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Title: The Book of the Thousand Nights and a Night — Volume 05
Author: Richard F. Burton, - To be updated
Language: English
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                        THE BOOK OF THE
                  THOUSAND NIGHTS AND A NIGHT
                A Plain and Literal Translation
              of the Arabian Nights Entertainments

                  Translated and Annotated by
                       Richard F. Burton

                          VOLUME FIVE
              Privately Printed By The Burton Club



                     To Doctor George Bird.

My Dear Bird,
     This is not a strictly medical work, although in places
treating of subjects which may modestly be called hygienic.  I
inscribe it to you because your knowledge of Egypt will enable
you to appreciate its finer touches; and for another and a yet
more cogent reason, namely, that you are one of my best and
oldest friends.

Ever yours sincerely,

Richard F. Burton

Athenæum Club, October 20, 1885.


                  Contents of the Fifth Volume

59.  The Ebony Horse
60.  Uns Al-Wujud and the Wazir's Daughter Al-Ward Fi'l-Akmam or
     Rose-In-Hood
61.  Abu Nowas With the Three Boys and the Caliph Harun Al-Rashid
62.  Abdallah Bin Ma'amar With the Man of Bassorah and His Slave
     Girl
63.  The Lovers of the Banu Ozrah
64.  The Wazir of Al-Yaman and His Younger Brother
65.  The Loves of the Boy and Girl at School
66.  Al-Mutalammis and His Wife Umaymah
67.  The Caliph Marun Al-Rashid and Queen Zubaydah in the Bath
68.  Harun Al-Rashid and the Three Poets
69.  Mus'ab Bin Al-Zubayr and Ayishah His Wife
70.  Abu Al-Aswad and His Slave-Girl
71.  Harun Al-Rashid and the Two Slave-Girls
72.  The Caliph Harun Al-Rashid and the Three Slave-Girls
73.  The Miller and His Wife
74.  The Simpleton and the Sharper
75.  The Kazi Abu Yusuf With Harum Al-Rashid and Queen Zubaydah
76.  The Caliph Al-Hakim and the Merchand
77.  King Kisra Anushirwan and the Village Damsel
78.  The Water-Carrier and the Goldsmith's Wife
79.  Khusrau and Shirin and the Fisherman
80.  Yahya Bin Khalid the Barmecide and the Poor Man
81.  Mohammed Al-Amin and the Slave-Girl
82.  The Sons of Yahya Bin Khalid and Sa'id Bin Salim Al-Bahili
83.  The Woman's Trick Against Her Husband
84.  The Devout Woman and the Two Wicked Elders
85.  Ja'afar the Barmecide and the Old Badawi
86.  The Caliph Omar Bin Al-Khattab and the Young Badawi
87.  The Caliph Al-Maamum and the Pyramids of Egypt
88.  The Thief and the Merchant
89.  Masrur the Eunuch and Ibn Al-Karibi
90.  The Devotee Prince
91.  The Unwise Schoolmaster Who Fell in Love by Report
92.  The Foolish Dominie
93.  The Illiterate Who Set Up For a Schoolmaster
94.  The King and the Virtuous Wife
95.  Abd Al-Rahman the Maghribi's Story of the Rukh
96.  Adi Bin Zayd and the Princess Hind
97.  Di'ibil Al-Khuza'i With the Lady and Muslim Bin Al-Walid
98.  Isaac of Mosul and the Merchant
99.  The Three Unfortunate Lovers
100. How Abu Hasan Brake Wind
101. The Lovers of the Banu Tayy
102. The Mad Lover
103. The Prior Who Became A Moslem
104. The Loves of Abu Isa and Jurrat Al-Ayn
105. Al-Amin Son of Al-Rashid and His Uncle Ibrahim Bin Al-Mahdi
106. Al-Fath Bin Khakan and Al-Mutawakkil
107. The Man's Dispute With the Learned Woman Concerning the
     Relative Excellence of Male and Female
108. Abu Suwayd and the Pretty Old Woman
109. The Emir ali Bin Tahir and the Girl Muunis
110. The Woman Who had a Boy and the Other Who had a Man to Lover
111. Ali the Cairene and the Haunted House in Baghdad
112. The Pilgrim Man and the Old Woman
113. Abu Alhusn and His Slave-Girl Tawaddud
114. The Angel of Death With the Proud King and the Devout Man
115. The Angel of Death and the Rich King
116. The Angel of Death and the King of the Children of Israel
117. Iskandar Zu Al-Karnayn and a Certain Tribe of Poor Folk
118. The Righteousness of King Anushirwan
119. The Jewish Kazi and His Pious Wife
120. The Shipwrecked Woman and Her Child
121. The Pious Black Slave
122. The Devout Tray-Maker and His Wife
123. Al-Jajjaj and the Pious Man
124. The Blacksmith Who Could Handle Fire Without Hurt
125. The Devotee To Whom Allah Gave a Cloud for Service and the
     Devout King
126. The Moslem Champion and the Christian Damsel
127. The Christian King's Daughter and the Moslem
128. The Prophet and the Justice of Providence
129. The Ferryman of the Nile and the Hermit
130. The Island King and the Pious Israelite
131. Abu Al-Hasan and Abu Ja'afar the Leper
132. The Queen of Serpents
     a.   The Adventures of Bulukiya
     b.   The Story of Jansha



                        The Book Of The
                  THOUSAND NIGHTS AND A NIGHT



                     THE EBONY HORSE.[FN#1]



There was once in times of yore and ages long gone before, a
great and puissant King, of the Kings of the Persians, Sábúr by
name, who was the richest of all the Kings in store of wealth and
dominion and surpassed each and every in wit and wisdom. He was
generous, open handed and beneficent, and he gave to those who
sought him and repelled not those who resorted to him; and he
comforted the broken-hearted and honourably entreated those who
fled to him for refuge. Moreover, he loved the poor and was
hospitable to strangers and did the oppressed justice upon the
oppressor. He had three daughters, like full moons of shining
light or flower-gardens blooming bright; and a son as he were the
moon; and it was his wont to keep two festivals in the twelve-
month, those of the Nau-Roz, or New Year, and Mihrgán the
Autumnal Equinox,[FN#2] on which occasions he threw open his
palaces and gave largesse and made proclamation of safety and
security and promoted his chamberlains and viceroys; and the
people of his realm came in to him and saluted him and gave him
joy of the holy day, bringing him gifts and servants and eunuchs.
Now he loved science and geometry, and one festival-day as he sat
on his kingly throne there came in to him three wise men, cunning
artificers and past masters in all manner of craft and
inventions, skilled in making things curious and rare, such as
confound the wit; and versed in the knowledge of occult truths
and perfect in mysteries and subtleties. And they were of three
different tongues and countries, the first a Hindi or
Indian,[FN#3] the second a Roumi or Greek and the third a Farsi
or Persian. The Indian came forwards and, prostrating himself
before the King, wished him joy of the festival and laid before
him a present befitting his dignity; that is to say, a man of
gold, set with precious gems and jewels of price and hending in
hand a golden trumpet. When Sabur[FN#4] saw this, he asked, "O
sage, what is the virtue of this figure?"; and the Indian
answered, "O my lord, if this figure be set at the gate of thy
city, it will be a guardian over it; for, in an enemy enter the
place, it will blow this clarion against him and he will be
seized with a palsy and drop down dead." Much the King marvelled
at this and cried, "By Allah, O sage, an this thy word be true, I
will grant thee thy wish and thy desire." Then came forward the
Greek and, prostrating himself before the King, presented him
with a basin of silver, in whose midst was a peacock of gold,
surrounded by four-and-twenty chicks of the same metal. Sabur
looked at them and turning to the Greek, said to him, "O sage,
what is the virtue of this peacock?" "O my lord," answered he,
"as often as an hour of the day or night passeth, it pecketh one
of its young and crieth out and flappeth its wings, till the
four-and-twenty hours are accomplished; and when the month cometh
to an end, it will open its mouth and thou shalt see the crescent
therein." And the King said, "An thou speak sooth, I will bring
thee to thy wish and thy desire." Then came forward the Persian
sage and, prostrating himself before the King, presented him with
a horse[FN#5] of the blackest ebony-wood inlaid with gold and
jewels, and ready harnessed with saddle, bridle and stirrups such
as befit Kings; which when Sabur saw, he marvelled with exceeding
marvel and was confounded at the beauty of its form and the
ingenuity of its fashion. So he asked, "What is the use of this
horse of wood, and what is its virtue and what the secret of its
movement?"; and the Persian answered, "O my lord, the virtue of
this horse is that, if one mount him, it will carry him whither
he will and fare with its rider through the air and cover the
space of a year in a single day." The King marvelled and was
amazed at these three wonders, following thus hard upon one
another on the same day, and turning to the sage, said to him,
"By Allah the Omnipotent, and our Lord the Beneficent, who
created all creatures and feedeth them with meat and drink, an
thy speech be veritable and the virtue of thy contrivance appear,
I will assuredly give thee whatsoever thou lustest for and will
bring thee to thy desire and thy wish!"[FN#6] Then he entertained
the sages three days, that he might make trial of their gifts;
after which they brought the figures before him and each took the
creature he had wroughten and showed him the mystery of its
movement. The trumpeter blew the trump; the peacock pecked its
chicks and the Persian sage mounted the ebony house, whereupon it
soared with him high in air and descended again. When King Sabur
saw all this, he was amazed and perplexed and felt like to fly
for joy and said to the three sages, "Now I am certified of the
truth of your words and it behoveth me to quit me of my promise.
Ask ye, therefore, what ye will, and I will give you that same."
Now the report of the King's daughters had reached the sages, so
they answered, "If the King be content with us and accept of our
gifts and allow us to prefer a request to him, we crave of him
that he give us his three daughters in marriage, that we may be
his sons-in-law; for that the stability of Kings may not be
gainsaid." Quoth the King, "I grant you that which you wish and
you desire," and bade summon the Kazi forthright, that he might
marry each of the sages to one of his daughters. Now it fortuned
that the Princesses were behind a curtain, looking on; and when
they heard this, the youngest considered her husband to be and
behold, he was an old man,[FN#7] an hundred years of age, with
hair frosted, forehead drooping, eyebrows mangy, ears slitten,
beard and mustachios stained and dyed; eyes red and goggle;
cheeks bleached and hollow; flabby nose like a brinjall, or egg-
plant[FN#8]; face like a cobbler's apron, teeth overlapping and
lips like camel's kidneys, loose and pendulous; in brief a
terror, a horror, a monster, for he was of the folk of his time
the unsightliest and of his age the frightfullest; sundry of his
grinders had been knocked out and his eye-teeth were like the
tusks of the Jinni who frighteneth poultry in hen-houses. Now the
girl was the fairest and most graceful of her time, more elegant
than the gazelle however tender, than the gentlest zephyr blander
and brighter than the moon at her full; for amorous fray right
suitable; confounding in graceful sway the waving bough and
outdoing in swimming gait the pacing roe; in fine she was fairer
and sweeter by far than all her sisters. So, when she saw her
suitor, she went to her chamber and strewed dust on her head and
tore her clothes and fell to buffeting her face and weeping and
wailing. Now the Prince, her brother, Kamar al-Akmár, or the Moon
of Moons hight, was then newly returned from a journey and,
hearing her weeping and crying came in to her (for he loved her
with fond affection, more than his other sisters) and asked her,
"What aileth thee? What hath befallen thee? Tell me and conceal
naught from me." So she smote her breast and answered, "O my
brother and my dear one, I have nothing to hide. If the palace be
straitened upon thy father, I will go out; and if he be resolved
upon a foul thing, I will separate myself from him, though he
consent not to make provision for me; and my Lord will provide."
Quoth he, "Tell me what meaneth this talk and what hath
straitened thy breast and troubled thy temper." "O my brother and
my dear one," answered the Princess, "Know that my father hath
promised me in marriage to a wicked magician who brought him, as
a gift, a horse of black wood, and hath bewitched him with his
craft and his egromancy; but, as for me, I will none of him, and
would, because of him, I had never come into this world!" Her
brother soothed her and solaced her, then fared to his sire and
said, "What be this wizard to whom thou hast given my youngest
sister in marriage, and what is this present which he hath
brought thee, so that thou hast killed[FN#9] my sister with
chagrin? It is not right that this should be." Now the Persian
was standing by and, when he heard the Prince's words, he was
mortified and filled with fury and the King said, "O my son, an
thou sawest this horse, thy wit would be confounded and thou
wouldst be amated with amazement." Then he bade the slaves bring
the horse before him and they did so; and, when the Prince saw
it, it pleased him. So (being an accomplished cavalier) he
mounted it forthright and struck its sides with the shovel-shaped
stirrup-irons; but it stirred not and the King said to the Sage,
"Go show him its movement, that he also may help thee to win thy
wish." Now the Persian bore the Prince a grudge because he willed
not he should have his sister; so he showed him the pin of ascent
on the right side of the horse and saying to him, "Trill this,"
left him. Thereupon the Prince trilled the pin and lo! the horse
forthwith soared with him high in ether, as it were a bird, and
gave not overflying till it disappeared from men's espying,
whereat the King was troubled and perplexed about his case and
said to the Persian, "O sage, look how thou mayest make him
descend." But he replied, "O my lord, I can do nothing, and thou
wilt never see him again till Resurrection-day, for he, of his
ignorance and pride, asked me not of the pin of descent and I
forgot to acquaint him therewith." When the King heard this, he
was enraged with sore rage; and bade bastinado the sorcerer and
clap him in jail, whilst he himself cast the crown from his head
and beat his face and smote his breast. Moreover, he shut the
doors of his palaces and gave himself up to weeping and keening,
he and his wife and daughters and all the folk of the city; and
thus their joy was turned to annoy and their gladness changed
into sore affliction and sadness. Thus far concerning them; but
as regards the Prince, the horse gave not over soaring with him
till he drew near the sun, whereat he gave himself up for lost
and saw death in the skies, and was confounded at his case,
repenting him of having mounted the horse and saying to himself,
"Verily, this was a device of the Sage to destroy me on account
of my youngest sister; but there is no Majesty and there is no
Might save in Allah, the Glorious, the Great! I am lost without
recourse; but I wonder, did not he who made the ascent-pin make
also a descent-pin?" Now he was a man of wit and knowledge and
intelligence; so he fell to feeling all the parts of the horse,
but saw nothing save a screw, like a cock's head, on its right
shoulder and the like on the left, when quoth he to himself, "I
see no sign save these things like buttons." Presently he turned
the right-hand pin, whereupon the horse flew heavenwards with
increased speed. So he left it and looking at the sinister
shoulder and finding another pin, he wound it up and immediately
the steed's upwards motion slowed and ceased and it began to
descend, little by little, towards the face of the earth, while
the rider became yet more cautious and careful of his life.--And
Shahrazad perceived the dawn of day and ceased to say her
permitted say.

     When it was the Three Hundred and Fifty-eighth Night,

She said, It hath reached me, O auspicious King, that when the
Prince wound up the sinister screw, the steed's upward motion
slowed and ceased, and it began to descend, little by little,
towards the earth while the rider became yet more cautious and
careful of his life. And when he saw this and knew the uses of
the horse, his heart was filled with joy and gladness and he
thanked Almighty Allah for that He had deigned deliver him from
destruction. Then he began to turn the horse's head whithersoever
he would, making it rise and fall at pleasure, till he had gotten
complete mastery over its every movement. He ceased not to
descend the whole of that day, for that the steed's ascending
flight had borne him afar from the earth; and, as he descended,
he diverted himself with viewing the various cities and countries
over which he passed and which he knew not, never having seen
them in his life. Amongst the rest, he descried a city ordered
after the fairest fashion in the midst of a verdant and riant
land, rich in trees and streams, with gazelles pacing daintily
over the plains; whereat he fell a-musing and said to himself,
"Would I knew the name of yon town and in what land it is!" And
he took to circling about it and observing it right and left. By
this time, the day began to decline and the sun drew near to its
downing; and he said in his mind, "Verily I find no goodlier
place to night in than this city; so I will lodge here and early
on the morrow I will return to my kith and kin and my kingdom;
and tell my father and family what hath passed and acquaint him
with what mine eyes have seen." Then he addressed himself to
seeking a place wherein he might safely bestow himself and his
horse and where none should descry him, and presently behold, he
espied a-middlemost of the city a palace rising high in upper air
surrounded by a great wall with lofty crenelles and battlements,
guarded by forty black slaves, clad in complete mail and armed
with spears and swords, bows and arrows. Quoth he, "This is a
goodly place," and turned the descent-pin, whereupon the horse
sank down with him like a weary bird, and alighted gently on the
terrace-roof of the palace. So the Prince dismounted and
ejaculating "Alhamdolillah"--praise be to Allah[FN#10]--he began
to go round about the horse and examine it, saying, "By Allah, he
who fashioned thee with these perfections was a cunning
craftsman, and if the Almighty extend the term of my life and
restore me to my country and kinsfolk in safety and reunite me
with my father, I will assuredly bestow upon him all manner
bounties and benefit him with the utmost beneficence." By this
time night had overtaken him and he sat on the roof till he was
assured that all in the palace slept; and indeed hunger and
thirst were sore upon him, for that he had not tasted food nor
drunk water since he parted from his sire. So he said within
himself, "Surely the like of this palace will not lack of
victual;" and, leaving the horse above, went down in search of
somewhat to eat. Presently, he came to a staircase and descending
it to the bottom, found himself in a court paved with white
marble and alabaster, which shone in the light of the moon. He
marvelled at the place and the goodliness of its fashion, but
sensed no sound of speaker and saw no living soul and stood in
perplexed surprise, looking right and left and knowing not
whither he should wend. Then said he to himself, "I may not do
better than return to where I left my horse and pass the night by
it; and as soon as day shall dawn I will mount and ride away."--
And Shahrazad perceived the dawn of day and ceased saying her
permitted say.

      When it was the Three Hundred and Fifty-ninth Night,

She said, It hath reached me, O auspicious King, that quoth the
king's son to himself, "I may not do better than pass the night
by my horse; and as soon as day shall dawn I will mount and ride
away." However, as he tarried talking to himself, he espied a
light within the palace, and making towards it, found that it
came from a candle that stood before a door of the Harim, at the
head of a sleeping eunuch, as he were one of the Ifrits of
Solomon or a tribesman of the Jinn, longer than lumber and
broader than a bench. He lay before the door, with the pommel of
his sword gleaming in the flame of the candle, and at his head
was a bag of leather[FN#11] hanging from a column of granite.
When the Prince saw this, he was affrighted and said, "I crave
help from Allah the Supreme! O mine Holy One, even as Thou hast
already delivered me from destruction, so vouchsafe me strength
to quit myself of the adventure of this palace!" So saying, he
put out his hand to the budget and taking it, carried it aside
and opened it and found in it food of the best. He ate his fill
and refreshed himself and drank water, after which he hung up the
provision-bag in its place and drawing the eunuch's sword from
its sheath, took it, whilst the slave slept on, knowing not
whence destiny should come to him. Then the Prince fared forwards
into the palace and ceased not till he came to a second door,
with a curtain drawn before it; so he raised the curtain and
behold, on entering he saw a couch of the whitest ivory, inlaid
with pearls and jacinths and jewels, and four slave-girls
sleeping about it. He went up to the couch, to see what was
thereon, and found a young lady lying asleep, chemised with her
hair[FN#12] as she were the full moon rising[FN#13] over the
Eastern horizon, with flower-white brow and shining hair-paring
and cheeks like blood-red anemones and dainty moles thereon. He
was amazed at her as she lay in her beauty and loveliness, her
symmetry and grace, and he recked no more of death. So he went up
to her, trembling in every nerve and, shuddering with pleasure,
kissed her on the right cheek; whereupon she awoke forthright and
opened her eyes, and seeing the Prince standing at her head, said
to him, "Who art thou and whence comest thou?" Quoth he, "I am
thy slave and thy lover." Asked she, "And who brought thee
hither?" and he answered, "My Lord and my fortune." Then said
Shams al-Nahár[FN#14] (for such was her name), "Haply thou art he
who demanded me yesterday of my father in marriage and he
rejected thee, pretending that thou wast foul of favour. By
Allah, my sire lied in his throat when he spoke this thing, for
thou art not other than beautiful." Now the son of the King of
Hind had sought her in marriage, but her father had rejected him,
for that he was ugly and uncouth, and she thought the Prince was
he. So, when she saw his beauty and grace (for indeed he was like
the radiant moon) the syntheism[FN#15] of love gat hold of her
heart as it were a flaming fire, and they fell to talk and
converse. Suddenly, her waiting-women awoke and, seeing the
Prince with their mistress, said to her, "Oh my lady, who is this
with thee?" Quoth she, "I know not; I found him sitting by me,
when I woke up: haply 'tis he who seeketh me in marriage of my
sire." Quoth they, "O my lady, by Allah the All-Father, this is
not he who seeketh thee in marriage, for he is hideous and this
man is handsome and of high degree. Indeed, the other is not fit
to be his servant."[FN#16] Then the handmaidens went out to the
eunuch, and finding him slumbering awoke him, and he started up
in alarm. Said they, "How happeth it that thou art on guard at
the palace and yet men come in to us, whilst we are asleep?" When
the black heard this, he sprang in haste to his sword, but found
it not; and fear took him and trembling. Then he went in,
confounded, to his mistress and seeing the Prince sitting at talk
with her, said to him, "O my lord, art thou man or Jinni?"
Replied the Prince, "Woe to thee, O unluckiest of slaves: how
darest thou even the sons of the royal Chosroes[FN#17] with one
of the unbelieving Satans?" And he was as a raging lion. Then he
took the sword in his hand and said to the slave, "I am the
King's son-in-law, and he hath married me to his daughter and
bidden me go in to her." And when the eunuch heard these words he
replied, "O my lord, if thou be indeed of kind a man as thou
avouchest, she is fit for none but for thee, and thou art
worthier of her than any other." Thereupon the eunuch ran to the
King, shrieking loud and rending his raiment and heaving dust
upon his head; and when the King heard his outcry, he said to
him, "What hath befallen thee?: speak quickly and be brief; for
thou hast fluttered my heart." Answered the eunuch, "O King, come
to thy daughter's succour; for a devil of the Jinn, in the
likeness of a King's son, hath got possession of her; so up and
at him!" When the King heard this, he thought to kill him and
said, "How camest thou to be careless of my daughter and let this
demon come at her?" Then he betook himself to the Princess's
palace, where he found her slave-women standing to await him and
asked them, "What is come to my daughter?" "O King," answered
they, "slumber overcame us and, when we awoke, we found a young
man sitting upon her couch in talk with her, as he were the full
moon; never saw we aught fairer of favour than he. So we
questioned him of his case and he declared that thou hadst given
him thy daughter in marriage. More than this we know not, nor do
we know if he be a man or a Jinni; but he is modest and well
bred, and doth nothing unseemly or which leadeth to disgrace."
Now when the King heard these words, his wrath cooled and he
raised the curtain little by little and looking in, saw sitting
at talk with his daughter a Prince of the goodliest with a face
like the full moon for sheen. At this sight he could not contain
himself, of his jealousy for his daughter's honour; and, putting
aside the curtain, rushed in upon them drawn sword in hand like a
furious Ghul. Now when the Prince saw him he asked the Princess,
"Is this thy sire?"; and she answered, "Yes."--And Shahrazad
perceived the dawn of day and ceased to say her permitted say.

       When it was the Three Hundred and Sixtieth Night,

She said, It hath reached me, O auspicious King, that when the
Price saw the King rushing in upon them, drawn sword in hand,
like a furious Ghul he asked the Princess, "Is this thy sire?";
and she answered, "Yes." Whereupon he sprang to his feet and,
seizing his sword, cried out at the King with so terrible a cry
that he was confounded. Then the youth would have fallen on him
with the sword; but the King seeing that the Prince was doughtier
than he, sheathed his scymitar and stood till the young man came
up to him, when he accosted him courteously and said to him, "O
youth, art thou a man or a Jinni?" Quoth the Prince, "Did I not
respect thy right as mine host and thy daughter's honour, I would
spill thy blood! How darest thou fellow me with devils, me that
am a Prince of the sons of the royal Chosroes who, had they
wished to take thy kingdom, could shake thee like an earthquake
from thy glory and thy dominions and spoil thee of all thy
possessions?" Now when the King heard his words, he was
confounded with awe and bodily fear of him and rejoined, "If thou
indeed be of the sons of the Kings, as thou pretendest, how
cometh it that thou enterest my palace without my permission, and
smirchest mine honour, making thy way to my daughter and feigning
that thou art her husband and claiming that I have given her to
thee to wife, I that have slain Kings and Kings' sons, who sought
her of me in marriage? And now who shall save thee from my might
and majesty when, if I cried out to my slaves and servants and
bade them put thee to the vilest of deaths they would slay thee
forthright? Who shall deliver thee out of my hand?" When the
Prince heard this speech of the King he answered, "Verily, I
wonder at thee and at the shortness and denseness of thy wit! Say
me, canst covet for thy daughter a mate comelier than myself, and
hast ever seen a stouter hearted man or one better fitted for a
Sultan or a more glorious in rank and dominion than I?" Rejoined
the King, "Nay, by Allah! but I would have had thee, O youth, act
after the custom of Kings and demand her from me to wife before
witnesses, that I might have married her to thee publicly; and
now, even were I to marry her to thee privily, yet hast thou
dishonoured me in her person." Rejoined the Prince, "Thou sayest
sooth, O King, but if thou summon thy slaves and thy soldiers and
they fall upon me and slay me, as thou pretendest, thou wouldst
but publish thine own disgrace, and the folk would be divided
between belief in thee and disbelief in thee. Wherefore, O King,
thou wilt do well, meseemeth, to turn from this thought to that
which I shall counsel thee." Quoth the King, "Let me hear what
thou hast to advise;" and quoth the Prince, "What I have to
propose to thee is this: either do thou meet me in combat
singular, I and thou; and he who slayeth his adversary shall be
held the worthier and having a better title to the kingdom; or
else, let me be this night and, whenas dawns the morn, draw out
against me thy horsemen and footmen and servants; but first tell
me their number." Said the King, "They are forty thousand horse,
beside my own slaves and their followers,[FN#18] who are the like
of them in number." Thereupon said the Prince, "When the day
shall break, do thou array them against me and say to them"--And
Shahrazad perceived the dawn of day and ceased saying her
permitted say.

      When it was the Three Hundred and Sixty-first Night,

She continued, It hath reached me, O auspicious King, that quoth
the Prince, "When day shall break, do thou array them against me
and say to them: 'This man is a suitor to me for my daughter's
hand, on condition that he shall do battle single-handed against
you all; for he pretendeth that he will overcome you and put you
to the rout, and indeed that ye cannot prevail against him.'
After which, leave me to do battle with them: if they slay me,
then is thy secret surer guarded and thine honour the better
warded; and if I overcome them and see their backs, then is it
the like of me a King should covet to his son-in-law." So the
King approved of his opinion and accepted his proposition,
despite his awe at the boldness of his speech and amaze at the
pretensions of the Prince to meet in fight his whole host, such
as he had described to him, being at heart assured that he would
perish in the fray and so he should be quit of him and freed from
the fear of dishonour. Thereupon he called the eunuch and bade
him go to his Wazir without stay and delay and command him to
assemble the whole of the army and cause them don their arms and
armour and mount their steeds. So the eunuch carried the King's
order to the Minister, who straightaway summoned the Captains of
the host and the Lords of the realm and bade them don their
harness of derring-do and mount horse and sally forth in battle
array. Such was their case; but as regards the King, he sat a
long while conversing with the young Prince, being pleased with
his wise speech and good sense and fine breeding. And when it was
day-break he returned to his palace and, seating himself on his
throne, commanded his merry men to mount and bade them saddle one
of the best of the royal steeds with handsome selle and housings
and trappings and bring it to the Prince. But the youth said, "O
King, I will not mount horse, till I come in view of the troops
and review them." "Be it as thou wilt," replied the King. Then
the two repaired to the parade-ground, where the troops were
drawn up, and the young Prince looked upon them and noted their
great number; after which the King cried out to them, saying,
"Ho, all ye men, there is come to me a youth who seeketh my
daughter in marriage; and in very sooth never have I seen a
goodlier than he; no, nor a stouter of heart nor a doughtier of
arm, for he pretendeth that he can overcome you, single-handed,
and force you to flight and that, were ye an hundred thousand in
number, yet for him would ye be but few. Now when he chargeth
down on you, do ye receive him upon point of pike and sharp of
sabre; for, indeed, he hath undertaken a mighty matter." Then
quoth the King to the Prince, "Up, O my son, and do thy devoir on
them." Answered he, "O King, thou dealest not justly and fairly
by me: how shall I go forth against them, seeing that I am afoot
and the men be mounted?" The King retorted, "I bade thee mount,
and thou refusedst; but choose thou which of my horses thou
wilt." Then he said, "Not one of thy horses pleaseth me, and I
will ride none but that on which I came." Asked the King, "And
where is thy horse?" "Atop of thy palace." "In what part of my
palace?" "On the roof." Now when the King heard these words, he
cried, "Out on thee! this is the first sign thou hast given of
madness. How can the horse be on the roof? But we shall at once
see if thou speak the truth or lies." Then he turned to one of
his chief officers and said to him, "Go to my palace and bring me
what thou findest on the roof." So all the people marvelled at
the young Prince's words, saying one to other, "How can a horse
come down the steps from the roof? Verily this is a thing whose
like we never heard." In the meantime the King's messenger
repaired to the palace and mounting to the roof, found the horse
standing there and never had he looked on a handsomer; but when
he drew near and examined it, he saw that it was made of ebony
and ivory. Now the officer was accompanied by other high
officers, who also looked on and they laughed to one another,
saying, "Was it of the like of this horse that the youth spake?
We cannot deem him other than mad; however, we shall soon see the
truth of his case."--And Shahrazad perceived the dawn of day and
ceased to say her permitted say.

     When it was the Three Hundred and Sixty-second Night,

She said, It hath reached me, O auspicious King, that when the
high officials looked upon the horse, they laughed one to other
and said, "Was it of the like of his horse that the youth spake?
We cannot deem him other than mad; however, we shall soon see the
truth of his case. Peradventure herein is some mighty matter, and
he is a man of high degree." Then they lifted up the horse bodily
and, carrying it to the King, set it down before him, and all the
lieges flocked round to look at it, marvelling at the beauty of
its proportions and the richness of its saddle and bridle. The
King also admired it and wondered at it with extreme wonder; and
he asked the Prince, "O youth, is this thy horse?" He answered,
"Yes, O King, this is my horse, and thou shalt soon see the
marvel it showeth." Rejoined the King, "Then take and mount it,"
and the Prince retorted, "I will not mount till the troops
withdraw afar from it." So the King bade them retire a bowshot
from the horse; whereupon quoth its owner, "O King, see thou; I
am about to mount my horse and charge upon thy host and scatter
them right and left and split their hearts asunder." Said the
King, "Do as thou wilt; and spare not their lives, for they will
not spare thine." Then the Prince mounted, whilst the troops
ranged themselves in ranks before him, and one said to another,
"When the youth cometh between the ranks, we will take him on the
points of our pikes and the sharps of our sabres." Quoth another,
"By Allah, this a mere misfortune: how shall we slay a youth so
comely of face and shapely of form?" And a third continued, "Ye
will have hard work to get the better of him; for the youth had
not done this, but for what he knew of his own prowess and pre-
eminence of valour." Meanwhile, having settled himself in his
saddle, the Prince turned the pin of ascent; whilst all eyes were
strained to see what he would do, whereupon the horse began to
heave and rock and sway to and fro and make the strangest of
movements steed ever made, till its belly was filled with air and
it took flight with its rider and soared high into the sky. When
the King saw this, he cried out to his men, saying, "Woe to you!
catch him, catch him, ere he 'scape you!" But his Wazirs and
Viceroys said to him, "O King, can a man overtake the flying
bird? This is surely none but some mighty magician or Marid of
the Jinn or devil, and Allah save thee from him. So praise thou
the Almighty for deliverance of thee and of all thy host from his
hand." Then the King returned to his palace after seeing the feat
of the Prince and, going in to his daughter, acquainted her with
what had befallen them both on the parade-ground. He found her
grievously afflicted for the Prince and bewailing her separation
from him; wherefore she fell sick with violent sickness and took
to her pillow. Now when her father saw her on this wise, he
pressed her to his breast and kissing her between the eyes, said
to her, "O my daughter, praise Allah Almighty and thank Him for
that He hath delivered us from this crafty enchanter, this
villain, this low fellow, this thief who thought only of seducing
thee!" And he repeated to her the story of the Prince and how he
had disappeared in the firmament; and he abused him and cursed
him knowing not how dearly his daughter loved him. But she paid
no heed to his words and did but redouble in her tears and wails,
saying to herself, "By Allah, I will neither eat meat nor drain
drink, till Allah reunite me with him!" Her father was greatly
concerned for her case and mourned much over her plight; but, for
all he could do to soother her, love-longing only increased on
her.--And Shahrazad perceived the dawn of day and ceased saying
her permitted say.

      When it was the Three Hundred and Sixty-third Night,

She said, It hath reached me, O auspicious King, that the King
mourned much over his daughter's plight but, for all he could do
to soothe her, love-longing only increased on her. Thus far
concerning the King and Princess Shams al-Nahár; but as regards
Prince Kamar al-Akmar, when he had risen high in air, he turned
his horse's head towards his native land, and being alone mused
upon the beauty of the Princess and her loveliness. Now he had
enquired of the King's people the name of the city and of its
King and his daughter; and men had told him that it was the city
of Sana'á.[FN#19] So he journeyed with all speed, till he drew
near his father's capital and, making an airy circuit about the
city, alighted on the roof of the King's palace, where he left
his horse, whilst he descended into the palace and seeing its
threshold strewn with ashes, though that one of his family was
dead. Then he entered, as of wont, and found his father and
mother and sisters clad in mourning raiment of black, all pale of
faces and lean of frames. When his sire descried him and was
assured that it was indeed his son, he cried out with a great cry
and fell down in a fit, but after a time coming to himself, threw
himself upon him and embraced him, clipping him to his bosom and
rejoicing in him with exceeding joy and extreme gladness. His
mother and sisters heard this; so they came in and seeing the
Prince, fell upon him, kissing him and weeping, and joying with
exceeding joyance. Then they questioned him of his case; so he
told them all that had passed from first to last, and his father
said to him, "Praised be Allah for thy safety, O coolth of my
eyes and core of my heart!" Then the King bade hold high
festival, and the glad tidings flew through the city. So they
beat drums and cymbals and, doffing the weed of mourning, they
donned the gay garb of gladness and decorated the streets and
markets; whilst the folk vied with one another who should be the
first to give the King joy, and the King proclaimed a general
pardon and opening the prisons, released those who were therein
prisoned. Moreover, he made banquets for the people, with great
abundance of eating and drinking, for seven days and nights and
all creatures were gladsomest; and he took horse with his son and
rode out with him, that the folk might see him and rejoice. After
awhile the Prince asked about the maker of the horse, saying, "O
my father, what hath fortune done with him?"; and the King
answered, "Allah never bless him nor the hour wherein I set eyes
on him! For he was the cause of thy separation from us, O my son,
and he hath lain in gaol since the day of thy disappearance."
Then the King bade release him from prison and, sending for him,
invested him in a dress of satisfaction and entreated him with
the utmost favour and munificence, save that he would not give
him his daughter to wife; whereat the Sage raged with sore rage
and repented of that which he had done, knowing that the Prince
had secured the secret of the steed and the manner of its motion.
Moreover, the King said to his son, "I reck thou wilt do will not
to go near the horse henceforth and more especially not to mount
it after this day; for thou knowest not its properties, and
belike thou art in error about it." Not the Prince had told his
father of his adventure with the King of Sana'a and his daughter
and he said, "Had the King intended to kill thee, he had done so;
but thine hour was not yet come." When the rejoicings were at an
end, the people returned to their places and the King and his son
to the palace, where they sat down and fell to eating and
drinking and making merry. Now the King had a handsome handmaiden
who was skilled in playing the lute; so she took it and began to
sweep the strings and sing thereto before the King and his son of
separation of lovers, and she chanted the following verses:--

"Deem not that absence breeds in me aught of forgetfulness; *
     What should remember I did you fro' my remembrance wane?
Time dies but never dies the fondest love for you we bear; *
     And in your love I'll die and in your love I'll arise
     again."[FN#20]

When the Prince heard these verses, the fires of longing flamed
up in his heart and pine and passion redoubled upon him. Grief
and regret were sore upon him and his bowels yearned in him for
love of the King's daughter of Sana'a; so he rose forthright and,
escaping his father's notice, went forth the palace to the horse
and mounting it, turned the pin of ascent, whereupon bird-like it
flew with him high in air and soared towards the upper regions of
the sky. In early morning his father missed him and, going up to
the pinnacle of the palace, in great concern, saw his son rising
into the firmament; whereat he was sore afflicted and repented in
all penitence that he had not taken the horse and hidden it; and
he said to himself, "By Allah, if but my son return to me, I will
destroy the horse, that my heart may be at rest concerning my
son." And he fell again to weeping and bewailing himself.--And
Shahrazad perceived the dawn of day and ceased to say her
permitted say.

     When it was the Three Hundred and Sixty-fourth Night,

She said, It hath reached me, O auspicious King, that the King
again fell to weeping and bewailing himself for his son. Such was
his case; but as regards the Prince, he ceased not flying on
through air till he came to the city of Sana'a and alighted on
the roof as before. Then he crept down stealthily and, finding
the eunuch asleep, as of wont, raised the curtain and went on
little by little, till he came to the door of the Princess's
alcove-[FN#21]chamber and stopped to listen; when lo! he heard
her shedding plenteous tears and reciting verses, whilst her
women slept round her. Presently, overhearing her weeping and
wailing quoth they, "O our mistress, why wilt thou mourn for one
who mourneth not for thee?" Quoth she, "O ye little of wit, is he
for whom I mourn of those who forget or who are forgotten?" And
she fell again to wailing and weeping, till sleep overcame her.
Hereat the Prince's heart melted for her and his gall-bladder was
like to burst, so he entered and, seeing her lying asleep without
covering,[FN#22] touched her with his hand; whereupon she opened
her eyes and espied him standing by her. Said he, "Why all this
crying and mourning?" And when she knew him, she threw herself
upon him, and took him around the neck and kissed him and
answered, "For thy sake and because of my separation from thee."
Said he, "O my lady, I have been made desolate by thee all this
long time!" But she replied, "'Tis thou who hast desolated me;
and hadst thou tarried longer, I had surely died!" Rejoined he,
"O my lady, what thinkest thou of my case with thy father and how
he dealt with me? Were it not for my love of thee, O temptation
and seduction of the Three Worlds, I had certainly slain him and
made him a warning to all beholders; but, even as I love thee, so
I love him for thy sake." Quoth she, "How couldst thou leave me:
can my life be sweet to me after thee?" Quoth he, "Let what hath
happened suffice: I am now hungry, and thirsty." So she bade her
maidens make ready meat and drink, and they sat eating and
drinking and conversing till night was well nigh ended; and when
day broke he rose to take leave of her and depart, ere the eunuch
should awake. Shams al-Nahar asked him, "Whither goest thou?";
and he answered, "To my father's house, and I plight thee my
troth that I will come to thee once in every week." But she wept
and said, "I conjure thee, by Allah the Almighty, take me with
thee whereso thou wendest and make me not taste anew the
bittergourd[FN#23] of separation from thee." Quoth he, "Wilt thou
indeed go with me?" and quoth she, "Yes." "Then," said he, "arise
that we depart." So she rose forthright and going to a chest,
arrayed herself in what was richest and dearest to her of her
trinkets of gold and jewels of price, and she fared forth, her
handmaids recking naught. So he carried her up to the roof of the
palace and, mounting the ebony horse, took her up behind him and
made her fast to himself, binding her with strong bonds; after
which he turned the shoulder-pin of ascent, and the horse rose
with him high in air. When her slave-women saw this, they
shrieked aloud and told her father and mother, who in hot haste
ran to the palace-roof and looking up, saw the magical horse
flying away with the Prince and Princess. At this the King was
troubled with ever-increasing trouble and cried out, saying, "O
King's son, I conjure thee, by Allah, have ruth on me and my wife
and bereave us not of our daughter!" The Prince made him no
reply; but, thinking in himself that the maiden repented of
leaving father and mother, asked her, "O ravishment of the age,
say me, wilt thou that I restore thee to thy mother and father?":
whereupon she answered, "By Allah, O my lord, that is not my
desire: my only wish is to be with thee, wherever thou art; for I
am distracted by the love of thee from all else, even from my
father and mother." Hearing these words the Prince joyed with
great joy, and made the horse fly and fare softly with them, so
as not to disquiet her; nor did they stay their flight till they
came in sight of a green meadow, wherein was a spring of running
water. Here they alighted and ate and drank; after which the
Prince took horse again and set her behind him, binding her in
his fear for her safety; after which they fared on till they came
in sight of his father's capital. At this, the Prince was filled
with joy and bethought himself to show his beloved the seat of
his dominion and his father's power and dignity and give her to
know that it was greater than that of her sire. So he set her
down in one of his father's gardens without the city where his
parent was wont to take his pleasure; and, carrying her into a
domed summer-house prepared there for the King, left the ebony
horse at the door and charged the damsel keep watch over it,
saying, "Sit here, till my messenger come to thee; for I go now
to my father, to make ready a palace for thee and show thee my
royal estate." She was delighted when she heard these words and
said to him, "Do as thou wilt;"--And Shahrazad perceived the dawn
of day and ceased saying her permitted say.

