name="linknote-176" id="linknote-176"> </a> - </p> - <p class="foot"> - 176 (<a href="#linknoteref-176">return</a>)<br /> [ In Chavis and Cazotte - "Story of Bhazad (!) the Impatient." The name is Persian, Bih (well, good) - Zád (born). In the adj. bih we recognize a positive lost in English and - German which retain the comparative (bih-tar = better) and superlative - (bih-tarin=best).] - </p> - <p> - <a name="linknote-177" id="linknote-177"> </a> - </p> - <p class="foot"> - 177 (<a href="#linknoteref-177">return</a>)<br /> [ i.e. the moiety kept by - the bridegroom, a contingent settlement paid at divorce or on the death of - the husband.] - </p> - <p> - <a name="linknote-178" id="linknote-178"> </a> - </p> - <p class="foot"> - 178 (<a href="#linknoteref-178">return</a>)<br /> [ Arab. "Rumh"=the - horseman's lance not the footman's spear.] - </p> - <p> - <a name="linknote-179" id="linknote-179"> </a> - </p> - <p class="foot"> - 179 (<a href="#linknoteref-179">return</a>)<br /> [ i.e. became a - highwayman (a time-honoured and honourable career) in order to collect - money for completing the dowry.] - </p> - <p> - <a name="linknote-180" id="linknote-180"> </a> - </p> - <p class="foot"> - 180 (<a href="#linknoteref-180">return</a>)<br /> [ i.e. to the bride, the - wedding-day; not to be confounded with "going in unto" etc.] - </p> - <p> - <a name="linknote-181" id="linknote-181"> </a> - </p> - <p class="foot"> - 181 (<a href="#linknoteref-181">return</a>)<br /> [ Probably meaning that - she saw the eyes espying through the crevice without knowing whose they - were.] - </p> - <p> - <a name="linknote-182" id="linknote-182"> </a> - </p> - <p class="foot"> - 182 (<a href="#linknoteref-182">return</a>)<br /> [ A fancy name intended - to be Persian] - </p> - <p> - <a name="linknote-183" id="linknote-183"> </a> - </p> - <p class="foot"> - 183 (<a href="#linknoteref-183">return</a>)<br /> [ i.e. thy Harem, thy - women.] - </p> - <p> - <a name="linknote-184" id="linknote-184"> </a> - </p> - <p class="foot"> - 184 (<a href="#linknoteref-184">return</a>)<br /> [ i.e. thy life hath been - unduly prolonged.] - </p> - <p> - <a name="linknote-185" id="linknote-185"> </a> - </p> - <p class="foot"> - 185 (<a href="#linknoteref-185">return</a>)<br /> [ See Chavis and Cazotte, - "Story of Ravia (Arwà!) the Resigned." Dádbín (Persian) = one who looks to - justice, a name hardly deserved in this case.] - </p> - <p> - <a name="linknote-186" id="linknote-186"> </a> - </p> - <p class="foot"> - 186 (<a href="#linknoteref-186">return</a>)<br /> [ For this important - province and city of Persia, see Al-Mas'údi, ii. 2; iv. 86, etc. It gave - one of many names to the Caspian Sea. The adjective is Tabari, whereas - Tabaráni = native of Tiberias (Tabariyah).] - </p> - <p> - <a name="linknote-187" id="linknote-187"> </a> - </p> - <p class="foot"> - 187 (<a href="#linknoteref-187">return</a>)<br /> [ Zor-khán = Lord - Violence, and Kár-dán = Business-knower; both Persian.] - </p> - <p> - <a name="linknote-188" id="linknote-188"> </a> - </p> - <p class="foot"> - 188 (<a href="#linknoteref-188">return</a>)<br /> [ "Arwà" written with a - terminal of yá is a woman's P.N. in Arabic.] - </p> - <p> - <a name="linknote-189" id="linknote-189"> </a> - </p> - <p class="foot"> - 189 (<a href="#linknoteref-189">return</a>)<br /> [ i.e. Not look down upon - me with eyes of contempt. This "marrying below one" is still an Eastern - idea, very little known to women in the West.] - </p> - <p> - <a name="linknote-190" id="linknote-190"> </a> - </p> - <p class="foot"> - 190 (<a href="#linknoteref-190">return</a>)<br /> [ Chavis and Cazotte call - the Dabbús a "dabour" and explain it as a "sort of scepter used by Eastern - Princes, which serves also as a weapon." For the Dabbús, or mace, see vol. - vi. 249.] - </p> - <p> - <a name="linknote-191" id="linknote-191"> </a> - </p> - <p class="foot"> - 191 (<a href="#linknoteref-191">return</a>)<br /> [ i.e. Let thy purposes - be righteous as thine outward profession.] - </p> - <p> - <a name="linknote-192" id="linknote-192"> </a> - </p> - <p class="foot"> - 192 (<a href="#linknoteref-192">return</a>)<br /> [ See vol. vi. 130. This - is another lieu commun amongst Moslems; and its unfact requires only - statement.] - </p> - <p> - <a name="linknote-193" id="linknote-193"> </a> - </p> - <p class="foot"> - 193 (<a href="#linknoteref-193">return</a>)<br /> [ Afterwards called his - "chamberlain," i.e. guardian of the Harem-door.] - </p> - <p> - <a name="linknote-194" id="linknote-194"> </a> - </p> - <p class="foot"> - 194 (<a href="#linknoteref-194">return</a>)<br /> [ i.e. Chosroës, whom - Chavis and Cazotte make "Cyrus."] - </p> - <p> - <a name="linknote-195" id="linknote-195"> </a> - </p> - <p class="foot"> - 195 (<a href="#linknoteref-195">return</a>)<br /> [ Arab. "Tákiyah," used - for the Persian Takhtrawán, common in The Nights.] - </p> - <p> - <a name="linknote-196" id="linknote-196"> </a> - </p> - <p class="foot"> - 196 (<a href="#linknoteref-196">return</a>)<br /> [ Arab. "Kubbah," a - dome-shaped tent, as elsewhere.] - </p> - <p> - <a name="linknote-197" id="linknote-197"> </a> - </p> - <p class="foot"> - 197 (<a href="#linknoteref-197">return</a>)<br /> [ This can refer only to - Abu al-Khayr's having been put to death on Kardan's charge, although the - tale-teller, with characteristic inconsequence, neglected to mention the - event.] - </p> - <p> - <a name="linknote-198" id="linknote-198"> </a> - </p> - <p class="foot"> - 198 (<a href="#linknoteref-198">return</a>)<br /> [ Not referring to skull - sutures, but to the forehead, which is poetically compared with a page of - paper upon which Destiny writes her irrevocable decrees.] - </p> - <p> - <a name="linknote-199" id="linknote-199"> </a> - </p> - <p class="foot"> - 199 (<a href="#linknoteref-199">return</a>)<br /> [ Said in the grimmest - earnest, not jestingly, as in vol. iv. 264.] - </p> - <p> - <a name="linknote-200" id="linknote-200"> </a> - </p> - <p class="foot"> - 200 (<a href="#linknoteref-200">return</a>)<br /> [ i.e. the lex talionis, - which is the essence of Moslem, and indeed, of all criminal jurisprudence. - We cannot wonder at the judgment of Queen Arwa: even Confucius, the - mildest and most humane of lawgivers, would not pardon the man who allowed - his father's murderer to live. The Moslem lex talionis (Koran ii. 173) is - identical with that of the Jews (Exod. xxi. 24), and the latter probably - derives from immemorial usage. But many modern Rabbins explain away the - Mosaical command as rather a demand for a pecuniary mulct than literal - retaliation. The well-known Isaac Aburbanel cites many arguments in proof - of this position: he asks, for instance, supposing the accused have but - one eye, should he lose it for having struck out one of another man's two? - Moreover, he dwells upon the impossibility of inflicting a punishment the - exact equivalent of the injury; like Shylock's pound of flesh without - drawing blood. Moslems, however, know nothing of these frivolities, and if - retaliation be demanded the judge must grant it. There is a legend in - Marocco of an English merchant who was compelled to forfeit tooth for - tooth at the instance of an old woman, but a profitable concession gilded - the pill.] - </p> - <p> - <a name="linknote-201" id="linknote-201"> </a> - </p> - <p class="foot"> - 201 (<a href="#linknoteref-201">return</a>)<br /> [ In Chavis and Cazotte - "Story of Bhazmant (!); or the Confident Man." "Bakht (-i-) Zamán" in - Pers. would=Luck of the Time.] - </p> - <p> - <a name="linknote-202" id="linknote-202"> </a> - </p> - <p class="foot"> - 202 (<a href="#linknoteref-202">return</a>)<br /> [ Chavis and Cazotte - change the name to "Abadid," which, like "Khadídán," is nonsignificant.] - </p> - <p> - <a name="linknote-203" id="linknote-203"> </a> - </p> - <p class="foot"> - 203 (<a href="#linknoteref-203">return</a>)<br /> [ Arab. "Fáris," here a - Reiter, or Dugald Dolgetti, as mostly were the hordes led by the mediæval - Italian Condottieri.] - </p> - <p> - <a name="linknote-204" id="linknote-204"> </a> - </p> - <p class="foot"> - 204 (<a href="#linknoteref-204">return</a>)<br /> [ So Napoleon the Great - also believed that Providence is mostly favorable to "gros bataillons."] - </p> - <p> - <a name="linknote-205" id="linknote-205"> </a> - </p> - <p class="foot"> - 205 (<a href="#linknoteref-205">return</a>)<br /> [ Pers. and Arab.="Good - perfection."] - </p> - <p> - <a name="linknote-206" id="linknote-206"> </a> - </p> - <p class="foot"> - 206 (<a href="#linknoteref-206">return</a>)<br /> [ In Chavis and Cazotte - "Story of Baharkan." Bihkard (in Shiraz pronounced "Kyard")="Well he - did."] - </p> - <p> - <a name="linknote-207" id="linknote-207"> </a> - </p> - <p class="foot"> - 207 (<a href="#linknoteref-207">return</a>)<br /> [ See "Katrú" in the - Introduction to the Bakhtiyár-námah.] - </p> - <p> - <a name="linknote-208" id="linknote-208"> </a> - </p> - <p class="foot"> - 208 (<a href="#linknoteref-208">return</a>)<br /> [ The text has "Jaukalán" - for Saulaján, the Persian "Chaugán"=the crooked bat used in Polo. See vol. - 1. 46.] - </p> - <p> - <a name="linknote-209" id="linknote-209"> </a> - </p> - <p class="foot"> - 209 (<a href="#linknoteref-209">return</a>)<br /> [ Amongst Moslems, I have - noted, circumstantial evidence is not lawful: the witness must swear to - what he has seen. A curious consideration, how many innocent men have been - hanged by "circumstantial evidence." See vol. v. 97.] - </p> - <p> - <a name="linknote-210" id="linknote-210"> </a> - </p> - <p class="foot"> - 210 (<a href="#linknoteref-210">return</a>)<br /> [ In Chavis and Cazotte - "Story of Abattamant (!), or the Prudent Man;" also Aylán Shah becomes - Olensa after Italian fashion.] - </p> - <p> - <a name="linknote-211" id="linknote-211"> </a> - </p> - <p class="foot"> - 211 (<a href="#linknoteref-211">return</a>)<br /> [ In Arab. idiom a long - hand or arm means power, a phrase not wholly unused in European languages. - Chavis and Cazotte paraphrase "He who keeps his hands crossed upon his - breast, shall not see them cut off."] - </p> - <p> - <a name="linknote-212" id="linknote-212"> </a> - </p> - <p class="foot"> - 212 (<a href="#linknoteref-212">return</a>)<br /> [ Arab. "Jama'a atráfah," - lit.=he drew in his extremities, it being contrary to "etiquette" in the - presence of a superior not to cover hands and feet. In the wild Argentine - Republic the savage Gaucho removes his gigantic spurs when coming into the - presence of his master.] - </p> - <p> - <a name="linknote-213" id="linknote-213"> </a> - </p> - <p class="foot"> - 213 (<a href="#linknoteref-213">return</a>)<br /> [ About the equivalent to - the Arab. or rather Egypto- Syrian form "Jiddan," used in the modern slang - sense.] - </p> - <p> - <a name="linknote-214" id="linknote-214"> </a> - </p> - <p class="foot"> - 214 (<a href="#linknoteref-214">return</a>)<br /> [ i.e. that he become my - son-in-law.] - </p> - <p> - <a name="linknote-215" id="linknote-215"> </a> - </p> - <p class="foot"> - 215 (<a href="#linknoteref-215">return</a>)<br /> [ For the practice of - shampooing often alluded to in The Nights, see vol. iii. 17. The king - "sleeping on the boys' knees" means that he dropped off whilst his feet - were on the laps of the lads.] - </p> - <p> - <a name="linknote-216" id="linknote-216"> </a> - </p> - <p class="foot"> - 216 (<a href="#linknoteref-216">return</a>)<br /> [ Meaning the honour of - his Harem.] - </p> - <p> - <a name="linknote-217" id="linknote-217"> </a> - </p> - <p class="foot"> - 217 (<a href="#linknoteref-217">return</a>)<br /> [ Pardon, lit.=security; - the cry for quarter already introduced into English - </p> -<pre xml:space="preserve"> - "Or raise the craven cry Aman." -</pre> - <p class="foot"> - It was Mohammed's express command that this prayer for mercy should be - respected even in the fury of fight. See vol. i. 342.] - </p> - <p> - <a name="linknote-218" id="linknote-218"> </a> - </p> - <p class="foot"> - 218 (<a href="#linknoteref-218">return</a>)<br /> [ A saying found in every - Eastern language beginning with Hebrew; Proverbs xxvi. 27, "Whoso diggeth - a pit shall fall therein."] - </p> - <p> - <a name="linknote-219" id="linknote-219"> </a> - </p> - <p class="foot"> - 219 (<a href="#linknoteref-219">return</a>)<br /> [ i.e. a domed tomb where - prayers and perlections of the Koran could be made. "Kubbah" in Marocco is - still the term for a small square building with a low medianaranja cupola - under which a Santon lies interred. It is the "little Waly" of our "blind - travellers" in the unholy "Holy Land."] - </p> - <p> - <a name="linknote-220" id="linknote-220"> </a> - </p> - <p class="foot"> - 220 (<a href="#linknoteref-220">return</a>)<br /> [ i.e. to secure her - assistance in arousing the king's wrath.] - </p> - <p> - <a name="linknote-221" id="linknote-221"> </a> - </p> - <p class="foot"> - 221 (<a href="#linknoteref-221">return</a>)<br /> [ i.e. so slow to avenge - itself.] - </p> - <p> - <a name="linknote-222" id="linknote-222"> </a> - </p> - <p class="foot"> - 222 (<a href="#linknoteref-222">return</a>)<br /> [ Story of Sultan Hebriam - (!), and his Son" (Chavis and Cazotte). Unless they greatly enlarged upon - the text, they had a much fuller copy than that found in the Bresl. Edit.] - </p> - <p> - <a name="linknote-223" id="linknote-223"> </a> - </p> - <p class="foot"> - 223 (<a href="#linknoteref-223">return</a>)<br /> [ A right kingly king, in - the Eastern sense of the word, would strike off their heads for daring to - see omens threatening his son and heir: this would be constructive treason - of the highest because it might be expected to cause its own fulfilment.] - </p> - <p> - <a name="linknote-224" id="linknote-224"> </a> - </p> - <p class="foot"> - 224 (<a href="#linknoteref-224">return</a>)<br /> [ Mohammed's Hadís - "Kazzibú 'l-Munajjimúna bi Rabbi 'I-Ka'abah"=the Astrologers lied, by the - Ka'abah's Lord!] - </p> - <p> - <a name="linknote-225" id="linknote-225"> </a> - </p> - <p class="foot"> - 225 (<a href="#linknoteref-225">return</a>)<br /> [ Arab. "Khawátín," plur. - of Khátún, a matron, a lady, vol. iv. 66.] - </p> - <p> - <a name="linknote-226" id="linknote-226"> </a> - </p> - <p class="foot"> - 226 (<a href="#linknoteref-226">return</a>)<br /> [ See Al-Mas'udi, chapt. - xvii. (Fr. Transl. ii. 48-49) of the circular cavity two miles deep and - sixty in circuit inhabited by men and animals on the Caucasus near - Derbend.] - </p> - <p> - <a name="linknote-227" id="linknote-227"> </a> - </p> - <p class="foot"> - 227 (<a href="#linknoteref-227">return</a>)<br /> [ Arab. "Nafas" - lit.