      When it was the Three Hundred and Sixty-fifth Night,

She said, It hath reached me, O auspicious King, that the maiden
was delighted when she heard these words and said to him, "Do as
thou wilt;" for she thereby understood that she should not enter
the city but with due honour and worship, as became her rank.
Then the Prince left her and betook himself to the palace of the
King his father, who rejoiced in his return and met him and
welcomed him; and the Prince said to him, "Know that I have
brought with me the King's daughter of whom I told thee; and have
left her without the city in such a garden and come to tell thee,
that thou mayst make ready the procession of estate and go forth
to meet her and show her thy royal dignity and troops and
guards." Answered the King, "With joy and gladness"; and
straightaway bade decorate the town with the goodliest adornment.
Then he took horse and rode out in all magnificence and majesty,
he and his host, high officers and household, with drums and
kettle-drums, fifes and clarions and all manner instruments;
whilst the Prince drew forth of his treasuries jewellery and
apparel and what else of the things which Kings hoards and made a
rare display of wealth and splendour: moreover he got ready for
the Princess a canopied litter of brocades, green, red and
yellow, wherein he set Indian and Greek and Abyssinian slave-
girls. Then he left the litter and those who were therein and
preceded them to the pavilion where he had set her down; and
searched but found naught, neither Princess nor horse. When he
saw this, he beat his face, and rent his raiment and began to
wander round about the garden, as he had lost his wits; after
which he came to his senses and said to himself, "How could she
have come at the secret of this horse, seeing I told her nothing
of it? Maybe the Persian sage who made the horse hath chanced
upon her and stolen her away, in revenge for my father's
treatment of him." Then he sought the guardians of the garden and
asked them if they had seen any pass the precincts; and said,
"Hath any one come in here? Tell me the truth and the whole truth
or I will at once strike off your heads." They were terrified by
his threats; but they answered with one voice, "We have seen no
man enter save the Persian sage, who came to gather healing
herbs." So the Prince was certified that it was indeed he that
had taken away the maiden,--And Shahrazad perceived the dawn of
day and ceased to say her permitted say.

      When it was the Three Hundred and Sixty-sixth Night,

She said, It hath reached me, O auspicious King, that when the
Prince heard their answer, he was certified that the Sage had
taken away the maiden and abode confounded and perplexed
concerning his case. And he was abashed before the folk and,
turning to his sire, told him what had happened and said to him,
"Take the troops and march them back to the city. As for me, I
will never return till I have cleared up this affair." When the
King heard this, he wept and beat his breast and said to him, "O
my son, calm thy choler and master thy chagrin and come home with
us and look what King's daughter thou wouldst fain have, that I
may marry thee to her." But the Prince paid no heed to his words
and farewelling him departed, whilst the King returned to the
city and their joy was changed into sore annoy. Now, as Destiny
issued her decree, when the Prince left the Princess in the
garden-house and betook himself to his father's palace, for the
ordering of his affair, the Persian entered the garden to pluck
certain simples and, scenting the sweet savour of musk and
perfumes that exhaled from the Princess and impregnated the whole
place, followed it till he came to the pavilion and saw standing
at the door the horse which he had made with his own hands. His
heart was filled with joy and gladness, for he had bemourned its
loss much since it had gone out of his hand: so he went up to it
and, examining its every part, found it whole and sound;
whereupon he was about to mount and ride away, when he bethought
himself and said, "Needs must I first look what the Prince hath
brought and left here with the horse." So he entered the pavilion
and, seeing the Princess sitting there, as she were the sun
shining sheen in the sky serene, knew her at the first glance to
be some high-born lady and doubted not but the Prince had brought
her thither on the horse and left her in the pavilion, whilst he
went to the city, to make ready for her entry in state procession
with all splendor. Then he went up to her and kissed the earth
between her hands, whereupon she raised her eyes to him and,
finding him exceedingly foul of face and favour, asked, "Who art
thou?"; and he answered, "O my lady, I am a messenger sent by the
Prince who hath bidden me bring thee to another pleasance nearer
the city; for that my lady the Queen cannot walk so far and is
unwilling, of her joy in thee, that another should forestall her
with thee." Quoth she, "Where is the Prince?"; and quoth the
Persian, "He is in the city, with his sire and forthwith he shall
come for thee in great state." Said she, "O thou! say me, could
he find none handsomer to send to me?"; whereat loud laughed the
Sage and said, "Yea verily, he hath not a Mameluke as ugly as I
am; but, O my lady, let not the ill-favour of my face and the
foulness of my form deceive thee. Hadst thou profited of me as
hath the Prince, verily thou wouldst praise my affair. Indeed, he
chose me as his messenger to thee, because of my uncomeliness and
loathsomeness in his jealous love of thee; else hath he Mamelukes
and negro slaves, pages, eunuchs and attendants out of number,
each goodlier than other." Whenas she heard this, it commended
itself to her reason and she believed him; so she rose
forthright;--And Shahrazad perceived the dawn of day and ceased
saying her permitted say.

     When it was the Three Hundred and Sixty-seventh Night,

She said, It hath reached me, O auspicious King, that when the
Persian sage acquainted the Princess with the case of the King's
son, she believed him; so she rose forthright; and, putting her
hand in his, said, "O my father, what hast thou brought me to
ride?" He replied, "O my lady, thou shalt ride the horse thou
camest on;" and she, "I cannot ride it by myself." Whereupon he
smiled and knew that he was her master and said, "I will ride
with thee myself." So he mounted and, taking her up behind him
bound her to himself with firm bonds, while she knew not what he
would with her. Then he turned the ascent-pin, whereupon the
belly of the horse became full of wind and it swayed to and fro
like a wave of the sea, and rose with them high in air nor
slackened in its flight, till it was out of sight of the city.
Now when Shams al-Nahir saw this, she asked him, "Ho thou! what
is become of that thou toldest me of my Prince, making me believe
that he sent thee to me?" Answered the Persian, "Allah damn the
Prince! he is a mean and skin-flint knave." She cried, "Woe to
thee! How darest thou disobey thy lord's commandment?" Whereto
the Persian replied, "He is no lord of mine: knowest thou who I
am?" Rejoined the Princess, "I know nothing of thee save what
thou toldest me;" and retorted he, "What I told thee was a trick
of mine against thee and the King's son: I have long lamented the
loss of this horse which is under us; for I constructed it and
made myself master of it. But now I have gotten firm hold of it
and of thee too, and I will burn his heart even as he hath burnt
mine; nor shall he ever have the horse again; no, never! So be of
good cheer and keep thine eyes cool and clear; for I can be of
more use to thee than he; and I am generous as I am wealthy; my
servants and slaves shall obey thee as their mistress; I will
robe thee in finest raiment and thine every wish shall be at thy
will." When she heard this, she buffeted her face and cried out,
saying, "Ah, well-away! I have not won my beloved and I have lost
my father and mother!" And she wept bitter tears over what had
befallen her, whilst the Sage fared on with her, without ceasing,
till he came to the land of the Greeks[FN#24] and alighted in a
verdant mead, abounding in streams and trees. Now this meadow lay
near a city wherein was a King of high puissance, and it chanced
that he went forth that day to hunt and divert himself. As he
passed by the meadow, he saw the Persian standing there, with the
damsel and the horse by his side; and, before the Sage was ware,
the King's slaves fell upon him and carried him and the lady and
the horse to their master who, noting the foulness of the man's
favour and his loathsomeness and the beauty of the girl and her
loveliness, said, "O my lady, what kin is this oldster to thee?"
The Persian made haste to reply, saying, "She is my wife and the
daughter of my father's brother." But the lady at once gave him
the lie and said, "O King, by Allah, I know him not, nor is he my
husband; nay, he is a wicked magician who hath stolen me away by
force and fraud." Thereupon the King bade bastinado the Persian
and they beat him till he was well-nigh dead; after which the
King commanded to carry him to the city and cast him into jail;
and, taking from him the damsel and the ebony horse (though he
knew not its properties nor the secret of its motion), set the
girl in his serraglio and the horse amongst his hoards. Such was
the case with the Sage and the lady; but as regards Prince Kamar
al-Akmar, he garbed himself in travelling gear and taking what he
needed of money, set out tracking their trail in very sorry
plight; and journeyed from country to country and city to city
seeking the Princess and enquiring after the ebony horse, whilst
all who heard him marvelled at him and deemed his talk
extravagant. Thus he continued doing a long while; but, for all
his enquiry and quest, he could hit on no new news of her. At
last he came to her father's city of Sana'a and there asked for
her, but could get no tidings of her and found her father
mourning her loss. So he turned back and made for the land of the
Greeks, continuing to enquire concerning the twain as he went,--
And Shahrazad perceived the dawn of day and ceased to say her
permitted say.

     When it was the Three Hundred and Sixty-eighth Night,

She said, It hath reached me, O auspicious King, that the King's
son made for the land of the Greeks, continuing to enquire
concerning the two as he went along, till, as chance would have
it, he alighted at a certain Khan and saw a company of merchants
sitting at talk. So he sat down near them and heard one say, "O
my friends, I lately witnessed a wonder of wonders." They asked,
"What was that?" and he answered, "I was visiting such a district
in such a city (naming the city wherein was the Princess), and I
heard its people chatting of a strange thing which had lately
befallen. It was that their King went out one day hunting and
coursing with a company of his courtiers and the lords of his
realm; and, issuing from the city, they came to a green meadow
where they espied an old man standing, with a woman sitting hard
by a horse of ebony. The man was foulest-foul of face and loathly
of form, but the woman was a marvel of beauty and loveliness and
elegance and perfect grace; and as for the wooden horse, it was a
miracle, never saw eyes aught goodlier than it nor more gracious
than its make." Asked the others, "And what did the King with
them?"; and the merchant answered, "As for the man the King
seized him and questioned him of the damsel and he pretended that
she was his wife and the daughter of his paternal uncle; but she
gave him the lie forthright and declared that he was a sorcerer
and a villain. So the King took her from the old man and bade
beat him and cast him into the trunk-house. As for the ebony
horse, I know not what became of it." When the Prince heard these
words, he drew near to the merchant and began questioning him
discreetly and courteously touching the name of the city and of
its King; which when he knew, he passed the night full of joy.
And as soon as dawned the day he set out and travelled sans
surcease till he reached that city; but, when he would have
entered, the gate-keepers laid hands on him, that they might
bring him before the King to question him of his condition and
the craft in which he was skilled and the cause of his coming
thither-such being the usage and custom of their ruler. Now it
was supper-time when he entered the city, and it was then
impossible to go in to the King or take counsel with him
respecting the stranger. So the guards carried him to the jail,
thinking to lay him by the heels there for the night; but, when
the warders saw his beauty and loveliness, they could not find it
in their hearts to imprison him: they made him sit with them
without the walls; and, when food came to them, he ate with them
what sufficed him. As soon as they had made an end of eating,
they turned to the Prince and said, "What countryman art thou?"
"I come from Fars," answered he, "the land of the Chosroës." When
they heard this they laughed and one of them said, "O
Chosroan,[FN#25] I have heard the talk of men and their histories
and I have looked into their conditions; but never saw I or heard
I a bigger liar than the Chosroan which is with us in the jail."
Quoth another, "And never did I see aught fouler than his favour
or more hideous than his visnomy." Asked the Prince. "What have
ye seen of his lying?"; and they answered, "He pretendeth that he
is one of the wise! Now the King came upon him, as he went a-
hunting, and found with him a most beautiful woman and a horse of
the blackest ebony, never saw I a handsomer. As for the damsel,
she is with the King, who is enamoured of her and would fain
marry her; but she is mad, and were this man a leach as he
claimeth to be, he would have healed her, for the King doth his
utmost to discover a cure for her case and a remedy for her
disease, and this whole year past hath he spent treasure upon
physicians and astrologers, on her account; but none can avail to
cure her. As for the horse, it is in the royal hoard-house, and
the ugly man is here with us in prison; and as soon as night
falleth, he weepeth and bemoaneth himself and will not let us
sleep."--And Shahrazad perceived the dawn of day and ceased to
say her permitted say.

      When it was the Three Hundred and Sixty-ninth Night,

She said, It hath reached me, O auspicious King, that when the
warders had recounted the case of the Persian egromancer they
held in prison and his weeping and wailing, the Prince at once
devised a device whereby he might compass his desire; and
presently the guards of the gate, being minded to sleep, led him
into the jail and locked the door. So he overheard the Persian
weeping and bemoaning himself, in his own tongue, and saying,
"Alack, and alas for my sin, that I sinned against myself and
against the King's son, in that which I did with the damsel; for
I neither left her nor won my will of her! All this cometh of my
lack of sense, in that I sought for myself that which I deserved
not and which befitted not the like of me; for whoso seeketh what
suiteth him not at all, falleth with the like of my fall." Now
when the King's son heard this, he accosted him in Persian,
saying, "How long will this weeping and wailing last? Say me,
thinkest thou that hath befallen thee that which never befel
other than thou?" Now when the Persian heard this, he made
friends with him and began to complain to him of his case and
misfortunes. And as soon as the morning morrowed, the warders
took the Prince and carried him before their King, informing him
that he had entered the city on the previous night, at a time
when audience was impossible. Quoth the King to the Prince,
"Whence comest thou and what is thy name and trade and why hast
thou travelled hither?" He replied, "As to my name I am called in
Persian Harjah;[FN#26] as to my country I come from the land of
Fars; and I am of the men of art and especially of the art of
medicine and healing the sick and those whom the Jinns drive mad.
For this I go round about all countries and cities, to profit by
adding knowledge to my knowledge, and whenever I see a patient I
heal him and this is my craft."[FN#27] Now when the King heard
this, he rejoiced with exceeding joy and said, "O excellent Sage,
thou hast indeed come to us at a time when we need thee." Then he
acquainted him with the case of the Princess, adding, "If thou
cure her and recover her from her madness, thou shalt have of me
everything thou seekest." Replied the Prince, "Allah save and
favour the King: describe to me all thou hast seen of her
insanity and tell me how long it is since the access attacked
her; also how thou camest by her and the horse and the Sage." So
the King told him the whole story, from first to last, adding,
"The Sage is in goal." Quoth the Prince, "O auspicious King, and
what hast thou done with the horse?" Quoth the King, "O youth, it
is with me yet, laid up in one of my treasure-chambers,"
whereupon said the Prince within himself, "The best thing I can
do is first to see the horse and assure myself of its condition.
If it be whole and sound, all will be well and end well; but, if
its motor-works be destroyed, I must find some other way of
delivering my beloved." Thereupon he turned to the King and said
to him, "O King, I must see the horse in question: haply I may
find in it somewhat that will serve me for the recovery of the
damsel." "With all my heart," replied the King, and taking him by
the hand, showed him into the place where the horse was. The
Prince went round about it, examining its condition, and found it
whole and sound, whereat he rejoiced greatly and said to the
King, "Allah save and exalt the King! I would fain go in to the
damsel, that I may see how it is with her; for I hope in Allah to
heal her by my healing hand through means of the horse." Then he
bade them take care of the horse and the King carried him to the
Princess's apartment where her lover found her wringing her hands
and writhing and beating herself against the ground, and tearing
her garments to tatters as was her wont; but there was no madness
of Jinn in her, and she did this but that none might approach
her. When the Prince saw her thus, he said to her, "No harm shall
betide thee, O ravishment of the three worlds;" and went on to
soothe her and speak her fair, till he managed to whisper, "I am
Kamar al-Akmar;" whereupon she cried out with a loud cry and fell
down fainting for excess of joy; but the King thought this was
epilepsy[FN#28] brought on by her fear of him, and by her
suddenly being startled. Then the Prince put his mouth to her ear
and said to her, "O Shams al-Nahar, O seduction of the universe,
have a care for thy life and mine and be patient and constant;
for this our position needeth sufferance and skilful contrivance
to make shift for our delivery from the tyrannical King. My first
move will be now to go out to him and tell him that thou art
possessed of a Jinn and hence thy madness; but that I will engage
to heal thee and drive away the evil spirit, if he will at once
unbind thy bonds. So when he cometh in to thee, do thou speak him
smooth words, that he may think I have cured thee, and all will
be done for us as we desire." Quoth she, "Hearkening and
obedience;" and he went out to the King in joy and gladness, and
said to him, "O august King, I have, by thy good fortune,
discovered her disease and its remedy, and have cured her for
thee. So now do thou go in to her and speak her softly and treat
her kindly, and promise her what may please her; so shall all
thou desirest of her be accomplished to thee."--And Shahrazad
perceived the dawn of day and ceased to say her permitted say.

      When it was the Three Hundred and Seventieth Night,

She said, It hath reached me, O auspicious King, that when the
Prince feigned himself a leach and went in to the damsel and made
himself known to her and told her how he purposed to deliver her,
she cried "Hearkening and obedience!" He then fared forth from
her and sought the King and said, "Go thou in to her and speak
her softly and promise her what may please her; so shall all thou
desirest of her be accomplished to thee." Thereupon the King went
in to her and when she saw him, she rose and kissing the ground
before him, bade him welcome and said, "I admire how thou hast
come to visit thy handmaid this day;" whereat he was ready to fly
for joy and bade the waiting-women and the eunuchs attend her and
carry her to the Hammam and make ready for her dresses and
adornment. So they went in to her and saluted her, and she
returned their salams with the goodliest language and after the
pleasantest fashion; whereupon they clad her in royal apparel
and, clasping a collar of jewels about her neck, carried her to
the bath and served her there. Then they brought her forth, as
she were the full moon; and, when she came into the King's
presence, she saluted him and kissed ground before him; whereupon
he joyed in her with joy exceeding and said to the Prince, "O
Sage, O philosopher, all this is of thy blessing. Allah increase
to us the benefit of thy healing breath!"[FN#29] The Prince
replied, "O King, for the completion of her cure it behoveth that
thou go forth, thou and all thy troops and guards, to the place
where thou foundest her, not forgetting the beast of black wood
which was with her; for therein is a devil; and, unless I
exorcise him, he will return to her and afflict her at the head
of every month." "With love and gladness," cried the King, "O
thou Prince of all philosophers and most learned of all who see
the light of day." Then he brought out the ebony horse to the
meadow in question and rode thither with all his troops and the
Princess, little weeting the purpose of the Prince. Now when they
came to the appointed place, the Prince, still habited as a
leach, bade them set the Princess and the steed as far as eye
could reach from the King and his troops, and said to him, "With
thy leave, and at thy word, I will now proceed to the fumigations
and conjurations, and here imprison the adversary of mankind,
that he may never more return to her. After this, I shall mount
this wooden horse which seemeth to be made of ebony, and take the
damsel up behind me; whereupon it will shake and sway to and fro
and fare forwards, till it come to thee, when the affair will be
at an end; and after this thou mayst do with her as thou wilt."
When the King heard his words, he rejoiced with extreme joy; so
the Prince mounted the horse and, taking the damsel up behind
him, whilst the King and his troops watched him, bound her fast
to him. Then he turned the ascending-pin and the horse took
flight and soared with them high in air, till they disappeared
from every eye. After this the King abode half the day, expecting
their return; but they returned not. So when he despaired of
them, repenting him greatly of that which he had done and
grieving sore for the loss of the damsel, he went back to the
city with his troops. He then sent for the Persian who was in
prison and said to him, "O thou traitor, O thou villian, why
didst thou hide from me the mystery of the ebony horse? And now a
sharper hath come to me and hath carried it off, together with a
slave-girl whose ornaments are worth a mint of money, and I shall
never see anyone or anything of them again!" So the Persian
related to him all his past, first and last, and the King was
seized with a fit of fury which well-nigh ended his life. He shut
himself up in his palace for a while, mourning and afflicted; but
at last his Wazirs came in to him and applied themselves to
comfort him, saying, "Verily, he who took the damsel is an
enchanter, and praised be Allah who hath delivered thee from his
craft and sorcery!" And they ceased not from him, till he was
comforted for her loss. Thus far concerning the King; but as for
the Prince, he continued his career towards his father's capital
in joy and cheer, and stayed not till he alighted on his own
palace, where he set the lady in safety; after which he went in
to his father and mother and saluted them and acquainted them
with her coming, whereat they were filled with solace and
gladness. Then he spread great banquets for the towns-folk,--And
Shahrazad perceived the dawn of day and ceased saying her
permitted say.

     When it was the Three Hundred and Seventy-first Night,

She said, It hath reached me, O auspicious King, that the King's
son spread great banquets for the towns-folk and they held high
festival a whole month, at the end of which time he went in to
the Princess and they took their joy of each other with exceeding
joy. But his father brake the ebony horse in pieces and destroyed
its mechanism for flight; moreover the Prince wrote a letter to
the Princess's father, advising him of all that had befallen her
and informing him how she was now married to him and in all
health and happiness, and sent it by a messenger, together with
costly presents and curious rarities. And when the messenger
arrived at the city which was Sana'a and delivered the letter and
the presents to the King, he read the missive and rejoiced
greatly thereat and accepted the presents, honouring and
rewarding the bearer handsomely. Moreover, he forwarded rich
gifts to his son-in-law by the same messenger, who returned to
his master and acquainted him with what had passed; whereat he
was much cheered. And after this the Prince wrote a letter every
year to his father-in-law and sent him presents till, in course
of time, his sire King Sabur deceased and he reigned in his
stead, ruling justly over his lieges and conducting himself well
and righteously towards them, so that the land submitted to him
and his subjects did him loyal service; and Kamar al-Akmar and
his wife Shams al-Nahar abode in the enjoyment of all
satisfaction and solace of life, till there came to them the
Destroyer of deligights and Sunderer of societies; the Plunderer
of palaces, the Caterer for cemeteries and the Garnerer of
graves. And now glory be to the Living One who dieth not and in
whose hand is the dominion of the worlds visible and invisible!
Moreover I have heard tell the tale of



           UNS AL-WUJUD AND THE WAZIR'S DAUGHTER AL-
            WARD FI'L-AKMAM OR ROSE-IN-HOOD.[FN#30]


There was once, in days of yore and in ages and times long gone
before, a King of great power and lord of glory and dominion
galore; who had a Wazir Ibrahim hight, and this Wazir's daughter
was a damsel of extraordinary beauty and loveliness, gifted with
passing brilliancy and the perfection of grace, possessed of
abundant wit, and in all good breeding complete. But she loved
wassail and wine and the human face divine and choice verses and
rare stories; and the delicacy of her inner gifts invited all
hearts to love, even as saith the poet, describing her,

     "Like moon she shines amid the starry sky, *
          Robing in tresses blackest ink outvie.
     The morning-breezes give her boughs fair drink, *
          And like a branch she sways with supple ply:
     She smiles in passing us. O thou that art *
          Fairest in yellow robed, or cramoisie,
     Thou playest with my wit in love, as though *
          Sparrow in hand of playful boy were I."[FN#31]

Her name was Rose-in-Hood and she was so named for her young and
tender beauty and the freshness of her brilliancy; and the King
loved her in his cups because of her accomplishments and fine
manners. Now it was the King's custom yearly to gather together
all the nobles of his realm and play with the ball.[FN#32] So
when the day came round whereon the folk assembled for ballplay,
the Minister's daughter seated herself at her lattice, to divert
herself by looking on at the game; and, as they were at play, her
glance fell upon a youth among the guards than whom never was
seen a comelier face nor a goodlier form; for he was bright of
favour showing white teeth when he smiled, tall-statured and
broad-shouldered. She looked at him again and again and could not
take her fill of gazing; and presently said to her nurse, "What
is the name of yonder handsome young man among the troops?"
Replied the nurse, "O my daughter, the dear fellows are all
handsome. Which of them dost thou mean?" Said Rose-in-Hood, "Wait
till he come past and I will point him out to thee." So she took
an apple and as he rode by dropped it on him, whereupon he raised
his head, to see who did this, and espied the Wazir's daughter at
the window, as she were the moon of fullest light in the darkness
of the night; nor did he withdraw his eyes, till his heart was
utterly lost to her, and he recited these lines,

     "Was't archer shot me, or was't thine eyes *
          Ruined lover's heart that thy charms espies?
     Was the notched shaft[FN#33] from a host outshot, *
          Or from latticed window in sudden guise?"

When the game was at an end, and all had left the ground, she
asked her nurse, "What is the name of that youth I showed thee?";
and the good woman answered, "His name is Uns al-Wujud;" whereat
Rose-in-Hood shook her head and lay down on her couch, with
thoughts a-fire for love. Then, sighing deeply, she improvised
these couplets,

     "He missed not who dubbed thee, 'World's delight,' *
          A world's love conjoining to bounty's light:[FN#34]
     O thou, whose favour the full moon favours, *
          Whose charms make life and the living bright!
     Thou hast none equal among mankind; *
          Sultan of Beauty, and proof I'll cite:
     Thine eye-brows are likest a well-formed Nún,[FN#35] *
          And thine eyes a Sád,[FN#36] by His hand indite;
     Thy shape is the soft, green bough that gives *
          When asked to all with all-gracious sprite:
     Thou excellest knights of the world in stowre, *
          With delight and beauty and bounty dight."

When she had finished her verses, she wrote them on a sheet of
paper, which she folded in a piece of golf-embroidered silk and
placed under her pillow. Now one of her nurses had seen her; so
she came up to her and held her in talk till she slept, when she
stole the scroll from under her pillow; and, after reading it,
knew that she had fallen in love with Uns al-Wujud. Then she
returned the scroll to its place and when her mistress awoke, she
said to her, "O my lady, indeed I am to thee a true counsellor
and am tenderly anxious on thy account. Know that love is a
tyrant and the hiding it melteth iron and entaileth sickness and
unease; nor for whoso confesseth it is there aught of reproach."
Rejoined Rose-in-Hood, "And what is the medicine of passion, O
nurse mine?" Answered the nurse, "The medicine of passion is
enjoyment" Quoth she, "And how may one come by enjoyment?" Quoth
the other, "By letters and messages, my lady; by whispered words
of compliment and by greetings before the world;[FN#37] all this
bringeth lovers together and makes hard matters easy. So if thou
have aught at heart, mistress mine, I am the fittest to keep thy
secret and do thy desires and carry thy letters." Now when the
damsel heard this, her reason flew and fled for joy; but she
restrained herself from speech till she should see the issue of
the matter, saying within herself, "None knoweth this thing of
me, nor will I trust this one with my secret, till I have tried
her." Then said the woman, "O my lady, I saw in my sleep as
though a man came to me and said: 'Thy mistress and Uns al-Wujud
love each other; so do thou serve their case by carrying their
messages and doing their desires and keeping their secrets; and
much good shall befal thee.' So now I have told thee my vision
and it is thine to decide." Quoth Rose-in-Hood, after she heard
of the dream,--And Shahrazad perceived the dawn of day and ceased
to say her permitted say.

    When it was the Three Hundred and Seventy-second Night,

She said, It hath reached me, O auspicious King, that Rose-in-
Hood asked her nurse after hearing of the dream, "Tell me, canst
thou keep a secret, O my nurse?"; whereto she answered, "And how
should I not keep secrecy, I that am of the flower of the
free?"[FN#38] Then the maiden pulled out the scroll, whereon she
had written the verses and said, "Carry me this my letter to Uns
al-Wujud and bring me his reply." The nurse took the letter and,
repairing to Uns al-Wujud, kissed his hands and greeted him right
courteously, then gave him the paper; and he read it and,
comprehending the contents, wrote on the back these couplets,

     "I soothe my heart and my love repel; *
          But my state interprets my love too well:
     When tears flow I tell them mine eyes are ill, *
          Lest the censor see and my case fortell,
     I was fancy-free and unknew I Love; *
          But I fell in love and in madness fell.
     I show you my case and complain of pain, *
          Pine and ecstasy that your ruth compel:
     I write you with tears of eyes, so belike *
          They explain the love come my heart to quell;
     Allah guard a face that is veiled with charms, *
          Whose thrall is Moon and the Stars as well:
     In her beauty I never beheld the like; *
          From her sway the branches learn sway and swell:
     I beg you, an 'tis not too much of pains, *
          To call;[FN#39] 'twere boon without parallel.
     I give you a soul you will haply take. *
          To which Union is Heaven, Disunion Hell."

Then he folded the letter and kissing it, gave it to the go-
between and said to her, "O nurse, incline the lady's heart to
me." "To hear is to obey," answered she and carried the script to
her mistress, who kissed it and laid it on her head, then she
opened it and read it and understood it and wrote at the foot of
it these couplets,

     "O whose heart by our beauty is captive ta'en, *
          Have patience and all thou shalt haply gain!
     When we knew that thy love was a true affect, *
          And what pained our heart to thy heart gave pain,
     We had granted thee wished-for call and more; *
          But hindered so doing the chamberlain.
     When the night grows dark, through our love's excess *
          Fire burns our vitals with might and main:
     And sleep from our beds is driven afar, *
          And our bodies are tortured by passion-bane.
     'Hide Love!' in Love's code is the first command; *
          And from raising his veil thy hand restrain:
     I fell love-fulfilled by yon gazelle: *
          Would he never wander from where I dwell!"

Then she folded the letter and gave it to the nurse, who took it
and went out from her mistress to seek the young man; but, as she
would fare forth, the chamberlain met her and said to her,
"Whither away?" "To the bath," answered she; but in her fear and
confusion, she dropped the letter, without knowing it, and went
off unrecking what she had done; when one of the eunuchs, seeing
it lying in the way, picked it up. When the nurse came without
the door, she sought for it, but found it not, so turned back to
her mistress and told her of this and what had befallen her.
Meanwhile, the Wazir came out of the Harim and seated himself on
his couch; whereupon behold, the eunuch, who had picked up the
letter, came in to him, hending it in hand and said, "O my lord,
I found this paper lying upon the floor and picked it up." So the
Minister took it from his hand, folded as it was, and opening it,
read the verses as above set down. Then, after mastering the
meaning, he examined the writing and knew it for his daughter's
hand; whereupon he went to her mother, weeping so abundant tears
that his beard was wetted. His wife asked him, "What maketh thee
weep, O my lord?"; and he answered, "Take this letter and see
what is therein." So she took it and found it to be a love-letter
from her daughter Rose-in-Hood to Uns al-Wujud: whereupon the
ready drops sprang to her eyes; but she composed her mind, and,
gulping down her tears, said to her husband, "O my lord, there is
no profit in weeping: the right course is to cast about for a
means of keeping thine honour and concealing the affair of thy
daughter." And she went on to comfort him and lighten his
trouble; but he said, "I am fearful for my daughter by reason of
this new passion. Knowest thou not that the Sultan loveth Uns al-
Wujud with exceeding love? And my fear hath two causes. The first
concerneth myself; it is, that she is my daughter: the second is
on account of the King; for that Uns al-Wujud is a favourite with
the Sultan and peradventure great troubles shall come out of this
affair. What deemest thou should be done?"--And Shahrazad
perceived the dawn of day and ceased saying her permitted say.

     When it was the Three Hundred and Seventy-third Night,

She said, It hath reached me, O auspicious King, that the Wazir,
after recounting the affair of his daughter, asked his wife,
"What deemest thou should be done?" And she answered, "Have
patience whilst I pray the prayer for right direction." So she
prayed a two-bow prayer according to the prophetic[FN#40]
ordinance for seeking divine guidance; after which she said to
her husband, "In the midst of the Sea of Treasures[FN#41]
standeth a mountain named the Mount of the Bereaved Mother (the
cause of which being so called shall presently follow in its
place, Inshallah!); and thither can none have access, save with
pains and difficulty and distress: do thou make that same her
abiding-place." Accordingly the Minister and his wife agreed to
build on that mountain a virgin castle and lodge their daughter
therein with the necessary provision to be renewed year by year
and attendants to cheer and to serve her. Accordingly he
collected carpenters, builders and architects and despatched them
to the mountain, where they builded her an impregnable castle,
never saw eyes the like thereof. Then he made ready vivers and
carriage for the journey and, going in to his daughter by night,
bade her prepare to set out on a pleasure-excursion. Thereupon
her heart presaged the sorrows of separation and, when she went
forth and saw the preparations for the journey, she wept with
sore weeping and wrote that upon the door which might acquaint
her lover with what had passed and with the transports of passion
and grief that were upon her, transports such as would make the
flesh to shiver and hair to stare, and melt the hardest stone
with care, and tear from every eye a tear. And what she wrote
were these couplets,

   "By Allah, O thou house, if my beloved a morn go by, *
      And greet with signs and signals lover e'er is wont to fly,
   I pray thee give him our salams in pure and fragrant guise, *
      For he indeed may never know where we this eve shall lie.
   I wot not whither they have fared, thus bearing us afar *
      At speed, and lightly-quipt, the lighter from one love to
      fly:
   When starkens night, the birds in brake or branches snugly
      perched * Wail for our sorrow and announce our hapless
      destiny:
   The tongue of their condition saith, 'Alas, alas for woe, *
      And heavy brunt of parting-blow two lovers must aby':
   When viewed I separation-cups were filled to the brim *
      And us with merest sorrow-wine Fate came so fast to ply,
   I mixed them with becoming share of patience self to excuse, *
      But Patience for the loss of you her solace doth refuse."

Now when she ended her lines, she mounted and they set forward
with her, crossing and cutting over wold and wild and riant dale
and rugged hill, till they came to the shore of the Sea of
Treasures; here they pitched their tents and built her a great
ship, wherein they went down with her and her suite and carried
them over to the mountain. The Minister had ordered them, on
reaching the journey's end, to set her in the castle and to make
their way back to the shore, where they were to break up the
vessel. So they did his bidding and returned home, weeping over
what had befallen. Such was their case; but as regards Uns al-
Wujud, he arose from sleep and prayed the dawn-prayer, after
which he took horse and rode forth to attend upon the Sultan. On
his way, he passed by the Wazir's house, thinking perchance to
see some of his followers as of wont; but he saw no one and,
looking upon the door, he read written thereon the verses
aforesaid. At this sight, his senses failed him; fire was kindled
in his vitals and he returned to his lodging, where he passed the
day in trouble and transports of grief, without finding ease or
patience, till night darkened upon him, when his yearning and
love-longing redoubled. Thereupon, by way of concealment, he
disguised himself in the ragged garb of a Fakir,[FN#42] and set
out wandering at random through the glooms of night, distracted
and knowing not whither he went. So he wandered on all that night
and next day, till the heat of the sun waxed fierce and the
mountains flamed like fire and thirst was grievous upon him.
Presently, he espied a tree, by whose side was a thin thread of
running water; so he made towards it and sitting down in the
shade, on the bank of the rivulet, essayed to drink, but found
that the water had no taste in his mouth;[FN#43] and, indeed his
colour had changed and his face had yellowed, and his feet were
swollen with travel and travail. So he shed copious tears and
repeated these couplets,

   "The lover is drunken with love of friend; *
      On a longing that groweth his joys depend:
   Love-distracted, ardent, bewildered, lost *
      From home, nor may food aught of pleasure lend:
   How can life be delightsome to one in love, *
      And from lover parted, 'twere strange, unkenned!
   I melt with the fire of my pine for them, *
      And the tears down my cheek in a stream descend.
   Shall I see them, say me, or one that comes *
      From the camp, who th' afflicted heart shall tend?"

And after thus reciting he wept till he wetted the hard dry
ground; but anon without loss of time he rose and fared on again
over waste and wold, till there came out upon him a lion, with a
neck buried in tangled mane, a head the bigness of a dome, a
mouth wider than the door thereof and teeth like elephants'
tusks. Now when Uns al-Wujud saw him, he gave himself up for
lost, and turning[FN#44] towards the Temple of Meccah, pronounced
the professions of the faith and prepared for death. He had read
in books that whoso will flatter the lion, beguileth him,[FN#45]
for that he is readily duped by smooth speech and gentled by
being glorified; so he began and said, "O Lion of the forest! O
Lord of the waste! O terrible Leo! O father of fighters! O Sultan
of wild beasts! Behold, I am a lover in longing, whom passion and
severance have been wronging; since I parted from my dear, I have
lost my reasoning gear; wherefore, to my speech do thou give ear
and have ruth on my passion and hope and fear." When the lion
heard this, he drew back from him and sitting down on his
hindquarters, raised his head to him and began to frisk tail and
paws; which when Uns al-Wujud saw, he recited these couplets,

   "Lion of the wold wilt thou murther me, *
      Ere I meet her who doomed me to slavery?
    I am not game and I bear no fat; *
      For the loss of my love makes me sickness dree;
   And estrangement from her hath so worn me down *
      I am like a shape in a shroud we see.
   O thou sire of spoils,[FN#46] O thou lion of war, *
      Give not my pains to the blamer's gree.
   I burn with love, I am drowned in tears *
      For a parting from lover, sore misery!
   And my thoughts of her in the murk of night *
      For love hath make my being unbe."

As he had finished his lines the lion rose,--And Shahrazad
perceived the dawn of day and ceased to say her permitted say.

    When it was the Three Hundred and Seventy-fourth Night,

She said, It hath reached me, O auspicious King, that as Uns al-
Wujud ended his lines, the lion arose and stalked slowly up to
him, with eyes tear-railing and licked him with his tongue, then
walked on before him, signing to him as though saying, "Follow
me." So he followed him, and the beast ceased not leading him on
for a while till he brought him up a mountain, and guided him to
the farther side, where he came upon the track of a caravan over
the desert, and knew it to be that of Rose-in-Hood and her
company. Then he took the trail and, when the lion saw that he
knew the track for that of the party which escorted her, he
turned back and went his way; whilst Uns al-Wujud walked along
the foot-marks day and night, till they brought him to a dashing
sea, swollen with clashing surge. The trail led down to the sandy
shore and there broke off; whereby he knew that they had taken
ship and had continued their journey by water. So he lost hope of
finding his lover and with hot tears he repeated these couplets,

   "Far is the fane and patience faileth me; *
      How can I seek them[FN#47] o'er the abyssmal sea;
   Or how be patient, when my vitals burn *
      For love of them, and sleep waxed insomny?
   Since the sad day they left the home and fled, *
      My heart's consumed by love's ardency:
   Sayhun, Jayhun,[FN#48] Euphrates-like my tears, *
      Make flood no deluged rain its like can see:
   Mine eyelids chafed with running tears remain, *
      My heart from fiery sparks is never free;
   The hosts of love and longing pressed me *
      And made the hosts of patience break and flee.
   I've risked my life too freely for their love; *
      And risk of life the least of ills shall be.
   Allah ne'er punish eye that saw those charms *
      Enshrined, and passing full moon's brilliancy!
   I found me felled by fair wide-opened eyes, *
      Which pierced my heart with stringless archery:
   And soft, lithe, swaying shape enraptured me *
      As sway the branches of the willow-tree:
   Wi' them I covet union that I win, *
      O'er love-pains cark and care, a mastery.
   For love of them aye, morn and eve I pine, *
      And doubt all came to me from evil eyne."

And when his lines were ended he wept, till he swooned away, and
abode in his swoon a long while; but as soon as he came to
himself, he looked right and left and seeing no one in the
desert, he became fearful of the wild beasts; so he clomb to the
top of a high mountain, where he heard the voice of a son of Adam
speaking within a cave. He listened and lo! they were the accents
of a devotee, who had forsworn the world and given himself up to
pious works and worship. He knocked thrice at the cavern-door,
but the hermit made him no answer, neither came forth to him;
wherefore he groaned aloud and recited these couplets.

   "What pathway find I my desire t'obtain, *
      How 'scape from care and cark and pain and bane?
   All terrors join to make me old and hoar *
      Of head and heart, ere youth from me is ta'en:
   Nor find I any aid my passion, nor *
      A friend to lighten load of bane and pain.
   How great and many troubles I've endured! *
      Fortune hath turned her back I see unfain.
   Ah mercy, mercy on the lover's heart, *
      Doomed cup of parting and desertion drain!
   A fire is in his heart, his vitals waste, *
      And severance made his reason vainest vain.
   How dread the day I came to her abode *
      And saw the writ they wrote on doorway lain!
   I wept, till gave I earth to drink my grief; *
      But still to near and far[FN#49] I did but feign:
   Then strayed I till in waste a lion sprang *
      On me, and but for flattering words had slain:
   I soothed him: so he spared me and lent me aid, *
      He too might haply of love's taste complain.
   O devotee, that idlest in thy cave, *
      Meseems eke thou hast learned Love's might and main;
   But if, at end of woes, with them I league, *
      Straight I'll forget all suffering and fatigue."

Hardly had he made an end of these verses when, behold! the door
of the cavern opened and he heard one say, "Alas, the pity of
it!"[FN#50] So he entered and saluted the devotee, who returned
his salam and asked him, "What is thy name?" Answered the young
man, "Uns al-Wujud." "And what caused thee to come hither?" quoth
the hermit. So he told him his story in its entirety, omitting
naught of his misfortunes; whereat he wept and said, "O Uns al-
Wujud, these twenty years have I passed in this place, but never
beheld I any man here, until yesterday, when I heard a noise of
weeping and lamentation and, looking forth in the direction of
the sound, saw many people and tents pitched on the sea-shore;
and the party at once proceeded to build a ship, in which certain
of them embarked and sailed over the waters. Then some of the
crew returned with the ship and breaking it up, went their way;
and I suspect that those who embarked in the ship and returned
not, are they whom thou seekest. In that case, O Uns al-Wujud,
thy grief must needs be great and sore and thou art excusable,
though never yet was lover but suffered love-longing." Then he
recited these couplets,

   "Uns al-Wujud, dost deem me fancy-free, *
      When pine and longing slay and quicken me?
   I have known love and yearning from the years *
      Since mother-milk I drank, nor e'er was free.
    Long struggled I with Love, till learnt his might; *
      Ask thou of him, he'll tell with willing gree.
   Love-sick and pining drank I passion-cup, *
      And well-nigh perished in mine agony.
   Strong was I, but my strength to weakness turned, *
      And eye-sword brake through Patience armoury:
   Hope not to win love-joys, without annoy; *
      Contrary ever links with contrary.
   But fear not change from lover true; be true *
      Unto thy wish, some day thine own 'twill be.
   Love hath forbidden to his votaries *
      Relinquishment as deadliest heresy."

The eremite, having ended his verse, rose and, coming up to Uns
al-Wujud, embraced him,--And Shahrazad perceived the dawn of day
and ceased saying her permitted say.

     When it was the Three Hundred and Seventy-fifth Night,

She said, It hath reached me, O auspicious King, that the eremite
having ended his verse, rose and coming up to Uns al-Wujud
embraced him, and they wept together, till the hills rang with
their cries and they fell down fainting. When they revived, they
swore brotherhood[FN#51] in Allah Almighty; after which said Uns
al-Wujud, "This very night will I pray to God and seek of Him
direction[FN#52] anent what thou shouldst do to attain thy
desire." Thus it was with them; but as regards Rose-in-Hood, when
they brought her to the mountain and set her in the castle and
she beheld its ordering, she wept and exclaimed, "By Allah, thou
art a goodly place, save that thou lackest in thee the presence
of the beloved!"[FN#53] Then seeing birds in the island, she bade
her people set snares for them and put all they caught in cages
within the castle; and they did so. But she sat at a lattice and
bethought her of what had passed, and desire and passion and
distraction redoubled upon her, till she burst into tears and
repeated these couplets,

   "O to whom now, of my desire complaining sore, shall I *
      Bewail my parting from my fere compellèd thus to fly?
   Flames rage within what underlies my ribs, yet hide them I *
      In deepest secret dreading aye the jealous hostile spy:
   I am grown as lean, attenuate as any pick of tooth,[FN#54] *
      By sore estrangement, absence, ardour, ceaseless sob and
      sigh.
   Where is the eye of my beloved to see how I'm become *
      Like tree stripped bare of leafage left to linger and to
      die.
   They tyrannised over me whom they confined in place *
      Whereto the lover of my heart may never draw him nigh:
   I beg the Sun for me to give greetings a thousandfold, *
      At time of rising and again when setting from the sky,
   To the beloved one who shames a full moon's loveliness, *
      When shows that slender form that doth the willow-branch
      outvie.
   If Rose herself would even with his cheek, I say of her *
      'Thou art not like it if to me my portion thou
      deny:'[FN#55]
   His honey-dew of lips is like the grateful water draught *
      Would cool me when a fire in heart upflameth fierce and
      high:
   How shall I give him up who is my heart and soul of me, *
      My malady my wasting cause, my love, sole leach of me?"

Then, as the glooms of night closed around her, her yearning
increased and she called to mind the past and recited also these
couplets,

   "'Tis dark: my transport and unease now gather might and main,
      * And love-desire provoketh me to wake my wonted pain:
   The pang of parting takes for ever place within my breast, *
      And pining makes me desolate in destitution lain.
   Ecstasy sore maltreats my soul and yearning burns my sprite, *
      And tears betray love's secresy which I would lief contain:
   I weet no way, I know no case that can make light my load, *
      Or heal my wasting body or cast out from me this bane.
   A hell of fire is in my heart upflames with lambent tongue *
      And Laza's furnace-fires within my liver place have ta'en.
   O thou, exaggerating blame for what befel, enough *
      I bear with patience whatsoe'er hath writ for me the Pen!
   I swear, by Allah, ne'er to find aught comfort for their loss;
      * "Tis oath of passion's children and their oaths are ne'er
      in vain.
   O Night! Salams of me to friends and let to them be known *
      Of thee true knowledge how I wake and waking ever wone."

Meanwhile, the hermit said to Uns al-Wujud, "Go down to the palm-
grove in the valley and fetch some fibre."[FN#56] So he went and
returned with the palm-fibre, which the hermit took and, twisting
into ropes, make therewith a net,[FN#57] such as is used for
carrying straw; after which he said, "O Uns al-Wujud, in the
heart of the valley groweth a gourd, which springeth up and
drieth upon its roots. Go down there and fill this sack
therewith; then tie it together and, casting it into the water,
embark thereon and make for the midst of the sea, so haply thou
shalt win thy wish; for whoso never ventureth shall not have what
he seeketh." "I hear and obey," answered Uns al-Wujud. Then he
bade the hermit farewell after the holy man had prayed for him;
and, betaking himself to the sole of the valley, did as his
adviser had counselled him; made the sack, launched it upon the
water, and pushed from shore. Then there arose a wind, which
drave him out to sea, till he was lost to the eremite's view; and
he ceased not to float over the abysses of the ocean, one billow
tossing him up and another bearing him down (and he beholding the
while the dangers and marvels of the deep), for the space of
three days. At the end of that time Fate cast him upon the Mount
of the Bereft Mother, where he landed, giddy and tottering like a
chick unfledged, and at the last of his strength for hunger and
thirst; but, finding there streams flowing and birds on the
branches cooing and fruit-laden trees in clusters and singly
growing, he ate of the fruits and drank of the rills. Then he
walked on till he saw some white thing afar off, and making for
it, found that it was a strongly fortified castle. So he went up
to the gate and seeing it locked, sat down by it; and there he
sat for three days when behold, the gate opened and an eunuch
came out, who finding Uns al-Wujud there seated, said to him,
"Whence camest thou and who brought thee hither?" Quoth he, "From
Ispahan and I was voyaging with merchandise when my ship was
wrecked and the waves cast me upon the farther side of this
island." Whereupon the eunuch wept and embraced him, saying,
"Allah preserve thee, O thou friendly face! Ispahan is mine own
country and I have there a cousin, the daughter of my father's
brother, whom I loved from my childhood and cherished with fond
affection; but a people stronger than we fell upon us in foray
and taking me among other booty, cut off my yard[FN#58] and sold
me for a castrato, whilst I was yet a lad; and this is how I came
to be in such case."--And Shahrazad perceived the dawn of day and
ceased to say her permitted say.

     When it was the Three Hundred and Seventy-sixth Night,

She said, It hath reached me, O auspicious King, that the eunuch
who came forth from the castle, where Rose-in-Hood was confined,
told Uns al-Wujud all his tale and said:--"The raiders who
captured me cut off my yard and sold me for a castrato; and this
is how I came to be in such case."[FN#59] And after saluting him
and wishing him long life, the eunuch carried him into the
courtyard of the castle, where he saw a great tank of water,
surrounded by trees, on whose branches hung cages of silver, with
doors of gold, and therein birds were warbling and singing the
praises of the Requiting King. And when he came to the first cage
he looked in and lo! a turtle dove, on seeing him, raised her
voice and cried out, saying, "O Thou Bounty-fraught!" Whereat he
fell down fainting and after coming to himself, he sighed heavily
and recited these couplets,

   "O turtle dove, like me art thou distraught? *
      Then pray the Lord and sing 'O Bounty-fraught!'
   Would I knew an thy moan were sign of joy, *
      Or cry of love-desire in heart inwrought,--
   An moan thou pining for a lover gone *
      Who left thee woe begone to pine in thought,--
   Or if like me hast lost thy fondest friend, *
      And severance long desire to memory brought?
   O Allah, guard a faithful lover's lot *
      I will not leave her though my bones go rot!"

Then, after ending his verses, he fainted again; and, presently
reviving he went on to the second cage, wherein he found a
ringdove. When it saw him, it sang out, "O Eternal, I thank
thee!" and he groaned and recited these couplets,

   "I heard a ringdove chanting plaintively, *
      'I thank Thee, O Eternal for this misery!'
   Haply, perchance, may Allah, of His grace, *
      Send me by this long round my love to see.
   Full oft[FN#60] she comes with honeyed lips dark red, *
      And heaps up lowe upon love's ardency.
   Quoth I (while longing fires flame high and fierce *
      In heart, and wasting life's vitality,
   And tears like gouts of blood go railing down *
      In torrents over cheeks now pale of blee),
   'None e'er trod earth that was not born to woe, *
      But I will patient dree mine agony,
   So help me Allah! till that happy day *
      When with my mistress I unite shall be:
   Then will I spend my good on lover-wights, *
      Who're of my tribe and of the faith of me;
   And loose the very birds from jail set free, *
      And change my grief for gladdest gree and glee!'"

Then he went on to the third cage, wherein he found a
mockingbird[FN#61] which, when it saw him, set up a song, and he
recited the following couplets,

   "Pleaseth me yon Hazar of mocking strain *
      Like voice of lover pained by love in vain.
   Woe's me for lovers! Ah how many men *
      By nights and pine and passion low are lain!
   As though by stress of love they had been made *
      Morn-less and sleep-less by their pain and bane.
   When I went daft for him who conquered me *
      And pined for him who proved of proudest strain,
   My tears in streams down trickled and I cried *
      'These long-linkt tears bind like an adamant-chain:'
   Grew concupiscence, severance long, and I *
      Lost Patience' hoards and grief waxed sovereign:
   If Justice bide in world and me unite *
      With him I love and Allah veil us deign,
   I'll strip my clothes that he my form shall sight *
      With parting, distance, grief, how poor of plight!"

Then he went to the fourth cage, where he found a Bulbul[FN#62]
which, at sight of him, began to sway to and fro and sing its
plaintive descant; and when he heard its complaint, he burst into
tears and repeated these couplets.

   "The Bulbul's note, whenas dawn is nigh, *
      Tells the lover from strains of strings to fly:
   Complaineth for passion Uns al-Wujud, *
      For pine that would being to him deny.
   How many a strain do we hear, whose sound *
      Softens stones and the rock can mollify:
   And the breeze of morning that sweetly speaks *
      Of meadows in flowered greenery.
   And scents and sounds in the morning-tide *
      Of birds and zephyrs in fragrance vie;
   But I think of one, of an absent friend, *
      And tears rail like rain from a showery sky;
   And the flamy tongues in my breast uprise *
      As sparks from gleed that in dark air fly.
   Allah deign vouchsafe to a lover distraught *
      Someday the face of his dear to descry!
   For lovers, indeed, no excuse is clear, *
      Save excuse of sight and excuse of eye."

Then he walked on a little and came to a goodly cage, than which
was no goodlier there, and in it a culver of the forest, that is
to say, a wood-pigeon,[FN#63] the bird renowned among birds as
the minstrel of love-longing, with a collar of jewels about its
neck marvellous fine and fair. He considered it awhile and,
seeing it absently brooding in its cage, he shed tears and
repeated these couplets,

   "O culver of copse,[FN#64] with salams I greet; *
      O brother of lovers who woe must weet!
   I love a gazelle who is slender-slim, *
      Whose glances for keenness the scymitar beat:
   For her love are my heart and my vitals a-fire, *
      And my frame consumes in love's fever-heat.
   The sweet taste of food is unlawful for me, *
      And forbidden is slumber, unlawfullest sweet.
   Endurance and solace have travelled from me, *
      And love homes in my heart and grief takes firm seat:
   How shall life deal joy when they flee my sight *
      Who are joy and gladness and life and sprite?"

As soon as Uns al-Wujud had ended his verse,--And Shahrazad
perceived the dawn of day and ceased saying her permitted say.

    When it was the Three Hundred and Seventy-seventh Night,

She said, It hath reached me, O auspicious King, that as soon as
Uns al-Wujud had ended his verse, the wood-culver awoke from its
brooding and cooed a reply to his lines and shrilled and trilled
with its thrilling notes till it all but spake with human
speech;[FN#65] and the tongue of the case talked for it and
recited these couplets,

   "O lover, thou bringest to thought a tide *
      When the strength of my youth first faded and died;
   And a friend of whose form I was 'namoured, *
      Seductive and dight with beauty's pride;
   Whose voice, as he sat on the sandhill-tree, *
      From the Nay's[FN#66] sweet sound turned my heart aside;
   A fowler snared him in net, the while *
      'O that man would leave me at large!' he cried;
   I had hoped he might somewhat of mercy show *
      When a hapless lover he so espied;
   But Allah smite him who tore me away, *
      In his hardness of heart, from my lover's side;
   But aye my desire for him groweth more, *
      And my heart with the fires of disjunction is fried:
   Allah guard a true lover, who strives with love, *
      And hath borne the torments I still abide!
   And, seeing me bound in this cage, with mind *
      Of ruth, release me my love to find."

Then Uns al-Wujud turned to his companion, the Ispahahi, and
said, "What palace is this? Who built it and who abideth in it?"
Quoth the eunuch, "The Wazir of a certain King built it to guard
his daughter, fearing for her the accidents of Time and the
incidents of Fortune, and lodged her herein, her and her
attendants; nor do we open it save once in every year, when their
provision cometh to them." And Uns al-Wujud said to himself, "I
have gained my end, though I may have long to wait." Such was his
case; but as regards Rose-in-Hood, of a truth she took no
pleasure in eating or drinking, sitting or sleeping; but her
desire and passion and distraction redoubled on her, and she went
wandering about the castle-corners, but could find no issue;
wherefore she shed tears and recited these couplets,

   "They have cruelly ta'en me from him, my beloved, *
      And made me taste anguish in prison ta'en:
   They have fired my heart with the flames of love, *
      Barred all sight of him whom to see I'm fain:
   In a lofty palace they prisoned me *
      On a mountain placed in the middle main.
   If they'd have me forget him, right vain's their wish, *
      For my love is grown of a stronger strain.
   How can I forget him whose face was cause *
      Of all I suffer, of all I 'plain?
   The whole of my days in sorrow's spent, *
      And in thought of him through the night I'm lain.
   Remembrance of him cheers my solitude, *
      While I lorn of his presence and lone remain.
   Would I knew if, after this all, my fate *
      To oblige the desire of my hear will deign."

When her verses were ended, she ascended to the terrace-roof of
the castle after donning her richest clothes and trinkets and
throwing a necklace of jewels around her neck. Then binding
together some dresses of Ba'albak[FN#67] stuff by way of rope,
she tied them to the crenelles and let herself down thereby to
the ground. And she fared on over wastes and waterless wilds,
till she came to the shore, where she saw a fisherman plying here
and there over the sea, for the wind had driven him on to the
island. When he saw her, he was affrighted[FN#68] and pushed off
again, flying from her; but she cried out and made pressing signs
to him to return, versifying with these couplets,

   "O fisherman no care hast thou to fear, *
      I'm but an earth-born maid in mortal sphere;
   I pray thee linger and my prayer grant *
      And to my true unhappy tale give ear:
   Pity (so Allah spare thee!) warmest love; *
      Say, hast thou seen him-my beloved fere?
   I love a lovely youth whose face excels *
      Sunlight, and passes moon when clearest clear:
   The fawn, that sees his glance, is fain to cry *
      'I am his thrall' and own himself no peer:
   Beauty hath written, on his winsome cheek, *
      Rare lines of pregnant sense for every seer;
   Who sights the light of love his soul is saved; *
      Who strays is Infidel to Hell anear:
   An thou in mercy show his sight, O rare![FN#69] *
      Thou shalt have every wish, the dearest dear,
   Of rubies and what likest are to them *
      Fresh pearls and unions new, the seashell's tear:
   My friend, thou wilt forsure grant my desire *
      Whose heart is melted in love's hottest fire.

When the fisherman heard her words, he wept and made moan and
lamented; then, recalling what had betided himself in the days of
his youth, when love had the mastery over him and longing and
desire and distraction were sore upon him and the fires of
passion consumed him, replied with these couplets,

   "What fair excuse is this my pining plight, *
      With wasted limbs and tears' unceasing blight;
   And eyelids open in the nightly murk, *
      And heart like fire-stick[FN#70] ready fire to smite;
   Indeed love burdened us in early youth, *
      And true from false coin soon we learned aright:
   Then did we sell our soul on way of love, *
      And drunk of many a well[FN#71] to win her sight;
   Venturing very life to gain her grace, *
      And make high profit perilling a mite.
   'Tis Love's religion whoso buys with life *
      His lover's grace, with highest gain is dight."

And when he ended his verse, he moored his boat to the beach and
said to her, "Embark, so may I carry thee whither thou wilt."
Thereupon she embarked and he put off with her; but they had not
gone far from land, before there came out a stern-wind upon the
boat and drove it swiftly out of sight of shore. Now the
fisherman knew not whither he went, and the strong wind blew
without ceasing three days, when it fell by leave of Allah
Almighty, and they sailed on and ceased not sailing till they
came in sight of a city sitting upon the sea-shore,--And
Shahrazad perceived the dawn of day and ceased to say her
permitted say.

    When it was the Three Hundred and Seventy-eighth Night,

She said, It hath reached me, O auspicious King, that when the
fisherman's craft, carrying Rose-in-Hood, made the city sitting
upon the sea-shore, the man set about making fast to the land.
Now the King of the city was a Prince of pith and puissance named
Dirbas, the Lion; and he chanced at that moment to be seated,
with his son, at a window in the royal palace giving upon the
sea; and happening to look out seawards, they saw the fishing-
boat make the land. They observed it narrowly and espied therein
a young lady, as she were the full moon overhanging the horizon-
edge, with pendants in her ears of costly balass-rubies and a
collar of precious stones about her throat. Hereby the King knew
that this must indeed be the daughter of some King or great noble
and, going forth of the sea-gate of the palace, went down to the
boat, where he found the lady asleep and the fisherman busied in
making fast to shore. So he went up to her and aroused her,
whereupon she awoke, weeping; and he asked her, "Whence comest
thou and whose daughter art thou and what be the cause of thy
coming hither?"; and she answered, "I am the daughter of Ibrahim,
Wazir to King Shamikh; and the manner of my coming hither is
wondrous and the cause thereof marvellous." And she told him her
whole story first and last, hiding naught from him; then she
groaned aloud and recited these couplets,

"Tear-drops have chafed mine eyelids and rail down in wondrous
     wise, * For parting pain that fills my sprite and turns to
     springs mine eyes,
For sake of friend who ever dwells within my vitals homed, * And
     I may never win my wish of him in any guise.
He hath a favour fair and bright, and brilliant is his face, *
     Which every Turk and Arab wight in loveliness outvies:
The Sun and fullest Moon lout low whenas his charms they sight, *
     And lover-like they bend to him whene'er he deigneth rise.
A wondrous spell of gramarye like Kohl bedecks his eyne, * And
     shows thee bow with shaft on string make ready ere it flies:
O thou, to whom I told my case expecting all excuse, * Pity a
     lover-wight for whom Love-shafts such fate devise!
Verily, Love hath cast me on your coast despite of me * Of will
     now weak, and fain I trust mine honour thou wilt prize:
For noble men, whenas perchance alight upon their bounds, *
     Grace-worthy guests, confess their worth and raise to
     dignities. Then,
O thou hope of me, to lovers' folly veil afford * And be to them
     reunion cause, thou only liefest lord!"

And when she had ended her verses, she again told the King her
sad tale and shed plenteous tears and recited these couplets
bearing on her case,

"We lived till saw we all the marvels Love can bear; * Each month
     to thee we hope shall fare as Rajab[FN#72] fare:
Is it not wondrous, when I saw them march amorn * That I with
     water o' eyes in heart lit flames that flare?
That these mine eyelids rain fast dropping gouts of blood? * That
     now my cheek grows gold where rose and lily were?
As though the safflower hue, that overspread my cheeks, * Were
     Joseph's coat made stain of lying blood to wear."

Now when the King heard her words he was certified of her love
and longing and was moved to ruth for her; so he said to her,
"Fear nothing and be not troubled; thou hast come to the term of
thy wishes; for there is no help but that I win for thee thy will
and bring thee to thy desire." And he improvised these couplets,

     "Daughter of nobles, who thine aim shalt gain; *
          Hear gladdest news nor fear aught hurt of bane!
     This day I'll pack up wealth, and send it on *
          To Shámikh, guarded by a champion-train;
     Fresh pods of musk I'll send him and brocades, *
          And silver white and gold of yellow vein:
     Yes, and a letter shall inform him eke *
          That I of kinship with that King am fain:
     And I this day will lend thee bestest aid, *
          That all thou covetest thy soul assain.
     I, too, have tasted love and know its taste *
          And can excuse whoso the same cup drain."[FN#73]

Then, ending his verse, he went forth to his troops and summoned
his Wazir; and, causing him to pack up countless treasure,
commanded him carry it to King Shamikh and say to him, "Needs
must thou send me a person named Uns al-Wujud;" and say moreover
"The King is minded to ally himself with thee by marrying his
daughter to Uns al-Wujud, thine officer. So there is no help but
thou despatch him to me, that the marriage may be solemnized in
her father's kingdom." And he wrote a letter to King Shamikh to
this effect, and gave it to the Minister, charging him strictly
to bring back Uns al-Wujud and warning him, "An thou fail thou
shalt be deposed and degraded." Answered the Wazir, "I hear and
obey;" and, setting out forthright with the treasures, in due
course arrived at the court of King Shamikh whom he saluted in
the name of King Dirbas and delivered the letter and the
presents. Now when King Shamikh read the letter and saw the name
of Uns al-Wujud, he burst into tears and said to the Wazir "And
where, or where, is Uns al-Wujud?; he went from us and we know
not his place of abiding; only bring him to me, and I will give
thee double the presents thou hast brought me." And he wept and
groaned and lamented, saying these couplets,

     "To me restore my dear;     * I want not wealth untold:
     Nor crave I gifts of pearls * Or gems or store of gold:
     He was to us a moon         * In beauty's heavenly fold.
     Passing in form and soul;   * With roe compare withhold!
     His form a willow-wand,     * His fruit, lures manifold;
     But willow lacketh power    * Men's hearts to have and hold.
     I reared him from a babe    * On cot of coaxing roll'd;
     And now I mourn for him     * With woe in soul ensoul'd."

Then, turning to the Wazir who had brought the presents and the
missive, he said, "Go back to thy liege and acquaint him that Uns
al-Wujud hath been missing this year past, and his lord knoweth
not whither he is gone nor hath any tidings of him." Answered the
Minister of King Dirbas, "O my lord, my master said to me, 'An
thou fail to bring him back, thou shalt be degraded from the
Wazirate and shall not enter my city. How then can I return
without him?'" So King Shamikh said to his Wazir Ibrahim, "Take a
company and go with him and make ye search for Uns al-Wujud
everywhere." He replied, "Hearkening and obedience;" and, taking
a body of his own retainers, set out accompanied by the Wazir of
King Dirbas seeking Uns al-Wujud.--And Shahrazad perceived the
dawn of day and ceased saying her permitted say.

     When it was the Three Hundred and Seventy-ninth Night,

She said, It hath reached me, O auspicious King, that Ibrahim,
Wazir to King Shamikh, took him a body of his retainers and,
accompanied by the Minister of King Dirbas, set out seeking Uns
al-Wujud. And as often as they fell in with wild Arabs or others
they asked of the youth, saying, "Tell us have ye seen a man
whose name is so and so and his semblance thus and thus?" But
they all answered, "We know him not." Still they continued their
quest, enquiring in city and hamlet and seeking in fertile plain
and stony hall and in the wild and in the wold, till they made
the Mountain of the Bereaved Mother; and the Wazir of King Dirbas
said to Ibrahim, "Why is this mountain thus called?" He answered,
"Once of old time, here sojourned a Jinniyah, of the Jinn of
China, who loved a mortal with passionate love; and, being in
fear of her life from her own people, searched all the earth over
for a place, where she might hide him from them, till she
happened on this mountain and, finding it cut off from both men
and Jinn, there being no access to it, carried off her beloved
and lodged him therein. There, when she could escape notice of
her kith and kin, she used privily to visit him, and continued so
doing till she had borne him a number of children; and the
merchants, sailing by the mountain, in their voyages over the
main, heard the weeping of the children, as it were the wailing
of a woman bereft of her babes, and said, 'Is there here a mother
bereaved of her children?' For which reason the place was named
the Mountain of the Bereaved Mother." And the Wazir of King
Dirbas marvelled at his words. Then they landed and, making for
the castle, knocked at the gate which was opened to them by an
eunuch, who knew the Wazir Ibrahim and kissed his hands. The
Minister entered and found in the courtyard, among the serving-
men, a Fakir, which was Uns al-Wujud, but he knew him not and
said, "Whence cometh yonder wight?" Quoth they, "He is a
merchant, who hath lost his goods, but saved himself; and he is
an ecstatic."[FN#74] So the Wazir left him and went on into the
castle, where he found no trace of his daughter and questioned
her women, who answered, "We wot not how or whither she went;
this place misliked her and she tarried in it but a short time."
Whereupon he wept sore and repeated these couplets,

     "Ho thou, the house, whose birds were singing gay, *
          Whose sills their wealth and pride were wont display!
     Till came the lover wailing for his love, *
          And found thy doors wide open to the way;
     Would Heaven I knew where is my soul that erst *
          Was homed in house, whose owners fared away!
     'Twas stored with all things bright and beautiful, *
          And showed its porters ranged in fair array:
     They clothed it with brocades a bride become;[FN#75] *
          Would I knew whither went its lords, ah, say!"

After ending his verses he again shed tears, and groaned and
bemoaned himself, exclaiming, "There is no deliverance from the
destiny decreed by Allah; nor is there any escape from that which
He hath predestined!" Then he went up to the roof and found the
strips of Ba'albak stuff tied to the crenelles and hanging down
to the ground, and thus it was he knew that she had descended
thence and had fled forth, as one distracted and demented with
desire and passion. Presently, he turned and seeing there two
birds, a gor-crow and an owl he justly deemed this an omen of
ill; so he groaned and recited these couplets,

     "I came to my dear friends' door, of my hopes the goal, *
          Whose sight mote assuage my sorrow and woes of soul:
     No friends found I there, nor was there another thing *
          To find, save a corby-crow and an ill-omened owl.
     And the tongue o' the case to me seemed to say, *
          'Indeed This parting two lovers fond was cruel and
          foul!
     So taste thou the sorrow thou madest them taste and live *
          In grief: wend thy ways and now in thy sorrow prowl!'"

Then he descended from the castle-roof, weeping, and bade the
servants fare forth and search the mount for their mistress; so
they sought for her, but found her not. Such was their case; but
as regards Uns al-Wujud, when he was certified that Rose-in-Hood
was indeed gone, he cried with a great cry and fell down in a
fainting-fit, nor came to himself for a long time, whilst the
folk deemed that his spirit had been withdrawn by the
Compassionating One; and that he was absorbed in contemplation of
the splendour, majesty and beauty of the Requiting One. Then,
despairing of finding Uns al-Wujud, and seeing that the Wazir
Ibrahim was distracted for the loss of his daughter, the Minister
of King Dirbas addressed himself to return to his own country,
albeit he had not attained the object of his journey, and while
bidding his companion adieu, said to him, "I have a mind to take
the Fakir with me; it may be Allah Almighty will incline the
King's heart to me by his blessing, for that he is a holy man;
and thereafter, I will send him to Ispahan, which is near our
country." "Do as thou wilt," answered Ibrahim. So they took leave
of each other and departed, each for his own mother land, the
Wazir of King Dirbas carrying with him Uns al-Wujud,--And
Shahrazad perceived the dawn of day and ceased to say her
permitted say.

       When it was the Three Hundred and Eightieth Night,

She said, It hath reached me, O auspicious King, that the Wazir
of King Dirbas carried with him Uns al-Wujud who was still
insensible. They bore him with them on mule-back (he unknowing if
he were carried or not) for three days, when he came to himself
and said, "Where am I?" "Thou art in company with the Minister of
King Dirbas," replied they and went and gave news of his
recovering to the Wazir, who sent him rose-water and sherbet of
sugar, of which they gave him to drink and restored him. Then
they ceased not faring on till they drew near King Dirbas's
capital and the King, being advised of his Wazir's coming, wrote
to him, saying, "If Uns al-Wujud be not with thee, come not to me
ever." Now when the Wazir read the royal mandate, it was grievous
to him, for he knew not that Rose-in-Hood was with the King, nor
why he had been sent in quest of Uns al-Wujud, nor the King's
reason for desiring the alliance; whilst Uns al-Wujud also knew
not whither they were bearing him or that the Wazir had been sent
in quest of him; nor did the Wazir know that the Fakir he had
with him was Uns al-Wujud himself. And when the Minister saw that
the sick man was whole, he said to him, "I was despatched by the
King on an errand, which I have not been able to accomplish. So,
when he heard of my return, he wrote to me, saying, 'Except thou
have fulfilled my need enter not my city.'" "And what is the
King's need?" asked Uns al-Wujud. So the Wazir told him the whole
tale, and he said, "Fear nothing, but go boldly to the King and
take me with thee; and I will be surety to thee for the coming of
Uns al-Wujud." At this the Wazir rejoiced and cried, "Is this
true which thou sayest?" "Yes," replied he; whereupon the Wazir
mounted and carried him to King Dirbas who, after receiving their
salutations said to him, "Where is Uns al-Wujud?" Answered the
young man, "O King, I know where he is." So the King called him
to him and said, "Where?" Returned Uns al-Wujud, "He is near-hand
and very near; but tell me what thou wouldst with him, and I will
fetch him into thy presence." The King replied, "With joy and
good gree, but the case calleth for privacy." So he ordered the
folk to withdraw and, carrying Uns al-Wujud into his cabinet,
told him the whole story; whereupon quoth the youth, "Robe me in
rich raiment, and I will forthright bring Uns al-Wujud to thee."
So they brought him a sumptuous dress, and he donned it and said,
"I am Uns al-Wujud, the World's Delight, and to the envious a
despite"; and presently he smote with his glances every sprite,
and began these couplets to recite,

"My loved one's name in cheerless solitude aye cheereth me * And
     driveth off my desperance and despondency:
I have no helper[FN#76] but my tears that ever flow in fount, *
     And as they flow, they lighten woe and force my grief to
     flee.
My longing is so violent naught like it ere was seen; * My love-
     tale is a marvel and my love a sight to see:
I spend the night with lids of eye that never close in sleep, *
     And pass in passion twixt the Hells and Edens heavenly.
I had of patience fairish store, but now no more have I; * And
     love's sole gift to me hath been aye-growing misery:
My frame is wasted by the pain of parting from my own, * And
     longing changed my shape and form and made me other be.
Mine eyelids by my torrent tears are chafed, and ulcerate, * The
      tears, whose flow to stay is mere impossibility.
My manly strength is sore impaired for I have lost my heart; *
     How many griefs upon my griefs have I been doomed to dree!
My heart and head are like in age with similar hoariness * By
     loss of Beauty's lord,[FN#77] of lords the galaxy:
Despite our wills they parted us and doomed us parted wone, *
     While they (our lords) desire no more than love in unity.
Then ah, would Heaven that I wot if stress of parting done, *
     The world will grant me sight of them in union fain and
     free--
Roll up the scroll of severance which others would unroll-- *
     Efface my trouble by the grace of meeting's jubilee!
And shall I see them homed with me in cup-company, * And change
     my melancholic mood for joy and jollity?"

And when he had ended his verses the King cried aloud, "By Allah,
ye are indeed a pair of lovers true and fain and in Beauty's
heaven of shining stars a twain: your story is wondrous and your
case marvellous." Then he told him all that had befalled Rose-in-
Hood; and Uns al-Wujud said, "Where is she, O King of the age?"
"She is with me now," answered Dirbas and, sending for the Kazi
and the witnesses, drew up the contract of marriage between her
and him. Then he honoured Uns al-Wujud with favours and bounties
and sent to King Shamikh acquainting him with what had befallen,
whereat this King joyed with exceeding joy and wrote back the
following purport. "Since the ceremony of contract hath been
performed at thy court, it behoveth that the marriage and its
consummation be at mine." Then he made ready camels, horses and
men and sent them in quest of the pair; and when the embassy
reached King Dirbas, he gave the lovers much treasure and
despatched them to King Shamikh's court with a company of his own
troops. The day of their arrival was a notable day, never was
seen a grander; for the King gathered together all the singing-
women and players on instruments of music and made wedding
banquets and held high festival seven days; and on each day he
gave largesse to the folk and bestowed on them sumptuous robes of
honour. Then Uns al-Wujud went in to Rose-in-Hood and they
embraced and sat weeping for excess of joy and gladness, whilst
she recited these couplets,

     "Joyance is come, dispelling cark and care; *
          We are united, enviers may despair.
     The breeze of union blows, enquickening *
          Forms, hearts and vitals, fresh with fragrant air:
     The splendour of delight with scents appears, *
          And round us[FN#78] flags and drums show gladness rare.
     Deem not we're weeping for our stress of grief;*
          It is for joy our tears as torrents fare:
     How many fears we've seen that now are past! *
          And bore we patient what was sore to bear:
     One hour of joyance made us both forget *
          What from excess of terror grey'd our hair."

And when the verses were ended, they again embraced and ceased
not from their embrace, till they fell down in a swoon,--And
Shahrazad perceived the dawn of day and ceased saying her
permitted say.

     When it was the Three Hundred and Eighty-first Night,

She said, It hath reached me, O auspicious King, that Uns al-
Wujud and Rose-in-Hood embraced when they foregathered and ceased
not from their embrace, till they fell down in a swoon for the
delight of reunion; and when they came to themselves, Uns al-
Wujud recited these couplets,

     "How joyously sweet are the nights that unite, *
          When my dearling deigns keep me the troth she did
          plight;
     When union conjoins us in all that we have, *
          And parting is severed and sundered from sight,
     To us comes the world with her favour so fair, *
          After frown and aversion and might despight!
     Hath planted her banner Good Fortune for us, *
          And we drink of her cup in the purest delight.
     We have met and complained of the pitiful Past, *
          And of nights a full many that doomed us to blight.
     But now, O my lady, the Past is forgot; *
          The Compassionate pardon the Past for unright!
     How sweet is existence, how glad is to be! *
          This union my passion doth only incite."

And when he ended his verses they once more embraced, drowned in
the sea of passion; and lay down together in the private
apartment carousing and conversing and quoting verses and telling
pleasant tales and anecdotes. On this wise seven days passed over
them whilst they knew not night from day and it was to them, for
very stress of gaiety and gladness, pleasure and possession, as
if the seven days were but one day with ne'er a morrow. Not did
they know the seventh day,[FN#79] but by the coming of the
singers and players on instruments of music; whereat Rose-in-Hood
beyond measure wondered and improvised these couplets,

     "In spite of enviers' jealousy, at end *
          We have won all we hoped of the friend:
     We've crowned our meeting with a close embrace *
          On quilts where new brocades with sendal blend;
     On bed of perfumed leather, which the spoils *
          Of downy birds luxuriously distend.
     But I abstain me from unneeded wine, *
          When honey-dews of lips sweet musk can lend:
     Now from the sweets of union we unknow *
          Time near and far, if slow or fast it wend,
     The seventh night hath come and gone, O strange! *
          How went the nights we never reckt or kenned;
     Till, on the seventh wishing joy they said, *
          'Allah prolong the meet of friend with friend!'"

When she had finished her song, Uns al-Wujud kissed her, more
than an hundred times, and recited these couplets,

     "O day of joys to either lover fain! *
          The loved one came and freed from lonely pain:
     She blest me with all inner charms she hath; *
          And companied with inner grace deep lain:
     She made me drain the wine of love till I, *
          Was faint with joys her love had made me drain:
     We toyed and joyed and on each other lay; *
          Then fell to wine and soft melodious strain:
     And for excess of joyance never knew, *
          How went the day and how it came again.
     Fair fall each lover, may he union win *
          And gain of joy like me the amplest gain;
     Nor weet the taste of severance' bitter fruit *
          And joys assain them as they us assain!"