=breath. Arabs living in a land of caverns know by experience the - danger of asphyxiation in such places.] - </p> - <p> - <a name="linknote-228" id="linknote-228"> </a> - </p> - <p class="foot"> - 228 (<a href="#linknoteref-228">return</a>)<br /> [ This simple tale is - told with much pathos not of words but of sense.] - </p> - <p> - <a name="linknote-229" id="linknote-229"> </a> - </p> - <p class="foot"> - 229 (<a href="#linknoteref-229">return</a>)<br /> [ Arab. "Ajal" = the - appointed day of death; also used for sudden death. See vol. i. 74.] - </p> - <p> - <a name="linknote-230" id="linknote-230"> </a> - </p> - <p class="foot"> - 230 (<a href="#linknoteref-230">return</a>)<br /> [ i.e. the Autumnal - Equinox, one of the two great festival days (the other being the New Year) - of the Persians, and surviving in our Michaelmas. According to Al-Mas'udí - (chap. xxi.), it was established to commemorate the capture of Zahhák - (Azhi-Daháka), the biting snake (the Hindu Ahi) of night and darkness, the - Greek Astyages, by Furaydun or Feridun. Prof. Sayce (Principles of - Comparative Philology, p. 11) connects the latter with the Vedic deity - Trita, who harnessed the Sun-horse (Rig. v. i. 163, 2, 3), the - {tritogéneia} of Homer, a title of Athene, the Dawn-goddess, and Burnouf - proved the same Trita to be Thraétaona, son of Athwya, of the Avesta, who - finally became Furaydún, the Greek Kyrus. See vol. v. 1.] - </p> - <p> - <a name="linknote-231" id="linknote-231"> </a> - </p> - <p class="foot"> - 231 (<a href="#linknoteref-231">return</a>)<br /> [ In Chavis and Cazotte, - "Story of Selimansha and his Family."] - </p> - <p> - <a name="linknote-232" id="linknote-232"> </a> - </p> - <p class="foot"> - 232 (<a href="#linknoteref-232">return</a>)<br /> [ Arab. for Pers. - Pahluwán (from Pahlau) a brave, a warrior, an athlete, applied in India to - a champion in any gymnastic exercise, especially in wrestling. The - Frenchman calls him "Balavan"; and the Bresl. text in more than one place - (p. 312) calls him "Bahwán."] - </p> - <p> - <a name="linknote-233" id="linknote-233"> </a> - </p> - <p class="foot"> - 233 (<a href="#linknoteref-233">return</a>)<br /> [ i.e. King (Arab.) King - (Persian): we find also Sultan Malik Shah=King King King.] - </p> - <p> - <a name="linknote-234" id="linknote-234"> </a> - </p> - <p class="foot"> - 234 (<a href="#linknoteref-234">return</a>)<br /> [ Arab. "Aulád-í," a - vulgarism, plural for dual.] - </p> - <p> - <a name="linknote-235" id="linknote-235"> </a> - </p> - <p class="foot"> - 235 (<a href="#linknoteref-235">return</a>)<br /> [ Mr. Payne translates, - "so he might take his father's leavings" i.e. heritage, reading "Ásár" - which I hold to be a clerical error for Sár=Vendetta, blood revenge - (Bresl. Edit. vi. 310).] - </p> - <p> - <a name="linknote-236" id="linknote-236"> </a> - </p> - <p class="foot"> - 236 (<a href="#linknoteref-236">return</a>)<br /> [ Arab. "Al-'Ásí" the - pop. term for one who refuses to obey a constituted authority and syn. - with Pers. "Yághí." "Ant 'Ásí?" Wilt thou not yield thyself? says a - policeman to a refractory Fellah.] - </p> - <p> - <a name="linknote-237" id="linknote-237"> </a> - </p> - <p class="foot"> - 237 (<a href="#linknoteref-237">return</a>)<br /> [ i.e. of the Greeks: so - in Kor. xxx. 1. "Alif Lam Mim, the Greeks (Al-Roum) have been defeated." - Mr. Rodwell curiously remarks that "the vowel-points for 'defeated' not - being originally written, would make the prophecy true in either event, - according as the verb received an active or passive sense in - pronunciation." But in discovering this mare's nest, a rank piece of - humbug like Aio te Aeacida, etc., he forgets that all the Prophet's - "Companions," numbering some 5000, would pronounce it only in one way and - that no man could mistake "ghalabat" (active) for "ghulibat" (passive).] - </p> - <p> - <a name="linknote-238" id="linknote-238"> </a> - </p> - <p class="foot"> - 238 (<a href="#linknoteref-238">return</a>)<br /> [ The text persistently - uses "Járiyah"=damsel, slave-girl, for the politer "Sabiyah"=young lady, - being written in a rude and uncourtly style.] - </p> - <p> - <a name="linknote-239" id="linknote-239"> </a> - </p> - <p class="foot"> - 239 (<a href="#linknoteref-239">return</a>)<br /> [ So our familiar phrase - "Some one to back us."] - </p> - <p> - <a name="linknote-240" id="linknote-240"> </a> - </p> - <p class="foot"> - 240 (<a href="#linknoteref-240">return</a>)<br /> [ Arab. "'Akkada lahu - ráy," plur. of ráyat, a banner. See vol. iii. 307.] - </p> - <p> - <a name="linknote-241" id="linknote-241"> </a> - </p> - <p class="foot"> - 241 (<a href="#linknoteref-241">return</a>)<br /> [ i.e. "What concern hast - thou with the king's health?" The question is offensively put.] - </p> - <p> - <a name="linknote-242" id="linknote-242"> </a> - </p> - <p class="foot"> - 242 (<a href="#linknoteref-242">return</a>)<br /> [ Arab. "Masalah," a - question; here an enigma.] - </p> - <p> - <a name="linknote-243" id="linknote-243"> </a> - </p> - <p class="foot"> - 243 (<a href="#linknoteref-243">return</a>)<br /> [ Arab. "Liallá" (i.e. - li, an, lá) lest; but printed here and elsewhere with the yá as if it were - "laylan,"=for a single night.] - </p> - <p> - <a name="linknote-244" id="linknote-244"> </a> - </p> - <p class="foot"> - 244 (<a href="#linknoteref-244">return</a>)<br /> [ i.e. if my death be - fated to befal to-day, none may postpone it to a later date.] - </p> - <p> - <a name="linknote-245" id="linknote-245"> </a> - </p> - <p class="foot"> - 245 (<a href="#linknoteref-245">return</a>)<br /> [ Arab. "Dustí": so the - ceremony vulgarly called "Doseh" and by the ItaloEgyptians "Dosso," the - riding over disciples' backs by the Shaykh of the Sa'diyah Darwayshes - (Lane M.E. chapt. xxv.) which took place for the last time at Cairo in - 1881.] - </p> - <p> - <a name="linknote-246" id="linknote-246"> </a> - </p> - <p class="foot"> - 246 (<a href="#linknoteref-246">return</a>)<br /> [ In Chavis and Cazotte - she conjures him "by the great Maichonarblatha Sarsourat" (Míat wa arba'at - ashar Súrat)=the 114 chapters of the Alcoran.] - </p> - <p> - <a name="linknote-247" id="linknote-247"> </a> - </p> - <p class="foot"> - 247 (<a href="#linknoteref-247">return</a>)<br /> [ I have noted that - Moslem law is not fully satisfied without such confession which, however, - may be obtained by the bastinado. It is curious to compare English - procedure with what Moslem would be in such a case as that of the famous - Tichborne Claimant. What we did need hardly be noticed. An Arab judge - would in a case so suspicious at once have applied the stick and in a - quarter of an hour would have settled the whole business; but then what - about the "Devil's own," the lawyers and lawyers' fees? And he would have - remarked that the truth is not less true because obtained by such - compulsory means.] - </p> - <p> - <a name="linknote-248" id="linknote-248"> </a> - </p> - <p class="foot"> - 248 (<a href="#linknoteref-248">return</a>)<br /> [ The Hudhud, so called - from its cry "Hood! Hood!" It is the Lat. upupa, Gr. {épops} from its - supposed note epip or upup; the old Egyptian Kukufa; Heb. Dukiphath and - Syriac Kikuphá (Bochart Hierozoicon, part ii. 347). The Spaniards call it - Gallo de Marzo (March-Cock) from its returning in that month, and our old - writers "lapwing" (Deut. xiv. 18). This foul-feeding bird derives her - honours from chapt. xxvii. of the Koran (q.v.), the Hudhud was - sharp-sighted and sagacious enough to discover water underground which the - devils used to draw after she had marked the place by her bill.] - </p> - <p> - <a name="linknote-249" id="linknote-249"> </a> - </p> - <p class="foot"> - 249 (<a href="#linknoteref-249">return</a>)<br /> [ Here the vocative Yá is - designedly omitted in poetical fashion (e.g., Khalíliyya—my friend!) to - show the speaker's emotion. See p. 113 of Captain A. Lockett's learned and - curious work the "Miet Amil" (=Hundred Regimens), Calcutta, 1814.] - </p> - <p> - <a name="linknote-250" id="linknote-250"> </a> - </p> - <p class="foot"> - 250 (<a href="#linknoteref-250">return</a>)<br /> [ The story-teller - introduces this last instance with considerable art as a preface to the - dénouement.] - </p> - <p> - <a name="linknote-251" id="linknote-251"> </a> - </p> - <p class="foot"> - 251 (<a href="#linknoteref-251">return</a>)<br /> [ See Chavis and Cazotte - "Story of the King of Haram and the slave."] - </p> - <p> - <a name="linknote-252" id="linknote-252"> </a> - </p> - <p class="foot"> - 252 (<a href="#linknoteref-252">return</a>)<br /> [ i.e. men caught - red-handed.] - </p> - <p> - <a name="linknote-253" id="linknote-253"> </a> - </p> - <p class="foot"> - 253 (<a href="#linknoteref-253">return</a>)<br /> [ Arab. "Libwah," one of - the multitudinous names for the king of beasts, still used in Syria where - the animal has been killed out, soon to be followed by the bear (U. - Syriacus). The author knows that lions are most often found in couples.] - </p> - <p> - <a name="linknote-254" id="linknote-254"> </a> - </p> - <p class="foot"> - 254 (<a href="#linknoteref-254">return</a>)<br /> [ Arab. "Himyán or - Hamyán," = a girdle.] - </p> - <p> - <a name="linknote-255" id="linknote-255"> </a> - </p> - <p class="foot"> - 255 (<a href="#linknoteref-255">return</a>)<br /> [ As he would kiss a son. - I have never yet seen an Englishman endure these masculine kisses, - formerly so common in France and Italy, without showing clearest signs of - his disgust.] - </p> - <p> - <a name="linknote-256" id="linknote-256"> </a> - </p> - <p class="foot"> - 256 (<a href="#linknoteref-256">return</a>)<br /> [ A cheap way of - rewarding merit, not confined to Eastern monarchs, but practised by all - contemporary Europe.] - </p> - <p> - <a name="linknote-257" id="linknote-257"> </a> - </p> - <p class="foot"> - 257 (<a href="#linknoteref-257">return</a>)<br /> [ Arab. "Kasf," = - houghing a camel so as to render it helpless. The passage may read, "we - are broken to bits (Kisí) by our own sin."] - </p> - <p> - <a name="linknote-258" id="linknote-258"> </a> - </p> - <p class="foot"> - 258 (<a href="#linknoteref-258">return</a>)<br /> [ Bresl. Edit., vol. vii. - pp. 251-4, Night dlxv.] - </p> - <p> - <a name="linknote-259" id="linknote-259"> </a> - </p> - <p class="foot"> - 259 (<a href="#linknoteref-259">return</a>)<br /> [ See vol. vi. 175. A - Moslem should dress for public occasions, like the mediæval student, in - vestibus (quasi) nigris aut subfuscis; though not, except amongst the - Abbasides, absolutely black, as sable would denote Jewry.] - </p> - <p> - <a name="linknote-260" id="linknote-260"> </a> - </p> - <p class="foot"> - 260 (<a href="#linknoteref-260">return</a>)<br /> [ A well-known soldier - and statesman, noted for piety and austerity. A somewhat fuller version of - this story, from which I have borrowed certain details, is given in the - Biographical Dictionary of Ibn Khallikán (i. 303-4). The latter, however, - calls the first Abd al-Malik "Ibn Bahrán" (in the index Ibn Bahrám), which - somewhat spoils the story. "Ibn Khallikan," by-the-by, is derived - popularly from "Khalli" (let go), and "Kána" (it was, enough), a favourite - expression of the author, which at last superseded his real name, Abu - al-Abbás Ahmad. He is better off than the companion nicknamed by Mohammed - Abú Horayrah = Father of the She-kitten (not the cat), and who in - consequence has lost his true name and pedigree.] - </p> - <p> - <a name="linknote-261" id="linknote-261"> </a> - </p> - <p class="foot"> - 261 (<a href="#linknoteref-261">return</a>)<br /> [ In Ibn Khallikán (i. - 303) he is called the "Hashimite," from his ancestor, Hashim ibn Abd - Manáf. The Hashimites and Abbasides were fine specimens of the Moslem - "Pharisee," as he is known to Christians, not the noble Purushi of - authentic history.] - </p> - <p> - <a name="linknote-262" id="linknote-262"> </a> - </p> - <p class="foot"> - 262 (<a href="#linknoteref-262">return</a>)<br /> [ Meaning a cap, but of - what shape we ignore. Ibn Khallikan afterwards calls it a "Kalansúa," a - word still applied to a mitre worn by Christian priests.] - </p> - <p> - <a name="linknote-263" id="linknote-263"> </a> - </p> - <p class="foot"> - 263 (<a href="#linknoteref-263">return</a>)<br /> [ Arab. "Lá baas," - equivalent in conversation to our "No matter," and "All right."] - </p> - <p> - <a name="linknote-264" id="linknote-264"> </a> - </p> - <p class="foot"> - 264 (<a href="#linknoteref-264">return</a>)<br /> [ As a member of the - reigning family, he wore black clothes, that being the especial colour of - the Abbasides, adopted by them in opposition to the rival dynasty of the - Ommiades, whose family colour was white, that of the Fatimites being - green. The Moslems borrowed their sacred green, "the hue of the Pure," - from the old Nabatheans and the other primitive colours from the tents of - the captains who were thus distinguished. Hence also amongst the Turks and - Tartars, the White Horde and the Black Horde.] - </p> - <p> - <a name="linknote-265" id="linknote-265"> </a> - </p> - <p class="foot"> - 265 (<a href="#linknoteref-265">return</a>)<br /> [ The word has often - occurred, meaning date-wine or grape-wine. Ibn Khaldún contends that in - Ibn Khallikan it here means the former.] - </p> - <p> - <a name="linknote-266" id="linknote-266"> </a> - </p> - <p class="foot"> - 266 (<a href="#linknoteref-266">return</a>)<br /> [ £25,000. Ibn Khallikan - (i. 304) makes the debt four millions of dirhams or £90,000-£100,000.] - </p> - <p> - <a name="linknote-267" id="linknote-267"> </a> - </p> - <p class="foot"> - 267 (<a href="#linknoteref-267">return</a>)<br /> [ In the Biographer - occurs the equivalent phrase, "That a standard be borne over his head."] - </p> - <p> - <a name="linknote-268" id="linknote-268"> </a> - </p> - <p class="foot"> - 268 (<a href="#linknoteref-268">return</a>)<br /> [ Here again we have a - suggestion that Ja'afar presumed upon his favour with the Caliph; such - presumption would soon be reported (perhaps by the austère intrigant - himself) to the royal ears, and lay the foundation of ill-will likely to - end in utter destruction.] - </p> - <p> - <a name="linknote-269" id="linknote-269"> </a> - </p> - <p class="foot"> - 269 (<a href="#linknoteref-269">return</a>)<br /> [ Bresl. Edit., vol. vii. - pp. 258-60, Night dlxvii.] - </p> - <p> - <a name="linknote-270" id="linknote-270"> </a> - </p> - <p class="foot"> - 270 (<a href="#linknoteref-270">return</a>)<br /> [ Fourth Abbaside, A.D. - 785-786, vol. v. 93. He was a fantastic tyrant who was bent upon promoting - to the Caliphate his own son, Ja'afar; he cast Harun into prison and would - probably have slain him but for the intervention of the mother of the two - brothers, Khayzarán widow of Al-Mahdi, and Yahya the Barmecide.] - </p> - <p> - <a name="linknote-271" id="linknote-271"> </a> - </p> - <p class="foot"> - 271 (<a href="#linknoteref-271">return</a>)<br /> [ Third Abbaside, A.D. - 775-785, vol. vii. 136; ix. 334.] - </p> - <p> - <a name="linknote-272" id="linknote-272"> </a> - </p> - <p class="foot"> - 272 (<a href="#linknoteref-272">return</a>)<br /> [ This reminds us of the - Bir Al-Khátim (Well of the Signet) at Al-Medinah; in which Caliph Osman - during his sixth year dropped from his finger the silver ring belonging to - the founder of Al-Islam, engraved in three lines with "Mohammed / Apostle - (of) / Allah /." It had served to sign the letters sent to neighboring - kings and had descended to the first three successors (Pilgrimage ii. - 219). Mohammed owned three seal- rings, the golden one he destroyed - himself; and the third, which was of carnelian, was buried with other - objects by his heirs. The late Subhi Pasha used to declare that the latter - had been brought to him with early Moslem coins by an Arab, and when he - died he left it to the Sultan.] - </p> - <p> - <a name="linknote-273" id="linknote-273"> </a> - </p> - <p class="foot"> - 273 (<a href="#linknoteref-273">return</a>)<br /> [ Mr. Payne quotes - Al-Tabari's version of this anecdote. "El-Mehdi had presented his son - Haroun with a ruby ring, worth a hundred thousand dinars, and the latter - being one day with his brother (the then reigning Khalif), El Hadi saw the - ring on his finger and desired it. So, when Haroun went out from him, he - sent after him, to seek the ring of him. The Khalif's messenger overtook - Er Reshid on the bridge over the Tigris and acquainted him with his - errand; whereupon the prince, enraged at the demand, pulled off the ring - and threw it into the river. When El Hadi died and Er Rashid succeeded to - the throne, he went with his suite to the bridge in question and bade his - Vizier Yehya ben Khalid send for divers and cause them make search for the - ring. It had then been five months in the water and no one believed it - would be found. However, the divers plunged