Then they went forth and distributed to the folk alms and
presents of money and raiment and rare gifts and other tokens of
generosity; after which Rose-in-Hood bade clear the bath for
her[FN#80] and, turning to Uns al-Wujud said to him, "O coolth of
my eyes, I have a mind to see thee in the Hammam, and therein we
will be alone together." He joyfully consented to this, and she
let scent the Hammam with all sorts of perfumed woods and
essences, and light the wax-candles. Then of the excess of her
contentment she recited these couplets,

     "O who didst win my love in other date *
          (And Present e'er must speak of past estate);
     And, oh! who art my sole sufficiency, *
          Nor want I other friends with me to mate:
     Come to the Hammam, O my light of eyes, *
          And enter Eden through Gehenna-gate!
     We'll scent with ambergris and aloes-wood *
          Till float the heavy clouds with fragrant freight;
     And to the World we'll pardon all her sins *
          And sue for mercy the Compassionate;
     And I will cry, when I descry thee there, *
          'Good cheer, sweet love, all blessings on thee
          wait!'"[FN#81]

Whereupon they arose and fared to the bath and took their
pleasure therein; after which they returned to their palace and
there abode in the fulness of enjoyment, till there came to them
the Destroyer of Delights and the Sunderer of societies; and
glory be to Him who changeth not neither ceaseth, and to whom
everything returneth! And they also tell a tale of



             ABU NOWAS WITH THE THREE BOYS AND THE
                 CALIPH HARUN AL-RASHID[FN#82]



Abu Nowas one day shut himself up and, making ready a
richly-furnished feast, collected for it meats of all kinds and
of every colour that lips and tongue can desire.  Then he went
forth, to seek a minion worthy of such entertainment, saying,
"Allah, my Lord and my Master, I beseech Thee to send me one who
befitteth this banquet and who is fit to carouse with me this
day!"  Hardly had he made an end of speaking when he espied three
youths handsome and beardless, as they were of the boys of
Paradise,[FN#83] differing in complexion but fellows in
incomparable beauty; and all hearts yearned with desire to the
swaying of their bending shapes, even to what saith the poet,

     "I passed a beardless pair without compare *
          And cried, 'I love you, both you ferly fir!'
     'Money'd?' quoth one: quoth I, 'And lavish too;' *
          Then said the fair pair, 'Pere, c'est notre affaire.'"

Now Abu Nowas was given to these joys and loved to sport and make
merry with fair boys and cull the rose from every brightly
blooming check, even as saith the bard,

     Full many a reverend Shaykh feels sting of flesh, *
          Loves pretty faces, shows at Pleasure's depot:
     Awakes in Mosul,[FN#84] land of purity; *
          And all the day dreams only of Aleppo.[FN#85]

So he accosted them with the salutation, and they returned his
greeting with civility and all honour and would have gone their
several ways, but he stayed them, repeating these couplets,

    "Steer ye your steps to none but me *
         Who hath a mine of luxury:-
    Old wine that shines with brightest blee *
         Made by the monk in monastery;
    And mutton-meat the toothsomest *
         And birds of all variety.
    Then eat of these and drink of those *
         Old wines that bring you jollity:
    And have each other, turn by turn,  *
         Shampooing this my tool you see."[FN#86]

Thereupon the youths were beguiled by his verses and consented to
his wishes,--And Shahrazad perceived the dawn of day and ceased
to say her permitted say.

     When it was the Three hundred and Eighty-second Night,

She said, It hath reached me, O auspicious King, that when Abu
Nowas beguiled the youths with his wishes, saying, "We hear and
obey;" and accompanied him to his lodging, where they found all
ready that he had set forth in his couplets.  They sat down and
ate and drank and made merry awhile, after which they appealed to
Abu Nowas to decide which of them was handsometh of face and
shapliest of form.  So he pointed to one of them and, having
kissed him twice over, recited the following verses,

     "I'll ransom that beauty-spot with my soup; *
          Where's it and where is a money-dole?[FN#87]
     Praise Him who hairless hath made that cheek *
          And bid Beauty bide in that mole, that mole!"

Then he pointed to another and, kissing his lips, repeated these
couplets,

     "And loveling weareth on his cheek a mole *
          Like musk, which virgin camphor ne'er lets off it:
     My peepers marvel such a contrast seeing; *
          And cried the Mole to me, 'Now bless the
          Prophet.'"[FN#88]

Then he pointed to the third and, after kissing him half a score
times repeated these couplets,

     "Melted pure gold in silvern bowl to drain *
          The youth, whose fingers wore a winey stain:
     He with the drawers[FN#89] served one cup of wine, *
          And served his wandering eyes the other twain.
     A loveling, of the sons of Turks,[FN#90] a fawn *
          Whose waist conjoins the double Mounts Honayn.[FN#91]
     Could Eve's corrupting daughers[FN#92] tempt my heart *
          Content with two-fold lure 'twould bear the bane.
     Unto Diyar-I-Bakr ('maid-land '[FN#93] this one lures; *
          That lures to two-mosqued cities of the plain."[FN#94]

Now each of the youths had drunk two cups, and when it came to
the turn of Abu Nowas, he took the goblet and repeated these
couplets,

"Drink not strong wine save at the slender dearling's hand; *
     Each like to other in all gifts the spirt grace:
For wine can never gladden toper's heart and soul, *
     Unless the cup-boy show a bright and sparkling face."

Then he drank off his cup and the bowl went round, and when it
came to Abu Nowas again, joyance got the mastery of him and he
repeated these couplets,

     "For cup-friends cup succeeding cup assign, *
          Brimming with grape-juice, brought in endliess line,
     By hand of brown-lipped[FN#95] Beauty who is sweet *
          At wake as apple or musk finest fine.[FN#96]
     Drink not the wine except from hand of fawn *
          Whose cheek to kiss is sweeter than the wine."

Presently the drink got into his noddle, drunkenness mastered him
and he knew not hand from head, so that he lolled from side to
side in joy and inclined to the youths one and all, anon kissing
them and anon embracing them leg overlying leg.  And he showed no
sense of sin or shame, but recited these couplets,

     "None wotteth best joyance but generous youth *
          When the pretty ones deign with him company keep:
     This sings to him, sings to him that, when he wants *
          A pick-me-up[FN#97] lying there all of a heap:
     And when of a loveling he needeth a kiss, *
          He takes from his lips or a draught or a nip;
     Heaven bless them!  How sweetly my day with them sped; *
          A wonderful harvest of pleasure I reap:
     Let us drink our good liquor both watered and pure, *
          And agree to swive all who dare slumber and sleep."

While they were in this deboshed state behold, there came a
knocking at the door; so they bade him who knocked enter, and
behold, it was the Commander of the Faithful, Harun al-Rashid.
When they saw him, they all rose and kissed ground before him;
and Abu Nowas threw off the fumes of the wine for awe of the
Caliph, who said to him, "Holla, Abu Nowas!"  He replied, "Adsum,
at thy service, O Commander of the Faithful, whom Allah
preserve!"  The Caliph asked, "What state is this?" and the poet
answered, "O Prince of True Believers, my state indubitably
dispenseth with questions."  Quoth the Caliph, "O Abu Nowas, I
have sought direction of Allah Almighty and have appointed thee
Kazi of pimps and panders."  Asked he, "Dost thou indeed invest
me with that high office, O Commander of the Faithful?"; and the
Caliph answered "I do;" whereupon Abu Nowas rejoined, "O
Commander of the Faithful, hast thou any suit to prefer to me?"
Hereat the Caliph was wroth and presently turned away and left
them, full of rage, and passed the night sore an-angered against
Abu Nowas, who amid the party he had invited spent the merriest
of nights and the jolliest and joyousest.  And when day-break
dawned and the star of morn appeared in sheen and shone, he broke
up the sitting and, dismissing the youths, donned his court-dress
and leaving his house set out for the palace of the Caliph.  Now
it was the custom of the Commander of the Faithful, when the
Divan broke up, to withdraw to his sitting-saloon and summon
thither his poets and cup-companions and musicians, each having
his own place, which he might not overpass.  So it happened that
day, he retired to his saloom, and the friends and familiars came
and seated themselves, each in his rank and degree.  Presently,
in walked Abu Nowas and was about to take his usual seat, when
the Caliph cried to Masrur, the sworder, and bade him strip the
poet of his clothes and bind an ass's packsaddle on his back and
a halter about his head and a crupper under his rump and lead him
round to all the lodgings of the slave-girls, --And Shahrazad
perceived the dawn of day and ceased saying her permitted say.

     When it was the Three hundred and Eighty-third Night,

She said, It hath reached me, O auspicious King, that the Caliph
commanded Masrur, the sworder, to strip Abu Nowas of his
court-suit and bind an ass's packsaddle on his back and a halter
about his head, and a crupper under his rump and lead him round
to all the lodgings of the slave-girls, and the chambers of the
Harim, that the women might make mock of him; then cut off his
head and bring it to him.  "Hearkening and obedience," replied
Masrur and, doing with Abu Nowas as the Caliph had bidden him,
led him round all the chambers whose number equalled the days of
the year; but Abu Nowas was a funny fellow, so he made all the
girls laugh with his buffooneries and each gave him something
whereby he returned not save with a pocketful of money.  And
while this was going on behold, Ja'afar the Barmecide, who had
been absent on an important business for the Commander of the
Faithful, entered and recognising the poet, albeit in this
plight, said to him, "Holla, Abu Nowas!"  He said, "Here at thy
service, O our lord."  Ja'afar asked, "What offence hast thou
committed to bring this punishment on thee?"  Thereupon he
answered, "None whatsoever, except that I made our lord the
Caliph a present of the best of my poetry and he presented me, in
return, with the best of his raiment."  When the Prince of True
Believers head this, he laughed, from a heart full of
wrath,[FN#98] and pardoned Abu Nowas, and also gave him a myriad
of money.  And they also recount the tale of



              ABDALLAH BIN MA'AMAR WITH THE MAN OF
                  BASSORAH AND HIS SLAVE-GIRL.



A certain man of Bassorah once bought a slave-girl and reared and
educated her right well.  Moreover, he loved her very dearly and
spent all his substance in pleasuring and merry-making with her,
til he had naught left and extreme poverty was sore upon him.  So
she said to him, "O my master, sell me; for thou needest my price
and it maketh my heart ache to see thy sorry and want-full
plight.  If thou vend me and make use of my value, 'twill be
better for thee than keeping me by thee, and haply Almighty Allah
will ample thee and amend thy fortune."  He agreed to this for
the straitness of his case, and carried her to the bazar, where
the broker offered her for sale to the Governor of Bassorah, by
name Abdallah bin Ma'amar al-Taymi, and she pleased him.  So he
bought her, for five hundred dinars and paid the sum to her
master; but when he book the money and was about to go away, the
girl burst into tears and repeated these two couplets,

     "May coins though gainest joy in heart instil; *
          For me remaineth naught save saddest ill:
     I say unto my soul which sorely grieves, *
          'Thy friend departeth an thou will nor nill.'"

And when her master heard this, he groaned and replied in these
couplets,

     "Albeit this thy case lack all resource, *
          Nor findeth aught but death's doom, pardon still;
     Evening and morning, thoughts of thee will dole *
          Comfort to heart all woes and griefs full fill:
     Peace be upon thee! Meet we now no more *
          Nor pair except at Ibn Ma'amar's will."

Now when Abdullah bin Ma'amar heard these verses and saw their
affection, he exclaimed, "By Allah, I will not assist fate in
separating you; for it is evident to me that ye two indeed love
each other.  So take the money and the damsel, O man, and Allah
bless thee in both; for verily parting be grievous to lovers."
So they kissed his hand and going away, ceased not to dwell
together, till death did them part; and glory be to Him whom
death over-taketh not!  And amonst stories is that of



              THE LOVERS OF THE BANU[FN#99] OZRAH



There was once, among the Banu Ozrah, a handsome and accomplished
man, who was never a single day out of love, and it chanced that
he became enamoured of a beauty of his own tribe and sent her
many messages; but she ceased not to entreat him with cruelty and
disdain; till, for stress of love and longing and desire and
distraction, he fell sick of a sore sickness and took to his
pillow and murdered sleep.  His malady redoubled on him and his
torments increased and he was well nigh dead when his case became
known among the folk and his passion notorious;--And Shahrazad
perceived the dawn of day and ceased to say her permitted say.

     When it was the Three Hundred and Eighty-fourth Night,

She said, It hath reached me, O auspicious King, that the man
took to his pillow and murdered sleep.  So his case became known
and his passion notorious; and his infirmity grew upon him and
his pains redoubled until he was well nigh dead.  His family and
hers were urgent with her to visit him, but she refused, till he
was at the point of death when, being told of this, she relented
towards him and vouchsafed him a visit.  As soon as he saw her,
his eyes ran over with tears and he repeated from a broken heart,

     "An, by thy life, pass thee my funeral train, *
          A bier upborne upon the necks of four,
     Wilt thou not follow it, and greet the grave *
          Where shall my corpse be graved for evermore?"

Hearing this, she wept with sore weeping and said to him, "By
Allah, I suspected not that passion had come to such a pass with
thee, as to cast thee into the arms of death!  Had I wist of
this, I had been favourable to thy wish, and thou shouldst have
had thy will."  At this his tears streamed down even as the
clouds rail rain, and he repeated this verse,

     "She drew near whenas death was departing us, *
          And deigned union grant when ‘twas useless all."

Then he groaned one groan and died.  So she fell on him, kissing
him and weeping and ceased not weeping until she swooned away;
and when she came to herself, she charged her people to bury her
in his grave and with streaming eyes recited these two couplets,

     "We lived on earth a life of fair content; *
          And tribe and house and home of us were proud;
     But Time in whirling flight departed us, *
          To join us now in womb of earth and shroud.[FN#100]"

Then she fell again to weeping, nor gave over shedding tears and
lamenting till she fainted away; and she lay three days,
senseless.  Then she died and was buried in his grave.  This is
one of the strange chances of love.[FN#101]  And I have heard
related a tale of the



            WAZIR OF AL-YAMAN AND HIS YOUNG BROTHER



It is said that Badr al-Din, Wazir of Al-Yaman, had a young
brother of singular beauty and kept strait watch over him; so he
applied himself to seek a tutor for him and, coming upon a Shaykh
of dignified and reverend aspect, chaste and religious, lodged
him in a house next his own.  This lasted a long time, and he
used to come daily from his dwelling to that of Sáhib[FN#102]
Badr al-Din and teach the young brother.  After a while, the old
man's heart was taken with love for the youth, and longing grew
upon him and his vitals were troubled, till one day, he bemoaned
his case to the boy, who said, "What can I do, seeing that I may
not leave my brother night or day? and thou thyself seest how
careful he is over me."  Quoth the Shaykh, "My lodging adjoineth
thine; so there will be no difficulty, when thy brother sleepeth,
to rise and, entering the privy, feign thyself asleep.  Then come
to the parapet[FN#103] of the terrace-roof and I will receive
thee on the other side of the wall; so shalt thou sit with me an
eye-twinkling and return without thy brother's knowledge."  "I
hear and obey," answered the lad; and the tutor began to prepare
gifts suitable to his degree.  Now when a while of the night was
past, he entered the water-closet and waited until his brother
lay down on his bed and took patience till he was drowned in
sleep, when he rose and going to the parapet of the terrace-roof,
found standing there to await him the old man, who gave him his
hand and carried him to the sitting-chamber, where he had made
ready various dainties for his entertainment, and they sat down
to carouse.  Now it was the night of the full moon and, as they
sat with the wine-cup going round, her rays shone upon them, and
the governor fell to singing.  But, whilst they were thus in joy
and jollity and mirth and merriment, such as confoundeth the wit
and the sight and defieth description, lo! the Wazir awoke and,
missing his brother, arose in affright and found the door open.
So he went up to the roof and hearing a noise of talk, climbed
over the parapet to the adjoining terrace and saw a light shining
from the lodging.  He looked in from behind the wall, and espied
his brother and his tutor sitting at carouse; but the Shaykh
became aware of him and sang cup in hand, to a lively measure
these couplets,

     "He made me drain his wine of honeyed lips, *
          Toasting with cheeks which rose and myrtle smother:
     Then nighted in embrace, cheek to my cheek, *
          A loveling midst mankind without another.
     When the full moon arose on us and shone *
          Pray she traduce us not to the big brother."

And it proved the perfect politeness of the Wazir Badr al-Din
that, when he heard this, he said, "By Allah, I will not betray
you!"  And he went away and left them to their diversions.  They
also tell a tale concerning



            THE LOVES OF THE BOY AND GIRL AT SCHOOL



A free boy and a slave-girl once learnt together in school, and
the boy fell passionately in love with the girl.--And Shahrazad
perceived the dawn of day and ceased saying her permitted say.

     When it was the Three Hundred and Eighty-Fifth Night,

She said, It hath reached me, O auspicious King, that the lad
fell passionately in love with the slave-lass: so one day, when
the other boys were heedless, he took her tablet[FN#104] and
wrote on it these two couplets,

     "What sayest thou of him by sickness waste, *
          Until he's clean distraught for love of thee?
     Who in the transport of his pain complains, *
          Nor can bear load of heart in secrecy?"

Now when the girl took her tablet, she read the verses written
thereon and understanding them, wept for ruth of him; then she
wrote thereunder these two couplets,

     "An if we behold a lover love-fordone *
          Desiring us, our favours he shall see:
     Yea, what he wills of us he shall obtain, *
          And so befal us what befalling be."

Now it chanced that the teacher came in on them and taking the
tablet, unnoticed, read what was written thereon.  So he was
moved to pity of their case and wrote on the tablet beneath those
already written these two couplets addressed to the girl,

     "Console thy lover, fear no consequence; *
          He is daft with loving lowe's insanity;
     But for the teacher fear not aught from him; *
          Love-pain he learned long before learnt ye."

Presently it so happened that the girl's owner entered the school
about the same time and, finding the tablet, read the above
verses indited by the boy, the girl and the schoolmaster; and
wrote under them these two couplets,

     "May Allah never make you parting dree *
          And be your censurer shamed wearily!
     But for the teacher ne'er, by Allah, eye *
          Of mine beheld a bigger pimp than he!"

Then he sent for the Kazi and witnesses and married them on the
spot.  Moreover, he made them a wedding-feast and treated them
with exceeding munificence; and they ceased not abiding together
in joy and happiness, till there came to them the Destroyer of
delights and the Severer of societies.  And equally pleasant is
the story of



               AL-MUTALAMMIS AND HIS WIFE UMAYMAH



It is related Al-Mutalammis[FN#105] once fled from Al-Nu'uman bin
Munzir[FN#106] and was absent so long that folk deemed him dead.
Now he had a beautiful wife, Umaymah by name, and her family
urged her to marry again; but she refused, for that she loved her
husband Al-Mutalammis very dearly.  However, they were urgent
with her, because of the multitude of her suitors, and importuned
with her till at last she consented, albe reluctantly; and they
espoused her to a man of her own tribe.  Now on the night of the
wedding, Al-Mutalammis came back and, hearing in the camp a noise
of pipes and tabrets and seeing signs of a wedding festival,
asked some of the children what was the merry-making, to which
they replied, "They have married Umaymah wife of Al-Mutalammis,
to such an one, and he goes in to her this night."  When he heard
this, he planned to enter the house amongst the mob of women and
saw the twain seated on the bridal couch.[FN#107]  By and by, the
bridegroom came up to her, whereupon she sighed heavily and
weeping, recited this couplet,

"Would Heaven I knew (but many are the shifts of joy and woe) *
     In what far distant land thou art, my Mutalammis, oh!"

Now Al-Mutalammis was a renowned poet; so he answered her saying;

"Right near at hand, Umaymah mine! when'er the caravan *
     Halted, I never ceased for thee to pine, I would thou know."

When the bridegroom heard this, he guess how the case stood and
went forth from them in hast improvising,

"I was in bestest luck, but now my luck goes contrary: *
     A hospitable house and room contain your loves, you two!"

And he returned not but left the twain to their privacy.  So Al-
Mutalammis and his wife abode together in all comfort and solace
of life and in all its joys and jollities till death parted them.
And glory be to Him at whose command the earth and the heavens
shall arise!  And among other tales is that of



              THE CALIPH HARUM AL-RASHID AND QUEEN
                      ZUBAYDAH IN THE BATH


The Caliph Harun al-Rashid loved the Lady Zubaydah with exceeding
love and laid out for her a pleasaunce, wherein he made a great
tank and set thereabouts a screen of trees and led thither water
from all sides; hence the trees grew and interlaced over the
basin so densely, that one could go in and wash, without being
seen of any, for the thickness of the leafage.  It chanced, one
day, that Queen Zubaydah entered the garden and, coming to the
swimming-bath,--And Shahrazad perceived the dawn of day and
ceased to say her permitted say.

      When it was the Three Hundred and Eighty-sixth Night

She said, It hath reached me, "O auspicious King, that Queen
Zubaydah entered the garden one day and, coming to the swimming-
bath, gazed upon its goodliness; and the sheen of the water and
the overshading of the trees pleased her.  Now it was a day of
exceeding heat; so she doffed her clothes and, entering the tank,
which was not deep enough to cover the whole person, fell to
pouring the water over herself from an ewer of silver.  It also
happened that the Caliph heard she was in the pool; so he left
his palace and came down to spy upon her through the screen of
the foliage.  He stood behind the trees and espied her mother-
nude, showing everything that is kept hidden.  Presently, she
became aware of him and turning, saw him behind the trees and was
ashamed that he should see her naked.  So she laid her hands on
her parts, but the Mount of Venus escaped from between them, by
reason of its greatness and plumpness; and the Caliph at once
turned and went away, wondering and reciting this couplet,

     "I looked on her with loving eyne *
          And grew anew my old repine:"

But he knew not what to say next; so he sent for Abu Nowas and
said to him, "Make me a piece of verse commencing with this
line."  "I hear and obey," replied the poet and in an eye-
twinkling extemporised these couplets,

     "I looked on her with longing eyne *
          And grew anew my old repine
     For the gazelle, who captured me  *
          Where the two lotus-trees incline:
     There was the water poured on it *
          From ewer of the silvern mine;
     And seen me she had hidden it *
          But ‘twas too plump for fingers fine.
     Would Heaven that I were on it, *
          An hour, or better two hours, li'en."[FN#108]

Thereupon the Commander of the Faithful smiled and made him a
handsome present and he went away rejoicing.  And I have heard
another story of



              HARUN AL-RASHID AND THE THREE POETS



The Prince of True Believers, Caliph Harun al-Rashid, was
exceeding restless one night; so he rose and walked about his
palace, till he happened upon a handmaid overcome with wine.  Now
he was prodigiously enamoured of this damsel; so he played with
her and pulled her to him, whereupon her zone fell down and her
petticoat-trousers were loosed and he besought her of amorous
favour.  But she said to him, "O Commander of the Faithful wait
till to-morrow night, for I am unprepared for thee, knowing not
of thy coming."  So he left her and went away.  But, when the
morrow showed its light and the sun shone bright, he sent a page
to her saying, "The Commander of the Faithful is about to visit
thine apartment;" but she replied, "Day doth away with the
promise of night."  So he said to his courtiers, "Make me
somewhat of verse, introducing these words, ‘The Promise of Night
is effaced by Day.'" Answered they, "We hear and obey," and Al-
Rakáshi[FN#109] came forward and recited the following couplets,

     "By Allah, couldst thou but feel my pain, *
          Thy rest had turned and had fled away.
     Hath left me in sorrow and love distraught, *
          Unseen and unseeing, that fairest may:
     She promised me grace, then jilted and said, *
          ‘The promise of night is effaced by day!'"

Then Abu Mus'ab came forward and recited these couplets,

     "When wilt thou be wise and love-heat allay *
          That from food and sleeping so leads astray?
     Suffices thee not ever weeping eye, *
          And vitals on fire when thy name they say?
     He must smile and laugh and in pride must cry *
          ‘The promise of Night is effaced by Day.'"

Last came Abu Nowas and recited the following couplets,

     "As love waxt longer less met we tway *
          And fell out, but ended the useless fray;
     One night in the palace I found her fou'; *
          Yet of modesty still there was some display:
     The veil from her shoulders had slipt; and showed *
          Her loosened trousers Love's seat and stay:
     And rattled the breezes her huge hind cheeks *
          And the branch where two little pomegranates lay:
     Quoth I, ‘Give me tryst;' whereto quoth she *
          To-morrow the fane shall wear best array:'
     Next day I asked her, ‘Thy word?'  Said she *
          ‘The promise of Night is effaced by Day.'"

The Caliph bade give a myriad of money each to Al-Rakashi and Abu
Mus'ab, but bade strike off the head of Abu Nowas, saying, "Thou
wast with us yesternight in the palace."  Said he, "By Allah, I
slept not but in my own house!  I was directed to what I said by
thine own words as to the subject of the verse; and indeed quoth
Almighty Allah (and He is the truest of all speakers): ‘As for
poets (devils pursue them!) dost thou not see that they rove as
bereft of their senses through every valley and that they say
that which they do not?'"[FN#110]  So the Caliph forgave him and
gave him two myriads of money.  And another tale is that of



           MUS'AB BIN AL-ZUBAYR AND AYISHAH HIS WIFE



It is told of Mus'ab bin al-Zubayr[FN#111] that he met in Al-
Medinah Izzah, who was one of the shrewdest of women, and said to
her, "I have a mind to marry Ayishah[FN#112] daughter of Talhah,
and I should like thee to go herwards and spy out for me how she
is made."  So she went away and returning to Mus'ab, said, "I
have seen her, and her face is fairer than health; she hath large
and well-opened eyes and under them a nose straight and smooth as
a cane; oval cheeks and a mouth like a cleft pomegranate, a neck
as a silver ewer and below it a bosom with two breasts like twin-
pomegranates and further down a slim waist and a slender stomach
with a navel therein as it were a casket of ivory, and back parts
like a hummock of sand; and plumply rounded thighs and calves
like columns of alabaster; but I saw her feet to be large, and
thou wilt fall short with her in time of need."  Upon this report
he married her,--And Shahrazad perceived the dawn of day and
ceased saying her permitted say.

      When it was the Three Hundred and Eighty-seventh Day

She said, It hath reached me, O auspicious King, that when Izzah
this wise reported of Ayishah bint Talhah, Mus'ab married her and
went in to her.  And presently Izzah invited Ayishah and the
women of the tribe Kuraysh to her house, when Ayishah sang these
two couplets with Mus'ab standing by,

     "And the lips of girls, that are perfume sweet; *
          So nice to kiss when with smiles they greet:
     Yet ne'er tasted I them, but in thought of him; *
          And by thought the Ruler rules worldly seat."

The night of Mus'ab's going in unto her, he departed not from
her, till after seven bouts; and on the morrow, a freewoman of
his met him and said to him, "May I be thy sacrifice!  Thou art
perfect, even in this."  And a certain woman said, "I was with
Ayishah, when her husband came in to her, and she lusted for him;
so he fell upon her and she snarked and snorted and made use of
all wonder of movements and marvellous new inventions, and I the
while within hearing.  So, when he came out from her, I said to
her, ‘How canst thou do thus with thy rank and nobility and
condition, and I in thy house?'  Quoth she, ‘Verily a woman
should bring her husband all of which she is mistress, by way of
excitement and rare buckings and wrigglings and
motitations.[FN#113]  What dislikest thou of this?'  And I
answered ‘I would have this by nights.'  Rejoined she, ‘Thus is
it by day and by night I do more than this; for when he seeth me,
desire stirreth him up and he falleth in heat; so he putteth it
out to me and I obey him, and it is as thou seest.'"  And there
also hath reached me an account of



                ABU AL-ASWAD AND HIS SLAVE-GIRL



Abu al-Aswad bought a native-born slave-girl, who was blind of an
eye, and she pleased him; but his people decried her to him;
whereat he wondered and, turning the palms of his hands
upwards,[FN#114] recited these two couplets,

     "They find me fault with her where I default ne'er find, *
          Save haply that a speck in either eye may show:
     But if her eyes have fault, of fault her form hath none, *
          Slim-built above the waist and heavily made below."

And this is also told of



            HARUN AL-RASHID AND THE TWO SLAVE-GIRLS



The Caliph Harun al-Rashid lay one night between two slave-girls,
one from Al-Medinah and the other from Cufa and the Cufite rubbed
his hands, whilst the Medinite rubbed his feet and made his
concern[FN#115] stand up.  Quoth the Cufite, "I see thou wouldst
keep the whole of the stock-in-trade to thyself; give me my share
of it."  And the other answered, "I have been told by Málik, on
the authority of Hishám ibn Orwah,[FN#116] who had it of his
(grand) father, that the Prophet said, ‘Whoso quickeneth the
dead, the dead belongeth to him and is his.'  But the Cufite took
her unawares and, pushing her away, seized it all in her own hand
and said, "Al-A'amash telleth us, on the authority of Khaysamah,
who had it of Abdallah bin Mas'ud, that the Prophet declared,
‘Game belongeth to him who taketh it, not to him who raiseth
it.'"  And this is also related of



            THE CALIPH HARUN AL-RASHID AND THE THREE
                          SLAVE-GIRLS



The Caliph Harun al-Rashid once slept with three slave-girls, a
Meccan, a Medinite and an Irakite.  The Medinah girl put her hand
to his yard and handled it, whereupon it rose and the Meccan
sprang up and drew it to herself.  Quoth the other, "What is this
unjust aggression?  A tradition was related to me by
Málik[FN#117] after Al-Zuhri, after Abdallah ibn Sálim, after
Sa'íd bin Zayd, that the Apostle of Allah (whom Allah bless and
keep!) said:  ‘Whoso enquickeneth a dead land, it is his.'  And
the Meccan answered, "It is related to us by Sufyán, from Abu
Zanád, from Al-A'araj, from Abu Horayrah, that the Apostle of
Allah said: ‘The quarry is his who catcheth it, not his who
starteth it.'"  But the Irak girl pushed them both away and
taking it to herself, said, "This is mine, till your contention
be decided."  And they tell a tale of



                    THE MILLER AND HIS WIFE



There was a miller, who had an ass to turn his mill; and he was
married to a wicked wife, whom he loved, while she hated him
because she was sweet upon a neighbour, who misliked her and held
aloof from her.  One night, the miller saw, in his sleep, one who
said to him, "Dig in such a spot of the ass's round in the mill,
and thou shalt find a hoard."  When he awoke, he told his wife
the vision and bade her keep the secret; but she told her
neighbour,--And Shahrazad perceived the dawn of day and ceased to
say her permitted say.

     When it was the Three hundred and Eighty-eighth Night

She said, It hath reached me, O auspicious King, that the
miller's wife told the secret to the neighbour whom she loved,
thinking to win his favour; and he agreed with her to come to her
by night.  So he came and they dug in the mill and found the
treasure and took it forth.  Then he asked her, "How shall we do
with this?" and she answered; "We will divide it into two halves
and will share it equally between us, and do thou leave thy wife
and I will cast about to rid me of my husband.  Then shalt thou
marry me and, when we are conjoined, we will join the two halves
of the treasure one to other, and all will be in our hands."
Quoth he, "I fear lest Satan seduce thee and thou take some other
man other than myself; for gold in the house is like the sun in
the world.  I reck, therefore, it were right that the money be
all in my hands, so thou give thy whole mind to getting free of
thy husband and coming to me."  Quoth she, "I fear even as thou
fearest, nor will I yield up my part to thee; for it was I
directed thee to it."  When he heard this, greed of gain prompted
him to kill her; so he slew her and threw her body into the empty
hoard-hole; but day overtook him and hindered him from covering
it up; he therefore took the money and went his way.  Now after a
while the miller awoke and, missing his wife, went into the mill,
where he fastened the ass to the beam and shouted to it.  It went
on a little, then stopped; whereupon he beat it grievously; but
the more he bashed it, the more it drew back; for it was
affrighted at the dead woman and could not go forward.  Thereupon
the Miller, unknowing what hindered the donkey, took out a knife
and goaded it again and again, but still it would not budge.
Then he was wroth with it, knowing not the cause of its
obstinacy, and drove the knife into its flanks, and it fell down
dead.  But when the sun rose, he saw his donkey lying dead and
likewise his wife in the place of the treasure, and great was his
rage and sore his wrath for the loss of his hoard and the death
of his wife and his ass.  All this came of his letting his wife
into his secret and not keeping it to himself.[FN#118]  And I
have heard this tale of



                 THE SIMPLETON AND THE SHARPER



A certain simpleton was once walking along, haling his ass after
him by the halter, when a pair of sharpers saw him and one said
to his fellow, "I will take that ass from yonder wight."  Asked
the other, "How wilt thou do that?"  "Follow me and I will show
thee how," answered the first.  So the cony-catcher went up to
the ass and, loosing it from the halter, gave the beast to his
fellow; then he haltered his own head and followed Tom Fool till
he knew the other had got clean off with the ass, when he stood
still.  The oaf haled at the halter, but the rascal stirred not;
so he turned and seeing the halter on a man's neck, said to him,
"What art thou?"  Quoth the sharper, "I am thine ass and my story
is a wonderous one and ‘tis this.  Know that I have a pious old
mother and come in to her one day, drunk; and she said to me: ‘O
my son, repent to the Almighty of these thy transgressions.'  But
I took my staff and beat her, whereupon she cursed me and Allah
changed me into an ass and caused me fall into thy hands, where I
have remained till this moment.  However, to-day, my mother
called me to mind and her heart yearned towards me; so she prayed
for me and the Lord restored me to my former shape amongst the
sons of Adam."  Cried the silly one, "There is no Majesty and
there is no Might save in Allah, the Glorious, the Great!  Allah
upon thee, O my brother, acquit me of what I have done with thee
in the way of riding and so forth."  Then he let the cony-catcher
go and returned home, drunken with chagrin and concern as with
wine.  His wife asked him, "What aileth thee and where is the
donkey?"; and he answered, "Thou knowest not what was this ass;
but I will tell thee."  So he told her the story, and she
exclaimed, "Alack and alas for the punishment we shall receive
from Almighty Allah!  How could we have used a man as a beast of
burden, all this while?  And she gave alms by way of atonement
and prayed pardon of Heaven.[FN#119]  Then the man abode awhile
at home, idle and feckless, till she said to him, "How long wilt
thou sit at home doing naught?  Go to the market and buy us an
ass and ply thy work with it."  Accordingly, he went to the
market and stopped by the ass-stand, where behold, he saw his own
ass for sale.  So he went up to it and clapping his mouth to its
ear, said to it, "Woe to thee, thou ne'er-do-well!  Doubtless
thou hast been getting drunk again and beating thy mother!  But,
by Allah, I will never buy thee more."[FN#120]  and he left it
and went away.  And they tell a tale concerning



            THE KAZI ABU YUSUF WITH HARUN AL-RASHID
                       AND QUEEN ZUBAYDAH



The Caliph Harun al-Rashid went up one noon-tide to his couch, to
lie down; and mounting, found upon the bed-clothes semen freshly
emitted; whereat he was startled and troubled with sore trouble.
So he called the Lady Zubaydah and said to her, "What is that
spilt on the bed?"  She looked at it and replied, "O Commander of
the Faithful, it is semen."  Quoth he, "Tell me truly what this
meaneth or I will lay violent hands on thee forthright."  Quoth
she, "By Allah, O Commander of the Faithful, indeed I know not
how it came there and I am guiltless of that whereof you
suspectest me."  So he sent for the Kazi Abú Yúsuf and acquainted
him of the case.  The Judge raised his eyes to the ceiling and,
seeing a crack therein, said to the Caliph, "O Commander of the
Faithful, in very sooth the bat hath seed like that of a
man,[FN#121] and this is bat's semen."  Then he called for a
spear and thrust it into the crevice, whereupon down fell the
bat.  In this manner the Caliph's suspicions were dispelled,--And
Shahrazad perceived the dawn of day and ceased saying her
permitted say.

      When it was the Three hundred and Eighty-ninth Night

She said, It hath reached me, O auspicious King, that when the
Kazi Abu Yusuf took the spear and thrust it into the crevice,
down fell the bat, and thus the Caliph's suspicions were
dispelled and the innocence of Zubaydah was made manifest;
whereat she gave loud and liberal vent to her joy and promised
Abu Yusuf a magnificent reward.  Now there were with her certain
delicious fruits, out of their season, and she knew of others in
the garden; so she asked Abu Yusuf, "O Imam of the Faith, which
wouldst thou rather have of the two kinds of fruits, those that
are here or those that are not here?"  And he answered, "Our code
forbiddeth us to pronounce judgement on the absent; whenas they
are present, we will give our decision."  So she let bring the
two kinds of fruits before him; and he ate of both.  Quoth she,
"What is the difference between them?" and quoth he, "As often as
I think to praise one kind, the adversary putteth in its claim."
The Caliph laughed at his answer[FN#122] and made him a rich
present; and Zubaydah also gave him what she had promised him,
and he went away, rejoicing.  See, then the virtues of this Imám
and how his hands were manifest the truth and the innocence of
the Lady Zubaydah.  And amongst other stories is that of



          THE CALIPH AL-HAKIM[FN#123] AND THE MERCHANT



The Caliph Al-Hákim bi-Amri'llah was riding out in state
procession one day, when he passed along a garden, wherein he saw
a man, surrounded by negro-slaves and eunuchs.  He asked him for
a draught of water, and the man gave him to drink, saying,
"Belike, the Commander of the Faithful will honour me by
alighting in this my garden."  So the Caliph dismounted and with
his suite entered the garden; whereupon the said man brought out
to them an hundred rugs and an hundred leather mats and an
hundred cushions; and set before them an hundred dishes of
fruits, an hundred bowls of sweetmeats and an hundred jars of
sugared sherbets; at which the Caliph marvelled with much amaze
and said to his host, "O man, verily this thy case is wondrous:
didst thou know of our coming and make this preparation for us?"
He replied, "No by Allah, O Commander of the Faithful, I knew not
of thy coming and I am a merchant of the rest of thy subjects;
but I have an hundred concubines; so, when the Commander of the
Faithful honoured me by alighting with me, I sent to each of
them, bidding her send me her morning-meal in the garden.  So
they sent me each of her furniture and the surplus of her meat
and drink: and every day each sendeth me a dish of meat and
another of cooling marinades, also a platter of fruits and a bowl
of sweetmeats and a jar of sherbet.  This is my noon-day dinner,
nor have I added aught thereto for thee."  Then the Commander of
the Faithful, Al-Hakim bi-Amri'llah prostrated himself in
thanksgiving to the Almighty (extolled and exalted be His name!)
and said, "Praise be Allah, who hath been so bountiful to one of
our lieges, that he entertaineth the Caliph and his host, without
making ready for them; nay, he feedeth them with the surplusage
of his day's provision!"  Then he sent for all the dirhams in the
treasury, that had been struck that year (and they were in number
three thousand and seven hundred thousand); nor did he mount
until the money came, when he gave it to the merchant, saying,
"Use this as thy state may require; and thy generosity deserveth
more than this."  Then he took horse and rode away.  And I have
heard a story concerning



             KING KISRA ANUSHIRWAN[FN#124] AND THE
                         VILLAGE DAMSEL



The Just King, Kisrá Anúshirwán, one day rode forth to the chase
and, in pursuit of a deer, became separated from his suite.
Presently, he caught sight of a hamlet near hand and being sore
athirst, he made for it and presenting himself at the door of a
house that lay by the wayside, asked for a draught of water.  So
a damsel came out and looked at him; then, going back into the
house, pressed the juice from a single sugar-cane into a bowl and
mixed it with water; after which she strewed on the top some
scented stuff, as it were dust, and carried it tot he King.
Thereupon he seeing in it what resembled dust, drank it, little
by little, till he came to the end; when said he to her, "O
damsel, the drink is good, and how sweet it had been but for this
dust in it that troubleth it."  Answered she, "O guest, I put in
that powder for a purpose;" and he asked, "And why didst thou
thus?"; so she replied, "I saw thee exceedingly thirsty and
feared that thou wouldst drain the whole at one draught and that
this would thee mischief; and but for this dust that troubled the
drink so hadst thou done."  The Just King wondered at her words,
knowing that they came of her wit and good sense, and said to
her, "From how many sugar canes didst thou express this draught?"
"One," answered she; whereat Anushirwan marvelled and, calling
for the register of the village taxes, saw that its assessment
was but little and bethought him to increase it, on his return to
his palace, saying in himself, "A village where they get this
much juice out of one sugar-cane, why is it so lightly taxed?"
He then left the village and pursued his chase; and, as he came
back at the end of the day, he passed alone by the same door and
called again for drink; whereupon the same damsel came out and,
knowing him at a look, went in to fetch him water.  It was some
time before she returned and Anushirwan wondered thereat and said
to her, "Why hast thou tarried?"--And Shahrazad perceived the
dawn of day and ceased to say her permitted say.

       When it was the Three hundred and Ninetieth Night

She said, It hath reached me, O auspicious King, that when
Anushirwan hurried the damsel and asked her, "Why hast thou
tarried?" she answered, "Because a single sugar-cane gave not
enough for thy need; so I pressed three; but they yielded not to
much as one did before."  Rejoined he, "What is the cause of
that?"; and she replied, "The cause of it is that when the
Sultan's[FN#125] mind is changed against a folk, their prosperity
ceaseth and their good waxeth less."  So Anushirwan laughed and
dismissed from his mind that which he had purposed against the
villagers.  Moreover, he took the damsel to wife then and there,
being pleased with her much wit and acuteness and the excellence
of her speech.  And they tell another tale of the



           WATER-CARRIER[FN#126] AND THE GOLDSMITH'S
                              WIFE



There was once, in the city of Bokhara, a water-carrier, who used
to carry water to the house of a goldsmith and had done this
thirty years.  Now that goldsmith had a wife of exceeding beauty
and loveliness, brilliancy and perfect grace; and she was withal
renowned for piety, chastity and modesty.  One day the water-
carrier came, as of custom, and poured the water into the
cisterns.  Now the woman was standing in the midst of the court;
so he went close up to her and taking her hand, stroked it and
pressed it, then went away and left her.  When her husband came
home from the bazar, she said to him, "I would have thee tell me
what thing thou hast done in the market this day, to anger
Almighty Allah." Quoth he, "I have done nothing to offend the
Lord."  "Nay," rejoined she, "but, by Allah, thou hast indeed
done something to anger Him; and unless thou tell me the whole
truth, I will not abide in thy house, and thou shalt not see me,
nor will I see thee."  So he confessed, "I will tell thee the
truth of what I did this day.  It so chanced that, as I was
sitting in my shop, as of wont, a woman came up to me and bade me
make her a bracelet of gold.  Then she went away and I wrought
her a bracelet and laid it aside.  But when she returned and I
brought her out the bracelet, she put forth her hand and I
clasped the bracelet on her wrist; and I wondered at the
whiteness of her hand and the beauty of her wrist, which would
captivate any beholder; and I recalled what the poet saith,

     ‘Her fore-arms, dight with their bangles, show *
          Like fire ablaze on the waves a-flow;
     As by purest gold were the water girt, *
          And belted around by a living lowe.'

So I took her hand and pressed it and squeezed it."  Said the
woman, "Great God!  Why didst thou this ill thing?  Know that the
water-carrier, who hath come to our house these thirty years, nor
sawst thou ever any treason in him took my hand this day and
pressed and squeezed it."  Said her husband, "O woman, let us
crave pardon of Allah!  Verily, I repent of what I did, and do
thou ask forgiveness of the Lord for me."  She cried, "Allah
pardon me and thee, and receive us into his holy keeping."--And
Shahrazad perceived the dawn of day and ceased saying her
permitted say.

     When it was the Three hundred and Ninety-first Night,

She said, It hath reached me, O auspicious King, that the
goldsmith's wife cried out, "Allah pardon me and thee, and
receive us into his holy keeping!"  And on the next day, the
water-carrier came in to the jeweller's wife and, throwing
himself at her feet, grovelled in the dust and besought pardon of
her, saying, "O my lady, acquit me of that which Satan deluded me
to do; for it was he that seduced me and led me astray."  She
answered, "Go thy ways, the sin was not in thee, but in my
husband, for that he did what he did in his shop, and Allah hath
retaliated upon him in this world."  And it related that the
goldsmith, when his wife told him how the water-carrier had used
her, said, "Tit for tat, and blow for blow!; had I done more the
water-carrier had done more";--which became a current byword
among the folk.  Therefore it behoveth a wife to be both outward
and inward with her husband; contenting herself with little from
him, if he cannot give her much, and taking pattern by Ayishah
the Truthful and Fatimah the virgin mother (Allah Almighty accept
of them the twain!), that she may be of the company of the
righteous ancestry.[FN#127]  And I have heard the following tale
of



              KHUSRAU AND SHIRIN AND THE FISHERMAN



King Khusrau[FN#128] Shahinshah of Persia loved fish; and one
day, as he sat in his saloon, he and Shirin his wife, there came
a fisherman, with a great fish, and he laid it before the King,
who was pleased and ordered the man four thousand
dirhams.[FN#129]  Thereupon Shirin said to the King, "Thou hast
done ill."  Asked he, "And why?", and she answered, "Because if,
after this, though give one of thy courtiers a like sum, he will
disdain it and say, ‘He hath but given me the like of what he
gave the fisherman.'  And if thou give him less, the same will
say, ‘He despiseth me and giveth me less than he gave the
fisherman.'"  Rejoined Khusrau, "Thou art right, but it would
dishonour a king to go back on his gift; and the thing is done."
Quoth Shirin, "If thou wilt, I will contrive thee a means to get
it back from him."  Quoth he, "How so?"; and she said, "Call
back, if thou so please, the fisherman and ask him if the fish be
male or female.  If he say, ‘Male,' say thou, ‘We want a female,'
and if he say, ‘Female,' say, ‘We want a male.'"  So the King
sent for the fisherman, who was a man of wit and astuteness, and
said to him, "Is this fish male or female?" whereupon the
fisherman kissed the ground and answered, "This fish is an
hermaphrodite,[FN#130] neither male nor female."  Khusrau laughed
at his clever reply and ordered him other four thousand dirhams.
So the fisherman went to the treasurer and, taking his eight
thousand dirhams, put them in a sack he had with him.  Then,
throwing it over his shoulder, he was going away, when he dropped
a dirham; so he laid the bag off his back and stooped down to
pick it up.  Now the King and Shirin were looking on, and the
Queen said, "O King, didst thou note the meanness of the man, in
that he must needs stoop down to pick up the one dirham, and
could not bring himself to leave it for any of the King's
servants?"  When the King heard these words, he was exceeding
wroth with the fisherman and said, "Thou art right, O Shirin!"
So he called the man back and said to him, "Thou low-minded
carle!  Thou art no man!  How couldst thou put the bag with all
this money off thy back and bend thee groundwards to pick up the
one dirham and grudge to leave it where it fell?"  Thereupon the
fisherman kissed the earth before him and answered, "May Allah
prolong the King's life!  Indeed, I did not pick up the dirham
off the ground because of its value in my eyes; but I raised it
off the earth because on one of its faces is the likeness of the
King and on the other his name; and I feared lest any should
unwittingly set foot upon it, thus dishonouring the name and
presentment of the King, and I be blamed for this offence."  The
King wondered at his words and approved of his wit and
shrewdness, and ordered him yet another four thousand dirhams.
Moreover, he bade cry abroad in his kingdom, saying, "It behoveth
none to be guided by women's counsel; for whoso followeth their
advice, loseth, with his one dirham, other twain."[FN#131]  And
here is the tale they tell of



             YAHYA BIN KHALID THE BARMECIDE AND THE
                            POOR MAN



Yahya bin Khálid the Barmecide was returning home, one day, from
the Caliph's palace, when he saw, at the gate of his mansion, a
man who rose as he drew near and saluted him, saying, "O Yahya, I
am in sore need of that which is in they hand, and I make Allah
my intermediary with thee."  So Yahya caused a place to be set
aside for him in his house and bade his treasurer carry him a
thousand dirhams every day and ordered that his diet be of the
choicest of his own meat.  The man abode in this case a whole
month, at the end of which time, having received in all thirty
thousand dirhams and fearing lest Yahya should take the money
from him, because of the greatness of the sum, he departed by
stealth.--And Shahrazad perceived the dawn of day and ceased to
say her permitted say.

     When it was the Three Hundred and Ninety-second Night,

She said, It hath reached me, O auspicious King, that the man,
taking with him the money, departed by stealth.  But when they
told Yahya of this, he said, "By Allah, though he had tarried
with me to the end of his days, yet had I not stinted him of my
largesse nor cut off from him the bounties of my hospitality!"
For, indeed, the excellences of the Barmecides were past count
nor can their virtues be committed to description, especially
those of Yahya bin Khalid, for he was an ocean[FN#132] of noble
qualities, even as saith the poet of him,

     "I asked of Bounty, ‘Art thou free?'  Quoth she, *
          ‘No, I am slave to Yahyá Khálid-son!'
     ‘Boughten?' asked I.  ‘Allah forfend,' quoth she, *
          ‘By heirship, sire to sire's transmission!'"

And the following is related of



              MOHAMMED AL-AMIN AND THE SLAVE-GIRL



Ja'afar bin Musá al-Hádi[FN#133] once had a slave-girl, a lutist,
called Al-Badr al-Kabír, than whom there was not in her time a
fairer of face nor shapelier of shape nor a more elegant of
manners nor a more accomplished in the art of singing and
striking the strings; she was indeed perfect in beauty and
extreme in every charm.  Now Mohammed al-Amín,[FN#134] son of
Zubaydah, heard of her and was urgent with Ja'afar to sell her to
him; but he replied, "Thou knowest it beseemeth not one of my
rank to sell slave-girls nor set prices on concubines; but were
she not a rearling I would send her to thee, as a gift, not
grudge her to thee."  And Mohammed al-Amin, some days after this
went to Ja'afar's house, to make merry; and the host set before
him that which it behoveth to set before true friends and bade
the damsel Al-Badr al-Kabir sing to him and gladden him.  So she
tuned the lute and sang with a ravishing melody; whilst Mohammed
al-Amin fell to drinking and jollity and bade the cupbearers ply
Ja'afar with much wine, till they made him drunken, when he took
the damsel and carried her to his own house, but laid not a
finger on her.  And when the morrow dawned he bade invite
Ja'afar; and when he came, he set wine before him and made the
girl sing to him, from behind the curtain.  Ja'afar knew her
voice and was angered at this, but, of the nobleness of his
nature and the magnanimity of his mind he showed no change.  Now
when the carousal was at an end, Al-Amin commanded one of his
servants to fill the boat, wherein Ja'afar had come, with dirhams
and dinars and all manner of jewels and jacinths and rich raiment
and goods galore.  So he laid therein a thousand myriads of money
and a thousand fine pearls, each worth twenty thousand dirhams;
nor did he give over loading the barge with all manner of things
precious and rare, till the boatmen cried out for help, saying,
"The boat can't hold any more;" whereupon he bade them carry all
this to Ja'afar's palace.  Such are the exploits of the
magnanimous, Allah have mercy on them!  And a tale is related of



           THE SONS OF YAHYA BIN KHALID AND SA'ID BIN
                        SALIM AL-BAHILI



Quoth Sa'íd bin Sálim al'Báhilí,[FN#135] I was once in very
narrow case, during the days of Harun al-Rashid, and debts
accumulated upon me, burdening my back, and these I had no means
of discharging.  I was at my wits' end what to do, for my doors
were blocking up with creditors and I was without cease
importuned for payment by claimants, who dunned me in crowds till
at last I was sore perplexed and troubled.  So I betook myself to
Abdallah bin Málik al-Khuza'í[FN#136] and besought him to extend
the hand of aid with his judgement and direct me of his good
counsel to the door of relief; and he said, ‘None can save thee
from this thy strait and sorrowful state save the Barmecides.'
Quoth I, ‘Who can brook their pride and put up patiently with
their arrogant pretensions?' and quoth he, ‘Thou wilt put up with
all this for the bettering of thy case.'"--And Shahrazad
perceived the dawn of day and ceased to say her permitted say.

      When it was the Three Hundred and Ninety-third Night

She said, It hath reached me, O auspicious King, that Abdallah
ibn Malik al-Khuza'i said to Sa'id bin Salim, "Thou wilt put up
with all this for the bettering of thy case."  "So I left him
suddenly (continued Sa'id) and went straight to Al-Fazl and
Ja'afar, sons of Yahyá bin Khálid, to whom I related my
circumstances; whereto they replied, ‘Allah give thee His aid,
and render thee by His bounties independent of His creatures and
vouchsafe thee abundant weal and bestow on thee what shall
suffice thee, without the need of any but Himself; for whatso He
willeth that He can, and He is gracious with His servants and
knoweth their wants.'  So I went out from the twain and returned
to Abdallah, with straitened breast and mind perplexed and heavy
of heart, and repeated to him what they had said.  Quoth he,
‘Thou wouldst do well to abide with us this day, that we may see
what Allah Almighty will decree.'  So I sat with him awhile, when
lo! up came my servant, who said to me, ‘O my lord, there are at
our door many laden mules and with them a man, who says he is the
agent of Al-Fazl and Ja'afar bin Yahya.'  Quoth Abdallah, ‘I
trust that relief is come to thee: rise up and go see what is the
matter.'  So I left him and, hastening to my house, found at the
door a man who gave me a note wherein was written the following:
‘After thou hadst been with us and we heard thy case, we betook
ourselves to the Caliph and informed him that ill condition had
reduced thee to the humiliation of begging; where upon he ordered
us to supply thee with a thousand thousand dirhams from the
Treasury.  We represented to him: ‘The debtor will spend this
money in paying off creditors and wiping off debt; whence then
shall he provide for his subsistence?  So he ordered thee other
three hundred thousand, and each of us hath also sent thee, of
his proper wealth, a thousand thousand dirhams: so that thou hast
now three thousand thousand and three hundred thousand dirhams
wherewithal to order and amend thine estate.'"  See, then, the
munificence of these magnificos: Almighty Allah have mercy on
them!  And a tale is told of



             THE WOMAN'S TRICK AGAINST HER HUSBAND



A man brought his wife a fish one Friday and, bidding her to cook
it against the end of the congregational prayers, went out to his
craft and business.  Meanwhile in came her friend who bade her to
a wedding at his house; so she agreed and, laying the fish in a
jar of water, went off with him and was absent a whole week till
the Friday following;[FN#137] whilst her husband sought her from
house to house and enquired after her; but none could give him
any tidings of her.  Now on the next Friday she came home and he
fell foul of her; but she brought out to him the fish alive from
the jar and assembled the folk against him and told them her
tale.--And Shahrazad perceived the dawn of day and ceased to say
her permitted say.

     When it was the Three Hundred and Ninety-fourth Night

She said, It hath reached me, O auspicious King, that the woman
brought out the fish alive from the water-jar and assembled the
folk against her husband, and told them her tale.  He also told
his; but they credited him not and said, "It cannot be that the
fish should have remained alive all this while."  So they proved
him mad and imprisoned him and mocked at him, where upon he shed
tears in floods and recited these two couplets,

     "Old hag, of high degree in filthy life, *
          Whose face her monstrous lewdness witnesses.
     When menstuous she bawds; when clean she whores; *
          And all her time bawd or adulteress is."

And a tale is related of the



              THE DEVOUT WOMAN AND THE TWO WICKED
                         ELDERS[FN#138]



There was in times of yore and in ages long gone before, a
virtuous woman among the children of Israel, who was pious and
devout and used every day to go out to the place of prayer, first
entering a garden, which adjoined thereto, and there making the
minor ablution.  Now there were in this garden two old men, its
keepers, and both Shaykhs fell in love with her and sought her
favours; but she refused, whereupon said they, "Unless thou yield
thy body to us, we will bear witness against thee of
fornication."  Quoth she, "Allah will preserve me from your
frowardness!"  Then they opened the garden-gate and cried out,
and the folk came to them from all places, saying "What aileth
you?"  Quoth they, "We found this damsel in company with a youth
who was doing lewdness with her; but he escaped from our hands."
Now it was the wont of the people in those days to expose
adulterer and adulteress to public reproach for three days, and
after stone them.  So they cried her name in the public streets
for three days, while the two elders came up to her daily and,
laying their hands on her head, said, "Praised be Allah who hath
sent down on thee His righteous indignation!"  Now on the fourth
day, when they bore her away to stone her, they were followed by
a lad named Daniel, who was then only twelve years old, and this
was to be the first of his miracles (upon our Prophet and upon
him the blessing and peace!).  And he ceased not following them
to the place of execution, till he came up with them and said to
them, "Hasten not to stone her, till I judge between them."  So
they set him a chair and he sat down and summoned the old men
separately.  (Now he was the first ever separated witnesses.)
Then said he to the first, "What sawest thou?"[FN#139]  So he
repeated to him his story, and Daniel asked, "In what part of the
garden did this befal?" and he answered, "On the eastern side,
under a pear-tree."  Then he called the other old man and asked
him the same question, and he replied, "On the western side of
the garden, under an apple-tree."  Meanwhile the damsel stood by,
with her hands and eyes raised heavenwards, imploring the Lord
for deliverance.  Then Allah Almighty sent down His blasting
leven-fire upon the elders and consumed them, and on this wise
the Lord made manifest the innocence of the damsel.  Such was the
first of the miracles of the Prophet Daniel, on whom be blessing
and peace!  And they relate a tale of



            JA'AFAR THE BARMECIDE AND THE OLD BADAWL



The Commander of the Faithful, Harun al-Rashid, went out one day,
with Abu Ya'Kúb the cup-companion[FN#140] and Ja'afar the
Barmecide and Abu Nowas, into the desert, where they fell in with
an old man, propt against his ass.  The Caliph bade Ja'afar learn
of him whence he came; so he asked him, "Whence comest thou?" and
he answered, "From Bassorah."--And Shahrazad perceived the dawn
of day and ceased to say her permitted say.

     When it was the Three Hundred and Ninety-fifth Night,

She said, it hath reached me, O auspicious King, that when
Ja'afar asked the man, "Whence comest thou?"; he answered "From
Bassorah."  Quoth Ja'afar, "And whither goest thou?"  Quoth the
other, "To Baghdad."  Then Ja'afar enquired "And what wilt thou
do there?" and the old man replied, "I go to seek medicine for my
eye."  Said the Caliph, "O Ja'afar, make thou sport with him,"
and answered Ja'afar, "I shall hear what I shall exceedingly
mislike."[FN#141]  But Al-Rashid rejoined, "I charge thee on my
authority, jest with him."  Thereupon Ja'afar said to the Badawi,
"If I prescribe thee a medicine that shall profit thee, what wilt
thou give me in return?"  Quoth the other, "Allah Almighty will
requite the kindness with what is better for thee than any
requital of mine."  Continued Ja'afar, "Now lend me an ear and I
will give thee a prescription, which I have given to none but
thee."  "What is that?" asked the Badawi; and Ja'afar answered,
"Take three ounces of wind-breaths and the like of sunbeams and
the same of moonshine and as much of lamp-light; mix them well
together and let them lie in the wind three months.  Then place
them three months in a mortar without a bottom and pound them to
a fine powder and after trituration set them in a cleft platter,
and let it stand in the wind other three months; after which use
of this medicine three drachms every night in thy sleep, and,
Inshallah! thou shalt be healed and whole."  Now when the Badawi
heard this, he stretched himself out to full length on the
donkey's back and let fly a terrible loud fart[FN#142] and said
to Ja'afar, "Take this fart in payment of thy prescription.  When
I have followed it, if Allah grant me recovery, I will give thee
a slave-girl, who shall serve thee in they lifetime a service,
wherewith Allah shall cut short thy term; and when thou diest and
the Lord hurrieth thy soul to hell-fire, she shall blacken thy
face with her skite, of her mourning for thee, and shall keen and
beat her face, saying ‘O frosty-beard, what a fool thou
wast?'"[FN#143]  thereupon Harun al-Rashid laughed till he fell
backward, and ordered the Badawi three thousand silver pieces.
And a tale is told of



             THE CALIPH OMAR BIN AL-KHATTAB AND THE
                          YOUNG BADAWI



The Sharif Husayn bin Rayyán relateth that the Caliph Omar bin
Al-Khattáb was sitting one day judging the folk and doing justice
between his subjects, attended by the best and wisest of his
counsellors, when there came up to him a youth comely and cleanly
attired, upon whom two very handsome youths had laid hold and
were haling by the collar till they set him in the presence.
Whereupon the Commander of the Faithful, Omar, looked at him and
them and bade them loose him; then, calling him near to himself,
asked the twain, "What is your case with him?"  They answered, "O
Prince of True Believers, we are two brothers by one mother and
as followers of verity known are we.  We had a father, a very old
man of good counsel, honoured by the tribes, sound of baseness
renowned for goodliness, who reared us tenderly in childhood, and
loaded us with favours in manhood;"--And Shahrazad perceived the
dawn of day and ceased to say her permitted say.

      When it was the Three Hundred and Ninety-sixth Night

She said, It hath reached me, O auspicious King, that the two
youths said to the Commander of the Faithful, Omar son of Al-
Khattab, "Our father was a man honoured by the tribes, sound of
baseness and renowned for goodliness, who reared us delicately in
childhood and loaded us with favours in manhood; in fine, a sea
of noble and illustrious qualities, worthy of the poet's praise,

     ‘Is Aub's-Sakr of Shaybán[FN#144]?' they asked; *
          Quoth I, ‘Nay, by my life, of him's Shaybán:
     How many a sire rose high by a noble son, *
          As Allah's prophet glorified Adnan!'[FN#145]

Now he went forth this day to his garden, to refresh himself
amongst its trees and pluck the ripe fruits, when this young man
slew him wrongously and swerved from the road of righteousness;
wherefore we demand of thee the retribution of his crime and call
upon thee to pass judgement upon him, according to the
commandment of Allah."  Then Omar cast a terrible look at the
accused youth and said to him, "Verily thou hearest the complaint
these two young men prefer; what hast thou in reply to aver?"
But he was brave of heart and bold of speech, having doffed the
robe of pusillanimity and put off the garb of cowardry; so he
smiled and spake in the most eloquent and elegant words; and,
after paying the usual ceremonial compliments to the Caliph,
said, ""By Allah, O Commander of the Faithful, I have indeed
given ear to their complaint, and they have told the truth in
that which they tell, so far as they have set out what befel; and
the commandment of Allah is a decreed decree.[FN#146]  but I will
forthright state my case between they hands, and it is for thee
to give commands.  Know then, O Prince of the Faithful, that I am
a very Arab of the Arabies,[FN#147] the noblest of those that are
beneath the skies.  I grew up in the dwellings of the wold and
fell, till evil times my tribe befel, when I came to the
outskirts of this town, with my family and whatso goods I own:
and, as I went along one of the paths leading to its gardens,
orchards and garths, with my she-camels highly esteemed and by me
most precious deemed, and midst them a stallion of noble blood
and shape right good, a plenteous getter of brood, by whom the
females abundantly bore and who walked among them as though a
kingly crown he wore, one of the she-camels broke away; and,
running to the garden of these young men's father, where the
trees showed above the wall, put forth her lips and began to feed
as in stall.  I ran to her, to drive her away, when behold, there
appeared, at a breach of the wall, an old man and grey, whose
eyes sparkled with angry ray, holding in his right a stone to
throw and swaying to and fro, with a swing like a lion ready for
a spring.  He cast the stone at my stallion, and it killed him
for it struck a vital part.  When I saw the stallion drop dead
beside me, I felt live coals of anger kindled in my heart; so I
took up the very same stone and throwing it at the old man, it
was the cause of his bane and ban: thus his own wrongful act
returned to him anew, and the man was slain of that wherewith he
slew.  When the stone struck him, he cried out with a great cry
and shrieked out a terrible shriek, whereupon I hastened from the
spot; but these two young men hurried after me and laid hands on
me and before thee carried me."  Quoth Omar (Almighty Allah
accept of him!), "Thou hast confessed what thou committedest, and
of acquittal there is no possible occasion; for urgent is the law
of retaliation and they cried for mercy but it was not a time to
escape."[FN#148]  the youth answered, "I hear and obey the
judgement of the Imam, and I consent to all required by the law
of Al-Islam; but I have a young brother, whose old father, before
his decease, appointed to him wealth in great store and gold
galore, and committed his affair to me before Allah, saying: ‘I
give this into thy hand for thy brother; keep it for him with all
thy might.'  So I took the money and buried it; nor doth any know
of it but I.  Now, if thou adjudge me to be justiced forthright,
the money will lost and thou shalt be the cause of its loss;
wherefore the child will sue thee for his due on the day when the
Creator shall judge between His creatures.  But, if thou wilt
grant me three days' delay, I will appoint some guardian to
administer the affairs of the boy and return to answer my debt;
and I have one who will be my surety for the fulfillment of this
my promise."  So the Commander of the Faithful bowed his head
awhile, then raised it and looking round upon those present,
said, "Who will stand surety by me for his return to this place?"
And the youth looked at the faces of those who were in company
and pointing to Abu Zarr,[FN#149] in preference to all present,
said, "This man shall answer for me and be my bail."--And
Shahrazad perceived the dawn of day and ceased saying her
permitted say.

    When it was the Three Hundred and Ninety-seventh Night,

She said, It hath reached me, O auspicious King, that when the
youth pointed to Abu Zarr and said, "This man shall answer for me
and be my bail," Omar (Allah accept of him!) said, O Abu Zarr,
dost thou hear these words and wilt thou be surety to me for the
return of this youth?"  He answered, "Yes, O Commander of the
Faithful, I will be surety for him for three days."  So the
Caliph accepted his guarantee and let the young man go.  Now when
the appointed time passed and the days of grace were nearly or
quite at end yet the youth came not, the Caliph took seat in his
council, with the Companions surrounding him, like the
constellations about the moon, Abu Zarr and the plaintiffs being
also present; and the avengers said, "Where is the defendant, O
Abu Zarr, and how shall he return, having once fled?   But we
will not stir from our places till thou bring him to us, that we
may take of him our blood revenge."  Replied Abu Zarr, "By the
truth of the All-Wise King, if the three days of grace expire and
the young man returneth not, I will fulfill my warranty and
surrender my person to the Imam;" and added Omar (whom Allah
accept!), "By the Lord, if the young man appear not, I will
assuredly execute on Abu Zarr that which is prescribed by the law
of Al-Islam!"[FN#150]  thereupon the eyes of the bystanders ran
over with tears; those who looked on groaned aloud and great was
the clamour.  Then the chiefs of the Companions urged the
plaintiffs to accept the blood-wit and deserve the thanks of the
folk; but they both refused and would accept nothing save the
talion.  However, as the folk were swaying to and fro like waves
and loudly bemoaning Abu Zarr, behold, up came the young Badawi;
and, standing before the Imam, saluted him right courteously
(with sweat-beaded face and shining with the crescent's grace)
and said to him, "I have given the lad in charge to his mother's
brothers and have made them acquainted with all that pertaineth
to his affairs and let them into the secrets of his monies; after
which I braved the heats of noon and have kept my word as a free-
born man."  Thereupon the folk marvelled, seeing his good faith
and loyalty and his offering himself to death with so stout a
heart; and one said to him, "How noble a youth art thou and how
loyal to thy word of honour and thy devoir!"  Rejoined he, "Are
ye not convinced that when death presenteth itself, none can
escape from it?  And indeed, I have kept my word, that it be not
said, ‘Good faith is gone from among mankind.' " Said Abu Zarr,
"By Allah, O Commander of the Faithful, I became warrant for this
young man, without knowing to what tribe he belonged, nor had I
seen him before that day; but, when he turned away from all who
were present and singled me out, saying, ‘This man shall answer
for me and be my bail,' I thought it not right to refuse him, and
generosity forbade to disappoint his desire, there being no harm
in compliance therewith, that it be not bruited abroad,
Benevolence is gone from among mankind."  Then said the two young
men, "O Commander of the Faithful, we forgive this youth our
father's blood, seeing that he hath changed desolation into
cheerfulness; that it be not said, Humanity is gone from among
mankind."  So the Caliph rejoiced in the acquittance of the youth
and his truth and good faith; moreover, he magnified the
generosity of Abu Zarr, extolling it over all his companions, and
approved the resolve of the two young men for its benevolence,
giving them praise with thanks and applying to their case the
saying of the poet,

     "Who doth kindness to men shall be paid again; *
          Ne'er is kindness lost betwixt God and men."

Then he offered to pay them, from the Treasury, the blood-wit for
their father; but they refused, saying, "We forgave him only of
our desire unto Allah,[FN#151] the Bountiful, the Exalted; and he
who is thus intentioned followeth not his benefits with reproach
or with mischief."[FN#152]  and amongst the tales they relate is
that of



                  THE CALIPH AL-MAAMUN AND THE
                   PYRAMIDS[FN#153] OF EGYPT



It is told that the Caliph Al-Maamun, son of Harun al-Rashid,
when he entered the God-guarded city of Cairo, was minded to pull
down the Pyramids, that he might take what was therein; but, when
he went about to do this, he could not succeed, albeit his best
was done.  He expended a mint of money in the attempt,--And
Shahrazad perceived the dawn of day and ceased to say her
permitted say.

       When it was the Three Hundred Ninety-eighth Night,

She said, It hath reached me, O auspicious King, that Al-Maamun
attempting to pull down the Pyramids, expended his mint of money,
but succeeded only in opening up a small tunnel in one of them,
where in it is said he found treasure to the exact amount of the
monies he had spent in the works, neither more nor less; whereat
he marvelled and taking what he found there, desisted from his
determination.  Now the Pyramids are three, and they are one of
the Wonders of the World; nor is there on the face of earth aught
like them for height and fashion and mysteries[FN#154]; for they
are built of huge rocks, and the builders proceeded by piercing
one block of stone and setting therein upright rods of
iron[FN#155]; after which they pierced a second block of stone
and lowered it upon the first.  Then they poured melted lead upon
the clamps and set the blocks in geometrical order, till the
building was complete.  Now the height of each pyramid was an
hundred cubits, of the normal measure of the day, and it had four
faces, each three hundred cubits long from the base and thence
battering upwards to a point.  The ancients say that, in the
western Pyramid, are thirty chambers of parti-coloured syenite,
full of precious gems and treasures galore and rare images and
utensils and costly weapons which are anointed with egromantic
unguents, so that they may not rust until the day of
Resurrection.[FN#156]  Therein, also, are vessels of glass which
bend and break not, containing various kinds of compound drugs
and sympathetic waters.  In the second Pyramid are the records of
the priests, written on tablets of syenite, to each priest his
tablet, whereon are engraved the wonders of his craft and his
feats; and on the walls are the human figures like idols, working
with their hands at all manner of mechanism and seated on stepped
thrones.  Moreover, to each Pyramid there is a guardian treasurer
who keepeth watch over it and wardeth it, to all eternity,
against the ravages of time and the shifts of events; and indeed
the marvels of these Pyramids astound all who have sight and
insight.  Many are the poems that describe them, thou shalt
thereby profit no small matter, and among the rest, quoth one of
them,

     "If Kings would see their high emprize preserved, *
          ‘Twill be by tongues of monuments they laid:
     Seest not the Pyramids?  These two endure *
          Despite what change Time and Change have made."

And quoth another,

     "Look on the Pyramids, and hear the twain *
          Recount their annals of the long-gone Past:
     Could they but speak, high marvels had they told *
          Of what Time did to man from first to last."

And quoth a third,

     "My friend I prithee tell me, 'neath the sky *
          Is aught with Egypt's Pyramids can compare?
     Buildings which frighten Time, albe what dwells *
          On back of earth in fear of Time must fare:
     If on their marvels rest my sight no more, *
          Yet these I ever shall in memory bear."

And quoth a fourth,

     "Where is the man who built the Pyramids? *
          What was his tribe, what day and where his tomb?
     The monuments survive the men who built *
          Awhile, till overthrown by touch of Doom."

And men also tell a tale of



                   THE THIEF AND THE MERCHANT



There was once a thief who repented to Almighty Allah with
sincere penitence; so he opened himself a shop for the sale of
stuffs, where he continued to trade awhile. It so chanced one day
that he locked his shop and went home, and in the night there
came to the bazar an artful thief disguised in the habit of the
merchant, and pulling out keys from his sleeve, said to the
watchman of the market, "Light me this wax-candle."  The watchman
took the taper and went to light it,--And Shahrazad perceived the
dawn of day and ceased saying her permitted say.

     When it was the Three Hundred and Ninety-ninth Night,

She said, It hath reached me, O auspicious King, that the
watchman took the taper and went to light it, whilst the thief
opened the shop and lit another candle he had by him.  When the
watchman came back, he found him seated in the shop, account-
books inhand, and reckoning with his fingers; nor did he cease to
do thus till point of day, when he said to the man, "Fetch me a
camel-driver and his camel, to carry some goods for me."  So the
man fetched him a camel, and the thief took four bales[FN#157] of
stuffs and gave them to the cameleer, who loaded them on his
beast.  Then he gave the watchman two dirhams and went away after
the camel-driver, leaving the watchman believing him to be the
owner of the shop.  Now when the morning dawned and day broke the
merchant came and the watchman began greeting him with blessings,
because of the two dirhams; but the shop-keeper wondered at his
words as one not knowing what he meant.  When he opened his shop,
he saw the droppings of the wax and the account-book lying on the
floor, and looking round, found four bales of stuffs missing.  So
he asked the watchman what had happened and he told him what has
passed in the night and what had been said to the cameleer,
whereupon the merchant bade him fetch the man and asked him,
"Whither didst thou carry the stuffs this morning?"  Answered the
driver, "To such a landing-place, and I stowed them on board such
a vessel."  Said the merchant, "Come with me thither;" so the
camel-driver carried him to the landing-place and said to him,
"This be the barque and this be her owner."  Quoth the merchant
to the seaman, "Whither didst thou carry the merchant and the
stuff?"  Answered the boat-master, "To such a place, where he
fetched a camel-driver and, setting the bales on the camel, went
his ways I know not whither."  "Fetch me the cameleer who carried
the goods," said the merchant; so he fetched him and the merchant
said to him, "Whither didst thou carry the bales of goods from
the ship?"  "To such a Khan," answered he; and the merchant
rejoined, "Come thither with me and show it to me."  So the
camel-man went with him to a place far distant from the shore and
showed him the Khan where he had set down the stuffs, and at the
same time the false merchant's magazine, which he opened and
found therein his four bales bound up as they had been packed.
The thief had laid his cloak over them; so the merchant took the
cloak as well as the bales and delivered them to the camel-
driver, who laid them on his camel; after which he locked the
magazine and went away with the cameleer.  On the way, he was
confronted with the thief who followed him, till he had shipped
the bales, when he said to him, "O my brother (Allah have thee in
His holy keeping!), thou hast indeed recovered thy goods and
naught of them is lost; so give me back my cloak."  The merchant
laughed and, giving him back his cloak, let him go unhindered;
whereupon both went their ways.  And they tell a tale of



              MASRUR THE EUNUCH AND IBN AL-KARIBI



The Commander of the Faithful, Harun al-Rashid, was exceedingly
restless one night; so he said to his Wazir Ja'afar, "I am
sleepless to-night and my breast is straitened and I know not
what to do."  Now his castrato Masrúr was standing before him,
and he laughed: whereupon the Caliph said "At whom laughest thou?
Is it to make mock of me or hath madness seized thee?"  Answered
Masrur, "Nay, by Allah, O Commander of the Faithful,"--And
Shahrazad perceived the dawn of day and ceased to say her
permitted say.

             When it was the Four Hundredth Night,

She said, It hath reached me, O auspicious King, that Harun al-
Rashid said to Masrur the Sworder, "Dost thou laugh to make mock
of me or hath madness seized thee?"  Answered Masrur, "Nay, by
Allah, O Commander of the Faithful, I swear by thy kinship to the
Prince of Apostles, I did it not of my free will; but I went out
yesterday to walk within sight of the palace and, coming to the
bank of the Tigris, saw there the folk collected; so I stopped
and found a man, Ibn al-Káribí hight, who was making them laugh;
but just now I recalled what he said, and laughter got the better
of me; and I crave pardon of thee, O Commander of the Faithful!"
Quoth the Caliph, "Bring him to me forthright;" so Masrur
repaired in all haste to Ibn al-Karibi and said to him, "Answer
the summons of the Commander of the Faithful," whereto he
replied, "I hear and obey."  "But on condition," added Masrur,
"that, if he give thee aught, thou shalt have a quarter and the
rest shall be mine."  Replied the droll, "Nay, thou shalt have
half and I half."  Rejoined Masrur, "Not so, I will have three-
quarters."  Lastly said Ibn al-Karibi, "Thou shalt have two-
thirds and I the other third;" to which Masrur agreed, after much
higgling and haggling, and they returned to the palace together.
Now when Ibn al-Karibi came into the Caliph's presence he saluted
him as men greet the Caliphate, and stood before him; whereupon
said Al-Rashid to him, "If thou do not make me laugh, I will give
thee three blows with this bag."  Quoth Ibn al-Karibi in his
mind, "And a small matter were blows with that bag, seeing that
beating with whips hurteth me not;" for he thought the bag was
empty.  Then he began to deal out his drolleries, such as would
make the dismallest jemmy guffaw, and gave vent to all manner of
buffooneries; but the Caliph laughed not neither smiled, whereat
Ibn al-Karibi marvelled and was chagrined and affrighted.  Then
said the Commander of the Faithful, "Now hast thou earned the
beating," and gave him a blow with the bag, wherein were four
pebbles each two rotols in weight.  The blow fell on his neck and
he gave a great cry, then calling to mind his compact with
Masrur, said, "Pardon, O Commander of the Faithful!  Hear two
words from me."  Quoth the Caliph, "Say on," and quoth Ibn al-
Karibi, "Masrur made it a condition with me and I a covenant with
him, that whatsoever largesse might come to me of the bounties of
the Commander of the Faithful, one-third thereof should be mine
and the rest his; nor did he agree to leave me so much as one-
third, save after much higgling and haggling.  I have had my
share and here standeth he, ready to receive his portion; so pay
him the two other blows."  Now when the Caliph heard this, he
laughed until he fell on his back; then calling Masrur, he gave
him a blow, whereat he cried out and said, "O Commander of the
Faithful, the one-third sufficeth me: give him the two-thirds."--
And Shahrazad perceived the dawn of day and ceased saying her
permitted say.

         When it was the Four Hundred and First Night,

She said, It hath reached me, O auspicious King, that Masrur
cried out, "O Commander of the Faithful! The one-third sufficeth
me; give him the two-thirds."  So the Caliph laughed at them and
ordered them a thousand dinars each, and they went away,
rejoicing at the largesse.  And of the tales they tell is one of



                       THE DEVOTEE PRINCE



The Commander of the Faithful, Harun al-Rashid, had a son who,
from the time he attained the age of sixteen, renounced the world
and walked in the way[FN#158] of ascetics and devotees.  He was
wont to go out to the graveyards and say, "Ye once ruled the
world, but that saved you not from death, and now are ye come to
your sepulchres!  Would Heaven I knew what ye said and what is
said to you!"[FN#159]  and he wept as one weepeth who is troubled
with fear and apprehension, and repeated the worlds of the poet,

     "Affright me funerals at every time; *
          And wailing women grieve me to the soul!"