into the river and found the - ring in the very place where he had thrown it in, whereat Haroun rejoiced - with an exceeding joy, regarding it as a presage of fair fortune."] - </p> - <p> - <a name="linknote-274" id="linknote-274"> </a> - </p> - <p class="foot"> - 274 (<a href="#linknoteref-274">return</a>)<br /> [ Not historically - correct. Al-Rashid made Yáhyà, father of Ja'afar, his Wazir; and the - minister's two sons, Fazl and Ja'afar, acted as his lieutenants for - seventeen years from A.D. 786 till the destruction of the Barmecides in - A.D. 803. The tale-teller quotes Ja'afar because he was the most famous of - the house.] - </p> - <p> - <a name="linknote-275" id="linknote-275"> </a> - </p> - <p class="foot"> - 275 (<a href="#linknoteref-275">return</a>)<br /> [ Perhaps after marrying - Ja'afar to his sister. But the endearing name was usually addressed to - Ja'afar's elder brother Fazl, who was the Caliph's foster-brother.] - </p> - <p> - <a name="linknote-276" id="linknote-276"> </a> - </p> - <p class="foot"> - 276 (<a href="#linknoteref-276">return</a>)<br /> [ Read seventeen: all - these minor inaccuracies tend to invalidate the main statement.] - </p> - <p> - <a name="linknote-277" id="linknote-277"> </a> - </p> - <p class="foot"> - 277 (<a href="#linknoteref-277">return</a>)<br /> [ Arab. "Yar'ad" which - may mean "thundereth." The dark saying apparently means, Do good whilst - thou art in power and thereby strengthen thyself.] - </p> - <p> - <a name="linknote-278" id="linknote-278"> </a> - </p> - <p class="foot"> - 278 (<a href="#linknoteref-278">return</a>)<br /> [ The lady seems to have - made the first advances and Bin Abú Hájilah quotes a sixaine in which she - amorously addresses her spouse. See D'Herbelot, s.v. Abbassa.] - </p> - <p> - <a name="linknote-279" id="linknote-279"> </a> - </p> - <p class="foot"> - 279 (<a href="#linknoteref-279">return</a>)<br /> [ The tale-teller passes - with a very light hand over the horrors of a massacre which terrified and - scandalised the then civilised world, and which still haunt Moslem - history. The Caliph, like the eking, can do no wrong; and, as Viceregent - of Allah upon Earth, what would be deadly crime and mortal sin in others - becomes in his case an ordinance from above. These actions are superhuman - events and fatal which man must not judge nor feel any sentiment - concerning them save one of mysterious respect. For the slaughter of the - Barmecides, see my Terminal Essay, vol. x.] - </p> - <p> - <a name="linknote-280" id="linknote-280"> </a> - </p> - <p class="foot"> - 280 (<a href="#linknoteref-280">return</a>)<br /> [ Bresl. Edit., vol. vii. - pp. 260-1, Night dlxviii.] - </p> - <p> - <a name="linknote-281" id="linknote-281"> </a> - </p> - <p class="foot"> - 281 (<a href="#linknoteref-281">return</a>)<br /> [ Ibn al-Sammák (Son of - the fisherman or fishmonger), whose name was Abú al-Abbás Mohammed bin - Sabíh, surnamed Al- Mazkúr (Ibn al-Athir says Al-Muzakkar), was a native - of Kufah (where he died in A.H. 183 = 799-80), a preacher and professional - tale-teller famed as a stylist and a man of piety. Al-Siyuti (p. 292) - relates of him that when honoured by the Caliph with courteous reception - he said to him, "Thy humility in thy greatness is nobler than thy - greatness." He is known to have been the only theologician who, ex - cathedrâ, promised Al-Rashid a place in Paradise.] - </p> - <p> - <a name="linknote-282" id="linknote-282"> </a> - </p> - <p class="foot"> - 282 (<a href="#linknoteref-282">return</a>)<br /> [ Bresl. Edit., vol. vii. - pp. 261-2, Night dlxviii.] - </p> - <p> - <a name="linknote-283" id="linknote-283"> </a> - </p> - <p class="foot"> - 283 (<a href="#linknoteref-283">return</a>)<br /> [ Seventh Abbaside, A.H. - 198-227 = 813-842. See vol. iv. 109. He was a favourite with his father, - who personally taught him tradition; but he offended the Faithful by - asserting the creation of the Koran, by his leaning to Shi'ah doctrine, - and by changing the black garments of the Banu Abbas into green. He died - of a chill at Budandun, a day's march from Tarsus, where he was buried: - for this Podendon = = stretch out thy feet, see Al-Siyuti, pp. 326-27.] - </p> - <p> - <a name="linknote-284" id="linknote-284"> </a> - </p> - <p class="foot"> - 284 (<a href="#linknoteref-284">return</a>)<br /> [ Sixth Abbaside, A.D. - 809-13. See vol. v. 93: 152. He was of pure Abbaside blood on the father's - side and his mother Zubaydah's. But he was unhappy in his Wazir Al-Fazl - bin Rabí, the intriguer against the Barmecides, who estranged him from his - brothers Al-Kásim and Al-Maamún. At last he was slain by a party of - Persians, "who struck him with their swords and cut him through the nape - of his neck and went with his head to Tahir bin al-Husayn, general to - Al-Maamún, who set it upon a garden-wall and made proclamation, This is - the head of the deposed Mohammed (Al-Amín)." Al-Siyuti, pp. 306-311. It - was remarked by Moslem annalists that every sixth Abbaside met with a - violent death: the first was this Mohammed al-Amin surnamed Al-Makhlú' = - The Deposed; the second sixth was Al-Musta'ín; and the last was Al- - Muktadí bi'lláh.] - </p> - <p> - <a name="linknote-285" id="linknote-285"> </a> - </p> - <p class="foot"> - 285 (<a href="#linknoteref-285">return</a>)<br /> [ Lit. "Order and - acceptance." See the Tale of the Sandal-wood Merchant and the Sharpers: - vol. vi. 202.] - </p> - <p> - <a name="linknote-286" id="linknote-286"> </a> - </p> - <p class="foot"> - 286 (<a href="#linknoteref-286">return</a>)<br /> [ This is not noticed by - Al-Siyuti (p. 318) who says that his mother was a slave-concubine named - Marájil who died in giving him birth. The tale in the text appears to be a - bit of Court scandal, probably suggested by the darkness of the Caliph's - complexion.] - </p> - <p> - <a name="linknote-287" id="linknote-287"> </a> - </p> - <p class="foot"> - 287 (<a href="#linknoteref-287">return</a>)<br /> [ Bresl. Edit., vol. - viii. pp. 226-9, Nights dclx-i.] - </p> - <p> - <a name="linknote-288" id="linknote-288"> </a> - </p> - <p class="foot"> - 288 (<a href="#linknoteref-288">return</a>)<br /> [ King of the Arab - kingdom of Hirah, for whom see vol. v. 74. This ancient villain rarely - appears in such favourable form when tales are told of him.] - </p> - <p> - <a name="linknote-289" id="linknote-289"> </a> - </p> - <p class="foot"> - 289 (<a href="#linknoteref-289">return</a>)<br /> [ The tribe of the - chieftain and poet, Hátim Táí, for whom see vol. iv. 94.] - </p> - <p> - <a name="linknote-290" id="linknote-290"> </a> - </p> - <p class="foot"> - 290 (<a href="#linknoteref-290">return</a>)<br /> [ i.e. I will make a - covenant with him before the Lord. Here the word "Allah" is introduced - among the Arabs of The Ignorance.] - </p> - <p> - <a name="linknote-291" id="linknote-291"> </a> - </p> - <p class="foot"> - 291 (<a href="#linknoteref-291">return</a>)<br /> [ i.e. the man of the - Tribe of Tay.] - </p> - <p> - <a name="linknote-292" id="linknote-292"> </a> - </p> - <p class="foot"> - 292 (<a href="#linknoteref-292">return</a>)<br /> [ A similar story of - generous dealing is told of the Caliph Omar in The Nights. See vol. v. 99 - et seq.] - </p> - <p> - <a name="linknote-293" id="linknote-293"> </a> - </p> - <p class="foot"> - 293 (<a href="#linknoteref-293">return</a>)<br /> [ Bresl. Edit., vol. - viii. pp. 273-8, Nights dclxxv-vi. In Syria and Egypt Firúz (the Persian - "Píroz") = victorious, triumphant, is usually pronounced Fayrúz. The tale - is a rechauffé of the King and the Wazir's Wife in The Nights. See vol. - vi. 129.] - </p> - <p> - <a name="linknote-294" id="linknote-294"> </a> - </p> - <p class="foot"> - 294 (<a href="#linknoteref-294">return</a>)<br /> [ i.e. I seek refuge with - Allah = God forfend.] - </p> - <p> - <a name="linknote-295" id="linknote-295"> </a> - </p> - <p class="foot"> - 295 (<a href="#linknoteref-295">return</a>)<br /> [ Bresl. Edit., vol. xi. - pp. 84—318, Nights dccclxxv—dccccxxx. Here again the names are Persian, - showing the provenance of the tale; Shah Bakht is=King Luck and Rahwán is - a corruption of Rahbán=one who keeps the (right) way; or it may be - Ruhbán=the Pious. Mr. W. A. Clouston draws my attention to the fact that - this tale is of the Sindibad (Seven Wise Masters) cycle and that he finds - remotely allied to it a Siamese collection, entitled Nonthuk Pakaranam in - which Princess Kankras, to save the life of her father, relates eighty or - ninety tales to the king of Pataliput (Palibothra). He purposes to discuss - this and similar subjects in extenso in his coming volumes, "Popular Tales - and Fictions: their Migrations and Transformations," to which I look - forward with pleasant anticipations.] - </p> - <p> - <a name="linknote-296" id="linknote-296"> </a> - </p> - <p class="foot"> - 296 (<a href="#linknoteref-296">return</a>)<br /> [ So far this work - resembles the Bakhtiyár-námeh, in which the ten Wazirs are eager for the - death of the hero who relates tales and instances to the king, warning him - against the evils of precipitation.] - </p> - <p> - <a name="linknote-297" id="linknote-297"> </a> - </p> - <p class="foot"> - 297 (<a href="#linknoteref-297">return</a>)<br /> [ One pilgrimage (Hajjat - al-Islam) is commanded to all Moslems. For its conditions see The Nights, - vol. v. 202, et seq.] - </p> - <p> - <a name="linknote-298" id="linknote-298"> </a> - </p> - <p class="foot"> - 298 (<a href="#linknoteref-298">return</a>)<br /> [ Arab. "Hajj al-Shárif." - For the expenses of the process see my Pilgrimage iii. 12. As in all "Holy - Places," from Rome to Benares, the sinner in search of salvation is - hopelessly taken in and fleeced by the "sons of the sacred cities."] - </p> - <p> - <a name="linknote-299" id="linknote-299"> </a> - </p> - <p class="foot"> - 299 (<a href="#linknoteref-299">return</a>)<br /> [ Here a stranger invites - a guest who at once accepts the invitation; such is the freedom between - Moslems at Meccah and Al-Medinah, especially during pilgrimagetime.] - </p> - <p> - <a name="linknote-300" id="linknote-300"> </a> - </p> - <p class="foot"> - 300 (<a href="#linknoteref-300">return</a>)<br /> [ i.e. the master could - no longer use her carnally.] - </p> - <p> - <a name="linknote-301" id="linknote-301"> </a> - </p> - <p class="foot"> - 301 (<a href="#linknoteref-301">return</a>)<br /> [ i.e. wantoned it away.] - </p> - <p> - <a name="linknote-302" id="linknote-302"> </a> - </p> - <p class="foot"> - 302 (<a href="#linknoteref-302">return</a>)<br /> [ Here "Al-Hajj"=the - company of pilgrims, a common use of the term.] - </p> - <p> - <a name="linknote-303" id="linknote-303"> </a> - </p> - <p class="foot"> - 303 (<a href="#linknoteref-303">return</a>)<br /> [ The text says, "He went - on with the caravan to the Pilgrimage," probably a clerical error. "Hajj" - is never applied to the Visitation (Ziyárah) at Al-Medinah.] - </p> - <p> - <a name="linknote-304" id="linknote-304"> </a> - </p> - <p class="foot"> - 304 (<a href="#linknoteref-304">return</a>)<br /> [ Arab. "Jáwar," that is, - he became a mujáwir, one who lives in or near a collegiate mosque. The - Egyptian proverb says, "He pilgrimaged: quoth one, Yes, and for his - villainy lives (yujawir) at Meccah," meaning that he found no other place - bad enough for him.] - </p> - <p> - <a name="linknote-305" id="linknote-305"> </a> - </p> - <p class="foot"> - 305 (<a href="#linknoteref-305">return</a>)<br /> [ I have often heard of - this mysterious art in the East, also of similarly making rubies and - branch-coral of the largest size; but, despite all my endeavours, I never - was allowed to witness the operation. It was the same with alchemy, which, - however, I found very useful to the "smasher." See my History of Sindh, - chapt. vii.] - </p> - <p> - <a name="linknote-306" id="linknote-306"> </a> - </p> - <p class="foot"> - 306 (<a href="#linknoteref-306">return</a>)<br /> [ Elsewhere in The Nights - specified as white woollen robes.] - </p> - <p> - <a name="linknote-307" id="linknote-307"> </a> - </p> - <p class="foot"> - 307 (<a href="#linknoteref-307">return</a>)<br /> [ Whilst she was praying - the girl could not address her; but the use of the rosary is a kind of - "parergon."] - </p> - <p> - <a name="linknote-308" id="linknote-308"> </a> - </p> - <p class="foot"> - 308 (<a href="#linknoteref-308">return</a>)<br /> [ Arab. "Yá Hájjah" (in - Egypt pronounced "Hággeh"), a polite address to an elderly woman, who is - thus supposed to have "finished her faith."] - </p> - <p> - <a name="linknote-309" id="linknote-309"> </a> - </p> - <p class="foot"> - 309 (<a href="#linknoteref-309">return</a>)<br /> [ Arab. "Kanísah" (from - Kans=sweeping) a pagan temple, a Jewish synagogue, and especially a - Christian church.] - </p> - <p> - <a name="linknote-310" id="linknote-310"> </a> - </p> - <p class="foot"> - 310 (<a href="#linknoteref-310">return</a>)<br /> [ i.e. standeth in prayer - or supplication.] - </p> - <p> - <a name="linknote-311" id="linknote-311"> </a> - </p> - <p class="foot"> - 311 (<a href="#linknoteref-311">return</a>)<br /> [ i.e. fell into - hysterics, a very common complaint amongst the highly nervous and - excitable races of the East.] - </p> - <p> - <a name="linknote-312" id="linknote-312"> </a> - </p> - <p class="foot"> - 312 (<a href="#linknoteref-312">return</a>)<br /> [ Arab. "Kahramánah," a - word which has often occurred in divers senses, nurse, duenna, - chamberwoman, stewardess, armed woman defending the Harem, etc.] - </p> - <p> - <a name="linknote-313" id="linknote-313"> </a> - </p> - <p class="foot"> - 313 (<a href="#linknoteref-313">return</a>)<br /> [ Which is supposed to - contain the Harem.] - </p> - <p> - <a name="linknote-314" id="linknote-314"> </a> - </p> - <p class="foot"> - 314 (<a href="#linknoteref-314">return</a>)<br /> [ Especially mentioned - because the guide very often follows his charges, especially when he - intends to play them an ugly trick. I had an unpleasant adventure of the - kind in Somaliland; but having the fear of the "Aborigines Protection - Society" before my eyes, refrained from doing more than hinting at it.] - </p> - <p> - <a name="linknote-315" id="linknote-315"> </a> - </p> - <p class="foot"> - 315 (<a href="#linknoteref-315">return</a>)<br /> [ i.e. otherwise than - according to ordinance of Allah.] - </p> - <p> - <a name="linknote-316" id="linknote-316"> </a> - </p> - <p class="foot"> - 316 (<a href="#linknoteref-316">return</a>)<br /> [ A well-known city of - lrák 'Ajamí (or Persian).] - </p> - <p> - <a name="linknote-317" id="linknote-317"> </a> - </p> - <p class="foot"> - 317 (<a href="#linknoteref-317">return</a>)<br /> [ i.e. spare pegs and - strings, plectra, thumb-guards, etc.] - </p> - <p> - <a name="linknote-318" id="linknote-318"> </a> - </p> - <p class="foot"> - 318 (<a href="#linknoteref-318">return</a>)<br /> [ Arab. "Hasír," the fine - matting used for sleeping on during the hot season in Egypt and Syria.] - </p> - <p> - <a name="linknote-319" id="linknote-319"> </a> - </p> - <p class="foot"> - 319 (<a href="#linknoteref-319">return</a>)<br /> [ i.e. The bed where the - "rough and tumble" had taken place.] - </p> - <p> - <a name="linknote-320" id="linknote-320"> </a> - </p> - <p class="foot"> - 320 (<a href="#linknoteref-320">return</a>)<br /> [ This word, which - undoubtedly derives from cuculus, cogul, cocu, a cuckoo, has taken a queer - twist, nor can I explain how its present meaning arose from a shebird - which lays her egg in a strange nest. Wittol, on the other hand, from - Witan, to know, is rightly applied to one whom La Fontaine calls "cocu et - content," the Arab Dayyús.] - </p> - <p> - <a name="linknote-321" id="linknote-321"> </a> - </p> - <p class="foot"> - 321 (<a href="#linknoteref-321">return</a>)<br /> [ Arab. "Shabakah," here - a net like a fisherman's, which is hung over the hole in the wall called a - shop, during the temporary absence of the shopkeeper. See my Pilgrimage, - i. 100.] - </p> - <p> - <a name="linknote-322" id="linknote-322"> </a> - </p> - <p class="foot"> - 322 (<a href="#linknoteref-322">return</a>)<br /> [ i.e. of which the - singer speaks.] - </p> - <p> - <a name="linknote-323" id="linknote-323"> </a> - </p> - <p class="foot"> - 323 (<a href="#linknoteref-323">return</a>)<br /> [ i.e., she found him - good at the to-and-fro movement; our corresponding phrase is - "basket-making."] - </p> - <p> - <a name="linknote-324" id="linknote-324"> </a> - </p> - <p class="foot"> - 324 (<a href="#linknoteref-324">return</a>)<br /> [ Arab. "Mu'arris": in - vol. i. 338, I derived the word from 'Ars marriage, like the Germ. - Kupplerin. This was a mere mistake; the root is 'Ars (with a Sád not a - Sín) and means a pimp who shows off or displays his wares.] - </p> - <p> - <a name="linknote-325" id="linknote-325"> </a> - </p> - <p class="foot"> - 325 (<a href="#linknoteref-325">return</a>)<br /> [ Arab. "Akhmitu - Ghazla-há" lit.