Now it chanced one day, as he sat among the tombs, according to
his custom, his father passed by in all his state, surrounded by
his Wazirs and Lords of the realm and the Officers of his
household, who seeing the Caliph's son with a gown of woollen
stuff on his body and a twist of wool on his head by way of
turband, said to one another, "Verily this youth dishonoureth the
Commander of the Faithful among Kings: but, if he reproved him,
he would leave his present way of life."   The Caliph heard these
words; so quoth he to his son, "O my dear child, of a truth thou
disgracest me by thy present way of life."  The young man looked
at him and made no reply: then he beckoned to a bird perched on
the battlements of the palace, and said to it, "O thou bird, I
conjure thee by Him who created thee, alight upon my hand."
Whereupon straightway it swooped down and perched on his finger.
Then quoth he, "Return to thy place;" and it did so.  Presently
he said, "Alight on the hand of the Commander of the Faithful;"
but it refused there to perch, and he cried to his father, "It is
thou that disgracest me amongst the Holy[FN#160] Ones, by the
love of the world; and now I am resolved to part from thee, never
to return to thee, save in the world to come."  Then he went down
to Bassorah, where he took to working with those which wrought in
clay,[FN#161] receiving, as his day's hire, but a dirham and a
danik;[FN#162] and with the danik he fed himself and gave alms of
the dirham.  (Quoth Abú Amir of Bassorah) "There fell down a wall
in my house; so I went forth to the station of the artisans to
find a man who should repair it for me, and my eyes fell on a
handsome youth of a radiant countenance.  So I saluted him and
asked him, ‘O my friend, dost thou seek work?' ‘Yes,' answered
he; and I said, ‘Come with me and build a wall.'  He replied, ‘On
certain conditions I will make with thee.'  Quoth I ‘What are
they, O my friend?'; and quoth he, ‘My wage must be a dirham and
a danik, and again when the Mu'ezzin calleth to prayer, thou
shalt let me go pray with the congregation.'  ‘It is well,'
answered I and carried him to my lace, where he fell to work,
such work as I never saw the like of.  Presented I named to him
the morning-meal; but he said, ‘No;' and I knew that he was
fasting.[FN#163]  When he heard the call to prayer, he said to
me, ‘Thou knowest the condition?'  ‘Yes,' answered i.  So he
loosed his girdle and, applying himself to the lesser ablution,
made it after a fashion than which I never saw a fairer;[FN#164]
then he went to the mosque and prayed with the congregation and
returned to his work.  He did the same upon the call to mid-
afternoon prayer, and when I saw him fall to work again
thereafterward, I said to him, ‘O my friend, verily the hours of
labour are over; a workman's day is but till the time of
afternoon-prayer.'  But he replied, ‘Praise to the Lord, my
service is till the night.'  And he ceased not to work till
nightfall, when I gave him two dirhams; whereupon he asked ‘What
is this!'; and I answered, ‘By Allah, this is but part of thy
wage, because of thy diligence in my service.'  But he threw them
back to me saying, ‘I will have no more than was agreed upon
between us twain.'  I urged him to take them, but could not
prevail upon him; so I gave him the dirham and the danik, and he
went away.  And when morning dawned, I went to the station but
found him not; so I enquired for him and was told, ‘He cometh
thither only on Sabbaths.'  Accordingly, when Saturday came, I
betook me to the market and finding him there, said to him,
‘Bismillah, do me the favour to come and work for me.'  Said he,
‘Upon the conditions thou wottest;' and I answered ‘Yes!'  Then
carrying him to my house I stood to watch him where he could not
see me; and he took a handful of puddled clay and laid it on the
wall, when, behold, the stones ranged themselves one upon other;
and I said, ‘On this wise are Allah's holy ones.' he worked out
his day and did even more than before; and when it was night, I
gave him his hire, and he took it and walked away.  Now when the
third Saturday came round, I went to the place of standing, but
found him not; so I asked after him and they told me, ‘He is sick
and lying in the shanty of such a woman.'  Now this was an old
wife, renowned for piety, who had a hovel of reeds in the burial-
ground.  So I fared thither and found him stretched on the floor
which was bare, with a brick for a pillow and his face beaming
like the new moon with light.  I saluted him and he returned my
salam; and I sat down at his head weeping over his fair young
years and absence from home and submission to the will of his
Lord.  Then said I to him, ‘Hast thou any need?'  ‘Yes,' answered
he; and I said, ‘What is it?'  He replied, ‘Come hither to-morrow
in the forenoon and thou wilt find me dead.  Wash me and dig my
grave and tell none thereof: but shroud me in this my gown, after
thou hast unsewn it and taken out what thou shalt find in the
bosom-pocket, which keep with thee.  Then, when thou hast prayed
over me and laid me in the dust, go to Baghdad and watch for the
Caliph Harun al-Rashid, till he come forth, when do thou give him
what thou shalt find in the breast of my gown and bear him my
salutation.'  Then he ejaculated the profession of the Faith and
glorified his God in the most eloquent of words, reciting these
couplets,

     ‘Carry the trust of him whom death awaits *
          To Al-Rashid and God reward thy care!
     And say ‘An exile who desired thy sight *
          Long loving, from afar sends greeting fair.
     Nor hate nor irk (No!) him from thee withdrew, *
          Kissing thy right to Heaven brought him near.[FN#165]
     But what estranged his soul, O sire, from thee *
          Is that thy worldly joys it would not share!'

Then he betook himself to prayer, asking pardon of Allah'--And
Shahrazad perceived the dawn of day and ceased to say her
permitted say.

         When it was the Four Hundred and Second Night,

She said, It hath reached me, O auspicious King, that the youth
then betook himself to asking pardon of Allah and to invoking
prayer and praise upon the Apostle and the Lord of the Just and
repeating verses of the Koran; after which he recited these
couplets,

     "O sire, be not deceived by worldly joys; *
          For life must pass, and joy must learn to mourn;
     When thou art told of folk in evil plight, *
          Think thou must answer for all hearts forlorn;
     And when thou bear thy dead towards the tombs, *
          Know thou wilt likewise on that way be bourne."

Continued Abu the Basri, "Now when the youth had ended his charge
and his verses I left him and went home.  On the morrow, I
returned, at the appointed hour, and found him indeed dead, the
mercy of Allah be upon him!  So I washed him and, unsewing his
gown, found in the bosom a ruby worth thousands of gold pieces
and said to myself, ‘By Allah, this youth was indeed weaned from
worldly things!'  After I had buried him, I made my way to
Baghdad and, going to the Caliph's palace, waited till he came
forth, when I addressed him in one of the streets and gave him
the ruby, which when he saw, he knew and fell down in a fainting-
fit.  His attendants laid hands on me, but he revived and said to
them, ‘Release him and bring him courteously to the palace.'
They did his bidding, and when he returned, he sent for me and
carrying me into his chamber said to me, ‘How doth the owner of
this ruby?'  Quoth I, ‘Verily, he is dead;' and told him what had
passed; whereupon he fell a-weeping and said, ‘The son hath
gained; but the sire hath lost.'  Then he called out, saying,
‘Ho, such an one!'; and behold there came out to him a lady who,
when she saw me, would have withdrawn; but he cried to her,
‘Come, and mind him not.'  So she entered and saluted, and he
threw her the ruby, which when she saw and she knew, she shrieked
a great shriek and fell down in a swoon.  As soon as she came to
herself, she said, ‘O Commander of the Faithful, what hath Allah
done with my son?'; and he said to me, ‘Do thou tell her his
case' (as he could not speak for weeping).  Accordingly, I
repeated the story to her, and she began to shed tears and say in
a faint and wailing voice, ‘How I have longed for thy sight, O
solace of mine eyes![FN#166] Would I might have given thee to
drink, when thou hadst none to slake thy thirst!  Would I might
have cheered thee, whenas thou foundest never a cheerer!'  And
she poured forth tears and recited these couplets,

     ‘I weep for one whose lot a lonely death befel; *
          Without a friend to whom he might complain and moan:
     And after glory and glad union with his friends, *
          He woke to desolation, friendless, lorn and lone;
     What Fortune hides a while she soon to all men shall show; *
          Death never spared a man; no, not a single one:
     O absent one, my Lord decreed thee strangerhood, *
          Far from thy nearest friends and to long exile gone:
     Though Death forbid my hope of meeting here again, *
          On Doom-day's morrow we shall meet again, my
son![FN#167]

Quoth I, ‘O Commander of the Faithful, was he indeed thy son?'
Quoth he, ‘Yes, and indeed, before I succeeded to this office, he
was wont to visit the learned and company with the devout; but,
when I became Caliph, he grew estranged from me and withdrew
himself apart.[FN#168]  Then said I to his mother, ‘Verily this
thy son hath cut the world and devoted his life to Almighty
Allah, and it may be that hard times shall befal him and he be
smitten with trial of evil chance; wherefore do thou given him
this ruby, which he may find useful in hour of need.'  So she
gave it him, conjuring him to take it, and he obeyed her bidding.
Then he left to us the things of our world and removed himself
from us; nor did he cease to be absent from us, till he went to
the presence of Allah (to whom be Honour and Glory!), pious and
pure.'  Then said he, ‘Come, show me his grave.'  So, I travelled
with him to Bassorah and showed him his son's grave; and when he
saw it, he wept and lamented, till he fell down in a swoon; after
which he recovered and asked pardon of the Lord, saying, ‘We are
Allah's and unto Him we are returning!'; and involved blessings
on the dead.  Then he asked me to become his companion, but I
said to him, "O Commander of the Faithful, verily, in thy son's
case is for me the most momentous of admonitions!'  And I recited
these couplets,

     "‘Tis I am the stranger, visited by none; *
          I am the stranger though in town my own:
     ‘Tis I am the stranger! Lacking kith and son, *
          And friend to whom I mote for aidance run.
     I house in mosques which are my only home; *
          My heart there wones and shall for ever wone:
     Then laud ye Allah, Lord of Worlds, as long *
          As soul and body dwell in union!'"

And a famous tale is told of



            THE UNWISE SCHOOLMASTER WHO FELL IN LOVE
                           BY REPORT



Quoth one of the learned, "I passed once by a school, wherein a
schoolmaster was teaching children; so I entered, finding him a
good-looking man and a well-dressed; when he rose to me and made
me sit with him.  Then I examined him in the Koran and in syntax
and prosody and lexicography; and behold, he was perfect in all
required of him, so I said to him, ‘Allah strengthen thy purpose!
Thou art indeed versed in all that is requisite,' thereafter I
frequented him a while, discovering daily some new excellence in
him, and quoth I to myself, ‘This is indeed a wonder in any
dominie; for the wise are agreed upon a lack of wit in children's
teachers.'  Then I separated myself from him and sought him and
visited him only every few days, till coming to see him one day
as of wont, I found the school shut and made enquiry of his
neighbors, who replied, ‘Some one is dead in his house.'  So I
said in my mind, ‘It behoveth me to pay him a visit of
condolence,' and going to his house, knocked at the door, when a
slave-girl came out to me and asked, ‘What dost thou want?' and I
answered, ‘I want thy master.'  She replied, ‘He is sitting
alone, mourning;' and I rejoined, ‘Tell him that his friend so
and so seeketh to console him.'  She went in and told him; and he
said, ‘Admit him.'  So she brought me in to him, and I found him
seated alone and his head bound with mourning fillets.  So I said
to him, ‘Allah requite thee amply! this is a path all must
perforce tread, and it behoveth thee to take patience;' adding,
‘But who is dead unto thee?'  He answered, ‘One who was dearest
of the folk to me, and best beloved.' ‘Perhaps thy father?' ‘No!'
‘Thy brother?'  "No!'  "One of thy kindred?'  ‘No!'  Then asked
I, ‘What relation was the dead to thee?'; and he answered, ‘My
lover.'  Quoth I to myself, ‘This is the first proof to swear by
his lack of wit.'  So I said to him, ‘Assuredly there be others
than she and fairer;' and he made answer, ‘I never saw her, that
I might judge whether or no there be others fairer than she.'
Quoth I to myself, ‘This is another proof positive.'  Then I said
to him, ‘And how couldst thou fall in love with one thou hast
never seen?'  He replied ‘Know that I was sitting one day at the
window, when lo! there passed by a man, singing the following
distich,

     ‘Umm Amr',[FN#169] thy boons Allah repay! *
          Give back my heart be't where it may!'"

And Shahrazad perceived the dawn of day and ceased to say her
permitted say.

         When it was the Four Hundred and Third Night,

She said, It hath reached me, O auspicious King, that the
schoolmaster continued, " ‘When I heard the man humming these
words as he passed along the street, I said to myself ‘Except
this Umm Amru were without equal in the world, the poets had not
celebrated her in ode and canzon.'  So I fell in love with her;
but, two days after, the same man passed, singing the following
couplet,

     ‘Ass and Umm Amr' went their way; *
          Nor she, nor ass returned for aye.'

Thereupon I knew she was dead and mourned for her.  This was
three days ago, and I have been mourning ever since.  So I left
him, (concluded the learned one) and fared forth, having assured
myself of the weakness of the gerund-grinder's wit."   And they
tell another and a similar tale of



                  THE FOOLISH DOMINIE[FN#170]



Once upon a time, a schoolmaster was visited by a man of letters
who entered a school and, sitting down by the host's side,
entered into discourse with him and found him an accomplished
theologian, poet grammarian, philologist and poet; intelligent,
well bred and pleasant spoken; whereat he wondered, saying in
himself, "It cannot be that a man who teacheth children in a
school, should have a perfect wit."  Now when he was about to go
away, the pedant said to him, "Thou are my guest to-night;" and
he consented to receive hospitality and accompanied him to his
house, where he made much of him and set food before him.  They
ate and drank and sat talking, till a third part of the night was
past when the host spread his guest a bed and went up to his
Harim.  The stranger lay down and addressed himself to sleep,
when, behold, there arose a great clamour in the women's rooms.
He asked what was the matter and they said, "A terrible thing
hath befallen the Shaykh and he is at the last gasp."  Said he,
"Take me up to him"; so they took him up to the pedagogue whom he
found lying insensible, with his blood streaming down.  He
sprinkled water on his face and when he revived, he asked him,
"What hath betided thee?  When thou leftest me, thou wast in all
good cheer and whole of body," and he answered, "O my brother,
after I left thee, I sat meditating on the creative works of
Almighty Allah, and said to myself: ‘In every thing the Lord hath
created for man, there is an use; for He (to Whom be glory!) made
the hands to seize, the feet to walk, the eyes to see, the ears
to hear and the penis to increase and multiply; and so on with
all the members of the body, except these two ballocks; there is
no use in them.'  So I took a razor I had by me and cut them off;
and there befel me what thou seest."  So the guest left him and
went away, saying, "He was in the right who said, ‘Verily no
schoolmaster who teacheth children can have a perfect wit, though
he know all the sciences.'"  And they tell a pleasant tale of the



            ILLITERATE WHO SET UP FOR A SCHOOLMASTER



There was once, among the menials[FN#171] of a certain mosque, a
man who knew not how to write or even to read and who gained his
bread by gulling folk.  One day, it occurred to him to open a
school and teach children; so he got together writing-tablets and
written papers and hung them up in a high place.  Then he
greatened his turband[FN#172] and sat down at the door of the
school; and when the people, who passed by, saw his huge head-
gear and tablets and scrolls, they thought he must be a very
learned pedagogue; so they brought him their children; and he
would say to this, "Write," and to that "Read"; and thus the
little ones taught each other.  Now one day, as he sat as of
wont, at the door of the school, behold, up came a woman letter
in hand, and he said in his mind, "This woman doubtless seeketh
me, that I may read her the missive she hath in her hand: how
shall I do with her, seeing I cannot read writing?"  And he would
fain have gone down and fled from her; but, before he could do
this, she overtook him and said to him, "Whither away?"  Quoth
he, "I purpose to pray the noon-prayer and return."  Quoth she,
"Noon is yet distant, so read me this letter."  He took the
letter and turning it upside down, fell to looking at it, now
shaking his head till his turband quivered, then dancing his
eyebrows and anon showing anger and concern.  Now the letter came
from the woman's husband, who was absent; and when she saw the
dominie do on this wise, she said to herself, "Doubtless my
husband is dead, and this learned doctor of law and religion is
ashamed to tell me so."  So she said to him, "O my lord, if he be
dead, tell me;" but he shook his head and held his peace.  Then
said she, "Shall I rend my raiment?"  "Rend!" replied he.  "Shall
I beat my face?" asked she; and he answered, "Beat!"  So she took
the letter from his hand and returned home fell a-weeping, she
and her children.  Presently, one of her neighbours heard her
sobbing and asking what aileth her, was answered, "Of a truth she
hath gotten a letter, telling her that her husband is dead."
Quoth the man, "This is a falsehood; for I had a letter from him
but yesterday, advising me that he is whole and in good health
and will be with her after ten days."  So he rose forthright and
going in to her, said, "Where is the letter which came to thee?"
She brought it to him, and he took it and read it; and lo! it ran
as follows, "After the usual salutations, I am well and in good
health and whole and will be with you all after ten days.
Meanwhile, I send you a quilt and an extinguisher."[FN#173]  So
she took the letter and, returning to the schoolmaster, said to
him, "What induced thee to deal thus with me?"  And she repeated
to him what her neighbour had told her of her husband's well-
being and of his having sent her a quilt and an extinguisher.
Answered he, "Thou art in the right, O good woman; for I was, at
the time"--And Shahrazad perceived the dawn of day and ceased to
say her permitted say.

         When it was the Four Hundred and Fourth Night,

She said, It hath reached me, O auspicious King, that the
pedagogue replied, "Verily I was at that time fashed and absent-
minded and, seeing the extinguisher wrapped up in the quilt, I
thought that he was dead and they had shrouded him."  The woman,
not smoking the cheat, said, "Thou art excused," and taking the
letter, went her ways.[FN#174]  And they relate a story of



                THE KING AND THE VIRTUOUS WIFE.



A certain King once went forth in disguise, to look into the
affairs of his lieges. Presently, he came to a great village
which he entered unattended and being athirst, stopped at the
door of a house and asked for water. There came out to him a fair
woman with a gugglet, which she gave him, and he drank. When he
looked at her, he was ravished with her and besought her favours.
Now she knew him; so she led him into the house and, making him
sit down, brought out a book and said to him, "Look therein
whilst I order my affair and return to thee." So he looked into
the book, and behold, it treated of the Divine prohibition
against advoutry and of the punishments which Allah hath prepared
for those who commit adulterous sin. When he read this, his flesh
quaked and his hair bristled and he repented to Almighty Allah:
then he called the woman and, giving her the book, went away. Now
her husband was absent and when he returned, she told him what
had passed, whereat he was confounded and said in himself, "I
fear lest the King's desire have fallen upon her." And he dared
not have to do with her and know her carnally after this. When
some time had past, the wife told her kinsfolk of her husband's
conduct, and they complained of him to the King, saying, "Allah
advance the King! This man hired of us a piece of land for
tillage, and tilled it awhile; then left it fallow and neither
tilled it nor forsook it, that we might let it to one who would
till it. Indeed, harm is come to the field, and we fear its
corruption, for such land as that if it be not sown, spoileth."
Quoth the King to the man, "What hindereth thee from sowing thy
land?" Answered he, "Allah advance the King! It reached me that
the lion entered the field wherefore I stood in awe of him and
dared not draw near it, since knowing that I cannot cope with the
lion, I stand in fear of him." The King understood the parable
and rejoined, saying, "O man, the lion trod and trampled not thy
land, and it is good for seed so do thou till it and Allah
prosper thee in it, for the lion hath done it no hurt." Then he
bade give the man and his wife a handsome present and sent them
away.[FN#175] And amongst the stories is that of



           ABD AL-RAHMAN THE MAGHRIBI'S STORY OF THE
                         RUKH.[FN#176]



There was once a man of the people of West Africa who had
journeyed far and wide and traversed many a desert and a tide. He
was once cast upon an island, where he abode a long while and,
returning thence to his native country, brought with him the
quill of a wing feather of a young Rukh, whilst yet in egg and
unhatched; and this quill was big enough to hold a goat skin of
water, for it is said that the length of the Rukh chick's wing,
when he cometh forth of the egg, is a thousand fathoms. The folk
marvelled at this quill, when they saw it, and the man who was
called Abd al-Rahman the Moor (and he was known, to boot, as the
Chinaman, for his long sojourn in Cathay), related to them the
following adventure, one of many of his traveller's tales of
marvel. He was on a voyage in the China seas--And Shahrazad
perceived the dawn of day and ceased saying her permitted say.

         When it was the Four Hundred and Fifth Night,

She said, It hath reached me, O auspicious King, that Abd al-
Rahman, the Moorman, the Chinaman, was wont to tell wondrous
tales amongst which was the following. He was on a voyage in the
China seas with a company of merchants, when they sighted an
island from afar; so they steered for it and, making fast
thereto, saw that it was large and spacious. The ship's crew went
ashore to get wood and water, taking with them hatchets and ropes
and water skies (the travellers accompanying them), and presently
espied a great dome, white and gleaming, an hundred cubits long.
So they made towards it and drawing near, found that it was an
egg of the Rukh and fell on it with axes and stones and sticks
till they uncovered the young bird and found the chick as it were
a firm set hill. So they plucked out one of the wing feathers,
but could not do so, save by helping one another, for all the
quills were not full grown, after which they took what they could
carry of the young bird's flesh and cutting the quill away from
the vane, returned to the ship. Then they set sail and putting
out to sea, voyaged with a fair wind all that night, till the sun
rose; and while everything went well, they saw the Rukh come
flying after them, as he were a vast cloud, with a rock in his
talons, like a great heap bigger than the ship. As soon as he
poised himself in air over the vessel, he let fall the rock upon
it; but the craft, having great way on her, outwent the rock,
which fell into the sea with a loud crash and a horrible. So
Allah decreed their deliverance and saved them from doom; and
they cooked the young bird's flesh and ate it. Now there were
amongst them old white bearded men; and when they awoke on the
morrow, they found that their beards had turned black, nor did
any who had eaten of the young Rukh grow gray ever after. Some
said the cause of the return of youth to them and the ceasing of
hoariness from them was that they had heated the pot with arrow
wood, whilst others would have it that it came of eating the Rukh
chick's flesh; and this is indeed a wonder of wonders.[FN#177]
And a story is related of



              ADI BIN ZAYD AND THE PRINCESS HIND.



Al-Nu'uman Bin Al-Munzir, King of the Arabs of Irak, had a
daughter named Hind, who went out one Pasch, which is a feast day
of the Nazarenes, to the White Church, to take the sacrament; she
was eleven years old and was the loveliest woman of her age and
time; and it so chanced that on the same day came to
Hirah[FN#178] a young man called 'Adí bin Zayd[FN#179] with
presents from the Chosroë to Al-Nu'uman, and he also went to the
White Church, to communicate. He was tall of stature and fair of
favour, with handsome eyes and smooth cheeks, and had with him a
company of his people. Now there was with Hind bint al-Nu'uman a
slave girl named Máriyah, who was enamoured of Adi, but had not
been able to foregather with him. So, when she saw him in the
church, she said to Hind, "Look at yonder youth. By Allah, he is
handsomer than all thou seest!" Hind asked, "And who is he?" and
Mariyah answered, "Adi bin Zayd." Quoth Al-Nu'uman's daughter, "I
fear lest he know me, if I draw nearer to look on him." Quoth
Mariyah, "How should he know thee when he hath never seen thee?"
So she drew near him and found him jesting with the youths his
companions; and indeed he surpassed them all, not only in his
personal charms but in the excellence of his speech, the
eloquence of his tongue and the richness of his raiment. When the
Princess saw him, she was ravished with him, her reason was
confounded and her colour changed; and Mariyah, seeing her
inclination to him, said to her, "Speak him." So she spoke to him
and went away. Now when he looked upon her and heard her speech,
he was captivated by her and his wit was dazed; his heart
fluttered, and his colour changed so that his companions
suspected him, and he whispered one of them to follow her and
find out who she was. The young man went after her and returning
informed him that she was princess Hind, daughter of Al-Nu'uman.
So Adi left the church, knowing not whither he went, for excess
of love, and reciting these two couplets,

     "O friends of me, one favour more I pray: *
          Unto the convents[FN#180] find more your way:
      Turn me that so I face the land of Hind; *
          Then go, and fairest greetings for me say."

Then he went to his lodging and lay that night, restless and
without appetite for the food of sleep.--And Shahrazad perceived
the dawn of day and ceased to say her permitted say.

         When it was the Four Hundred and Sixth Night,

She said, It hath reached me, O auspicious King, that when Adi
ended his verses he went to his lodging and lay that night
restless and without appetite for the food of sleep. Now on the
morrow Mariyah accosted him and he received her kindly, though
before he would not incline to her, and said to her, "What is thy
will?" Quoth she, "I have a want of thee;" and quoth he, "Name
it, for by Allah, thou shalt not ask me aught, but I will give it
thee!" So she told him that she loved him, and her want of him
was that he would grant her a lover's privacy; and he agreed to
do her will, on condition that she would serve him with Hind and
devise some device to bring them together. Then he took her into
a vintner's tavern in one of the by streets of Hirah, and lay
with her; after which she returned to Hind and asked her, "Dost
thou not long to see Adi?" She answered, "How can this be? Indeed
my longing for him makes me restless, and no repose is left me
since yesterday." Quoth Mariyah, "I will appoint him to be in
such a place, where thou canst look on him from the palace."
Quoth Hind, "Do what thou wilt," and agreed with her upon the
place. So Adi came, and the Princess looked out upon him; and,
when she saw him, she was like to topple down from the palace top
and said, "O Mariyah, except thou bring him in to me this night,
I shall die." So saying, she fell to the ground in a fainting
fit, and her serving women lifted her up and bore her into the
palace; whilst Mariyah hastened to Al-Nu'uman and discovered the
whole matter to him with perfect truth, telling him that indeed
she was mad for the love of Adi; and except he marry her to him
she must be put to shame and die of love for him, which would
disgrace her father among the Arabs, adding at the end, "There is
no cure for this but wedlock." The King bowed his head awhile in
thought and exclaimed again and again, "Verily, we are Allah's
and unto Him we are returning!" Then said he "Woe to thee! How
shall the marriage be brought about, seeing I mislike to open the
matter?" And she said, "He is yet more ardently in love and yet
more desireful of her than she is of him; and I will so order the
affair that he shall be unaware of his case being known to thee;
but do not betray thyself, O King." Then she went to Adi and,
after acquainting him with everything said, "Make a feast and bid
the King thereto; and, when the wine hath gotten the better of
him, ask of him his daughter, for he will not refuse thee." Quoth
Adi, "I fear lest this enrage him against me and be the cause of
enmity between us." But quoth she, "I came not to thee, till I
had settled the whole affair with him." Then she returned to Al-
Nu'uman and said to him, "Seek of Adi that he entertain thee in
his house." Replied the King, "There is no harm in that;" and
after three days, besought Adi to give him and his lords the
morning meal in his house. He consented and the King went to him;
and when the wine had taken effect on Al-Nu'uman, Adi rose and
sought of him his daughter in wedlock. He consented and married
them and brought her to him after three days; and they abode at
Al-Nu'uman's court, in all solace of life and its delight--And
Shahrazad perceived the dawn of day and ceased saying her
permitted say.

        When it was the Four Hundred and Seventh Night,

She said, It hath reached me, O auspicious King, that Adi abode
with Hind bint Al-Nu'uman bin Munzir three years in all solace of
life and its delight, after which time the King was wroth with
Adi and slew him. Hind mourned for him with grievous mourning and
built her an hermitage outside the city, whither she retired and
became a religious, weeping and bewailing her husband till she
died. And her hermitage is seen to this day in the suburbs of
Hirah. They also tell a tale of



          DI'IBIL AL-KHUZA'I WITH THE LADY AND MUSLIM
                         BIN AL-WALID.



Quoth Di'ibil al Khuzá'i[FN#181], "I was sitting one day at the
gate of Al Karkh,[FN#182] when a damsel came past. Never saw I a
fairer faced or better formed than she, walking with a voluptuous
swaying gait and ravishing all beholders with her lithe and
undulating pace. Now as my eyes fell on her, I was captivated by
her and my vitals trembled and meseemed my heart flew forth of my
breast; so I stood before her and I accosted her with this verse,

     'The tears of these eyes find easy release; *
          But sleep flies these eyelids without surcease.'

Whereon she turned her face and looking at me, straightway made
answer with this distich,

     'A trifle this an his eyes be sore, *
          When her eyes say 'yes' to his love's caprice!'

I was astounded at the readiness of her reply and the fluency of
her speech and rejoined with this verse,

     'Say, cloth heart of my fair incline to him *
          Whose tears like a swelling stream increase?'

And she answered me without hesitation, thus,

     'If thou crave our love, know that love's a loan; *
          And a debt to be paid by us twain a piece.'

Never entered my ears aught sweeter than her speech nor ever saw
I brighter than her face: so I changed rhyme and rhythm to try
her, in my wonder at her words, and repeated this couplet,

     'Will Fate with joy of union ever bless our sight, *
          And one desireful one with other one unite.'

She smiled at this (never saw I fairer than her mouth nor sweeter
than her lips), and answered me, without stay or delay, in the
following distich,

     "Pray, tell me what hath Fate to do betwixt us twain? *
          Thou'rt Elate: so bless our eyne with union and
          delight.'

At this, I sprang up and fell to kissing her hands and cried, 'I
had not thought that Fortune would vouchsafe me such occasion. Do
thou follow me, not of bidding or against thy will, but of the
grace of thee and thy favour to me.' Then I went on and she after
me. Now at that time I had no lodging I deemed fit for the like
of her; but Muslim bin al-Walíd[FN#183] was my fast friend, and
he had a handsome house. So I made for his abode and knocked at
the door, whereupon he came out, and I saluted him, saying, ‘'Tis
for time like this that friends are treasured up'; and he
replied, 'With love and gladness! Come in you twain.' So we
entered but found money scarce with him: however, he gave me a
kerchief, saying, 'Carry it to the bazar and sell it and buy food
and what else thou needest.' I took the handkerchief, and
hastening to the market, sold it and bought what we required of
victuals and other matters; but when I returned, I found that
Muslim had retired, with her to an underground chamber.[FN#184]
When he heard my step he hurried out and said to me, 'Allah
requite thee the kindness thou hast done me, O Abu Ali and reward
thee in time to come and reckon it of thy good deeds on the Day
of Doom!' So saying, he took from me the food and wine and shut
the door in my face. His words enraged me and I knew not what to
do, but he stood behind the door, shaking for mirth; and, when he
saw me thus, he said to me, 'I conjure thee on my life, O Abu
Ali, tell who it was composed this couplet?,

     'I lay in her arms all night, leaving him *
          To sleep foul-hearted but clean of staff.'

At this my rage redoubled, and I replied, 'He who wrote this
other couplet',

     'One, I wish him in belt a thousand horns, *
          Exceeding in mighty height Manaf.'[FN#185]

Then I began to abuse him and reproach him with the foulness of
his action and his lack of honour; and he was silent, never
uttering a word. But, when I had finished, he smiled and said,
'Out on thee, O fool! Thou hast entered my house and sold my
kerchief and spent my silver: so, with whom art thou wroth, O
pimp?'[FN#186] Then he left me and went away to her, whilst I
said, 'By Allah, thou art right to twit me as nincompoop and
pander!' Then I left his door and went away in sore concern, and
I feel its trace in my heart to this very day; for I never had my
will of her nor, indeed, ever heard of her more." And amongst
other tales is that about



                ISAAC OF MOSUL AND THE MERCHANT.



Quoth Ishak bin Ibrahim al Mausili, "It so chanced that, one day
feeling weary of being on duty at the Palace and in attendance
upon the Caliph, I mounted horse and went forth, at break of
dawn, having a mind to ride out in the open country and take my
pleasure. So I said to my servants, 'If there come a messenger
from the Caliph or another, say that I set out at day break, upon
a pressing business, and that ye know not whither I am gone.'
Then I fared forth alone and went round about the city, till the
sun waxed hot, when I halted in a great thoroughfare known as Al
Haram,"--And Shahrazad perceived the dawn of day and ceased to
say her permitted say.

         When it was the Four Hundred and Eighth Night,

She said, It hath reached me, O auspicious King, that Ishak bin
Ibrahim the Mausili continued: "When the sun waxed hot I halted
in a great thoroughfare known as Al-Haram, to take shelter in the
shade and found it in a spacious wing of a house which projected
over the street. And I stood there but a little while before
there came up a black slave, leading an ass bestridden by a
damsel; and under her were housings set with gems and pearls and
upon her were the richest of clothes, richness can go no farther;
and I saw that she was elegant of make with languorous look and
graceful mien. I asked one of the passers by who she was, and he
said, 'She is a singer,' so I fell in love with her at first
sight: hardly could I keep my seat on horseback. She entered the
house at whose gate I stood; and, as I was planning a device to
gain access to her, there came up two men young and comely who
asked admission and the housemaster gave them leave to enter. So
they alighted and I also and they entered and I with them, they
supposing that the master of the house had invited me; and we sat
awhile, till food was brought and we ate. Then they set wine
before us, and the damsel came out, with a lute in her hand. She
sang and we drank, till I rose to obey a call of nature.
Thereupon the host questioned the two others of me, and they
replied that they knew me not; whereupon quoth he, 'This is a
parasite[FN#187]; but he is a pleasant fellow, so treat him
courteously.' Then I came back and sat down in my place, whilst
the damsel sang to a pleasing air these two couplets,

     'Say to the she gazelle, who's no gazelle, *
          And Kohl'd ariel who's no ariel.[FN#188]
     Who lies with male, and yet no female is, *
          Whose gait is female most unlike the male.'

She sang it right well, and the company drank and her song
pleased them. Then she carolled various pieces to rare measures,
and amongst the rest one of mine, which consisted of this
distich,

     'Bare hills and campground desolate *
          And friends who all have ganged their gait.
     How severance after union leaves *
          Me and their homes in saddest state!'

Her singing this time was even better than the first; then she
chanted other rare pieces, old and new, and amongst them, another
of mine with the following two couplets,

     'Say to angry lover who turns away, *
          And shows thee his side whatso thou
     'Thou wroughtest all that by thee was wrought, *
          Albe 'twas haply thy sport and play.'

I prayed her to repeat the song, that I might correct it for her;
whereupon one of the two men accosted me and said, 'Never saw we
a more impudent lick platter than thou. Art thou not content with
sponging, but thou must eke meddle and muddle? Of very sooth, in
thee is the saying made true, Parasite and pushing wight.' So I
hung down my head for shame and made him no answer, whilst his
companion would have withheld him from me, but he would not be
restrained. Presently, they rose to pray, but I lagged behind a
little and, taking the lute, screwed up the sides and brought it
into perfect tune. Then I stood up in my place to pray with the
rest; and when we had ended praying, the same man fell again to
blaming me and reviling me and persisted in his rudeness, whilst
I held my peace. Thereupon the damsel took the lute and touching
it, knew that it had been altered, and said, 'Who hath touched my
lute?' Quoth they, 'None of us hath touched it.' Quoth she, 'Nay,
by Allah, some one hath touched it, and he is an artist, a past
master in the craft; for he hath arranged the strings and tuned
them like one who is a perfect performer.' Said I, 'It was I
tuned it;' and said she, 'Then, Allah upon thee, take it and play
on it!' So I took it; and, playing a piece so difficult and so
rare, that it went nigh to deaden the quick and quicken the dead,
I sang thereto these couplets,

     'I had a heart, and with it lived my life: *
          'Twas seared with fire and burnt with loving-lowe:
     I never won the blessing of her love; *
          God would not on His slave such boon bestow:
     If what I've tasted be the food of Love, *
          Must taste it all men who love food would know.'"

--And Shahrazad perceived the dawn of day and ceased to say her
permitted say.

         When it was the Four Hundred and Ninth Night,

She said, It hath reached me, O auspicious King, that Ishak of
Mosul thus continued: "Now when I had finished my verse, there
was not one of the company but sprang from his place and sat down
like schoolboys before me, saying, 'Allah upon thee, O our lord,
sing us another song.' 'With pleasure,' said I, and playing
another measure in masterly fashion, sang thereto these couplets,

'Ho thou whose heart is melted down by force of Amor's fire, *
     And griefs from every side against thy happiness conspire:
Unlawful is that he who pierced my vitals with his shaft, * My
     blood between my midriff and my breast bone[FN#189] he
     desire,
'Twas plain, upon our severance day, that he had set his mind *
     On an eternal parting, moved by tongue of envious liar:
He sheds my blood he ne'er had shed except by wound of love, *
     Will none demand my blood of him, my wreck of him require?'

When I had made an end of this song, there was not one of them
but rose to his feet and threw himself upon the ground for excess
of delight. Then I cast the lute from my hand, but they said,
'Allah upon thee, do not on this wise, but let us hear another
song, so Allah Almighty increase thee of His bounty!' Replied I,
'O folk, I will sing you another song and another and another and
will tell you who I am. I am Ishak bin Ibrahim al Mausili, and by
Allah, I bear myself proudly to the Caliph when he seeketh me. Ye
have today made me hear abuse from an unmannerly carle such as I
loathe; and by Allah, I will not speak a word nor sit with you,
till ye put yonder quarrelsome churl out from among you!' Quoth
the fellow's companion to him, 'This is what I warned thee
against, fearing for thy good name.' So they hent him by the hand
and thrust him out; and I took the lute and sang over again the
songs of my own composing which the damsel had sung. Then I
whispered the host that she had taken my heart and that I had no
patience to abstain from her. Quoth he 'She is thine on one
condition.' I asked, 'What is that?' and he answered, 'It is that
thou abide with me a month, when the damsel and all belonging to
her of raiment and jewellery shall be thine.' I rejoined, 'It is
well, I will do this.' So I tarried with him a whole month,
whilst none knew where I was and the Caliph sought me everywhere,
but could come by no news of me; and at the end of this time, the
merchant delivered to me the damsel, together with all that
pertained to her of things of price and an eunuch to attend upon
her. So I brought all that to my lodging, feeling as I were lord
of the whole world, for exceeding delight in her; then I rode
forthright to Al-Maamun. And when I stood in the presence, he
said, 'Woe to thee, O Ishak, where hast thou been?' So I
acquainted him with the story and he said, 'Bring me that man at
once.' Thereupon I told him where he lived and he sent and
fetched him and questioned him of the case; when he repeated the
story and the Caliph said to him, 'Thou art a man of right
generous mind, and it is only fitting that thou be aided in thy
generosity.' Then he ordered him an hundred thousand dirhams and
said to me, 'O Ishak, bring the damsel before me.' So I brought
her to him, and she sang and delighted him; and being greatly
gladdened by her he said to me, 'I appoint her turn of service
every Thursday, when she must come and sing to me from behind the
curtain.' And he ordered her fifty thousand dirhams, so by Allah,
I profited both myself and others by my ride." And amongst the
tales they tell is one of



                 THE THREE UNFORTUNATE LOVERS.



Quoth Al-'Utbí[FN#190], "I was sitting one day with a company of
educated men, telling stories of the folk, when the talk turned
upon legends of lovers and each of us said his say thereanent.
Now there was in our company an old man, who remained silent,
till all had spoken and had no more to say, when quoth he, 'Shall
I tell you a thing, the like of which you never heard; no,
never?' 'Yes,' quoth we; and he said, 'Know, then, that I had a
daughter, who loved a youth, but we knew it not; while the youth
loved a singing girl, who in her turn loved my daughter. One day,
I was present at an assembly, wherein were also the youth'"--And
Shahrazad perceived the dawn of day and ceased to say her
permitted say.

         When it was the Four Hundred and Tenth Night,

She said, It hath reached me, O auspicious King, that the Shaykh
continued: 'One day, I was present at an assembly wherein were
also the youth and the singing girl and she chanted to us these
couplets,

     'Prove how Love bringeth low * Lover those tears that run
     Lowering him still the more * When pity finds he none.'

Cried the youth, 'By Allah, thou hast said well, O my mistress.'
Dost thou incite me to die?' Answered the girl from behind the
curtain, 'Yes, if thou be a true lover.' So he laid his head on a
cushion and closed his eyes; and when the cup came round to him,
we shook him and behold, he was dead.[FN#191] Therewith we all
flocked to him, and our pleasure was troubled and we grieved and
broke up at once. When I came home, my people took in bad part my
returning before the appointed time, and I told them what had
befallen the youth, thinking that thereby I should greatly
surprise them. My daughter heard my words and rising, went from
the sitting chamber into another, whither I followed her and
found her lying with her head on a cushion, even as I had told of
the young man. So I shook her and lo! she was dead. Then we laid
her out and set forth next morning to bury her, whilst the
friends of the young man set forth in like guise to bury him. As
we were on the way to the burial place, we met a third funeral
and asking whose it was, were told that it was that of the
singing girl who, hearing of my daughter's death, had done even
as she did and was dead. So we buried them all three on one day,
and this is the rarest tale that ever was heard of lovers." And
they also tell a tale of



                   HOW ABU HASAN BRAKE WIND.



They recount that in the City Kaukabán of Al-Yaman there was a
man of the Fazlí tribe who had left Badawi life, and become a
townsman for many years and was a merchant of the most opulent
merchants. His wife had deceased when both were young; and his
friends were instant with him to marry again, ever quoting to him
the words of the poet,

     "Go, gossip! re-wed thee, for Prime draweth near:
      A wife is an almanac--good for the year."

So being weary of contention, Abu Hasan entered into negotiations
with the old women who procure matches, and married a maid like
Canopus when he hangeth over the seas of Al-Hind. He made high
festival therefor, bidding to the wedding banquet kith and kin,
Olema and Fakirs; friends and foes and all his acquaintances of
that countryside. The whole house was thrown open to feasting:
there were rices of five several colours, and sherbets of as many
more; and kids stuffed with walnuts and almonds and pistachios
and a camel colt[FN#192] roasted whole. So they ate and drank and
made mirth and merriment; and the bride was displayed in her
seven dresses and one more, to the women, who could not take
their eyes off her. At last, the bridegroom was summoned to the
chamber where she sat enthroned; and he rose slowly and with
dignity from his divan; but in so doing, for that he was over
full of meat and drink, lo and behold! he let fly a fart, great
and terrible. Thereupon each guest turned to his neighbour and
talked aloud and made as though he had heard nothing, fearing for
his life. But a consuming fire was lit in Abu Hasan's heart; so
he pretended a call of nature; and, in lieu of seeking the bride
chamber, he went down to the house court and saddled his mare and
rode off, weeping bitterly, through the shadow of the night. In
time he reached Láhej where he found a ship ready to sail for
India; so he shipped on board and made Calicut of Malabar. Here
he met with many Arabs, especially Hazramís[FN#193], who
recommended him to the King; and this King (who was a Kafir)
trusted him and advanced him to the captainship of his body
guard. He remained ten years in all solace and delight of life;
at the end of which time he was seized with home sickness; and
the longing to behold his native land was that of a lover pining
for his beloved; and he came near to die of yearning desire. But
his appointed day had not dawned; so, after taking the first bath
of health, he left the King without leave, and in due course
landed at Makallá of Hazramaut. Here he donned the rags of a
religious; and, keeping his name and case secret, fared for
Kaukaban afoot; enduring a thousand hardships of hunger, thirst
and fatigue; and braving a thousand dangers from the lion, the
snake and the Ghul. But when he drew near his old home, he looked
down upon it from the hills with brimming eyes, and said in
himself, "Haply they might know thee; so I will wander about the
outskirts, and hearken to the folk. Allah grant that my case be
not remembered by them!" He listened carefully for seven nights
and seven days, till it so chanced that, as he was sitting at the
door of a hut, he heard the voice of a young girl saying, "O my
mother, tell me the day when I was born; for such an one of my
companions is about to take an omen[FN#194] for me." And the
mother answered, "Thou was born, O my daughter, on the very night
when Abu Hasan farted." Now the listener no sooner heard these
words than he rose up from the bench, and fled away saying to
himself, "Verily thy fart hath become a date, which shall last
for ever and ever; even as the poet said,

     'As long as palms shall shift the flower; *
          As long as palms shall sift the flour.'[FN#195]

And he ceased not travelling and voyaging and returned to India;
and there abode in self exile till he died; and the mercy of
Allah be upon him![FN#196] And they tell another story of



                  THE LOVERS OF THE BANU TAYY.



Kásim, son of Adi, was wont to relate that a man of the Banú
Tamím spake as follows: "I went out one day in search of an
estray and, coming to the waters of the Banu Tayy, saw two
companies of people near one another, and behold, those of one
company were disputing among themselves even as the other. So I
watched them and observed, in one of the companies, a youth
wasted with sickness, as he were a worn-out dried-up waterskin.
And as I looked on him, lo! he repeated these couplets,

     'What ails the Beauty she returneth not? *
          Is't Beauty's irk or grudging to my lot?
     I sickened and my friends all came to call; *
          What stayed thee calling with the friendly knot?
     Hadst thou been sick, I had come running fast *
          To thee, nor threats had kept me from the spot:
     Mid them I miss thee, and I lie alone; *
          Sweetheart, to lose thy love sad loss I wot!'

His words were heard by a damsel in the other company who
hastened towards him, and when her people followed her, she
fought them off. Then the youth caught sight of her and sprang up
and ran towards her, whilst the people of his party ran after him
and laid hold of him. However he haled and freed himself from
them, and she in like manner loosed herself; and, when they were
free, each ran to other and meeting between the two parties,
embraced and fell dead upon the ground."--And Shahrazad perceived
the dawn of day and ceased saying her permitted say.

       When it was the Four Hundred ante Eleventh Night,

She said, It hath reached me, O auspicious King, that "the young
man and the maid met between the two parties and embraced and
both fell dead upon the ground; whereat came there out an old man
from one of the tents and stood over them exclaiming, 'Verily, we
are Allah's and unto Him we are returning!' Then weeping sore he
said, 'Allah have ruth on you both! by the Almighty, though you
were not united in your lives, I will at least unite you after
your deaths.' And he bade lay them out: so they washed them and
shrouded them in one shroud and dug for them one grave and prayed
one prayer over them both and buried them in one tomb; nor was
there man or woman in the two parties but I saw weeping over them
and buffeting their faces. Then I questioned the Shaykh of them,
and he said, 'She was my daughter and he my brother's son; and
love brought them to the pass thou seest.' I exclaimed, 'Allah
amend thee! but why didst thou not marry them to each other?'
Quoth he, 'I feared shame[FN#197] and dishonour; and now I am
fallen into both.' " And they tell a tale of



                         THE MAD LOVER.



Quoth Abu 'l-Abbás al-Mubarrad,[FN#198] "I set out one day with a
company to Al-Bárid on an occasion and, coming to the monastery
of Hirakl,[FN#199] we alighted in its shade. Presently a man came
out to us and said, 'There are madmen in the monastery,[FN#200]
and amongst them one who speaketh wisdom; if ye saw him, ye would
marvel at his speech.' So we arose all and went into the
monastery' where we saw a man seated on a skin mat in one of the
cells, with bare head and eyes intently fixed upon the wall. We
saluted him, and he returned our salaam, without looking at us,
and one said to us, 'Repeat some verses to him; for, when he
heareth verse, he speaketh.' So I repeated these two couplets,

     'O best of race to whom gave Hawwa[FN#201] boon of birth, *
          Except for thee the world were neither sweet nor fair!
     Thou'rt he, whose face, by Allah shown to man, *
          Doth ward off death, decay and hoary hair.'

When he heard from me this praise of the Apostle he turned
towards us and repeated these lines,

     'Well Allah wotteth I am sorely plagued: *
          Nor can I show my pain to human sight.
     Two souls have I, one soul is here contained, *
          While other woneth in another site.
     Meseems the absent soul's like present soul, *
          And that she suffers what to me is dight.'

Then he asked us. 'Have I said well or said ill? And we answered,
'Thou hast said the clean contrary of ill, well and right well.'
Then he put out his hand to a stone, that was by him and took it
up; whereupon thinking he would throw it at us we fled from him;
but he fell to beating upon his breast therewith violent blows
and said to us, 'Fear not, but draw near and hear somewhat from
me and receive it from me.' So we came back, and he repeated
these couplets,

'When they made their camels yellow white kneel down at dawning
     grey * They mounted her on crupper and the camel went his
     way,
Mine eye balls through the prison wall beheld them, and I cried *
     With streaming eyelids and a heart that burnt in dire dismay
O camel driver turn thy beast that I farewell my love! * In
     parting and farewelling her I see my doomed day
I'm faithful to my vows of love which I have never broke, * Would
     Heaven I kenned what they have done with vows that vowed
     they!'

Then he looked at me and said, 'Say me, dost thou know what they
did?'[FN#202] Answered I, 'Yes, they are dead; Almighty Allah
have mercy on them!' At this his face changed and he sprang to
his feet and cried out, 'How knowest thou they be dead?;' and I
replied, 'Were they alive they had not left thee thus.' Quoth he,
'By Allah, thou art right, and I care not to live after them.'
Then his side muscles quivered and he fell on his face; and we
ran up to him and shook him and found him dead, the mercy of the
Almighty be on him! At this we marvelled and mourned for him and,
sore mourning, laid him out and buried him".--And Shahrazad
perceived the dawn of day and ceased to say her permitted say.

        When it was the Four Hundred and Twelfth Night,

She said, It hath reached me, O auspicious King, that al-Mubarrad
thus continued: "When the man fell we mourned over him with sore
mourning and laid him out and buried him. And when I returned to
Baghdad and went in to the Caliph al-Mutawakkil, he saw the trace
of tears on my face and said to me, 'What is this?' So I told him
what had passed and it was grievous to him and he cried, 'What
moved thee to deal thus with him?[FN#203] By Allah, if I thought
thou didst not repent it and regret him I would punish thee
therefor!' And he mourned for him the rest of the day." And
amongst the tales they tell is one of



                 THE PRIOR WHO BECAME A MOSLEM.



Quoth Abu Bakr Mohammed ibn Al-Anbári[FN#204]: "I once left Anbár
on a journey to 'Amúríyah,[FN#205] where there came out to me the
prior of the monastery and superior of the monkery, Abd al-Masíh
hight, and brought me into the building. There I found forty
religious, who entertained me that night with fair guest rite,
and I left them after seeing among them such diligence in
adoration and devotion as I never beheld the like of in any
others. Next day I farewelled them and fared forth and, after
doing my business at 'Amuriyah, I returned to my home at Anbar.
And next year I made pilgrimage to Meccah and as I was
circumambulating the Holy House I saw Abd al-Masih the monk also
compassing the Ka'abah, and with him five of his fellows, the
shavelings. Now when I was sure that it was indeed he, I accosted
him, saying, 'Art thou not Abd al-Masih, the Religious?' and he
replied, 'Nay, I am Abdallah, the Desirous.'[FN#206] Therewith I
fell to kissing his grey hairs and shedding tears; then, taking
him by the hand, I led him aside into a corner of the Temple and
said to him, 'Tell me the cause of thy conversion to al-Islam;'
and he made reply, 'Verily, 'twas a wonder of wonders, and befell
thus. A company of Moslem devotees came to the village wherein is
our convent, and sent a youth to buy them food. He saw, in the
market, a Christian damsel selling bread, who was of the fairest
of women; and he was struck at first sight with such love of her,
that his senses failed him and he fell on his face in a fainting
fit. When he revived, he returned to his companions and told them
what had befallen him, saying, 'Go ye about your business; I may
not go with you.' They chided him and exhorted him, but he paid
no heed to them; so they left him whilst he entered the village
and seated himself at the door of the woman's booth.[FN#207] She
asked him what he wanted, and he told her that he was in love
with her whereupon she turned from him; but he abode in his place
three days without tasting food, keeping his eyes fixed on her
face. Now whenas she saw that he departed not from her, she went
to her people and acquainted them with his case, and they set on
him the village boys, who stoned him and bruised his ribs and
broke his head; but, for all this, he would not budge. Then the
villagers took counsel together to slay him; but a man of them
came to me and told me of his case, and I went out to him and
found him lying prostrate on the ground. So I wiped the blood
from his face and carried him to the convent, and dressed his
wounds; and there he abode with me fourteen days. But as soon as
he could walk, he left the monastery"--And Shahrazad perceived
the dawn of day and ceased saying her permitted say.

       When it was the Four Hundred and Thirteenth Night,

She said, It hath reached me, O auspicious King, that Abdallah
the Religious continued: "So I carried him to the convent and
dressed his wounds, and he abode with me fourteen days. But as
soon as he could walk, he left the monastery and returned to the
door of the woman 's booth, where he sat gazing on her as before.
When she saw him she came out to him and said, 'By Allah thou
movest me to pity! wilt thou enter my faith that I may marry
thee?' He cried, 'Allah forbid that I should put off the faith of
Unity and enter that of Plurality!'[FN#208] Quoth she, 'Come in
with me to my house and take thy will of me and wend thy ways in
peace.' Quoth he, 'Not so, I will not waste the worship of twelve
years for the lust of an eye-twinkle.' Said she, 'Then depart
from me forthwith;' and he said, 'My heart will not suffer me to
do that;' whereupon she turned her countenance from him.
Presently the boys found him out and began to pelt him with
stones; and he fell on his face, saying, 'Verily, Allah is my
protector, who sent down the Book of the Koran; and He protecteth
the Righteous![FN#209] At this I sallied forth and driving away
the boys, lifted his head from the ground and heard him say,
'Allah mine, unite me with her in Paradise!' Then I carried him
to the monastery, but he died, before I could reach it, and I
bore him without the village and I dug for him a grave and buried
him. And next night when half of it was spent, the damsel cried
with a great cry (and she in her bed); so the villagers flocked
to her and questioned her of her case. Quoth she, 'As I slept,
behold the Moslem man came in to me and taking me by the hand,
carried me to the gate of Paradise; but the Guardian denied me
entrance, saying, 'Tis forbidden to unbelievers.' So I embraced
Al Islam at his hands and, entering with him, beheld therein
pavilions and trees, such as I cannot describe to you. Moreover,
he brought me to a pavilion of jewels and said to me, 'Of a truth
this is my pavilion and thine, nor will I enter it save with
thee; but, after five nights thou shalt be with me therein, if it
be the will of Allah Almighty.' Then he put forth his hand to a
tree which grew at the door of the pavilion and plucked there
from two apples and gave them to me, saying, 'Eat this and keep
the other, that the monks may see it.' So I ate one of them and
never tasted I aught sweeter.' "--And Shahrazad perceived the
dawn of day and ceased to say her permitted say.

       When it was the Four Hundred and Fourteenth Night,

She said, It hath reached me, O auspicious King, that the woman
continued: "'So he plucked two apples and gave them to me,
saying, 'Eat this and keep the other that the monks may see it.'
So I ate one of them and never tasted I aught sweeter. Then he
took my hand and fared forth and carried me back to my house;
and, when I awoke, I found the taste of the apple in my mouth and
the other in my hand.' So saying she brought out the apple, and
in the darkness of the night it shone as it were a sparkling
star. So they carried her (and the apple with her) to the
monastery, where she repeated her vision and showed it to us;
never saw we its like among all the fruits of the world. Then I
took a knife and cut the apple into pieces according as we were
folk in company; and never knew we aught more delicious than its
savour nor more delightsome than its scent; but we said, 'Haply
this was a devil that appeared unto her to seduce her from her
faith.' Thereupon her people took her and went away; but she
abstained from eating and drinking and on the fifth night she
rose from her bed, and going forth the village to the grave of
her Moslem lover threw herself upon it and died, her family not
knowing what was come of her. But, on the morrow, there came to
the village two Moslem elders, clad in hair cloth, and with them
two women in like garb, and said, 'O people of the village, with
you is a woman Saint, a Waliyah of the friends of Allah, who died
a Moslemah; and we will take charge of her in lieu of you.' So
the villagers sought her and found her dead on the Moslem's
grave; and they said, 'This was one of us and she died in our
faith; so we will take charge of her.' Rejoined the two old men,
'Nay, she died a Moslemah and we claim her.' And the dispute
waxed to a quarrel between them, till one of the Shaykhs said,
'Be this the test of her faith: the forty monks of the monastery
shall come and try to lift her from the grave. If they succeed,
then she died a Nazarene; if not, one of us shall come and lift
her up and if she be lifted by him, she died a Moslemah.' The
villagers agreed to this and fetched the forty monks, who
heartened one another, and came to her to lift her, but could
not. Then we tied a great rope round her middle and haled at it;
but the rope broke in sunder, and she stirred not; and the
villagers came and did the like, but could not move her from her
place.[FN#210] At last, when all means failed, we said to one of
the two Shaykhs, 'Come thou and lift her.' So he went up to the
grave and, covering her with his mantle, said, 'In the name of
Allah the Compassionating, the Compassionate, and of the Faith of
the Apostle of Allah, on whom be prayers and peace!' Then he
lifted her and, taking her in his bosom, betook himself with her
to a cave hard by, where they laid her, and the two women came
and washed her and shrouded her. Then the two elders bore her to
her Moslem lover's grave and prayed over her and buried her by
his side and went their ways. Now we were eye witnesses of all
this; and, when we were alone with one another, we said, 'In
sooth, the truth is most worthy to be followed;'[FN#211] and
indeed the verity hath been made manifest to us, nor is there a
proof more patent of the truth of al-Islam than that we have seen
this day with our eyes.' So I and all the monks became Moslems
and on like wise did the villagers; and we sent to the people of
Mesopotamia for a doctor of the law, to instruct us in the
ordinances of al-Islam and the canons of the Faith. They sent us
a learned man and a pious, who taught us the rites of prayer and
the tenets of the faith; and we are now in ease abounding; so to
Allah be the praise and the thanks!" And they also tell a tale of



            THE LOVES OF ABU ISA AND KURRAT AL-AYN.



Quoth Amrú bin Masa'dah:[FN#212] "Abú Isá, son of al-Rashíd and
brother to al-Maamun, was enamoured of one Kurrat al-Ayn, a slave
girl belonging to Ali bin Hishám,[FN#213] and she also loved him;
but he concealed his passion, complaining of it to none neither
discovering his secret to anyone, of his pride and magnanimity;
for he had used his utmost endeavour to purchase her of her
master, but he had failed. At last when his patience was at an
end and his passion was sore on him and he was helpless in the
matter, he went in to al-Maamun, one day of state after the folk
had retired, and said to him, 'O Commander of the Faithful, if
thou wilt this day make trial of thine Alcaydes by taking them
unawares, thou wilt know the generous from the mean and note each
one's place, after the quality of his mind.' But, in saying this
he purposed only to sit with Kurrat al-Ayn in her lord's house.
Quoth al-Maamun, 'Right is thy recking,' and bade make ready a
barge, called 'the Flyer,' wherein he embarked with Abu Isa and a
party of his chief officers. The first mansion he visited
unexpectedly was that of Hamíd al-Tawil of Tús, whom he found
seated"--And Shahrazad perceived the dawn of day and ceased
saying her permitted say.

       When it was the Four Hundred and Fifteenth Night,

She said, It hath reached me, O auspicious King, that al-Maamun
embarked with his chief officers and fared on till they reached
the mansion of Hamíd al-Tawil of Tús; and, unexpectedly entering
they found him seated on a mat and before him singers and players
with lutes and flageolets and other instruments of music in their
hands. So Al Maamun sat with him awhile and presently he set
before him dishes of nothing but flesh meat, with no birds among
them. The Caliph would not taste thereof and Abu Isa said to him,
"O Commander of the Faithful, we have taken the owner of this
place unawares, and he knew not of thy coming; but now let us go
to another place which is prepared for thee and fitted for thee."
Thereupon the Caliph arose and betook himself with his brother
Abu Isa and his suite, to the abode of Ali son of Hisham who, on
hearing of their approach, came out and received them with the
goodliest of reception, and kissed the earth before the King.
Then he brought them into his mansion and opened to them a saloon
than which seer never saw a goodlier. Its floors, pillars and
walls were of many coloured marbles, adorned with Greek
paintings: and it was spread with matting of Sind[FN#214] whereon
were carpets and tapestry of Bassorah make, fitted to the length
and breadth of the room. So the Caliph sat awhile, examining the
house and its ceilings and walls, then said, "Give us somewhat to
eat." So they brought him forthwith nearly an hundred dishes of
poultry besides other birds and brewises, fritters and cooling
marinades. When he had eaten, he said, "Give us some thing to
drink, O Ali;" and the host set before him, in vessels of gold
and silver and crystal, raisin wine boiled down to one third with
fruits and spices; and the cupbearers were pages like moons, clad
in garments of Alexandrian stuff interwoven with gold and bearing
on their breasts beakers of crystal, full of rose water mingled
with musk. So al-Maamun marvelled with exceeding marvel at all he
saw and said, "Ho thou, Abu al-Hasan!" Whereupon Ali sprang to
the Caliph's carpet and kissing it, said, "At thy service, O
Commander of the Faithful!" and stood before him. Quoth
al-Maamun, "Let us hear some pleasant and merry song." Replied
Ali, "I hear and obey, O Commander of the Faithful," and said to
one of his eunuchs, "Fetch the singing women." So the slave went
out and presently returned, followed by ten castratos, bearing
ten stools of gold, which they set down in due order; and after
these came ten damsels, concubines of the master, as they were
shining full moons or gardens full of bloom, clad in black
brocade, with crowns of gold on their heads; and they passed
along the room till they sat down on the stools, when sang they
sundry songs. Al-Maamun looked at one of them; and, being
captivated by her elegance and fair favour, asked her, "What is
thy name, O damsel?"; and she answered, "My name is
Sajáhí,[FN#215] O Commander of the Faithful," and he said, "Sing
to us, O Sajahi!" So she played a lively measure and sang these
couplets,

     "I walk, for fear of interview, the weakling's walk *
          Who sees two lion whelps the fount draw nigh:
     My cloak acts sword, my heart's perplex'd with fright, *
          Lest jealous hostile eyes th' approach descry:
     Till sudden hapt I on a delicate maid *
          Like desert-doe that fails her fawns to espy."

Quoth the Caliph, "Thou hast done well, O damsel! whose are these
lines?" She answered, "Written by Amru bin Ma'di Karib al
-Zubaydi,[FN#216] and the air is Ma'abid's."[FN#217] Then the
Caliph and Abu Isa and Ali drank and the damsels went away and
were succeeded by other ten, all clad in flowered silk of
Al-Yaman, brocaded with gold, who sat down on the chairs and sang
various songs. The Caliph looked at one of the concubines, who
was like a wild heifer of the waste, and said to her, "What is
thy name, O damsel?" She replied, "My name is Zabiyah,[FN#218] 0
Commander of the Faithful;" and he, "Sing to us Zabiyah;" so she
warbled like a bird with many a trill and sang these two
couplets,

     "Houris, and highborn Dames who feel no fear of men, *
          Like Meccan game forbidden man to slam:[FN#219]
     Their soft sweet voices make you deem them whores, *
          But bars them from all whoring Al-Islam."

When she had finished, al-Maamun cried, "favoured of Allah art
thou!"--And Shahrazad perceived the dawn of day and ceased to say
her permitted say.

       When it was the Four Hundred and Sixteenth Night,

She said, It hath reached me, O auspicious King, that when the
slave girl finished her song, al-Maamun cried, "Favoured of Allah
art thou! Whose is this verse?" and she answered,
"Jarír's[FN#220] and the air is By Ibn Surayj." Then the Caliph
and his company drank, whilst the girls went away and there came
forth yet other ten, as they were rubies, robed in red brocade
inwoven with gold and purfled with pearls and jewels whilst all
their heads were bare. They sat down on the stools and sang
various airs; so the Caliph looked at one of them, who was like
the sun of the day, and asked her, "What is thy name, O damsel?";
and she answered, "O Commander of the Faithful, my name is
Fátin." "Sing to us, O Fatin," quoth he; whereat she played a
lively measure and sang these couplets,

     "Deign grant thy favours; since 'tis time I were engraced; *
          Tnough of severance hath it been my lot to taste.
     Thou'rt he whose face cloth every gift and charm unite, *
          Yet is my patience spent for that 'twas sore misplaced:
     I've wasted life in loving thee; and would high Heaven *
          Grant me one meeting hour for all this wilful waste."

"Well sung, O Fatin!'' exclaimed the Caliph; "whose verse is
this?" And she answered, "Adi bin Zayd's, and the air is
antique." Then all three drank, whilst the damsels retired and
were succeeded by other ten maidens, as they were sparkling
stars, clad in flowered silk embroidered with red gold and girt
with jewelled zones. They sat down and sang various motives; and
the Caliph asked one of them, who was like a wand of willow,
"What is thy name, O damsel?"; and she answered, "My name is
Rashaa,[FN#221] 0 Commander of the Faithful." "Sing to us, O
Rashaa," quoth he; so she played a lively measure and sang these
couplets,

     "And wand-like Houri, who can passion heal *
          Like young gazelle that paceth o'er the plain:
     I drain this wine cup on the toast, her cheek, *
          Each cup disputing till she bends in twain
     Then sleeps the night with me, the while I cry *
          'This is the only gain my Soul would gain!' "

Said the Caliph, "Well done, O damsel! Sing us something more."
So she rose and kissing the ground before him, sang the following
distich,

     "She came out to gaze on the bridal at ease *
          In a shift that reeked of ambergris."

The Caliph was highly pleased with this couplet and, when the
slave girl saw how much it delighted him, she repeated it several
times. Then said al-Maamun, "Bring up 'the Flyer,'" being minded
to embark and depart: but Ali bin Hisham said to him, "O
Commander of the Faithful, I have a slave girl, whom I bought for
ten thousand diners; she hath taken my heart in whole and part,
and I would fain display her to the Commander of the Faithful. If
she please him and he will accept of her, she is his: and if not,
let him hear something from her." Said the Caliph, "Bring her to
me;" and forth came a damsel, as she were a branchlet of willow,
with seducing eyes and eyebrows set like twin bows; and on her
head she wore a crown of red gold crusted with pearls and
jewelled, under which was a fillet bearing this couplet wrought
in letters of chrysolite,

     "A Jinniyah this, with her Jinn, to show *
          How to pierce man's heart with a stringless bow!"

The handmaiden walked, with the gait of a gazelle in flight and
fit to damn a devotee, till she came to a chair, whereon she
seated herself.--And Shahrazad perceived the dawn of day and
ceased saying her permitted say.

      When it was the Four Hundred and Seventeenth Night,

She said, It hath reached me, O auspicious King, that the hand
maiden walked with the gait of a gazelle in flight, fit to damn a
devotee, till she came to a chair whereon she seated herself. And
Al-Maamun marvelled at her beauty and loveliness; but, when Abu
Isa saw her, his heart throbbed with pain, his colour changed to
pale and wan and he was in evil case. Asked the Caliph, "O Abu
Isa, what aileth thee to change thus?"; and he answered, "O
Commander of the Faithful, it is because of a twitch that seizeth
me betimes." Quoth the Caliph, "Hast thou known yonder damsel
before to day?" Quoth he, "Yes, O Commander of the Faithful, can
the moon be concealed?" Then said al-Maamun to her, "What is thy
name, O damsel?"; and she replied, "My name is Kurrat al-Ayn. O
Commander of the Faithful," and he rejoined, "Sing to us, O
Kurrat al-Ayn." So she sang these two couplets,

     "The loved ones left thee in middle night, *
          And fared with the pilgrims when dawn shone bright:
     The tents of pride round the domes they pitched, *
          And with broidered curtains were veiled fro' sight."

Quoth the Caliph, "Favoured of Heaven art thou, O Kurrat al-Ayn!
Whose song is that?"; whereto she answered "The words are by
Di'ibil al-Khuza'i, and the air by Zurzúr al-Saghír." Abu Isa
looked at her and his tears choked him; so that the company
marvelled at him. Then she turned to al-Maamun and said to him,
"O Commander of the Faithful, wilt thou give me leave to change
the words?" Said he, "Sing what thou wilt;" so she played a merry
measure and carolled these couplets,

     "If thou should please a friend who pleaseth thee *
          Frankly, in public practise secrecy.
     And spurn the slanderer's tale, who seldom[FN#222] *
          seeks Except the severance of true love to see.
     They say, when lover's near, he tires of love, *
          And absence is for love best remedy:
     Both cures we tried and yet we are not cured, *
          Withal we judge that nearness easier be:
     Yet nearness is of no avail when he *
          Thou lovest lends thee love unwillingly."

But when she had finished, Abu Isa said, "O Commander of the
Faithful," --And Shahrazad perceived the dawn of day and ceased
to say her permitted say.

       When it was the Four Hundred and Eighteenth Night,

She said, It hath reached me, O auspicious King, that when Kurrat
al-Ayn had finished her verse, Abu Isa said, "O Commander of the
Faithful, though we endure disgrace, we shall be at ease.[FN#223]
Dost thou give me leave to reply to her?" Quoth the Caliph, "Yes,
say what thou wilt to her." So he swallowed his tears and sang
these two distichs,

     "Silent I woned and never owned my love; *
          But from my heart I hid love's blissful boon;
     Yet, if my eyes should manifest my love, *
          'Tis for my nearness to the shining moon."

Then Kurrat al-Ayn took the lute and played a lively tune and
rejoined with these couplets,

     "An what thou claimest were the real truth, *
          With only Hope content thou hadst not been
     Nor couldest patient live without the girl *
          So rare of inner grace and outward mien.
     But there is nothing in the claim of thee *
          At all, save tongue and talk that little mean."

When Abu Isa heard this he fell to weeping and wailing and
evidencing his trouble and anguish. Then he raised his eyes to
her and sighing, repeated these couplets,

     "Under my raiment a waste body lies, *
          And in my spirit all comprising prize.
     I have a heart, whose pain shall aye endure, *
          And tears like torrents pour these woeful eyes.
     Whene'er a wise man spies me, straight he chides *
          Love, that misleads me thus in ways unwise:
     O Lord, I lack the power this dole to bear: *
          Come sudden Death or joy in bestest guise!"

When he had ended, Ali bin Hisham sprang up and kissing his feet,
said, "O my lord, Allah hearing thy secret hath answered thy
prayer and consenteth to thy taking her with all she hath of
things rare and fair, so the Commander of the Faithful have no
mind to her." Quoth Al Maamun, "Had we a mind to her, we would
prefer Abu Isa before ourselves and help him to his desire." So
saying, he rose and embarking, went away, whilst Abu Isa tarried
for Kurrat al-Ayn, whom he took and carried to his own house, his
breast swelling with joy. See then the generosity of Ali son of
Hisham! And they tell a tale of



             AL-AMIN SON OF AL-RASHID AND HIS UNCLE
                     IBRAHIM BIN AL-MAHDI.



Al-Amin,[FN#224] brother of al-Maamun, once entered the house of
his uncle Ibrahim bin al-Mahdi, where he saw a slave girl playing
upon the lute; and, she being one of the fairest of women, his
heart inclined to her. Ibrahim, seeing how it was with him, sent
the girl to him, with rich raiment and precious ornaments. When
he saw her, he thought that his uncle had lain with her; so he
was loath to have to do with her, because of that, and accepting
what came with her sent her back to Ibrahim. His uncle learnt the
cause of this from one of al-Amin's eunuchs; so he took a shift
of watered silk and worked upon its skirt, in letters of gold,
these two couplets,

     "No! I declare by Him to whom all bow, *
          Of nothing 'neath her petticoat I trow:
     Nor meddle with her mouth; nor aught did I *
          But see and hear her, and it was enow!"

Then he clad her in the shift and, giving her a lute, sent her
back again to his nephew. When she came into al-Amin's presence,
she kissed ground before him and tuning the lute, sang thereto
these two couplets,

     "Thy breast thou baredst sending back the gift; *
          Showing unlove for me withouten shift:
     An thou bear spite of Past, the Past forgive, *
          And for the Caliphate cast the Past adrift."

When she had made an end of her verse, Al-Amin looked at her and,
seeing what was upon her skirt, could no longer control him self,
And Shahrazad perceived the dawn of day and ceased saying her
permitted say.

       When it was the Four Hundred and Nineteenth Night,

She said, It hath reached me, O auspicious King, that when
Al-Amin looked at the damsel and saw what was upon her skirt, he
could no longer control himself, but drew near unto her and
kissed her and appointed her a separate lodging in his palace.
Moreover, he thanked his uncle for this and bestowed on him the
government of Rayy. And a tale is told of



               AL-FATH BIN KHAKAN AND THE CALIPH
                         AL-MUTAWAKKIL.



Al-Mutawakkil[FN#225] was once taking medicine, and folk sent him
by way of solace all sorts of presents and rarities and things
costly and precious. Amongst others, al-Fath bin Khákán[FN#226]
sent him a virgin slave, high breasted, of the fairest among
women of her time, and with her a vase of crystal, containing
ruddy wine, and a goblet of red gold, whereon were graven in
black these couplets,

     "Since our Imam came forth from medicine, *
          Which made him health and heartiness rewin,
     There is no healing draught more sovereign *
          Than well boiled wine this golden goblet in:
     Then let him break the seal for him secured; *
          'Tis best prescription after medicine[FN#227]

Now when the damsel entered, the physician Yohanná[FN#228] was
with the Caliph, and as he read the couplets, he smiled and said,
"By Allah, O Commander of the Faithful, Fath is better versed
than I in the art of healing: so let not the Prince of True
Believers gainsay his prescription." Accordingly, the Caliph
followed the recipe contained in the poetry and was made whole by
the blessing of Allah and won his every wish. And among tales
they tell is one of



            THE MAN'S DISPUTE WITH THE LEARNED WOMAN
             CONCERNING THE RELATIVE EXCELLENCE OF
                        MALE AND FEMALE.



Quoth a certain man of learning, "I never saw amongst woman kind
one wittier, and wiser, better read and by nature more generously
bred; and in manners and morals more perfected than a preacher of
the people of Baghdad, by name Sitt al-Mashá'ikh.[FN#229] It
chanced that she came to Hamah city in the year of the Flight
five hundred and sixty and one[FN#230]; and there delivered
salutary exhortations to the folk from the professorial chair.
Now there used to visit her house a number of students of
divinity and persons of learning and polite letters, who would
discuss with her questions of theology and dispute with her on
controversial points. I went to her one day, with a friend of
mine, a man of years and education; and when we had taken our
seats, she set before us a dish of fruit and seated herself
behind a curtain. Now she had a brother, a handsome youth, who
stood behind us, to serve us. And when we had eaten we fell to
disputing upon points of divinity, and I propounded to her a
theological question bearing upon a difference between the Imams,
the Founders of the Four Schools. She proceeded to speak in
answer, whilst I listened; but all the while my friend fell to
looking upon her brother's face and admiring his beauties without
paying any heed to what she discoursed. Now as she was watching
him from behind the curtain; when she had made an end of her
speech, she turned to him and said, 'Methinks thou be of those
who give men the preference over women!' He replied, 'Assuredly,'
and she asked, 'And why so?'; whereto he answered, 'For that
Allah hath made the masculine worthier than the feminine,'" --And
Shahrazad perceived the dawn of day and ceased to say her
permitted say.

       When it was the Four Hundred and Twentieth Night,

She said, It hath reached me, O auspicious King, that the Shaykh
replied, " 'For that Allah hath made the masculine worthier than
the feminine; and I like the excelling and mislike the excelled.'
She laughed and presently said, 'Wilt thou deal fairly with me in
debate, if I battle the matter with thee?' and he rejoined,
'Yes.' Then quoth she, 'What is the evidence of the superiority
of the male to the female?' Quoth he, 'It is of two kinds,
traditional and reasonable. The authoritative part deriveth from
the Koran and the Traditions of the Apostle. As for the first we
have the very words of Almighty Allah, 'Men shall have the
pre-eminence above women because of those advantages wherein
Allah hath caused the one of them to excel the other;[FN#231] and
again, 'If there be not two men, let there be one man and two
women;'[FN#232] and again, when treating of inheritance, 'If
there be brothers and sisters let a male have as much as the
portion of two females.'[FN#233] Thus Allah (extolled and exalted
be He!) hath in these places preferred the male over the female
and teacheth that a woman is as the half of a man, for that he is
worthier than she. As for the Sunnah traditions, is it not
reported of the Prophet (whom Allah save and assain!) that he
appointed the blood money for a woman to be half that of a man.
And as for the evidence of reason, the male is the agent and
active and the female the patient and passive.'[FN#234] Rejoined
she, 'Thou hast said well, O my lord, but, by Allah, thou hast
proved my contention with thine own lips and hast advanced
evidence which telleth against thee, and not for thee. And thus
it is: Allah (extolled and exalted be He!) preferred the male
above the female solely because of the inherent condition and
essential quality of masculinity; and in this there is no dispute
between us. Now this quality of male-hood is common to the child,
the boy, the youth, the adult and the old man; nor is there any
distinction between them in this. If, then, the superior
excellence of male masculant belong to him solely by virtue of
manhood, it behoveth that thy heart incline and thy sole delight
in the graybeard, equally with the boy; seeing that there is no
distinction between them, in point of male-hood. But the
difference between thee and me turneth upon the accident of
qualities that are sought as constituting the pleasure of
intercourse and its enjoyment; and thou hast adduced no proof of
the superiority of the youth over the young girl in this matter
of non-essentials.' He made answer, 'O reverend lady, knowest
thou not that which is peculiar to the youth of limber shape and
rosy cheeks and pleasant smile and sweetness of speech? Youths
are, in these respects superior to women; and the proof of this
is what they traditionally report of the Prophet (whom Allah
bless and preserve!) that he said, 'Stay not thy gaze upon the
beardless, for in them is a momentary eye glance at the black
eyed girls of Paradise.' Nor indeed is the superiority of the lad
over the lass hidden to any of mankind, and how well saith Abu
Nowas,[FN#235]

     'The least of him is the being free *
          From monthly courses and pregnancy.'

And the saying of another poet,

     'Quoth our Imam, Abu Nowas, who was *
          For mad debauch and waggishness renowned:
     'O tribe that loves the cheeks of boys, take fill *
          Of joys in Paradise shall ne'er be found!'

So if any one enlarge in praise of a slave girl and wish to
enhance her value by the mention of her beauties, he likeneth her
to a youth,'" --And Shahrazad perceived the dawn of day and
ceased saying her permitted say.

      When it was the Four Hundred and Twenty-first Night,

She said, It hath reached me, O auspicious King, that the Shaykh
continued, "'So if any one enlarge in praise of a slave girl and
wish to enhance her value by the mention of her beauties, he
likeneth her to a youth, because of the illustrious qualities
that belong to the male, even as saith the poet,

     'Boy like of backside, in the deed of kind, *
          She sways, as sways the wand like boughs a-wind.'

An youths, then, were not better and fairer than girls, why
should these be likened to them? And know also (Almighty Allah
preserve thee!) that a youth is easy to be led, adapting himself
to every rede, pleasant of converse and manners, inclining to
assent rather than dissent, especially when his side face is
newly down'd and his upper lip is first embrowned, and the purple
lights of youth on his cheeks abound, so that he is like the full
moon sound; and how goodly is the saying of Abu Tammám[FN#236],

     'The slanderers said 'There's hair upon his cheeks'; *
          Quoth I, 'Exceed not, that's no blemish there.'
     When he could bear that haling of his hips *
          And pearl-beads shaded by mustachio hair;[FN#237]
     And Rose swore solemn, holiest oath that is, *
          From that fair cheek she nevermore would fare
     I spoke with eyelids without need of speech, *
          And they who answered me his eyebrows were.
     He's even fairer than thou knewest him, *
          And cheek down guards from all would overdare.
     Brighter and sweeter now are grown his charms, *
          Since down robes lip and cheek before were bare.
     And those who blame me for my love of him, *
          When him they mention say of him, 'Thy Fair'!'

And quoth al-Hariri[FN#238] and quoth excellently well,

     'My censors say, 'What means this pine for him? *
          Seest not the flowing hair on cheeks a flowing?'
     I say, 'By Allah, an ye deem I dote, *
          Look at the truth in those fine eyes a-showing!
     But for the down that veils his cheek and chin, *
          His brow had dazed all eyes no sight allowing:
     And whoso sojourns in a growthless land, *
          How shall he move from land fair growths a-growing?'