=thicken her yarn or thread.] - </p> - <p> - <a name="linknote-326" id="linknote-326"> </a> - </p> - <p class="foot"> - 326 (<a href="#linknoteref-326">return</a>)<br /> [ I must again warn the - reader that the negative, which to us appears unnecessary, is emphatic in - Arabic.] - </p> - <p> - <a name="linknote-327" id="linknote-327"> </a> - </p> - <p class="foot"> - 327 (<a href="#linknoteref-327">return</a>)<br /> [ i.e. By removing the - goods from the "but" to the "ben." Pilgrimage i. 99.] - </p> - <p> - <a name="linknote-328" id="linknote-328"> </a> - </p> - <p class="foot"> - 328 (<a href="#linknoteref-328">return</a>)<br /> [ Arab. "Tannúr," here - the large earthern jar with a cover of the same material, round which the - fire is built.] - </p> - <p> - <a name="linknote-329" id="linknote-329"> </a> - </p> - <p class="foot"> - 329 (<a href="#linknoteref-329">return</a>)<br /> [ Being a musician the - hero of the tale was also a pederast.] - </p> - <p> - <a name="linknote-330" id="linknote-330"> </a> - </p> - <p class="foot"> - 330 (<a href="#linknoteref-330">return</a>)<br /> [ Here Mr. Payne supplies - "Then they returned and sat down" (apparently changing places). He is - quite correct in characterising the Bresl. Edit. as corrupt and "fearfully - incoherent." All we can make certain of in this passage is that the singer - mistook the Persian for his white slave (Mameluke).] - </p> - <p> - <a name="linknote-331" id="linknote-331"> </a> - </p> - <p class="foot"> - 331 (<a href="#linknoteref-331">return</a>)<br /> [ Arab. "Bazaka," - normally used in the sense of spitting; here the saliva might be applied - for facilitating insertion.] - </p> - <p> - <a name="linknote-332" id="linknote-332"> </a> - </p> - <p class="foot"> - 332 (<a href="#linknoteref-332">return</a>)<br /> [ In Persian "Áward o - burd,"=brought and bore away, gen. applied to the movement of the man as - in the couplet,] - </p> -<pre xml:space="preserve"> - Chenín burd o áward o áward o burd, - Kih dáyeh pas-i-pardeh zi ghussah murd.] - - He so came and went, went and came again, - That Nurse who lay curtained to faint was fain.] -</pre> - <p> - <a name="linknote-333" id="linknote-333"> </a> - </p> - <p class="foot"> - 333 (<a href="#linknoteref-333">return</a>)<br /> [ Alluding to the - fighting rams which are described by every Anglo-Indian traveller. They - strike with great force, amply sufficient to crush the clumsy hand which - happens to be caught between the two foreheads. The animals are sometimes - used for Fál or consulting futurity: the name of a friend is given to one - and that of a foe to the other; and the result of the fight suggests - victory or defeat for the men.] - </p> - <p> - <a name="linknote-334" id="linknote-334"> </a> - </p> - <p class="foot"> - 334 (<a href="#linknoteref-334">return</a>)<br /> [ Arab. "Jauhar"=the - jewel, the essential nature of a substance. Compare M. Alcofribas' - "Abstraction of the Quintessence."] - </p> - <p> - <a name="linknote-335" id="linknote-335"> </a> - </p> - <p class="foot"> - 335 (<a href="#linknoteref-335">return</a>)<br /> [ In parts of the Moslem - world Al-Jabr=the tyranny, is the equivalent of what we call "civil law," - as opposed to Al-Sharí'ah, or Holy Law, the religious code; Diwan al-Jabr - (Civil Court) being the contrary of the Mahkamah or Kazi's tribunal. See - "First Footsteps in East Africa," p. 126.] - </p> - <p> - <a name="linknote-336" id="linknote-336"> </a> - </p> - <p class="foot"> - 336 (<a href="#linknoteref-336">return</a>)<br /> [ i.e. in offering thee - the kingship.] - </p> - <p> - <a name="linknote-337" id="linknote-337"> </a> - </p> - <p class="foot"> - 337 (<a href="#linknoteref-337">return</a>)<br /> [ i.e. "a man of - fourscore."] - </p> - <p> - <a name="linknote-338" id="linknote-338"> </a> - </p> - <p class="foot"> - 338 (<a href="#linknoteref-338">return</a>)<br /> [ i.e. outside the city.] - </p> - <p> - <a name="linknote-339" id="linknote-339"> </a> - </p> - <p class="foot"> - 339 (<a href="#linknoteref-339">return</a>)<br /> [ See the conclusion of - the story.] - </p> - <p> - <a name="linknote-340" id="linknote-340"> </a> - </p> - <p class="foot"> - 340 (<a href="#linknoteref-340">return</a>)<br /> [ i.e. I have said my - say.] - </p> - <p> - <a name="linknote-341" id="linknote-341"> </a> - </p> - <p class="foot"> - 341 (<a href="#linknoteref-341">return</a>)<br /> [ Arab. "Al-Mutabattil," - usually=one who forsakes the world. The Katarát alNaysán or rain-drops in - the month Naysán (April) produce pearls when falling into the - oyster-shells and poison in the serpent's mouth. The allusions to them are - innumerable in Persian poetry, and the idea gives rise to a host of - moralities more or less insipid.] - </p> - <p> - <a name="linknote-342" id="linknote-342"> </a> - </p> - <p class="foot"> - 342 (<a href="#linknoteref-342">return</a>)<br /> [ This is the general - idea concerning the diamond in all countries where the gem is dug, but I - never heard it of the pearl.] - </p> - <p> - <a name="linknote-343" id="linknote-343"> </a> - </p> - <p class="foot"> - 343 (<a href="#linknoteref-343">return</a>)<br /> [ Arab. "Faras," properly - a mare; but the writer begins by using the feminine, and then employs the - masculine. It is an abominable text.] - </p> - <p> - <a name="linknote-344" id="linknote-344"> </a> - </p> - <p class="foot"> - 344 (<a href="#linknoteref-344">return</a>)<br /> [ Arab. "Rutab wa - manázil," may also mean "stations and mansions (of the moon and planets)." - The double entendre was probably intended.] - </p> - <p> - <a name="linknote-345" id="linknote-345"> </a> - </p> - <p class="foot"> - 345 (<a href="#linknoteref-345">return</a>)<br /> [ Arab. "Za'íf," still a - popular word, meaning feeble, sick, ailing, but especially, weak in - venery.] - </p> - <p> - <a name="linknote-346" id="linknote-346"> </a> - </p> - <p class="foot"> - 346 (<a href="#linknoteref-346">return</a>)<br /> [ See the original of - this tale in King Al-Af'á: Al-Mas'udi, chap. xlvi.] - </p> - <p> - <a name="linknote-347" id="linknote-347"> </a> - </p> - <p class="foot"> - 347 (<a href="#linknoteref-347">return</a>)<br /> [ He says this without - any sense of shame, coolly as Horace or Catullus wrote.] - </p> - <p> - <a name="linknote-348" id="linknote-348"> </a> - </p> - <p class="foot"> - 348 (<a href="#linknoteref-348">return</a>)<br /> [ i.e. of the caravan - with which he came.] - </p> - <p> - <a name="linknote-349" id="linknote-349"> </a> - </p> - <p class="foot"> - 349 (<a href="#linknoteref-349">return</a>)<br /> [ Arab. "Al-'Adl." In the - form of Zú 'adl it = a legal witness, a man of good repute; in Marocco and - other parts of the Moslem world 'Adul (plur. 'Udúl) signifies an assessor - of the Kazi, a notary. Padre Lerchundy (loc. cit. p. 345) renders it - notario.] - </p> - <p> - <a name="linknote-350" id="linknote-350"> </a> - </p> - <p class="foot"> - 350 (<a href="#linknoteref-350">return</a>)<br /> [ i.e. I would marry thy - daughter, not only for her own sake, but for alliance with thy family.] - </p> - <p> - <a name="linknote-351" id="linknote-351"> </a> - </p> - <p class="foot"> - 351 (<a href="#linknoteref-351">return</a>)<br /> [ i.e. the bride's face.] - </p> - <p> - <a name="linknote-352" id="linknote-352"> </a> - </p> - <p class="foot"> - 352 (<a href="#linknoteref-352">return</a>)<br /> [ The Ghusl or complete - ablution after car. cop.] - </p> - <p> - <a name="linknote-353" id="linknote-353"> </a> - </p> - <p class="foot"> - 353 (<a href="#linknoteref-353">return</a>)<br /> [ Thus the girl was made - lawful to him as a concubine by the "loathly ladye," whose good heart - redeemed her ill-looks.] - </p> - <p> - <a name="linknote-354" id="linknote-354"> </a> - </p> - <p class="foot"> - 354 (<a href="#linknoteref-354">return</a>)<br /> [ Meaning the poor man - and his own daughter.] - </p> - <p> - <a name="linknote-355" id="linknote-355"> </a> - </p> - <p class="foot"> - 355 (<a href="#linknoteref-355">return</a>)<br /> [ Mr. Payne changes the - Arab title to the far more appropriate heading, "Story of the Rich Man and - his Wasteful Son." The tale begins with Æsop's fable of the faggot; and - concludes with the "Heir of Linne," in the famous Scotch ballad. Mr. - Clouston refers also to the Persian Tale of Murchlis (The Sorrowful - Wazir); to the Forty Vezirs (23rd Story) to Cinthio and to sundry old - English chap-books.] - </p> - <p> - <a name="linknote-356" id="linknote-356"> </a> - </p> - <p class="foot"> - 356 (<a href="#linknoteref-356">return</a>)<br /> [ Arab. "Tafrík - wa'l-jam'a."] - </p> - <p> - <a name="linknote-357" id="linknote-357"> </a> - </p> - <p class="foot"> - 357 (<a href="#linknoteref-357">return</a>)<br /> [ Arab. "Wafát" pop. used - as death, decease, departure; but containing the idea of departing to the - mercy of Allah and "paying the debt of nature." It is not so ill-omened a - word as Maut = death.] - </p> - <p> - <a name="linknote-358" id="linknote-358"> </a> - </p> - <p class="foot"> - 358 (<a href="#linknoteref-358">return</a>)<br /> [ i.e. gifts and - presents. See vol. iv. 185.] - </p> - <p> - <a name="linknote-359" id="linknote-359"> </a> - </p> - <p class="foot"> - 359 (<a href="#linknoteref-359">return</a>)<br /> [ i.e. Turcomans; - presently called Sístán, for which see vol. ii. 218.] - </p> - <p> - <a name="linknote-360" id="linknote-360"> </a> - </p> - <p class="foot"> - 360 (<a href="#linknoteref-360">return</a>)<br /> [ In my Pilgrimage (i. - 38), I took from Mr. Galton's Art of Travel, the idea of opening with a - lancet the shoulder or other fleshy part of the body and inserting into it - a precious stone. This was immensely derided by not a few including one - who, then a young man from the country, presently became a Cabinet - Minister. Despite their omniscience, however, the "dodge" is frequently - practised. See how this device was practised by Jeshua Nazarenus, vol. v. - 238.] - </p> - <p> - <a name="linknote-361" id="linknote-361"> </a> - </p> - <p class="foot"> - 361 (<a href="#linknoteref-361">return</a>)<br /> [ Arab. "'Alam," a pile - of stones, a flag or some such landmark. The reader will find them - described in "The Sword of Midian," i. 98, and passim.] - </p> - <p> - <a name="linknote-362" id="linknote-362"> </a> - </p> - <p class="foot"> - 362 (<a href="#linknoteref-362">return</a>)<br /> [ Mr. Clouston refers to - the "Miles Gloriosus" (Plautus); to "Orlando Innamorato" of Berni (the - Daughter of the King of the Distant Isles); to the "Seven Wise Masters" - ("The Two Dreams," or "The Crafty Knight of Hungary"); to his Book of - Sindibad, p. 343 ff.; to Miss Busk's Folk-Lore of Rome, p. 399 ("The Grace - of the Hunchback"); to Prof. Crane's "Italian Popular Tales," p. 167, and - "The Elopement," from Pitrè's Sicilian collection.] - </p> - <p> - <a name="linknote-363" id="linknote-363"> </a> - </p> - <p class="foot"> - 363 (<a href="#linknoteref-363">return</a>)<br /> [ In sign of impatience; - "Look sharp!"] - </p> - <p> - <a name="linknote-364" id="linknote-364"> </a> - </p> - <p class="foot"> - 364 (<a href="#linknoteref-364">return</a>)<br /> [ i.e. the resemblance of - the supposed sister to his wife. This is a rechauffé of Kamar al-Zamán - iid.] - </p> - <p> - <a name="linknote-365" id="linknote-365"> </a> - </p> - <p class="foot"> - 365 (<a href="#linknoteref-365">return</a>)<br /> [ This leaving a long - lock upon the shaven poll is a very ancient practice: we find it amongst - the old Egyptians. For the Shúshah or top-knot of hair, see vol. i. 308. - It is differently worn in the several regions of the Moslem world: the - Maroccans of the Ríf country grow it not on the poll but on one side of - the head. As a rule, however, it is confined to boys, and is shaved off at - puberty.] - </p> - <p> - <a name="linknote-366" id="linknote-366"> </a> - </p> - <p class="foot"> - 366 (<a href="#linknoteref-366">return</a>)<br /> [ Suspecting her to be a - witch because she was old and poor. The same was the case in Europe when - these unfortunates were burned during the early part of the last century - and even now the country-folk are often ready to beat or drown them. The - abominable witchcraft acts, which arose from bibliolatry and belief in - obsolete superstitions, can claim as many victims in "Protestant" - countries, England and the Anglo-American States as the Jesuitical - Inquisition.] - </p> - <p> - <a name="linknote-367" id="linknote-367"> </a> - </p> - <p class="foot"> - 367 (<a href="#linknoteref-367">return</a>)<br /> [ It is not easy to make - sense of this passage especially when the Wazir is spoken of.] - </p> - <p> - <a name="linknote-368" id="linknote-368"> </a> - </p> - <p class="foot"> - 368 (<a href="#linknoteref-368">return</a>)<br /> [ This is a rechauffé of - the Sandal-Wood Merchant and the Sharpers. Vol. vi. 202.] - </p> - <p> - <a name="linknote-369" id="linknote-369"> </a> - </p> - <p class="foot"> - 369 (<a href="#linknoteref-369">return</a>)<br /> [ I have followed Mr. - Payne's adaptation of the text as he makes sense, whilst the Arabic does - not. I suppose that the holes are disposed crosswise.] - </p> - <p> - <a name="linknote-370" id="linknote-370"> </a> - </p> - <p class="foot"> - 370 (<a href="#linknoteref-370">return</a>)<br /> [ i.e. Thy skill is so - great that thou wilt undermine my authority with the king.] - </p> - <p> - <a name="linknote-371" id="linknote-371"> </a> - </p> - <p class="foot"> - 371 (<a href="#linknoteref-371">return</a>)<br /> [ This famous tale is - first found in a small collection of Latin fables (Adolphi Fabulæ apud - Leyser Hist. Poet. Medii Ævi, p. 200—8), beginning - </p> -<pre xml:space="preserve"> - Cæcus erat quidam, cui pulcra virago, etc. -</pre> - <p class="foot"> - The date is 1315, and Caxton printed it in English in 1483; hence it was - adopted by Boccaccio, Day vii., Novella 9; whence Chaucer's "Marchaundes - Tale": this, by-the-by, was translated by Pope in his sixteenth or - seventeenth year, and christened "January and May." The same story is - inserted in La Fontaine (Contes, lib. ii., No. 8), "La Gageure des trois - Commères," with the normal poirier; and lastly it appears in Wieland's - "Oberon," canto vi.; where the Fairy King restores the old husband's - sight, and Titania makes the lover on the pear-tree invisible. Mr. - Clouston refers me also to the Bahár-i-Dánish, or Prime of Knowledge - (Scott's translation, vol. ii., pp. 64—68); "How the Brahman learned the - Tirrea Bede"; to the Turkish "Kirk Wazir" (Forty Wazirs) of the - Shaykh-Zadeh (xxivth Wazir's story); to the "Comœdia Lydiæ," and to - Barbazan's "Fabliaux et Contes" t. iii. p. 451, "La Saineresse," the - cupping-woman.] - </p> - <p> - <a name="linknote-372" id="linknote-372"> </a> - </p> - <p class="foot"> - 372 (<a href="#linknoteref-372">return</a>)<br /> [ In the European - versions it is always a pear-tree.] - </p> - <p> - <a name="linknote-373" id="linknote-373"> </a> - </p> - <p class="foot"> - 373 (<a href="#linknoteref-373">return</a>)<br /> [ This supernatural - agency, ever at hand and ever credible to Easterns, makes this the most - satisfactory version of the world-wide tale.] - </p> - <p> - <a name="linknote-374" id="linknote-374"> </a> - </p> - <p class="foot"> - 374 (<a href="#linknoteref-374">return</a>)<br /> [ i.e. till next harvest - time.] - </p> - <p> - <a name="linknote-375" id="linknote-375"> </a> - </p> - <p class="foot"> - 375 (<a href="#linknoteref-375">return</a>)<br /> [ The "'Ashshár," or - Tither, is most unpopular in the Nile-valley as in Wales; and he generally - merits his ill-repute. Tales concerning the villainy of these extortioners - abound in Egypt and Syria. The first step in improvement will be so to - regulate the tithes that the peasants may not be at the mercy of these - "publicans and sinners" who, however, can plead that they have paid highly - for appointment to office and must recoup themselves.] - </p> - <p> - <a name="linknote-376" id="linknote-376"> </a> - </p> - <p class="foot"> - 376 (<a href="#linknoteref-376">return</a>)<br /> [ Arab. "'Ammir"=cause to - flourish.] - </p> - <p> - <a name="linknote-377" id="linknote-377"> </a> - </p> - <p class="foot"> - 377 (<a href="#linknoteref-377">return</a>)<br /> [ Arab. "Afkah," a better - Fakíh or theologian; all Moslem law being based upon the Koran, the - Sayings (Hadis) and Doings (Sunnat) of the Prophet; and, lastly, the Rasm - or immemorial custom of the country provided that it be not opposed to the - other three.] - </p> - <p> - <a name="linknote-378" id="linknote-378"> </a> - </p> - <p class="foot"> - 378 (<a href="#linknoteref-378">return</a>)<br /> [ If the number represent - the days in the Moslem year it should be 354=6 months of 29 days and the - rest of 30).] - </p> - <p> - <a name="linknote-379" id="linknote-379"> </a> - </p> - <p class="foot"> - 379 (<a href="#linknoteref-379">return</a>)<br /> [ The affirmative - particle "kad" preceding a verb in the past gives it a present and at - times a future signification.] - </p> - <p> - <a name="linknote-380" id="linknote-380"> </a> - </p> - <p class="foot"> - 380 (<a href="#linknoteref-380">return</a>)<br /> [ A danik, the Persian - "Dáng," is one-sixth of a dirham, i.e. about one penny. See vol. ii. 204.] - </p> - <p> - <a name="linknote-381" id="linknote-381"> </a> - </p> - <p class="foot"> - 381 (<a href="#linknoteref-381">return</a>)<br /> [ It would mightily - tickle an Eastern audience to hear of a Tither being unable to do any - possible amount of villainy.] - </p> - <p> - <a name="linknote-382" id="linknote-382"> </a> - </p> - <p class="foot"> - 382 (<a href="#linknoteref-382">return</a>)<br /> [ i.e. The oath of triple - divorce which is, I have said, irrevocable, and the divorcée may not be - taken again by her husband till her marriage with another man (the - Mustahill of The Nights) has been consummated. See vol. iv., 48.] - </p> - <p> - <a name="linknote-383" id="linknote-383"> </a> - </p> - <p class="foot"> - 383 (<a href="#linknoteref-383">return</a>)<br /> [ i.e. thousandfold - cuckold.] - </p> - <p> - <a name="linknote-384" id="linknote-384"> </a> - </p> - <p class="foot"> - 384 (<a href="#linknoteref-384">return</a>)<br /> [ Arab. "Wadí'ah" = the - blows which the Robber had given him.] - </p> - <p> - <a name="linknote-385" id="linknote-385"> </a> - </p> - <p class="foot"> - 385 (<a href="#linknoteref-385">return</a>)<br /> [ Arab. "Sindiyán" (from - the Persian) gen. used for the holm-oak, the Quercus pseudococcifera, - vulgarly termed ilex, or native oak, and forming an extensive scrub in - Syria. For this and other varieties of Quercus, as the Mallúl and the - Ballút, see Unexplored Syria, i. 68.] - </p> - <p> - <a name="linknote-386" id="linknote-386"> </a> - </p> - <p class="foot"> - 386 (<a href="#linknoteref-386">return</a>)<br /> [ Hibernicè.] - </p> - <p> - <a name="linknote-387" id="linknote-387"> </a> - </p> - <p class="foot"> - 387 (<a href="#linknoteref-387">return</a>)<br /> [ Lit. "In the way of - moderation" = at least, at the most moderate reckoning.] - </p> - <p> - <a name="linknote-388" id="linknote-388"> </a> - </p> - <p class="foot"> - 388 (<a href="#linknoteref-388">return</a>)<br /> [ Arab. "Rasmál," the - vulg. Syrian and Egyptian form of Raas al-mál = stock-in-trade.] - </p> - <p> - <a name="linknote-389" id="linknote-389"> </a> - </p> - <p class="foot"> - 389 (<a href="#linknoteref-389">return</a>)<br /> [ Usually a ring or - something from his person to show that all was fair play; here however, it - was a watchword.] - </p> - <p> - <a name="linknote-390" id="linknote-390"> </a> - </p> - <p class="foot"> - 390 (<a href="#linknoteref-390">return</a>)<br /> [ Arab. "Ya Madyúbah," - prob. a clerical error for "Madyúnah," alluding to her many debts which he - had paid. Here, however, I suspect the truly Egyptian term "Yá - Manyúkah!"=O thou berogered; a delicate term of depreciation which may be - heard a dozen times a day in the streets of Cairo. It has also a masculine - form, "Yá Manyúk!"] - </p> - <p> - <a name="linknote-391" id="linknote-391"> </a> - </p> - <p class="foot"> - 391 (<a href="#linknoteref-391">return</a>)<br /> [ About=100 lb. Mr. Sayce - (Comparative Philol. p. 210) owns that Mn is old Egyptian but makes it a - loan from the "Semites," like Sús (horse), Sar (prince), Sepet (lip) and - Murcabutha (chariot), and goes to its origin in the Acratan column, - because "it is not found before the times when the Egyptians borrowed - freely from Palestine." But surely it is premature to draw such conclusion - when we have so much still to learn concerning the dates of words in - Egyptian.] - </p> - <p> - <a name="linknote-392" id="linknote-392"> </a> - </p> - <p class="foot"> - 392 (<a href="#linknoteref-392">return</a>)<br /> [ Arab. Jámi'. This - anachronism, like many of the same kind, is only apparent. The faith - preached by Sayyidná Isà was the Islam of his day and dispensation, and it - abrogated all other faiths till itself abrogated by the mission of - Mahommed. It is therefore logical to apply to it terms which we should - hold to be purely Moslem. On the other hand it is not logical to paint the - drop-curtain of the Ober-Ammergau "Miracle-play" with the Mosque of Omar - and the minarets of Al-Islam. I humbly represented this fact to the - mechanicals of the village whose performance brings them in so large a sum - every decade; but Snug, Snout and Bottom turned up the nose of contempt - and looked upon me as a mere "shallow sceptic."] - </p> - <p> - <a name="linknote-393" id="linknote-393"> </a> - </p> - <p class="foot"> - 393 (<a href="#linknoteref-393">return</a>)<br /> [ Arab. "Talámizah," - plur. of Tilmíz, a disciple, a young attendant. The word is Syriac and - there is a Heb. root but no Arabic. In the Durrat al-Ghawwás, however, - Tilmíz, Bilkís, and similar words are Arabic in the form of Fa'líl and - Fi'líl] - </p> - <p> - <a name="linknote-394" id="linknote-394"> </a> - </p> - <p class="foot"> - 394 (<a href="#linknoteref-394">return</a>)<br /> [ Rúh Allah, lit.=breath - of Allah, attending to the miraculous conception according to the Moslems. - See vol. v. 238.] - </p> - <p> - <a name="linknote-395" id="linknote-395"> </a> - </p> - <p class="foot"> - 395 (<a href="#linknoteref-395">return</a>)<br /> [ Readers will kindly - pronounce this word "Sahrá" not Sahárá.] - </p> - <p> - <a name="linknote-396" id="linknote-396"> </a> - </p> - <p class="foot"> - 396 (<a href="#linknoteref-396">return</a>)<br /> [ Mr. Clouston refers for - analogies to this tale to his "Oriental Sources of some of Chaucer's - Tales" (Notes and Queries, 1885—86), and he finds the original of The - Pardoner's Tale in one of the Játakas or Buddhist Birth-stories entitled - Vedabbha Jataka. The story is spread over all Europe; in the Cento Novelle - Antiche; Morlini; Hans Sachs, etc. And there are many Eastern versions, - e.g. a Persian by Faríd al-Dín "'Attar" who died at a great age in A.D. - 1278; an Arabic version in The Orientalist (Kandy, 1884); a Tibetan in - Rollston's Tibetan Tales; a Cashmirian in Knowles' Dict. of Kashmírí - Proverbs, etc., etc., etc.] - </p> - <p> - <a name="linknote-397" id="linknote-397"> </a> - </p> - <p class="foot"> - 397 (<a href="#linknoteref-397">return</a>)<br /> [ Arab. "'Awán" - lit.=aids, helpers; the "Aun of the Jinn" has often occurred.] - </p> - <p> - <a name="linknote-398" id="linknote-398"> </a> - </p> - <p class="foot"> - 398 (<a href="#linknoteref-398">return</a>)<br /> [ i.e. the peasant.] - </p> - <p> - <a name="linknote-399" id="linknote-399"> </a> - </p> - <p class="foot"> - 399 (<a href="#linknoteref-399">return</a>)<br /> [ i.e. those serving on - the usual feudal tenure; and bound to suit and service for their fiefs.] - </p> - <p> - <a name="linknote-400" id="linknote-400"> </a> - </p> - <p class="foot"> - 400 (<a href="#linknoteref-400">return</a>)<br /> [ i.e. the yearly value - of his fief.] - </p> - <p> - <a name="linknote-401" id="linknote-401"> </a> - </p> - <p class="foot"> - 401 (<a href="#linknoteref-401">return</a>)<br /> [ i.e. men who paid - taxes.] - </p> - <p> - <a name="linknote-402" id="linknote-402"> </a> - </p> - <p class="foot"> - 402 (<a href="#linknoteref-402">return</a>)<br /> [ Arab. "Rasátík" plur. - of Rusták. See vol. vi. 289.] - </p> - <p> - <a name="linknote-403" id="linknote-403"> </a> - </p> - <p class="foot"> - 403 (<a href="#linknoteref-403">return</a>)<br /> [ This adventure is a - rechauffé of Amjad's adventure (vol. iii. 333) without, however, its - tragic catastrophe.] - </p> - <p> - <a name="linknote-404" id="linknote-404"> </a> - </p> - <p class="foot"> - 404 (<a href="#linknoteref-404">return</a>)<br /> [ The text is so concise - as to be enigmatical. The house was finely furnished for a feast, as it - belonged to the Man who was lavish, etc.] - </p> - <p> - <a name="linknote-405" id="linknote-405"> </a> - </p> - <p class="foot"> - 405 (<a href="#linknoteref-405">return</a>)<br /> [ Arab. "Khubz Samíz;" - the latter is the Arabisation of the Pers. Samíd, fine white bread, - simnel, Germ. semmel.] - </p> - <p> - <a name="linknote-406" id="linknote-406"> </a> - </p> - <p class="foot"> - 406 (<a href="#linknoteref-406">return</a>)<br /> [ The text has - "Bakúlát"=pot-herbs; but it is probably a clerical error for "Bakláwát." - See vol. ii. 311.] - </p> - <p> - <a name="linknote-407" id="linknote-407"> </a> - </p> - <p class="foot"> - 407 (<a href="#linknoteref-407">return</a>)<br /> [ Egyptian-like he at - once calls upon Allah to witness a lie and his excuse would be that the - lie was well-intentioned.] - </p> - <p> - <a name="linknote-408" id="linknote-408"> </a> - </p> - <p class="foot"> - 408 (<a href="#linknoteref-408">return</a>)<br /> [ i.e. The private bagnio - which in old days every grand house possessed.] - </p> - <p> - <a name="linknote-409" id="linknote-409"> </a> - </p> - <p class="foot"> - 409 (<a href="#linknoteref-409">return</a>)<br /> [ This is a fancy title, - but it suits the tale better than that in the text (xi. 183) "The Richard - who lost his wealth and his wits." Mr. Clouston refers to similar stories - in Sacchetti and other early Italian novelists.] - </p> - <p> - <a name="linknote-410" id="linknote-410"> </a> - </p> - <p class="foot"> - 410 (<a href="#linknoteref-410">return</a>)<br /> [ Arab. "Al-Muwaswis": - for "Wiswás" see vol. i. 106. This class of men in stories takes the place - of our "cunning idiot," and is often confounded with the Saudáwi, the - melancholist proper.] - </p> - <p> - <a name="linknote-411" id="linknote-411"> </a> - </p> - <p class="foot"> - 411 (<a href="#linknoteref-411">return</a>)<br /> [ Arab. "Hamhama," an - onomapœic, like our hum, hem, and haw.] - </p> - <p> - <a name="linknote-412" id="linknote-412"> </a> - </p> - <p class="foot"> - 412 (<a href="#linknoteref-412">return</a>)<br /> [ Arab. "Barniyah," a - vessel either of glass or pottery like that in which the manna was - collected (Exod. xvi. 33).] - </p> - <p> - <a name="linknote-413" id="linknote-413"> </a> - </p> - <p class="foot"> - 413 (<a href="#linknoteref-413">return</a>)<br /> [ A hasty man, as - Ghazbán=an angry man.] - </p> - <p> - <a name="linknote-414" id="linknote-414"> </a> - </p> - <p class="foot"> - 414 (<a href="#linknoteref-414">return</a>)<br /> [ The Bresl. Edit. - misprint. "Khablas" in more places than one, now with a Sín, then with a - Sád. Khalbas suggests "Khalbús," a buffoon, for which see vol. ii. 143. In - Egypt, however, the latter generally ends in a Sad (see Lane's "Khalboos," - M. E. chap. xxvii).] - </p> - <p> - <a name="linknote-415" id="linknote-415"> </a> - </p> - <p class="foot"> - 415 (<a href="#linknoteref-415">return</a>)<br /> [ This story is a - rechauffé of the Jewish Kazi and his pious wife; see vol. v. 256.] - </p> - <p> - <a name="linknote-416" id="linknote-416"> </a> - </p> - <p class="foot"> - 416 (<a href="#linknoteref-416">return</a>)<br /> [ The Arab form of - "Nayshápúr"=reeds of (King) Shapúr: see vol. ix. 230.] - </p> - <p> - <a name="linknote-417" id="linknote-417"> </a> - </p> - <p class="foot"> - 417 (<a href="#linknoteref-417">return</a>)<br /> [ Arab. "Alà Tarík - al-Satr wa al-Salámah," meaning that each other's wives did not veil - before their brothers-in-law as is usually done. It may also mean that - they were under Allah's protection and in best of condition.] - </p> - <p> - <a name="linknote-418" id="linknote-418"> </a> - </p> - <p class="foot"> - 418 (<a href="#linknoteref-418">return</a>)<br /> [ i.e. he dared not rape - her.] - </p> - <p> - <a name="linknote-419" id="linknote-419"> </a> - </p> - <p class="foot"> - 419 (<a href="#linknoteref-419">return</a>)<br /> [ i.e. her "yes" meant - "yes" and her "no" meant "no."] - </p> - <p> - <a name="linknote-420" id="linknote-420"> </a> - </p> - <p class="foot"> - 420 (<a href="#linknoteref-420">return</a>)<br /> [ "Ignorance" (Jahl) may, - here and elsewhere, mean wickedness, forwardness, folly, vicious folly or - uncalled-for wrath. Here Arabic teaches a good lesson, for ignorance, - intemperance and egoism are, I repeat, the roots of all evil.] - </p> - <p> - <a name="linknote-421" id="linknote-421"> </a> - </p> - <p class="foot"> - 421 (<a href="#linknoteref-421">return</a>)<br /> [ So Mohammed said of a - child born in adultery "The babe to the blanket (i.e. let it be nursed and - reared) and the adultress to the stone."] - </p> - <p> - <a name="linknote-422" id="linknote-422"> </a> - </p> - <p class="foot"> - 422 (<a href="#linknoteref-422">return</a>)<br /> [ Arab. "Wa há," etc., an - interjection corresponding with the Syriac "ho" lo! (i.e., look) behold! - etc.] - </p> - <p> - <a name="linknote-423" id="linknote-423"> </a> - </p> - <p class="foot"> - 423 (<a href="#linknoteref-423">return</a>)<br /> [ This paragraph is - supplied by Mr. Payne: something of the kind has evidently fallen out of - the Arab text.] - </p> - <p> - <a name="linknote-424" id="linknote-424"> </a> - </p> - <p class="foot"> - 424 (<a href="#linknoteref-424">return</a>)<br /> [ i.e. in the presence of - witnesses, legally.] - </p> - <p> - <a name="linknote-425" id="linknote-425"> </a> - </p> - <p class="foot"> - 425 (<a href="#linknoteref-425">return</a>)<br /> [ Lit. a myriad, ten - thousand dirhams. See vol. iv. 281.] - </p> - <p> - <a name="linknote-426" id="linknote-426"> </a> - </p> - <p class="foot"> - 426 (<a href="#linknoteref-426">return</a>)<br /> [ The fire was intended - to defend the mother and babe from Jinns, bad spirits, the evil eye, etc. - Romans lit candles in the room of the puerpara; hence the goddess - Candelifera, and the term Candelaria applied to the B.V. In Brand's - Popular Antiquities (ii. 144) we find, "Gregory mentions an ordinary - superstition of the old wives who dare not trust a child in a cradle by - itself alone without a candle;" this was for fear of the "night-hag" - (Milton, P. L., ii. 662). The same idea prevailed in Scotland and in - Germany: see the learned Liebrecht (who translated the Pentamerone) "Zur - Volkskunde," p. 31. In Sweden if the candle go out, the child may be - carried off by the Trolls (Weckenstedt, Wendische Sagen, p. 446). The - custom has been traced to the Malay peninsula, whither it was probably - imported by the Hindus or the Moslems, and amongst the Tajiks in Bokhara. - For the Hindu practice, see Katha S. S. 305, and Prof. Tawney's learned - note analysed above.] - </p> - <p> - <a name="linknote-427" id="linknote-427"> </a> - </p> - <p class="foot"> - 427 (<a href="#linknoteref-427">return</a>)<br /> [ Arab. "Káhinah," fem. - of Káhin (Cohen): see Kahánah, vol. i. 28.] - </p> - <p> - <a name="linknote-428" id="linknote-428"> </a> - </p> - <p class="foot"> - 428 (<a href="#linknoteref-428">return</a>)<br /> [ i.e. for a long time, - as has been before explained.] - </p> - <p> - <a name="linknote-429" id="linknote-429"> </a> - </p> - <p class="foot"> - 429 (<a href="#linknoteref-429">return</a>)<br /> [ i.e. at his service. - Arabia was well provided with Hetairæ and public women long before the - days of Al-Islam.] - </p> - <p> - <a name="linknote-430" id="linknote-430"> </a> - </p> - <p class="foot"> - 430 (<a href="#linknoteref-430">return</a>)<br /> [ Arab. "Athar"=sign, - mark, trail.] - </p> - <p> - <a name="linknote-431" id="linknote-431"> </a> - </p> - <p class="foot"> - 431 (<a href="#linknoteref-431">return</a>)<br /> [ i.e. Persia. See vol. - v. 26.] - </p> - <p> - <a name="linknote-432" id="linknote-432"> </a> - </p> - <p class="foot"> - 432 (<a href="#linknoteref-432">return</a>)<br /> [ Arab. "'Akákír" plur. - of 'Akkár prop.=aromatic roots; but applied to vulgar drugs or simples, as - in the Tale of the Sage Duban, i. 46.] - </p> - <p> - <a name="linknote-433" id="linknote-433"> </a> - </p> - <p class="foot"> - 433 (<a href="#linknoteref-433">return</a>)<br /> [ Arab. "Si'at rizki-h" - i.e., the ease with which he earned his copious livelihood.] - </p> - <p> - <a name="linknote-434" id="linknote-434"> </a> - </p> - <p class="foot"> - 434 (<a href="#linknoteref-434">return</a>)<br /> [ i.e. the ten thousand - dirhams of the bond, beside the unpaid and contingent portion of her - "Mahr" or marriage-settlement.] - </p> - <p> - <a name="linknote-435" id="linknote-435"> </a> - </p> - <p class="foot"> - 435 (<a href="#linknoteref-435">return</a>)<br /> [ Arab. "Al-Házúr" from - Hazr=loquacity, frivolous garrulity. Every craft in the East has a jargon - of its own and the goldsmith (Zargar) is famed for speaking a language - made unintelligible by the constant insertion of a letter or letters not - belonging to the word. It is as if we rapidly pronounced How d'ye do=Howth - doth yeth doth?] - </p> - <p> - <a name="linknote-436" id="linknote-436"> </a> - </p> - <p class="foot"> - 436 (<a href="#linknoteref-436">return</a>)<br /> [ Arab. "Asmá - al-Adwiyah," such as are contained in volumes like the "Alfáz al-Adwi-yah" - (Nomenclature of Drugs).] - </p> - <p> - <a name="linknote-437" id="linknote-437"> </a> - </p> - <p class="foot"> - 437 (<a href="#linknoteref-437">return</a>)<br /> [ I am compelled to - insert a line in order to make sense.] - </p> - <p> - <a name="linknote-438" id="linknote-438"> </a> - </p> - <p class="foot"> - 438 (<a href="#linknoteref-438">return</a>)<br /> [ "Galen," who is - considered by Moslems as a kind of pre-Islamitic Saint; and whom Rabelais - (iii. c. 7) calls Le gentil Falot Galen, is explained by Eustathius as the - Serene {Galenòs} from {geláoo}=rideo.] - </p> - <p> - <a name="linknote-439" id="linknote-439"> </a> - </p> - <p class="foot"> - 439 (<a href="#linknoteref-439">return</a>)<br /> [ Arab. "Sáhah" the clear - space before the house as opposed to the "Bathah" (Span. Patio) the inner - court.] - </p> - <p> - <a name="linknote-440" id="linknote-440"> </a> - </p> - <p class="foot"> - 440 (<a href="#linknoteref-440">return</a>)<br /> [ A naïve description of - the naïve style of réclame adopted by the Eastern Bob Sawyer.] - </p> - <p> - <a name="linknote-441" id="linknote-441"> </a> - </p> - <p class="foot"> - 441 (<a href="#linknoteref-441">return</a>)<br /> [ Which they habitually - do, by the by, with an immense amount of unpleasant detail. See Pilgrimage - i. 18.] - </p> - <p> - <a name="linknote-442" id="linknote-442"> </a> - </p> - <p class="foot"> - 442 (<a href="#linknoteref-442">return</a>)<br /> [ The old French name for - the phial or bottle in which the patient's water is sent.] - </p> - <p> - <a name="linknote-443" id="linknote-443"> </a> - </p> - <p class="foot"> - 443 (<a href="#linknoteref-443">return</a>)<br /> [ A descendant from - Mohammed, strictly through his grandson Husayn. See vol. iv. 170.] - </p> - <p> - <a name="linknote-444" id="linknote-444"> </a> - </p> - <p class="foot"> - 444 (<a href="#linknoteref-444">return</a>)<br /> [ Arab. "Al-Futúh" lit. - the victories; a euphemistic term for what is submitted to the "musculus - guineaorum."] - </p> - <p> - <a name="linknote-445" id="linknote-445"> </a> - </p> - <p class="foot"> - 445 (<a href="#linknoteref-445">return</a>)<br /> [ Arab. "Firásah" lit. - judging the points of a mare (faras). Of physiognomy, or rather judging by - externals, curious tales are told by the Arabs. In Al-Mas'udi's (chapt. - lvi.) is the original of the camel blind of one eye, etc., which the - genius of Voltaire has made famous throughout Europe.] - </p> - <p> - <a name="linknote-446" id="linknote-446"> </a> - </p> - <p class="foot"> - 446 (<a href="#linknoteref-446">return</a>)<br /> [ I here quote Mr. - Payne's note. "Sic in the text; but the passage is apparently corrupt. It - is not plain why a rosy complexion, blue eyes and tallness should be - peculiar to women in love. Arab women being commonly short, swarthy and - blackeyed, the attributes mentioned appear rather to denote the foreign - origin of the woman; and it is probable, therefore, that this passage has - by a copyist's error, been mixed up with that which relates to the signs - by which the mock physician recognised her strangerhood, the clause - specifying the symptoms of her love-lorn condition having been crowded out - in the process, an accident of no infrequent occurrence in the - transcription of Oriental works."] - </p> - <p> - <a name="linknote-447" id="linknote-447"> </a> - </p> - <p class="foot"> - 447 (<a href="#linknoteref-447">return</a>)<br /> [ Most men would have - suspected that it was her lover.] - </p> - <p> - <a name="linknote-448" id="linknote-448"> </a> - </p> - <p class="foot"> - 448 (<a href="#linknoteref-448">return</a>)<br /> [ The sumptuary laws, - compelling for instance the Jews to wear yellow turbans, and the - Christians to carry girdles date from the Capture of Jerusalem in A.D. 636 - by Caliph Omar. See vol. i. 77; and Terminal Essay § 11.] - </p> - <p> - <a name="linknote-449" id="linknote-449"> </a> - </p> - <p class="foot"> - 449 (<a href="#linknoteref-449">return</a>)<br /> [ i.e. Our Sunday: the - Jewish week ending with the Sabbath (Saturday). I have already noted this - term for Saturn's day, established as a God's rest by Commandment No. iv. - How it lost its honours amongst Christians none can say: the text in Col. - ii. 16, 17, is insufficient to abolish an order given with such pomp and - circumstance to, and obeyed, so strictly and universally by, the Hebrews, - including the Founder of Christianity. The general idea is that the Jewish - Sabbath was done away with by the Christian dispensation (although Jesus - kept it with the usual scrupulous care), and that sundry of the Councils - at Colossæ and Laodicea anathematised those who observed the Saturday - after Israelitish fashion. With the day its object changed; instead of - "keeping it holy," as all pious Jews still do, the early Fathers converted - it into the "Feast of the Resurrection," which could not be kept too - joyously. The "Sabbatismus" of the Sabbatarian Protestant who keeps holy - the wrong day is a marvellous perversion and the Sunday feast of France, - Italy, and Catholic countries generally is far more logical than the - mortification day of England and the so-called Reformed countries.] - </p> - <p> - <a name="linknote-450" id="linknote-450"> </a> - </p> - <p class="foot"> - 450 (<a href="#linknoteref-450">return</a>)<br /> [ Haráis, plur. of - Harísah: see vol. i. 131.] - </p> - <p> - <a name="linknote-451" id="linknote-451"> </a> - </p> - <p class="foot"> - 451 (<a href="#linknoteref-451">return</a>)<br /> [ It would have been - cooked on our Thursday night, or the Jewish Friday night and would be - stale and indigestible on the next day.] - </p> - <p> - <a name="linknote-452" id="linknote-452"> </a> - </p> - <p class="foot"> - 452 (<a href="#linknoteref-452">return</a>)<br /> [ Marw (Margiana), which - the Turkomans pronounce "Mawr," is derived by Bournouf from the Sansk. - Maru or Marw; and by Sir H. Rawlinson from Marz or Marj, the Lat. Margo; - Germ. Mark; English March; Old French Marche and Neo-Lat. Marca. So - Marzbán, a Warden of the Marches: vol. iii. 256. The adj. is not Marází, - as stated in vol. iii. 222; but Marwazi, for which see Ibn Khallikan, vol. - i. p. 7, etc.: yet there are good writers who use "Marází" as Rází for a - native of Rayy.] - </p> - <p> - <a name="linknote-453" id="linknote-453"> </a> - </p> - <p class="foot"> - 453 (<a href="#linknoteref-453">return</a>)<br /> [ i.e. native of Rayy - city. See vol. iv. 104.] - </p> - <p> - <a name="linknote-454" id="linknote-454"> </a> - </p> - <p class="foot"> - 454 (<a href="#linknoteref-454">return</a>)<br /> [ Normally used for fuel - and at times by funny men to be put into sweetmeats by way of practical - joke: these are called "Nukl-i-Pishkil"=goat-dung bonbons. The tale will - remind old Anglo-Indians of the two Bengal officers who were great at such - "sells" and who "swopped" a spavined horse for a broken-down "buggy."] - </p> - <p> - <a name="linknote-455" id="linknote-455"> </a> - </p> - <p class="foot"> - 455 (<a href="#linknoteref-455">return</a>)<br /> [ In the text "khanádik," - ditches, trenches; probably (as Mr. Payne suggests) a clerical or - typographical error for "Fanádik," inns or caravanserais; the plural of - "Funduk" (Span. Fonda), for which see vol. viii. 184.] - </p> - <p> - <a name="linknote-456" id="linknote-456"> </a> - </p> - <p class="foot"> - 456 (<a href="#linknoteref-456">return</a>)<br /> [ This sentence is - supplied by Mr. Payne to remedy the incoherence of the text. Moslems are - bound to see True Believers decently buried and the poor often beg alms - for the funeral. Here the tale resembles the opening of Hajji Baba by Mr. - Morier, that admirable picture of Persian manners and morals.] - </p> - <p> - <a name="linknote-457" id="linknote-457"> </a> - </p> - <p class="foot"> - 457 (<a href="#linknoteref-457">return</a>)<br /> [ Arab. "Al-ajr" which - has often occurred.] - </p> - <p> - <a name="linknote-458" id="linknote-458"> </a> - </p> - <p class="foot"> - 458 (<a href="#linknoteref-458">return</a>)<br /> [ Arab. "Hanút," i.e., - leaves of the lotus-tree to be infused as a wash for the corpse; camphor - used with cotton to close the mouth and other orifices; and, in the case - of a wealthy man, rose-water, musk, ambergris, sandal-wood, and lign-aloes - for fumigation.] - </p> - <p> - <a name="linknote-459" id="linknote-459"> </a> - </p> - <p class="foot"> - 459 (<a href="#linknoteref-459">return</a>)<br /> [ Which always begin with - four "Takbírs" and differ in many points from the usual orisons. See Lane - (M. E. chapt. xxviii.) who is, however, very superficial upon an intricate - and interesting subject. He even neglects to mention the number of Ruk'át - (bows) usual at Cairo and the absence of prostration (sujúd) for which see - vol. ii. 10.] - </p> - <p> - <a name="linknote-460" id="linknote-460"> </a> - </p> - <p class="foot"> - 460 (<a href="#linknoteref-460">return</a>)<br /> [ Thus requiring all the - ablutional offices to be repeated. The Shaykh, by handling the corpse, - became ceremonially impure and required "Wuzu" before he could pray either - at home or in the Mosque.] - </p> - <p> - <a name="linknote-461" id="linknote-461"> </a> - </p> - <p class="foot"> - 461 (<a href="#linknoteref-461">return</a>)<br /> [ The Shaykh had left it - when he went out to perform Wuzu.] - </p> - <p> - <a name="linknote-462" id="linknote-462"> </a> - </p> - <p class="foot"> - 462 (<a href="#linknoteref-462">return</a>)<br /> [ Arab. "Satl"=the Lat. - and Etruscan "Situla" and "Situlus," a water-pot.] - </p> - <p> - <a name="linknote-463" id="linknote-463"> </a> - </p> - <p class="foot"> - 463 (<a href="#linknoteref-463">return</a>)<br /> [ Arab. "Lahd, Luhd," the - niche or cell hollowed out in the side of the oblong trench: here the - corpse is deposited and covered with palm-fronds etc. to prevent the earth - touching it. See my Pilgrimage ii. 304.] - </p> - <p> - <a name="linknote-464" id="linknote-464"> </a> - </p> - <p class="foot"> - 464 (<a href="#linknoteref-464">return</a>)<br /> [ For the incredible - amount of torture which Eastern obstinacy will sometimes endure, see - Al-Mas'udi's tale of the miserable little old man who stole the ten - purses, vol. viii. 153 et seq.] - </p> - <p> - <a name="linknote-465" id="linknote-465"> </a> - </p> - <p class="foot"> - 465 (<a href="#linknoteref-465">return</a>)<br /> [ Arab. "Jarídah" (whence - the Jaríd-game) a palm-frond stripped of its leaves and used for a host of - purposes besides flogging, chairs, sofas, bedsteads, cages, etc. etc. - Tales of heroism in "eating stick" are always highly relished by the lower - orders of Egyptians who pride themselves upon preferring the severest - bastinado to paying the smallest amount of "rint."] - </p> - <p> - <a name="linknote-466" id="linknote-466"> </a> - </p> - <p class="foot"> - 466 (<a href="#linknoteref-466">return</a>)<br /> [ Arab. "Náwús," the - hollow tower of masonry with a grating over the central well upon which - the Magian corpse is placed to be torn by birds of prey: it is kept up by - the Parsi population of Bombay and is known to Europeans as the "Tower of - Silence." Náís and Náwús also mean a Pyrethrum, a fire-temple and have a - whimsical resemblance to the Greek.] - </p> - <p> - <a name="linknote-467" id="linknote-467"> </a> - </p> - <p class="foot"> - 467 (<a href="#linknoteref-467">return</a>)<br /> [ For Munkar and Nakir, - the Interrogating Angels, see vol. v. 111. According to Al-Mas'udi (chapt. - xxxi.) these names were given by the Egyptians to the thirteenth and - fourteenth cubits marked on the Nilometer which, in his day, was expected - to show seventeen.] - </p> - <p> - <a name="linknote-468" id="linknote-468"> </a> - </p> - <p class="foot"> - 468 (<a href="#linknoteref-468">return</a>)<br /> [ The text (xi. 227) has - "Tannúr"=an oven, evidently a misprint for "Kubúr"=tombs.] - </p> - <p> - <a name="linknote-469" id="linknote-469"> </a> - </p> - <p class="foot"> - 469 (<a href="#linknoteref-469">return</a>)<br /> [ Arab. "'An Abí"=(a - propitiatory offering) for my father. So in Marocco the "Powder-players" - dedicate a shot to a special purpose or person, crying "To my sweetheart!" - "To my dead!" "To my horse!" etc.] - </p> - <p> - <a name="linknote-470" id="linknote-470"> </a> - </p> - <p class="foot"> - 470 (<a href="#linknoteref-470">return</a>)<br /> [ For this formula see - vol. i. 65. It is technically called "Haukalah" and "Haulakah," words in - the third conjugation of increased triliterals, corresponding with the - quadriliteral radicals and possessing the peculiar power of - Kasr=abbreviation. Of this same class is Basmalah (vol. v. 206; ix. 1).] - </p> - <p> - <a name="linknote-471" id="linknote-471"> </a> - </p> - <p class="foot"> - 471 (<a href="#linknoteref-471">return</a>)<br /> [ This scene with the - watch would be relished in the coffee-house, where the tricks of robbers, - like a gird at the police, are always acceptable.] - </p> - <p> - <a name="linknote-472" id="linknote-472"> </a> - </p> - <p class="foot"> - 472 (<a href="#linknoteref-472">return</a>)<br /> [ Arab. "Lá af'al"; more - commonly Má af'al. Má and Lá are synonymous negative particles, differing, - however, in application. Má (Gr. {mè}) precedes definites, or indefinites: - Lá and Lam (Gr. {oy}) only indefinites as "Lá iláha" etc.] - </p> - <p> - <a name="linknote-473" id="linknote-473"> </a> - </p> - <p class="foot"> - 473 (<a href="#linknoteref-473">return</a>)<br /> [ Alluding to the - proverb, "What hast thou left behind thee, O Asám?" i.e., what didst thou - see?] - </p> - <p> - <a name="linknote-474" id="linknote-474"> </a> - </p> - <p class="foot"> - 474 (<a href="#linknoteref-474">return</a>)<br /> [ Arab. "Sayrafi," s.s. - as "Sarráf': see vol. i. 210.] - </p> - <p> - <a name="linknote-475" id="linknote-475"> </a> - </p> - <p class="foot"> - 475 (<a href="#linknoteref-475">return</a>)<br /> [ Arab. "Al-Ma'rafah"=the - place where the mane grows.] - </p> - <p> - <a name="linknote-476" id="linknote-476"> </a> - </p> - <p class="foot"> - 476 (<a href="#linknoteref-476">return</a>)<br /> [ i.e. though the ass - remain on thy hands.] - </p> - <p> - <a name="linknote-477" id="linknote-477"> </a> - </p> - <p class="foot"> - 477 (<a href="#linknoteref-477">return</a>)<br /> [ "Halves," i.e. of - dirhams: see vol. ii. 37.] - </p> - <p> - <a name="linknote-478" id="linknote-478"> </a> - </p> - <p class="foot"> - 478 (<a href="#linknoteref-478">return</a>)<br /> [ Arab. "Taannafú,"=the - Germ. lange Nase.] - </p> - <p> - <a name="linknote-479" id="linknote-479"> </a> - </p> - <p class="foot"> - 479 (<a href="#linknoteref-479">return</a>)<br /> [ About forty shillings.] - </p> - <p> - <a name="linknote-480" id="linknote-480"> </a> - </p> - <p class="foot"> - 480 (<a href="#linknoteref-480">return</a>)<br /> [ About £220.] - </p> - <p> - <a name="linknote-481" id="linknote-481"> </a> - </p> - <p class="foot"> - 481 (<a href="#linknoteref-481">return</a>)<br /> [ Characteristically - Eastern and Moslem is this action of the neighbours and bystanders. A walk - through any Oriental city will show a crowd of people screaming and - gesticulating, with thundering yells and lightning glances, as if about to - close in mortal fight, concerning some matter which in no way concerns - them. Our European cockneys and badauds mostly content themselves with - staring and mobbing.] - </p> - <p> - <a name="linknote-482" id="linknote-482"> </a> - </p> - <p class="foot"> - 482 (<a href="#linknoteref-482">return</a>)<br /> [ Arab. "Muruwwah," lit. - manliness, especially in the sense of generosity. So the saying touching - the "Miyán," or Moslem of India:— - </p> -<pre xml:space="preserve"> - Fí 'l-ruz Kuwwah: - Fí 'l Hindí muruwwah. - - When rice have strength, you'll haply find, - In Hindi man, a manly mind.] -</pre> - <p> - <a name="linknote-483" id="linknote-483"> </a> - </p> - <p class="foot"> - 483 (<a href="#linknoteref-483">return</a>)<br /> [ i.e. His claim is just - and reasonable.] - </p> - <p> - <a name="linknote-484" id="linknote-484"> </a> - </p> - <p class="foot"> - 484 (<a href="#linknoteref-484">return</a>)<br /> [ I have noted (vol. i. - 17) that good Moslems shun a formal oath, although "by Allah!" is ever on - their tongues. This they seem to have borrowed from Christianity, which - expressly forbade it, whilst Christians cannot insist upon it too much. - The scandalous scenes lately enacted in a certain legislative assembly - because an M.P. did not believe in a practice denounced by his creed, will - be the wonder and ridicule of our descendants.] - </p> - <p> - <a name="linknote-485" id="linknote-485"> </a> - </p> - <p class="foot"> - 485 (<a href="#linknoteref-485">return</a>)<br /> [ Most Arabs believe that - the black cloud which sometimes produces, besides famine, contagious - fevers and pestilence, like that which in 1799 depopulated the cities and - country of Barbary, is led by a king locust, the Sultan Jarád.] - </p> - <p> - <a name="linknote-486" id="linknote-486"> </a> - </p> - <p class="foot"> - 486 (<a href="#linknoteref-486">return</a>)<br /> [ The text is hopelessly - corrupt, and we have no other with which to collate. Apparently a portion - of the tale has fallen out, making a non-sens of its ending, which - suggests that the kite gobbled up the two locusts at her ease, and left - the falcon to himself.] - </p> - <p> - <a name="linknote-487" id="linknote-487"> </a> - </p> - <p class="foot"> - 487 (<a href="#linknoteref-487">return</a>)<br /> [ The lines have occurred - in vol. i. 265. I quote Mr. Payne.] - </p> - <p> - <a name="linknote-488" id="linknote-488"> </a> - </p> - <p class="foot"> - 488 (<a href="#linknoteref-488">return</a>)<br /> [ The fabliau is a - favourite in the East; this is the third time it has occurred with minor - modifications. Of course the original was founded on fact, and the fact - was and is by no means uncommon.] - </p> - <p> - <a name="linknote-489" id="linknote-489"> </a> - </p> - <p class="foot"> - 489 (<a href="#linknoteref-489">return</a>)<br /> [ This would hardly be - our Western way of treating a proposal of the kind; nor would the European - novelist neglect so grand an opportunity for tall-talk.] - </p> - <p> - <a name="linknote-490" id="linknote-490"> </a> - </p> - <p class="foot"> - 490 (<a href="#linknoteref-490">return</a>)<br /> [ This is a rechauffé of - "The House with the Belvedere;" see vol. vi. 188.] - </p> - <p> - <a name="linknote-491" id="linknote-491"> </a> - </p> - <p class="foot"> - 491 (<a href="#linknoteref-491">return</a>)<br /> [ Arab. - "Mastúrah,"=veiled, well-guarded, confined in the Harem.] - </p> - <p> - <a name="linknote-492" id="linknote-492"> </a> - </p> - <p class="foot"> - 492 (<a href="#linknoteref-492">return</a>)<br /> [ Arab. "'Ajúz nahs"=an - old woman so crafty that she was a calamity to friends and foes.] - </p> - <p> - <a name="linknote-493" id="linknote-493"> </a> - </p> - <p class="foot"> - 493 (<a href="#linknoteref-493">return</a>)<br /> [ Here, as in many places - the text is painfully concise: the crone says only, "The Wuzu for the - prayer!"] - </p> - <p> - <a name="linknote-494" id="linknote-494"> </a> - </p> - <p class="foot"> - 494 (<a href="#linknoteref-494">return</a>)<br /> [ I have followed Mr. - Payne who supplies this sentence to make the Tale run smoothly.] - </p> - <p> - <a name="linknote-495" id="linknote-495"> </a> - </p> - <p class="foot"> - 495 (<a href="#linknoteref-495">return</a>)<br /> [ i.e. the half of the - marriage-settlement due to the wife on divorcement and whatever monies he - may have borrowed of her.] - </p> - <p> - <a name="linknote-496" id="linknote-496"> </a> - </p> - <p class="foot"> - 496 (<a href="#linknoteref-496">return</a>)<br /> [ Here we find the vulgar - idea of a rape, which is that a man can, by mere force, possess a woman - against her will. I contend that this is impossible unless he use drugs - like chloroform or violence, so as to make the patient faint or she be - exceptionally weak. "Good Queen Bess" hit the heart of the question when - she bade Lord High Chancellor sheath his sword, she holding the - scabbard-mouth before him and keeping it in constant motion. But it often - happens that the woman, unless she have a loathing for her violator, - becomes infected with the amorous storge, relaxes her defense, feels - pleasure in the outer contact of the parts and almost insensibly allows - penetration and emission. Even conception is possible in such cases as is - proved in that curious work, "The Curiosities of Medical Experience."] - </p> - <p> - <a name="linknote-497" id="linknote-497"> </a> - </p> - <p class="foot"> - 497 (<a href="#linknoteref-497">return</a>)<br /> [ i.e. thou wilt have - satisfied us all three.] - </p> - <p> - <a name="linknote-498" id="linknote-498"> </a> - </p> - <p class="foot"> - 498 (<a href="#linknoteref-498">return</a>)<br /> [ Here I follow Mr. Payne - who has skilfully fine-drawn the holes in the original text.] - </p> - <p> - <a name="linknote-499" id="linknote-499"> </a> - </p> - <p class="foot"> - 499 (<a href="#linknoteref-499">return</a>)<br /> [ See vol. vii. 363; ix. - 238.] - </p> - <p> - <a name="linknote-500" id="linknote-500"> </a> - </p> - <p class="foot"> - 500 (<a href="#linknoteref-500">return</a>)<br /> [ Arab. "Musallà," which - may be either a praying carpet, a pure place in a house, or a small chapel - like that near Shiraz which Hafiz immortalised, - </p> -<pre xml:space="preserve"> - "Bring, boy, the sup that's in the cup; in highest Heaven man - 'er shall find - Such watery marge as Ruknábád, MusalIà's mazes rose entwined."] -</pre> - <p> - <a name="linknote-501" id="linknote-501"> </a> - </p> - <p class="foot"> - 501 (<a href="#linknoteref-501">return</a>)<br /> [ Arab. "Ihtidá,"=divine - direction to Hudà or salvation. The old bawd was still dressed as a - devotee, and keeps up the cant of her caste. No sensible man in the East - ever allows a religious old woman to pass his threshold.] - </p> - <p> - <a name="linknote-502" id="linknote-502"> </a> - </p> - <p class="foot"> - 502 (<a href="#linknoteref-502">return</a>)<br /> [ In this tale "poetical - justice" is neglected, but the teller skilfully caused the wife to be - ravished and not to be a particeps criminis. The lover escapes scot-free - because Moslems, as well as Hindus, hold that the amourist under certain - conditions is justified in obtaining his object by fair means or foul. See - p. 147 of "Early Ideas, a Group of Hindoo Stories," collected and collated - by Anaryan: London, Allens, 1881.] - </p> - <p> - <a name="linknote-503" id="linknote-503"> </a> - </p> - <p class="foot"> - 503 (<a href="#linknoteref-503">return</a>)<br /> [ This is supplied from - the "Tale of the King and his Wazir's Wife," vol. vi. 129.] - </p> - <p> - <a name="linknote-504" id="linknote-504"> </a> - </p> - <p class="foot"> - 504 (<a href="#linknoteref-504">return</a>)<br /> [ Arab. "Ibl," a specific - name: it is presently opposed to "Nákah," a she-dromedary, and "Ráhilah," - a riding-camel.] - </p> - <p> - <a name="linknote-505" id="linknote-505"> </a> - </p> - <p class="foot"> - 505 (<a href="#linknoteref-505">return</a>)<br /> [ Here "Amsaytu" is used - in its literal sense "I evened" (came at evening), and this is the case - with seven such verbs, Asbaha, Amsá, Azhá, Azhara, A'tama, Zalla, and - Báta, which either conjoin the sense of the sentence with their respective - times, morning, evening, forenoon, noon and the first sundown watch, all - day and all night or are used "elegantly," as grammarians say, for the - simple "becoming" or "being."] - </p> - <p> - <a name="linknote-506" id="linknote-506"> </a> - </p> - <p class="foot"> - 506 (<a href="#linknoteref-506">return</a>)<br /> [ The Badawi dogs are as - dangerous as those of Montenegro but not so treacherous: the latter will - sneak up to the stranger and suddenly bite him most viciously. I once had - a narrow escape from an ignoble death near the slaughter-house of - Alexandria-Ramlah, where the beasts were unusually ferocious. A pack - assailed me at early dawn and but for an iron stick and a convenient wall - I should have been torn to pieces.] - </p> - <p> - <a name="linknote-507" id="linknote-507"> </a> - </p> - <p class="foot"> - 507 (<a href="#linknoteref-507">return</a>)<br /> [ These elopements are of - most frequent occurrence: see Pilgrimage iii. 52.] - </p> - <p> - <a name="linknote-508" id="linknote-508"> </a> - </p> - <p class="foot"> - 508 (<a href="#linknoteref-508">return</a>)<br /> [ The principal - incidents, the loss and recovery of wife and children, occur in the Story - of the Knight Placidus (Gesta Romanorum, cx.). But the ecclesiastical - tale-teller does not do poetical justice upon any offenders, and he vilely - slanders the great Cæsar, Trajan.] - </p> - <p> - <a name="linknote-509" id="linknote-509"> </a> - </p> - <p class="foot"> - 509 (<a href="#linknoteref-509">return</a>)<br /> [ i.e. a long time: the - idiom has already been noticed. In the original we have "of days and years - and twelvemonths" in order that "A'wám" (years) may jingle with "Ayyám" - (days).] - </p> - <p> - <a name="linknote-510" id="linknote-510"> </a> - </p> - <p class="foot"> - 510 (<a href="#linknoteref-510">return</a>)<br /> [ Nothing can be more - beautiful than the natural parks which travellers describe on the coasts - of tropical seas.] - </p> - <p> - <a name="linknote-511" id="linknote-511"> </a> - </p> - <p class="foot"> - 511 (<a href="#linknoteref-511">return</a>)<br /> [ Arab. "Khayyál" not - only a rider but a good and a hard rider. Hence the proverb "Al-Khayyál" - kabr maftúh=uomo a cavallo sepoltura aperta.] - </p> - <p> - <a name="linknote-512" id="linknote-512"> </a> - </p> - <p class="foot"> - 512 (<a href="#linknoteref-512">return</a>)<br /> [ i.e. the crew and the - islanders.] - </p> - <p> - <a name="linknote-513" id="linknote-513"> </a> - </p> - <p class="foot"> - 513 (<a href="#linknoteref-513">return</a>)<br /> [ Arab. "Hadas," a word - not easy to render. In grammar Lumsden renders it by "event" and the - learned Captain Lockett (Miut Amil) in an awful long note (pp. 195 to 224) - by "mode," grammatical or logical. The value of his disquisition is its - proving that, as the Arabs borrowed their romance from the Persians, so - they took their physics and metaphysics of grammar and syntax; logic and - science in general, from the Greeks.] - </p> - <p> - <a name="linknote-514" id="linknote-514"> </a> - </p> - <p class="foot"> - 514 (<a href="#linknoteref-514">return</a>)<br /> [ We should say the - anchors were weighed and the canvas spread.] - </p> - <p> - <a name="linknote-515" id="linknote-515"> </a> - </p> - <p class="foot"> - 515 (<a href="#linknoteref-515">return</a>)<br /> [ The rhymes are disposed - in the quaintest way, showing extensive corruption. Mr. Payne has ordered - them into couplets with a "bob" or refrain. I have followed suit, - preserving the original vagaries of rhymes.] - </p> - <p> - <a name="linknote-516" id="linknote-516"> </a> - </p> - <p class="foot"> - 516 (<a href="#linknoteref-516">return</a>)<br /> [ Arab. "Nuwab," broken - plur. (that is, noun of multitude) of Naubah, the Anglo-Indian Nowbut. - This is applied to the band playing at certain intervals before the gate - of a Rajah or high official.] - </p> - <p> - <a name="linknote-517" id="linknote-517"> </a> - </p> - <p class="foot"> - 517 (<a href="#linknoteref-517">return</a>)<br /> [ Arab. "Hájib"; Captain - Trotter ("Our Mission to the Court of Morocco in 1880": Edinburgh, - Douglas, 1881) speaks, passim, of the "cheery little Hájeb or Eyebrow." - Really this is too bad: why cannot travellers consult an Orientalist when - treating of Oriental subjects?] - </p> - <p> - <a name="linknote-518" id="linknote-518"> </a> - </p> - <p class="foot"> - 518 (<a href="#linknoteref-518">return</a>)<br /> [ Suicide is rare in - Moslem lands, compared with India, China, and similar "pagan" countries; - for the Mussulman has the same objection as the Christian "to rush into - the presence of his Creator," as if he could do so without the Creator's - permission. The Hindu also has some curious prejudices on the subject; he - will hang himself, but not by the neck, for fear lest his soul be defiled - by exiting through an impure channel. In England hanging is the commonest - form for men; then follow in due order drowning, cutting or stabbing, - poison, and gun-shot: women prefer drowning (except in the cold months) - and poison. India has not yet found a Dr. Ogle to tabulate suicide; but - the cases most familiar to old Anglo-Indians are leaping down cliffs (as - at Giruar), drowning, and starving to death. And so little is life valued - that a mother will make a vow obliging her son to suicide himself at a - certain age.] - </p> - <p> - <a name="linknote-519" id="linknote-519"> </a> - </p> - <p class="foot"> - 519 (<a href="#linknoteref-519">return</a>)<br /> [ Arab. "Zarad-Khánah," - before noticed: vol. vii. 363. Here it would mean a temporary prison for - criminals of high degree. De Sacy, Chrestom, ii. 179.] - </p> - <p> - <a name="linknote-520" id="linknote-520"> </a> - </p> - <p class="foot"> - 520 (<a href="#linknoteref-520">return</a>)<br /> [ Arab. "'Adúl," I have - said, means in Marocco, that land of lies and subterfuges, a public - notary.] - </p> - <p> - <a name="linknote-521" id="linknote-521"> </a> - </p> - <p class="foot"> - 521 (<a href="#linknoteref-521">return</a>)<br /> [ This sentence is - inserted by Mr. Payne to complete the sense.] - </p> - <p> - <a name="linknote-522" id="linknote-522"> </a> - </p> - <p class="foot"> - 522 (<a href="#linknoteref-522">return</a>)<br /> [ i.e. he intended to - marry her when time served.] - </p> - <p> - <a name="linknote-523" id="linknote-523"> </a> - </p> - <p class="foot"> - 523 (<a href="#linknoteref-523">return</a>)<br /> [ Arab. from Pers. - Khwájah and Khawáját: see vol. vi. 46.] - </p> - <p> - <a name="linknote-524" id="linknote-524"> </a> - </p> - <p class="foot"> - 524 (<a href="#linknoteref-524">return</a>)<br /> [ Probably meaning by one - mother whom he loved best of all his wives: in the next page we read of - their sister.] - </p> - <p> - <a name="linknote-525" id="linknote-525"> </a> - </p> - <p class="foot"> - 525 (<a href="#linknoteref-525">return</a>)<br /> [ Come down, i.e. from - heaven.] - </p> - <p> - <a name="linknote-526" id="linknote-526"> </a> - </p> - <p class="foot"> - 526 (<a href="#linknoteref-526">return</a>)<br /> [ This is the Bresl. - Edit.'s form of Shahryár=city-keeper (like Marzbán, guardian of the - Marches), for city-friend. The learned Weil has preferred it to Shahryár.] - </p> - <p> - <a name="linknote-527" id="linknote-527"> </a> - </p> - <p class="foot"> - 527 (<a href="#linknoteref-527">return</a>)<br /> [ Sic: in the Mac. Edit. - "Shahrázád" and here making nonsense of the word. It is regretable that - the king's reflections do not run at times as in this text: his - compunctions lead well up to the dénouement.] - </p> - <p> - <a name="linknote-528" id="linknote-528"> </a> - </p> - <p class="foot"> - 528 (<a href="#linknoteref-528">return</a>)<br /> [ The careless text says - "couplets." It has occurred in vol. i. 149: so I quote Torrens (p. 149).] - </p> - <p> - <a name="linknote-529" id="linknote-529"> </a> - </p> - <p class="foot"> - 529 (<a href="#linknoteref-529">return</a>)<br /> [ In the text Salma is - made to speak, utterly confusing the dialogue.] - </p> - <p> - <a name="linknote-530" id="linknote-530"> </a> - </p> - <p class="foot"> - 530 (<a href="#linknoteref-530">return</a>)<br /> [ The well-known Baloch - province beginning west of Sind: the term is supposed to be a corruption - of Máhí-Khorán=Ichthyophagi. The reader who wishes to know more about it - will do well to consult "Unexplored Baluchistan," etc. (Griffith and - Farran, 1882), the excellent work of my friend Mr. Ernest A. Floyer, long - Chief of the Telegraphic Department, Cairo.] - </p> - <p> - <a name="linknote-531" id="linknote-531"> </a> - </p> - <p class="foot"> - 531 (<a href="#linknoteref-531">return</a>)<br /> [ Meaning the last city - in Makran before entering Sind. Al-Sharr would be a fancy name, "The - Wickedness."] - </p> - <p> - <a name="linknote-532" id="linknote-532"> </a> - </p> - <p class="foot"> - 532 (<a href="#linknoteref-532">return</a>)<br /> [ i.e. think of nothing - but his present peril.] - </p> - <p> - <a name="linknote-533" id="linknote-533"> </a> - </p> - <p class="foot"> - 533 (<a href="#linknoteref-533">return</a>)<br /> [ Arab. "Munkati'ah"=lit. - "cut off" (from the weal of the world). See Pilgrimage i. 22.] - </p> - <p> - <a name="linknote-534" id="linknote-534"> </a> - </p> - <p class="foot"> - 534 (<a href="#linknoteref-534">return</a>)<br /> [ The lines are in vol. - i. 207 and iv. 189. 1 here quote Mr. Payne.] - </p> - <p> - <a name="linknote-535" id="linknote-535"> </a> - </p> - <p class="foot"> - 535 (<a href="#linknoteref-535">return</a>)<br /> [ i.e. I have another - proposal to make.] - </p> - <p> - <a name="linknote-536" id="linknote-536"> </a> - </p> - <p class="foot"> - 536 (<a href="#linknoteref-536">return</a>)<br /> [ i.e. In my heart's - core: the figure has often occurred.] - </p> - <p> - <a name="linknote-537" id="linknote-537"> </a> - </p> - <p class="foot"> - 537 (<a href="#linknoteref-537">return</a>)<br /> [ These sudden - elevations, so common in the East and not unknown to the West in the - Napoleonic days, explain how the legend of "Joanna Papissa" (Pope John - XIII), who succeeded Leo IV. in A.D. 855 and was succeeded by Benedict - III., found ready belief amongst the enemies of papacy. She was an English - woman born in Germany who came to Rome and professed theology with éclat, - wherefore the people enthroned her. "Pope Joan" governed with exemplary - wisdom, but during a procession on Rogation Sunday she was delivered of a - fine boy in the street: some make her die on the spot; others declare that - she perished in prison.] - </p> - <p> - <a name="linknote-538" id="linknote-538"> </a> - </p> - <p class="foot"> - 538 (<a href="#linknoteref-538">return</a>)<br /> [ That such things should - happen in times of famine is only natural; but not at other seasons. This - abomination on the part of the butcher is, however, more than once alluded - toin The Nights: see vol. i. 332.] - </p> - <p> - <a name="linknote-539" id="linknote-539"> </a> - </p> - <p class="foot"> - 539 (<a href="#linknoteref-539">return</a>)<br /> [ Opinions differ as to - the site of this city, so celebrated in the mediæval history of Al-Islam: - most probably it stood where Hyderabad of Sind now is. The question has - been ably treated by Sir Henry M. Elliot in his "History of India," edited - from his posthumous papers by Professor Dowson.] - </p> - <p> - <a name="linknote-540" id="linknote-540"> </a> - </p> - <p class="foot"> - 540 (<a href="#linknoteref-540">return</a>)<br /> [ Which, by-the-by, the - average Eastern does with even more difficulty than the average European. - For the most part the charge to secrecy fixes the matter in his mind even - when he has forgotten that it is to be kept secret. Hence the most - unpleasant results.] - </p> - <p> - <a name="linknote-541" id="linknote-541"> </a> - </p> - <p class="foot"> - 541 (<a href="#linknoteref-541">return</a>)<br /> [ Such an act appears - impossible, and yet history tells us of a celebrated Sufi, Khayr al-Nassáj - (the Weaver), who being of dark complexion was stopped on return from his - pilgrimage at Kufah by a stranger that said, "Thou art my negro slave and - thy name is Khayr." He was kept at the loom for years, till at last the - man set him free, and simply said, "Thou wast not my slave" (Ibn Khall. i. - 513).] - </p> - <p> - <a name="linknote-542" id="linknote-542"> </a> - </p> - <p class="foot"> - 542 (<a href="#linknoteref-542">return</a>)<br /> [ These lines have - occurred before. I quote Mr. Payne for variety.] - </p> - <p> - <a name="linknote-543" id="linknote-543"> </a> - </p> - <p class="foot"> - 543 (<a href="#linknoteref-543">return</a>)<br /> [ Arab. "Tasill sallata - 'l-Munkati'ín" = lit. "raining on the drouth-hardened earth of the - cut-off." The metaphor is admissible in the eyes of an Arab who holds - water to be the chiefest of blessings, and makes it synonymous with bounty - and beneficence.] - </p> - <p> - <a name="linknote-544" id="linknote-544"> </a> - </p> - <p class="foot"> - 544 (<a href="#linknoteref-544">return</a>)<br /> [ Possibly this is said - in mere fun; but, as Easterns are practical physiognomists, it may hint - the fact that a large nose in womankind is the sign of a masculine - nature.] - </p> - <p> - <a name="linknote-545" id="linknote-545"> </a> - </p> - <p class="foot"> - 545 (<a href="#linknoteref-545">return</a>)<br /> [ Arab. "Zakát wa - Sadakat," = lit. paying of poor rate and purifying thy property by - almsdeeds. See vol. i. 339.] - </p> - <p> - <a name="linknote-546" id="linknote-546"> </a> - </p> - <p class="foot"> - 546 (<a href="#linknoteref-546">return</a>)<br /> [ I have noted (i. 293) - that Kamís ({chitóon}, Chemise, Cameslia, Camisa) is used in the - Hindostani and Bengali dialects. Like its synonyms prætexta and shift, it - has an equivocal meaning and here probably signifies the dress peculiar to - Arab devotees and devout beggars.] - </p> - <p> - <a name="linknote-547" id="linknote-547"> </a> - </p> - <p class="foot"> - 547 (<a href="#linknoteref-547">return</a>)<br /> [ I omit here and - elsewhere the parenthetical formula "Kála al-Ráwi," etc. = The - Story-teller sayeth, reminding the reader of its significance in a work - collected from the mouths of professional Tale-tellers and intended mainly - for their use.] - </p> - <p> - <a name="linknote-548" id="linknote-548"> </a> - </p> - <p class="foot"> - 548 (<a href="#linknoteref-548">return</a>)<br /> [ The usual sign of - emotion, already often mentioned.] - </p> - <p> - <a name="linknote-549" id="linknote-549"> </a> - </p> - <p class="foot"> - 549 (<a href="#linknoteref-549">return</a>)<br /> [ It being no shame to - Moslems if a slave become King.] - </p> - <p> - <a name="linknote-550" id="linknote-550"> </a> - </p> - <p class="foot"> - 550 (<a href="#linknoteref-550">return</a>)<br /> [ Arab. "Tarbiyatí," - i.e., he was brought up in my house.] - </p> - <p> - <a name="linknote-551" id="linknote-551"> </a> - </p> - <p class="foot"> - 551 (<a href="#linknoteref-551">return</a>)<br /> [ There is no Salic law - amongst Moslems; but the Rasm or custom of AlIslam, established by the - succession of the four first Caliphs, to the prejudice of Ayishah and - other masterful women would be a strong precedent against queenly rule. It - is the reverse with the Hindus who accept a Rani as willingly as a Rajah - and who believe with Europeans that when kings reign women rule, and vice - versa. To the vulgar Moslem feminine government appears impossible, and I - was once asked by an Afghan, "What would happen if the queen were in - childbed?"] - </p> - <p> - <a name="linknote-552" id="linknote-552"> </a> - </p> - <p class="foot"> - 552 (<a href="#linknoteref-552">return</a>)<br /> [ Arab. "Khutbah," the - sermon preached from the pulpit (Mimbar) after the congregational prayers - on Friday noon. It is of two kinds, for which see Lane, M.E., chap. iii. - This public mention of his name and inscribing it upon the newly-minted - money are the special prerogatives of the Moslem king: hence it often - happens that usurpers cause a confusion of Khutbah and coinage.] - </p> - <p> - <a name="linknote-553" id="linknote-553"> </a> - </p> - <p class="foot"> - 553 (<a href="#linknoteref-553">return</a>)<br /> [ For a specimen of - which, blowing a man up with bellows, see Al-Mas'udi, chap. cxxiii.] - </p> - <p> - <a name="linknote-554" id="linknote-554"> </a> - </p> - <p class="foot"> - 554 (<a href="#linknoteref-554">return</a>)<br /> [ i.e. a long time: the - idiom has been noted before more than once.] - </p> - <p> - <a name="linknote-555" id="linknote-555"> </a> - </p> - <p class="foot"> - 555 (<a href="#linknoteref-555">return</a>)<br /> [ i.e. with what he had - heard and what he was promised.] - </p> - <p> - <a name="linknote-556" id="linknote-556"> </a> - </p> - <p class="foot"> - 556 (<a href="#linknoteref-556">return</a>)<br /> [ Arab. "Shakhs mafsúd," - i.e. an infidel.] - </p> - <p> - <a name="linknote-557" id="linknote-557"> </a> - </p> - <p class="foot"> - 557 (<a href="#linknoteref-557">return</a>)<br /> [ Arab. "Bunúd," plur. of - Persian "band" = hypocrisy, deceit.] - </p> - <p> - <a name="linknote-558" id="linknote-558"> </a> - </p> - <p class="foot"> - 558 (<a href="#linknoteref-558">return</a>)<br /> [ Arab. "Burúj" pl. of - Burj. lit. = towers, an astrological term equivalent to our "houses" or - constellations which form the Zodiacal signs surrounding the heavens as - towers gird a city; and applied also to the 28 lunar Mansions. So in - Al-Hariri (Ass. of Damascus) "I swear by the sky with its towers," the - incept of Koran chapt. lxxxv.; see also chapts. xv. 26 and xxv. 62. "Burj" - is a word with a long history: {pýrgos} burg, burgh, etc.] - </p> - <p> - <a name="linknote-559" id="linknote-559"> </a> - </p> - <p class="foot"> - 559 (<a href="#linknoteref-559">return</a>)<br /> [ Arab. "Bundukah"=a - little bunduk, nut, filbert, pellet, rule, musket bullet.] - </p> - <p> - <a name="linknote-560" id="linknote-560"> </a> - </p> - <p class="foot"> - 560 (<a href="#linknoteref-560">return</a>)<br /> [ See John Raister's - "Booke of the Seven Planets; or, Seven Wandering Motives," London, 1598.] - </p> - <p> - <a name="linknote-561" id="linknote-561"> </a> - </p> - <p class="foot"> - 561 (<a href="#linknoteref-561">return</a>)<br /> [ i.e. for the king whom - I love as my own soul.] - </p> - <p> - <a name="linknote-562" id="linknote-562"> </a> - </p> - <p class="foot"> - 562 (<a href="#linknoteref-562">return</a>)<br /> [ The Bresl. Edit. (xi. - 318-21) seems to assume that the tales were told in the early night before - the royal pair slept. This is no improvement; we prefer to think that the - time was before peep of day when Easterns usally awake and have nothing to - do till the dawn-prayer.] - </p> - <p> - <a name="linknote-563" id="linknote-563"> </a> - </p> - <p class="foot"> - 563 (<a href="#linknoteref-563">return</a>)<br /> [ See vol. ii. 161.] - </p> - <p> - <a name="linknote-564" id="linknote-564"> </a> - </p> - <p class="foot"> - 564 (<a href="#linknoteref-564">return</a>)<br /> [ Arab. Al-Fákhir. No - wonder that the First Hand who moulded the Man-mud is a lieu commun in - Eastern thought. The Pot and the Potter began with the old Egyptians. - "Sitting as a potter at the wheel, god Cneph (in Philæ) moulds clay, and - gives the spirit of life (the Genesitic "breath") to the nostrils of - Osiris." Then we meet him in the Vedas, the Being, "by whom the fictile - vase is formed; the clay out of which it is fabricated." We find him next - in Jeremiah (xviii. 2) "Arise and go down unto the Potter's house," etc., - and in Romans (ix. 20), "Hath not the Potter power over the clay?" He - appears in full force in Omar-i- Khayyám (No. xxxvii.):— - </p> -<pre xml:space="preserve"> - For I remember stopping by the way - To watch a Potter thumping his wet Clay: - An with its all obliterated Tongue - It murmur'd—"Gently, Brother, gently, pray!" -</pre> -<pre xml:space="preserve"> -Lastly the Potter shows in the Kasidah of Hají Abdú al-Yezid -(p.4):— - - "The first of pots the Potter made by Chrysorrhoas' blue- -green wave; - Methinks I see him smile to see what guerdon to the world he -gave.] -</pre> - <p> - <a name="link2H_4_0111" id="link2H_4_0111"> </a> - </p> - <div style="height: 6em;"> - <br /><br /><br /><br /><br /><br /> - </div> - - -<pre> - - - - - -End of the Project Gutenberg EBook of Supplemental Nights, Volume 1, by Richard F. 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