And quoth another,

     'My blamers say of me, 'He is consoled,' And lie! *
          No consolation comes to those who pine and sigh.
     I had no solace when Rose bloomed alone on cheek, *
          Now Basil blooms thereon and now consoled am I.'

And again,

     'Slim waisted one, whose looks with down of cheek *
          In slaughtering mankind each other hurtle
     With the Narcissus blade he sheddeth blood, *
          The baldrick of whose sheath is freshest
          myrtle.'[FN#239]

And again,

     'Not with his must I'm drunk, but verily *
          Those curls turn manly heads like newest wine[FN#240]
     Each of his beauties envies each, and all *
          Would be the silky down on side face li'en.'

Such are the excellencies of the youth which women do not own,
and they more than suffice to give those the preference over
these.' She replied, 'Allah give thee health! verily, thou hast
imposed the debate upon thyself; and thou hast spoken and hast
not stinted and hast brought proofs to support every assertion.
But, 'Now is the truth become manifest;'[FN#241] so swerve thou
not from the path thereof; and, if thou be not content with a
summary of evidence, I will set it before thee in fullest detail.
Allah upon thee, where is the youth beside the girl and who shall
compare kid and wild cow? The girl is soft of speech, fair of
form, like a branchlet of basil, with teeth like chamomile-petals
and hair like halters wherefrom to hang hearts. Her cheeks are
like blood-red anemones and her face like a pippin: she hath lips
like wine and breasts like pomegranates twain and a shape supple
as a rattan-cane. Her body is well formed and with sloping
shoulders dight; she hath a nose like the edge of a sword shining
bright and a forehead brilliant white and eyebrows which unite
and eyes stained by Nature's hand black as night. If she speak,
fresh young pearls are scattered from her mouth forthright and
all hearts are ravished by the daintiness of her sprite; when she
smileth thou wouldst ween the moon shone out her lips between and
when she eyes thee, sword blades flash from the babes of her
eyes. In her all beauties to conclusion come, and she is the
centre of attraction to traveller and stay-at-home. She hath two
lips of cramoisy, than cream smoother and of taste than honey
sweeter,'" --And Shahrazad perceived the dawn of day and ceased
to say her permitted say.

     When it was the Four Hundred and Twenty-second Night,

She said, It hath reached me, O auspicious King, that the
preacher woman thus pursued her theme in the praise of fair
maids, "'She hath two lips of cramoisy, than cream smoother and
than honey sweeter;' adding, 'And she hath a bosom, as it were a
way two hills between which are a pair of breasts like globes of
ivory sheen; likewise, a stomach right smooth, flanks soft as the
palm-spathe and creased with folds and dimples which overlap one
another, and liberal thighs, which like columns of pearl arise,
and back parts which billow and beat together like seas of glass
or mountains of glance, and two feet and hands of gracious mould
like unto ingots of virgin gold. So, O miserable! where are
mortal men beside the Jinn? Knowest thou not that puissant
princes and potent Kings before women ever humbly bend and on
them for delight depend? Verily, they may say, 'We rule over
necks and rob hearts.' These women! how many a rich man have they
not paupered, how many a powerful man have they not prostrated
and how many a superior man have they not enslaved! Indeed, they
seduce the sage and send the saint to shame and bring the wealthy
to want and plunge the fortune favoured into penury. Yet for all
this, the wise but redouble in affection of them and honour; nor
do they count this oppression or dishonour. How many a man for
them hath offended his Maker and called down on him self the
wrath of his father and mother! And all this because of the
conquest of their love over hearts. Knowest thou not, O wretched
one, that for them are built pavilions, and slave girls are for
sale;[FN#242] that for them tear floods rail and for them are
collected jewels of price and ambergris and musk odoriferous; and
armies are arrayed and pleasaunces made and wealth heaped up and
smitten off is many a head? And indeed he spoke sooth in the
words, 'Whoso saith the world meaneth woman.' Now as for thy
citation from the Holy Traditions, it is an argument against thee
and not for thee in that the Prophet (whom Allah bless and
preserve!) compareth the beardless with the black eyed girls of
Paradise. Now, doubtless, the subject of comparison is worthier
than the object there with compared; so, unless women be the
worthier and the goodlier, wherefore should other than they be
likened to them? As for thy saying that girls are likened to
boys, the case is not so, but the contrary: boys are likened to
girls; for folk say, Yonder boy is like a girl. As for what proof
thou quotest from the poets, the verses were the product of a
complexion unnatural in this respect; and as for the habitual
sodomites and catamites, offenders against religion, Almighty
Allah hath condemned them in His Holy Book,[FN#243] herein He
denounceth their filthy practices, saying, 'Do ye approach unto
the males among mankind[FN#244] and leave your wives which your
Lord hath created for you? Surely ye are a people who
transgress!' These it is that liken girls to boys, of their
exceeding profligacy and ungraciousness and inclination to follow
the fiend and own lusts, so that they say, 'She is apt for two
tricks,'[FN#245] and these are all wanderers from the way of
right and the righteous. Quoth their chief Abu Nowas,

     'Slim waist and boyish wits delight *
          Wencher, as well as Sodomite,'[FN#246]

As for what thou sayest of a youth's first hair on cheek and lips
and how they add to his beauty and loveliness, by Allah, thou
strayest from the straight path of sooth and sayest that which is
other than the truth; for whiskers change the charms of the
comely into ugliness (quoting these couplets),

     'That sprouting hair upon his face took wreak *
          For lovers' vengeance, all did vainly seek.
     I see not on his face a sign fuli- *
          genous, except his curls are hue of reek.
     If so his paper[FN#247] mostly be begrimed *
          Where deemest thou the reed shall draw a streak?
     If any raise him other fairs above, *
          This only proves the judge of wits is weak.'

And when she ended her verse she resumed, 'Laud be to Allah
Almighty,'" --And Shahrazad perceived the dawn of day and ceased
saying her permitted say.

      When it was the Four Hundred and Twenty-third Night,

She said, It hath reached me, O auspicious King, that when the
preacher woman ended her verse she resumed, addressing the man, "
'Laud to Allah Almighty! how can it be hid from thee that the
perfect pleasure is in women and that abiding blessings are not
to be found but with them, seeing that Allah (extolled and
exalted be He!) hath promised His prophets and saints black eyed
damsels in Paradise and hath appointed these for a recompense of
their godly works. And had the Almighty known that the joy
supreme was in the possession of other than women, He had
rewarded them therewith and promised it to them. And quoth he
(whom Allah bless and preserve!), 'The things I hold dearest of
the things of your world are three: women and perfume and the
solace of my eyes in prayer.' Verily Allah hath appointed boys to
serve his prophets and saints in Paradise, because Paradise is
the abode of joy and delight, which could not be complete without
the service of youths; but, as to the use of them for aught but
service, it is Hell's putridity[FN#248] and corruption and
turpitude. How well saith the poet,

    'Men's turning unto bums of boys is bumptious; *
          Whoso love noble women show their own noblesse.
    How many goodly wights have slept the night, enjoying *
          Buttocks of boys, and woke at morn in foulest mess
    Their garments stained by safflower, which is yellow merde; *
          Their shame proclaiming, showing colour of distress.
    Who can deny the charge, when so bewrayed are they *
          That e'en by day light shows the dung upon their dress?
    What contrast wi' the man, who slept a gladsome night *
          By Houri maid for glance a mere enchanteress,
    He rises off her borrowing wholesome bonny scent; *
          That fills the house with whiffs of perfumed
          goodliness.
    No boy deserved place by side of her to hold; *
          Canst even aloes wood with what fills pool of
          cess!'[FN#249]

Then said she, 'O folk ye have made me to break the bounds of
modesty and the circle of free born women and indulge in idle
talk of chambering and wantonness, which beseemeth not people of
learning. But the breasts of free-borns are the sepulchres of
secrets' and such conversations are in confidence. Moreover,
actions are according to intentions,[FN#250] and I crave pardon
of Allah for myself and you and all Moslems, seeing that He is
the Pardoner and the Compassionate.' Then she held her peace and
thereafter would answer us of naught; so we went our way,
rejoicing in that we had profited by her contention and yet
sorrowing to part from her." And among the tales they tell is one
of



              ABU SUWAYD AND THE PRETTY OLD WOMAN.



Quoth Abu Suwayd, "I and a company of my friends, entered a
garden one day to buy somewhat of fruit; and we saw in a corner
an old woman, who was bright of face, but her head-hair was
white, and she was combing it with an ivory comb. We stopped
before her, yet she paid no heed to us neither veiled her face:
so I said to her, 'O old woman,[FN#251] wert thou to dye thy hair
black, thou wouldst be handsomer than a girl: what hindereth thee
from this?' She raised her head towards me"--And Shahrazad
perceived the dawn of day and ceased to say her permitted say.

     When it was the Four Hundred and Twenty-fourth Night,

She said, It hath reached me, O auspicious King, that Abu Suwayd
continued: "When I spake these words to the ancient dame she
raised her head towards me and, opening wide her eyes, recited
these two couplets,

     'I dyed what years have dyed, but this my staining *
          Lasts not, while that of days is aye remaining:
     Days when beclad in gear of youth I fared, *
          Raked fore and aft by men with joy unfeigning.'

I cried, 'By Allah, favoured art thou for an old woman! How
sincere art thou in thine after-pine for forbidden pleasures and
how false is thy pretence of repentance from frowardness!'" And
another tale is that of



          THE EMIR ALI BIN TAHIR AND THE GIRL MUUNIS.



Once on a time was displayed for sale to Ali bin Mohammed bin
Abdallah bin Táhir[FN#252] a slave-girl called Muunis who was
superior to her fellows in beauty and breeding, and to boot an
accomplished poetess; and he asked her of her name. Replied she,
"Allah advance the Emir, my name is Muunis."[FN#253] Now he knew
this before; so he bowed his head awhile, then raising his eyes
to her, recited this verse,

     "What sayest of one by a sickness caught *
          For the love of thy love till he waxed distraught?"

Answered she, "Allah exalt the Emir!" and recited this verse in
reply,

     "If we saw a lover who pains as he ought, *
          Wi' love we would grant him all favours he sought."

She pleased him: so he bought her for seventy thousand dirhams
and begat on her Obayd' Allah bin Mohammed, afterwards minister
of Police.[FN#254] And we are told by Abu al-Ayná[FN#255] a tale
of



             THE WOMAN WHO HAD A BOY AND THE OTHER
                    WHO HAD A MAN TO LOVER.



Quoth Abu al-Ayná, "There were in our street two women, one of
whom had for lover a man and the other a beardless youth, and
they foregathered one night on the terrace-roof of a house
adjoining mine, knowing not that I was near. Quoth the boy's
lover to the other, 'O my sister, how canst thou bear with
patience the harshness of thy lover's beard as it falleth on thy
breast, when he busseth thee and his mustachios rub thy cheek and
lips?' Replied the other, 'Silly that thou art, what decketh the
tree save its leaves and the cucumber but its warts?[FN#256]
Didst ever see in the world aught uglier than a scald-head bald
of his beard? Knowest thou not that the beard is to men as the
sidelocks to women; and what is the difference between chin and
cheek?[FN#257] Knowest thou not that Allah (extolled and exalted
be He!) hath created an angel in Heaven, who saith: 'Glory be to
Him who ornamenteth men with beards and women with long hair?'
So, were not the beard even as the tresses in comeliness, it had
not been coupled with them, O silly! How shall I spread-eagle
myself under a boy, who will emit long before I can go off and
forestall me in limpness of penis and clitoris; and leave a man
who, when he taketh breath clippeth close and when he entereth
goeth leisurely, and when he hath done, repeateth, and when he
pusheth poketh hard, and as often as he withdraweth, returneth?'
The boy's leman was edified by her speech and said, 'I forswear
my lover by the lord of the Ka'abah!'" And amongst tales is one
of



            ALI THE CAIRENE AND THE HAUNTED HOUSE IN
                            BAGHDAD.



There lived once, in the city of Cairo, a merchant who had great
store of monies and bullion, gems and jewels, and lands and
houses beyond count, and his name was Hasan the Jeweller, the
Baghdad man. Furthermore Allah had blessed him with a son of
perfect beauty and brilliancy; rosy-cheeked, fair of face and
well-figured, whom he named Ali of Cairo, and had taught the
Koran and science and elocution and the other branches of polite
education, till he became proficient in all manner of knowledge.
He was under his father's hand in trade but, after a while, Hasan
fell sick and his sickness grew upon him, till he made sure of
death; so he called his son to him,--And Shahrazad perceived the
dawn of day and ceased saying her permitted say.

      When it was the Four Hundred and Twenty-fifth Night,

She said, it hath reached me, O auspicious King, that when the
Jeweller, the Baghdadi, fell sick and made sure of death, he
called to him his son, named Ali of Cairo, and said, "O my son,
verily this world passeth away; but the next world endureth for
aye. Every soul shall taste of death;[FN#258] and now, O my son,
my decease is at hand and I desire to charge thee with a charge,
which if thou observe, thou shalt abide in safety and prosperity,
till thou meet Almighty Allah; but if thou follow it not, there
shall befal thee much weariness and thou wilt repent of having
transgressed mine injunctions." Replied Ali, "O my father, how
shall I do other than hearken to thy words and act according to
thy charge, seeing that I am bounden by the law of the Faith to
obey thee and give ear to thy command?" Rejoined his father, "O
my son, I leave thee lands and houses and goods and wealth past
count; so that wert thou each day to spend thereof five hundred
dinars, thou wouldst miss naught of it. But, O my son, look that
thou live in the fear of Allah and follow His Chosen One,
Mustafa, (whom may He bless and preserve!) in whatso he is
reported to have bidden and forbidden in his traditional
law.[FN#259] Be thou constant in alms-deeds and the practice of
beneficence and in consorting with men of worth and piety and
learning; and look that thou have a care for the poor and needy
and shun avarice and meanness and the conversation of the wicked
or those of suspicious character. Look thou kindly upon thy
servants and family, and also upon thy wife, for she is of the
daughters of the great and is big with child by thee; haply Allah
will vouchsafe thee virtuous issue by her." And he ceased not to
exhort him thus, weeping and saying, "O my son, I beseech Allah
the Bountiful, the Lord of the glorious Empyrean[FN#260] to
deliver thee from all straits that may encompass thee and grant
thee His ready relief!" Thereupon his son wept with sore weeping
and said, "O my father, I am melted by thy words, for these are
as the words of one that saith farewell." Replied the merchant,
"Yes, O my son, I am aware of my condition: forget thou not my
charge." Then he fell to repeating the two professions of the
Faith and to reciting verses of the Koran, until the appointed
hour arrived, when he said, "Draw near unto me, O my son." So Ali
drew near and he kissed him; then he sighed and his soul departed
his body and he went to the mercy of Almighty Allah.[FN#261]
Therewith great grief fell upon Ali; the clamour of keening arose
in his house and his father's friends flocked to him. Then he
betook himself to preparing the body for burial and made him a
splendid funeral. They bore his bier to the place of prayer and
prayed over him, then to the cemetery, where they buried him and
recited over him what suited of the sublime Koran; after which
they returned to the house and condoled with the dead man's son
and wended each his own way. Moreover, Ali prayed the Friday
prayer for his father and had perlections of the Koran every day
for the normal forty, during which time he abode in the house and
went not forth, save to the place of prayer; and every Friday he
visited his father's tomb. So he ceased not from his praying and
reciting for some time, until his fellows of the sons of the
merchants came in to him one day and saluting him, said, "How
long this thy mourning and neglecting thy business and the
company of thy friends? Verily, this is a fashion which will
bring thee weariness, and thy body will suffer for it
exceedingly." Now when they came in to him, Iblis the Accursed
was with them, prompting them; and they went on to recommend him
to accompany them to the bazar, whilst Iblis tempted him to
consent to them, till he yielded,--And Shahrazad perceived the
dawn of day and ceased to say her permitted say.

      When it was the Four Hundred and Twenty-sixth Night,

She said, It hath reached me, O auspicious King, that when the
sons of the merchants went in to Ali the Cairene, son of Hasan
the Jeweller, they recommended him to accompany them to the
bazar, till he yielded, that the will of Allah (extolled and
exalted be He!) might be fulfilled; and he left the house of
mourning with them. Presently they said, "Mount thy she-mule and
ride with us to such a garden, that we may solace us there and
that thy grief and despondency may depart from thee." So he
mounted and taking his slave, went with them to the garden in
question; and when they entered one of them went and making ready
the morning-meal, brought it to them there. So they ate and were
merry and sat in talk, till the end of the day, when they mounted
and returned each to his own lodging, where they passed the
night. As soon as the morrow dawned, they again visited Ali and
said, "Come with us." Asked he, "Whither?"; and they answered,
"To such a garden; for it is finer than the first and more
pleasurable." So he went with them to the garden, and one of
them, going away, made ready the morning-meal and brought it to
them, together with strong heady wine; and after eating, they
brought out the wine, when quoth Ali, "What is this? and quoth
they, "This is what dispelleth sadness and brighteneth gladness.
And they ceased not to commend it to him, till they prevailed
upon him and he drank with them. Then they sat, drinking and
talking, till the end of the day, when each returned home. But as
for Ali, the Cairene, he was giddy with wine and in this plight
went in to his wife, who said to him, "What aileth thee that thou
art so changed?" He said, "We were making merry to-day, when one
of my companions brought us liquor; so my friends drank and I
with them, and this giddiness came upon me." And she replied, "O
my lord, say me, hast thou forgotten thy father's injunction and
done that from which he forbade thee, in consorting with doubtful
folk?" Answered he, "These be of the sons of the merchants; they
are no suspicious folk, only lovers of mirth and good cheer." And
he continued to lead this life with his friends, day after day,
going from place to place and feasting with them and drinking,
till they said to him, "Our turns are ended, and now it is thy
turn." "Well come, and welcome and fair cheer!" cried he; so on
the morrow, he made ready all that the case called for of meat
and drink, two-fold what they had provided, and taking cooks and
tent-pitchers and coffee-makers,[FN#262] repaired with the others
to Al-Rauzah[FN#263] and the Nilometer, where they abode a whole
month, eating and drinking and hearing music and making merry. At
the end of the month, Ali found that he had spent a great sum of
money; but Iblis the Accursed deluded him and said to him,
"Though thou shouldst spend every day a like sum yet wouldst thou
not miss aught of it." So he took no account of money expenses
and continued this way of life for three years, whilst his wife
remonstrated with him and reminded him of his father's charge;
but he hearkened not to her words, till he had spent all the
ready monies he had, when he fell to selling his jewels and
spending their price, until they also were all gone. Then he sold
his houses, fields, farms and gardens, one after other, till they
likewise were all gone and he had nothing left but the tenement
wherein he lived. So he tore out the marble and wood-work and
sold it and spent of its price, till he had made an end of all
this also, when he took thought with himself and, finding that he
had nothing left to expend, sold the house itself and spent the
purchase-money. After that, the man who had bought the house came
to him and said "Seek out for thyself a lodging, as I have need
of my house." So he bethought himself and, finding that he had no
want of a house, except for his wife, who had borne him a son and
daughter (he had not a servant left), he hired a large room in
one of the mean courts[FN#264] and there took up his abode, after
having lived in honour and luxury, with many eunuchs and much
wealth; and he soon came to want one day's bread. Quoth his wife,
"Of this I warned thee and exhorted thee to obey thy father's
charge, and thou wouldst not hearken to me; but there is no
Majesty and there is no Might, save in Allah, the Glorious, the
Great! Whence shall the little ones eat? Arise then, go round to
thy friends, the sons of the merchants: belike they will give
thee somewhat on which we may live this day." So he arose and
went to his friends one by one; but they all hid their faces from
him and gave him injurious words revolting to hear, but naught
else; and he returned to his wife and said to her, "They have
given me nothing." Thereupon she went forth to beg of her
neighbours the wherewithal to keep themselves alive,--And
Shahrazad perceived the dawn of day and ceased saying her
permitted say.

     When it was the Four Hundred and Twenty-seventh Night,

She said, It hath reached me, O auspicious King, that the wife of
Ali the Cairene, seeing her husband return empty-handed, went
forth to beg of her neighbours the wherewithal to keep themselves
alive and repaired to a woman, whom she had known in former days.
When she came in to her and she saw her case, she rose and
receiving her kindly, wept and said, "What hath befallen you?" So
she told her all that her husband had done, and the other
replied, "Well come and welcome and fair cheer!; whatever thou
needest, Seek it of me, without price." Quoth she, "Allah requite
thee abundantly!"[FN#265] Then her friend gave her as much
provision as would suffice herself and her family a whole month,
and she took it and returned to her lodging. When her husband saw
her, he wept and asked, "Whence hadst thou that?"; and she
answered, "I got it of such a woman; for, when I told her what
had befallen us, she failed me not in aught, but said, 'Seek of
me all thou needest.'" Whereupon her husband rejoined, "Since
thou hast this much I will betake myself to a place I have in my
mind; peradventure Allah Almighty will bring us relief."[FN#266]
With these words he took leave of her and kissed his children and
went out, not knowing whither he should go, and he continued
walking on till he came to Bulák, where he saw a ship about to
sail for Damietta.[FN#267] Here he met a man, between whom and
his father there had been friendship, and he saluted him and said
to him, "Whither now?" Replied Ali, "To Damietta: I have friends
there, whom I would enquire after and visit them and then
return." The man took him home and treated him honourably; then,
furnishing him with vivers for the voyage and giving him some
gold pieces, embarked him on board the vessel bound for Damietta.
When they reached it, Ali landed, not knowing whither to go; but
as he was walking along, a merchant saw him and had pity on him,
and carried him to his house. Here he abode awhile, after which
he said in himself, "How long this sojourning in other folk's
homes?" Then he left the merchant's place and walked to the wharf
where, after enquiry, he found a ship ready to sail for Syria.
His hospitable host provided him with provision and embarked him
in the ship; and it set sail and Ali reached in due season the
Syrian shores where he disembarked and journeyed till he entered
Damascus. As he walked about the great thoroughfare behold, a
kindly man saw him and took him to his house, where he tarried
for a time till, one day, going abroad, he saw a caravan about to
start for Baghdad and bethought himself to journey thither with
it. Thereupon he returned to his host and taking leave of him,
set out with the Cafilah. Now Allah (extolled and exalted be He!)
inclined to him the heart of one of the merchants, so that he
took him with him, and Ali ate and drank with him, till they came
within one day's journey of Baghdad. Here, however, a company of
highwaymen fell upon the caravan and took all they had and but
few of the merchants escaped. These made each for a separate
place of refuge; but as for Ali the Cairene he fared for Baghdad,
where he arrived at sundown, as the gatekeepers were about to
shut the gates, and said to them, "Let me in with you." They
admitted him and asked him, "Whence come, and whither wending?"
and he answered, "I am a man from Cairo-city and have with me
mules laden with merchandise and slaves and servants. I forewent
them, to look me out a place wherein to deposit my goods: but, as
I rode along on my she-mule, there fell upon me a company of
banditti, who took my mule and gear; nor did I escape from them
but at my last gasp." The gate-guard entreated him honourably and
bade him be of good cheer, saying, "Abide with us this night, and
in the morning we will look thee out a place befitting thee."
Then he sought in his breast-pocket and, finding a dinar of those
given to him by the merchant at Bulak, handed it to one of the
gatekeepers, saying, "Take this and change it and bring us
something to eat." The man took it and went to the market, where
he changed it, and brought Ali bread and cooked meat: so he ate,
he and the gate-guards, and he lay the night with them. Now on
the morrow, one of the warders carried him to a certain of the
merchants of Baghdad, to whom he told the same story, and he
believed him, deeming that he was a merchant and had with him
loads of merchandise. Then he took him up into his shop and
entreated him with honour; moreover, he sent to his house for a
splendid suit of his own apparel for him and carried him to the
Hammam. "So," quoth Ali of Cairo: "I went with him to the bath,
and when we came out, he took me and brought me to his house,
where he set the morning-meal before us, and we ate and made
merry. Then said he to one of his black slaves, 'Ho Mas'dd, take
this thy lord: show him the two houses standing in such a place,
and whichever pleaseth him, give him the key of it and come
back.' So I went with the slave, till we came to a street-road
where stood three houses side by side, newly built and yet shut
up. He opened the first and I looked at it; and we did the same
to the second; after which he said to me 'Of which shall I give
thee the key?' 'To whom doth the big house belong?' 'To us!'
'Open it, that I may view it.' 'Thou hast no business there.'
'Wherefore?' 'Because it is haunted, and none nighteth there but
in the morning he is a dead man; nor do we use to open the door,
when removing the corpse, but mount the terrace-roof of one of
the other two houses and take it up thence. For this reason my
master hath abandoned the house and saith: 'I will never again
give it to any one.' 'Open it,' I cried, 'that I may view it;'
and I said in my mind, 'This is what I seek; I will pass the
night there and in the morning be a dead man and be at peace from
this my case.' So he opened it and I entered and found it a
splendid house, without its like; and I said to the slave, 'I
will have none other than this house; give me its key.' But he
rejoined, 'I will not give thee this key till I consult my
master,'"--And Shahrazad perceived the dawn of day and ceased to
say her permitted say.

     When it was the Four Hundred and Twenty-eighth Night,

She said, It hath reached me, O auspicious King, that the negro
(continued Ali of Cairo) "rejoined, 'I will not give thee its key
till I consult my master,'" and going to him, reported, "'The
Egyptian trader saith, 'I will lodge in none but the big house.'"
Now when the merchant heard this, he rose and coming to Ali,
spake thus to him, "O my lord, thou hast no need of this house."
But he answered, "I will lodge in none other than this; for I
care naught for this silly saying." Quoth the other, "Write me an
acknowledgment that, if aught happen to thee, I am not
responsible." Quoth Ali, "So be it;" whereupon the merchant
fetched an assessor from the Kazi's court and, taking the
prescribed acknowledgment, delivered to him the key wherewith he
entered the house. The merchant sent him bedding by a blackamoor
who spread it for him on the built bench behind the door[FN#268]
and walked away. Presently Ali went about and, seeing in the
inner court a well with a bucket, let this down and drew water,
wherewith he made the lesser ablution and prayed the obligatory
prayers. Then he sat awhile, till the slave brought him the
evening meal from his master's house, together with a lamp, a
candle and candlestick, a basin and ewer and a gugglet[FN#269];
after which he left him and returned home. Ali lighted the
candle, supped at his ease and prayed the night-prayer; and
presently he said to himself, "Come, take the bedding and go
upstairs and sleep there; 'twill be better than here." So he took
the bed and carried it upstairs, where he found a splendid
saloon, with gilded ceiling and floor and walls cased with
coloured marbles. He spread his bed there and sitting down, began
to recite somewhat of the Sublime Koran, when (ere he was ware)
he heard one calling to him and asking, "O Ali, O son of Hasan,
say me, shall I send thee down the gold?" And he answered, "Where
be the gold thou hast to send?" But hardly had he spoken, when
gold pieces began to rain down on him, like stones from a
catapult, nor ceased till the saloon was full. Then, after the
golden shower, said the Voice, "Set me free, that I may go my
way; for I have made an end of my service and have delivered unto
thee that which was entrusted to me for thee." Quoth Ali, "I
adjure thee, by Allah the Almighty, to tell me the cause of this
gold-rain." Replied the Voice, "This is a treasure that was
talisman'd to thee of old time, and to every one who entered the
house, we used to come and say: 'O Ali, O son of Hasan, shall we
send thee down the gold?' Whereat he would be affrighted and cry
out, and we would come down to him and break his neck and go
away. But, when thou camest and we accosted thee by thy name and
that of thy father, saying, 'Shall we send thee down the gold?'
and thou madest answer to us, 'And where be the gold?' we knew
thee for the owner of it and sent it down. Moreover, there is yet
another hoard for thee in the land of Al-Yaman and thou wouldst
do well to journey thither and fetch it. And now I would fain
have thee set me free, that I may go my way." Said Ali, "By
Allah, I will not set thee free, till thou bring me hither the
treasure from the land of Al-Yaman!" Said the Voice, "An I bring
it to thee, wilt thou release me and eke the servant of the other
hoard?" "Yes," replied Ali, and the Voice cried, "Swear to me."
So he swore to him, and he was about to go away, when Ali said to
him, "I have one other need to ask of thee;" and he, "What is
that?" Quoth Ali, "I have a wife and children at Cairo in such a
place; thou needs must fetch them to me, at their ease and
without their unease." Quoth he, "I will bring them to thee in a
mule-litter[FN#270] and much state, with a train of eunuchs and
servants, together with the treasure from Al-Yaman,
Inshallah!"[FN#271] Then he took of him leave of absence for
three days, when all this should be with him, and vanished. As
soon as it was morning Ali went round about the saloon, seeking a
place wherein to store the gold, and saw on the edge of the dais
a marble slab with a turning-pin; so he turned the pin and the
slab sank and showed a door which he opened and entering, found a
great closet, full of bags of coarse stuff carefully sewn. So he
began taking out the bags and fell to filling them with gold and
storing them in the closet, till he had transported thither all
the hoarded gold, whereupon he shut the door and turning the pin,
the slab returned to its place. Then he went down and seated
himself on the bench behind the door; and presently there came a
knock; so he opened and found the merchant's slave who, seeing
him comfortably sitting, returned in haste to his master,--And
Shahrazad perceived the dawn of day and ceased to say her
permitted say.

      When it was the Four Hundred and Twenty-ninth Night,

She said, It hath reached me, O auspicious King, that when the
house-owner's black slave returned and knocked at the door, Ali
the Cairene, son of the merchant Hasan, opened it to him and the
negro, seeing him comfortably sitting, returned in haste to his
master with the good tidings, saying, "O my Lord, the merchant,
who is lodged in the house inhabited by the Jinn,[FN#272] is
alive and well and sitteth on the bench behind the door." Then
the merchant rose joyfully and went to the house, taking
breakfast with him; and, when he saw Ali, he embraced him and
kissed him between the eyes, asking, "How hath Allah dealt with
thee?"; and Ali answered, "Right well, I slept upstairs in the
marble saloon." Quoth the merchant, "Did aught come to thee or
didst thou see any thing?" and quoth Ali "No, I recited some
little of the Sublime Koran and slept till morning, when I arose
and, after making the minor ablution and praying, seated myself
on the bench behind the door." "Praised be Allah for safety!"
exclaimed the merchant, then left him and presently sent him
black slaves and white Mamelukes and handmaidens with household
gear. They swept the house from top to bottom and furnished it
with magnificent furniture; after which three white slaves and
three blacks and four slave-girls remained with him, to serve
him, while the rest returned to their master's house. Now when
the merchants heard of him, they sent him presents of all manner
things of price, even to food and drink and clothes, and took him
with them to the market, asking, "When will thy baggage arrive?"
And he answered, "After three days it will surely come." When the
term had elapsed, the servant of the first hoard, the golden
rain, came to him and said, "Go forth and meet the treasure I
have brought thee from Al-Yaman together with thy Harim; for I
bring part of the wealth in the semblance of costly merchandise;
but the eunuchs and Mamelukes and the mules and horses and camels
are all of the Jann." Now the Jinni, when he betook himself to
Cairo, found Ali's wife and children in sore misery, naked and
hungry; so he carried them out of the city in a travelling-litter
and clad them in sumptuous raiment of the stuffs which were in
the treasure of Al-Yaman. So when Ali heard this, he arose and
repairing to the merchants, said to them, "Rise and go forth with
us from the city, to meet the caravan bringing my merchandise,
and honour us with the presence of your Harims, to meet my
Harim." "Hearkening and obedience," answered they and, sending
for their Harims, went forth all together and took seat in one of
the city-gardens; and as they sat talking, behold, a dust-cloud
arose out of the heart of the desert, and they flocked forth to
see what it was. Presently it lifted and discovered mules and
muleteers, tent-pitchers and linkmen, who came on, singing and
dancing, till they reached the garden, when the chief of the
muleteers walked up to Ali and kissing his hand, said to him, "O
my master, we have been long on the way, for we purposed entering
yesterday; but we were in fear of the bandits, so abode in our
station four days, till Almighty Allah rid us of them." Thereupon
the merchants mounted their mules and rode forward with the
caravan, the Harims waiting behind, till Ali's wife and children
mounted with them; and they all entered in splendid train. The
merchants marvelled at the number of mules laden with chests,
whilst the women of the merchants wondered at the richness of the
apparel of his wife and the fine raiment of her children; and
kept saying each to other, "Verily, the King of Baghdad hath no
such gear; no, nor any other of the kings or lords or merchants!"
So they ceased not to fare forwards in high great state, the men
with Ali of Cairo and the Harims with his Harim, till they came
to the mansion,--And Shahrazad perceived the dawn of day and
ceased to say her permitted say.

       When it was the Four Hundred and Thirtieth Night,

She said, It hath reached me, O auspicious King, that they ceased
not to fare forwards in high state, the men with Ali's men and
the women with his wife, till they came to the mansion, where
they alighted and brought the mules and their burdens into the
midst of the courtyard. Then they unloaded them and warehoused
the goods whilst the merchants' wives went up with Ali's family
to the saloon, which they found as it were a luxuriant garden,
spread with magnificent furniture. They sat in mirth and good
cheer till noon, when they brought them up the midday meal, all
manner meats and sweetmeats of the very best; and they ate and
drank costly sherbets and perfumed themselves thereafter with
rose-water and scented woods. Then they took leave and went home,
men and women; and, when the merchants returned to their places,
they sent presents to the husband according to their conditions;
and their wives likewise sent presents to the wife, so that there
came to them great store of handmaids and negroes and Mamelukes;
and all kinds of goods, such as grain, sugar and so forth, in
abundance beyond account. As for the Baghdad merchant, the
landlord of the house, he abode with Ali and quitted him not, but
said to him, "Let the black slaves and servants take the mules
and the common cattle into one of my other houses, to rest."
Quoth Ali, "They set out again to-night for such a place." Then
he gave them leave to go forth and camp outside the city, that
they might start on their journey at night-come; whereupon,
hardly believing that they were dismissed, they took leave of him
and departing to the outliers of the city, flew off through the
air to their several abodes. So Ali and his house-owner sat
together till a third of the night was past, when their colloquy
ended and the merchant returned to his own house and Ali went up
to his wife and children and after saluting them, said, "What
hath befallen you in my absence all this time?" So she told him
what they had suffered of hunger and nakedness and travail, and
he said, "Praised be Allah for safety! How did ye come?" Answered
she, "O my lord, I was asleep with my children yesternight, when
suddenly and unexpectedly one raised us from the ground and flew
with us through the firmament without doing us any hurt, nor did
he leave flying with us, till he set us down in a place as it
were an Arab camping-ground, where we saw laden mules and a
travelling litter borne upon two great mules, and around it
servants, all boys and men. So I asked them, 'Who are ye and what
are these loads and where are we?;' and they answered, 'We are
the servants of the merchant Ali of Cairo, son of the merchant-
jeweller, who hath sent us to fetch you to him at Baghdad.' Quoth
I, 'Tell me, is it far or near, hence to Baghdad?' They replied,
'Near: there lieth between us and the city but the darkness of
the night.' Then they mounted us in the litter and, when the
morrow dawned, we found ourselves with thee, without having
suffered any hurt whatever." Quoth he, "Who gave you these
dresses?;" and quoth she, "The chief of the caravan opened one of
the boxes on the mules and taking out thereof these clothes, clad
me and thy children each in a suit; after which he locked the
case and gave me the key, saying, 'Take care of it, till thou
give it to thy husband.' And here it is safe by me." So saying,
she gave him the key, and he said, "Dost thou know the chest?"
Said she, "Yes, I know it." So he took her down to the magazine
and showed her the boxes, when she cried, "This is the one whence
the dresses were taken;" upon which he put the key in the lock
and opened the chest, wherein he found much raiment and the keys
of all the other cases. So he took them and fell to opening them,
one after another, and feasting his eyes upon the gems and
precious ores they contained, whose like was not found with any
of the kings; after which he locked them again, took the keys,
and returned to the saloon, saying to his wife, "This is of the
bounty of Almighty Allah!" Then bringing her to the secret slab
he turned the pin and opened the door of the closet, into which
he entered with her and showed her the gold he had laid up
therein. Quoth she, "Whence came all this to thee?" "It came to
me by the grace of my Lord," answered he:--And Shahrazad
perceived the dawn of day and ceased saying her permitted say.

      When it was the Four Hundred and Thirty-first Night,

She said, It hath reached me, O auspicious King, that when Ali's
wife had looked upon the gold she said to him, "Whence came all
this to thee?" "It came to me by the grace of my Lord," answered
he: "When I left thee in my trouble, I shipped at Bulak for
Damietta and met a friend there who forwarded me to Damascus": in
brief he told her all that had befallen him, from first to last.
Said she, "O my lord, all this cometh by boon of thy father's
blessing and orisons when he prayed for thee, before his death,
saying, 'I beseech Allah to cast thee into no straits except He
grant thee ready relief!' So praised be Allah Almighty for that
He hath brought thee deliverance and hath requited thee with more
than went from thee! But Allah upon thee, O my lord, return not
to thy practice of associating with doubtful folk; but look thou
fear Allah (whose name be exalted!) both in private and in
public." And as she went on to admonish him, he said, "I accept
thine admonition and beg the Almighty to remove the froward from
amongst us and stablish us in His obedience and in the observance
of the law and practice of His Prophet, on whom be blessings and
peace!" After that Ali and his wife and children were in all
solace of life and gladness; and he opened him a shop in the
merchants' bazar and, stocking it with a somewhat of jewels and
bullion, sat therein with his children and white servants.
Presently he became the most considerable of the merchants of
Baghdad, and his report reached the King of that city,[FN#273]
who sent a messenger to command his attendance, saying, "Answer
the summons of the King who requireth thee." He replied, "I hear
and obey," and straightway prepared his present and he took four
trays of red gold and, filling them with jewels and precious
metals, such as no King possessed, went up to the palace and
presenting himself before the presence, kissed the ground between
his hands and wished him endurance of goods and glory in the
finest language he could command. Said the King, "O merchant,
thou cheerest our city with thy presence!" and Ali rejoined, "O
King of the age, thy slave hath brought thee a gift and hopeth
for acceptance thereof from thy favour." Then he laid the four
trays before the King, who uncovered them and seeing that they
contained gems, whose fellows he possessed not and whose worth
equalled treasuries of money, said, "Thy present is accepted, O
merchant, and Inshallah! we will requite thee with its like." And
Ali kissed his hands and went away; whereupon the King called his
grandees and said to them, "How many of the Kings have sought my
daughter in marriage?" "Many," answered they; and he asked, "Hath
any of them given me the like of this gift?"; whereto they
replied, "Not one, for that none of them hath its like;" and he
said, "I have consulted Allah Almighty by lot as to marrying my
daughter to this merchant. What say ye?" "Be it as thou reckest,"
answered they. Then he bade the eunuch carry the four trays into
his serraglio and going in to his wife, laid them before her. She
uncovered them and seeing therein that whose like she possessed
not; no, nor a fraction thereof, said to him, "From which of the
Kings hadst thou these?: perchance of one of the royalties that
seek thy daughter in marriage?" Said he, "Not so, I had them of
an Egyptian merchant, who is lately come to this our city. Now
when I heard of his coming I sent to command him to us, thinking
to make his acquaintance, so haply we might find with him
somewhat of jewels and buy them of him for our daughter's
trousseau. He obeyed our summons and brought us these four trays,
as a present, and I saw him to be a handsome youth of dignified
aspect and intelligent as elegant, almost such as should be the
sons of Kings. Wherefore my heart inclined to him at sight, and
my heart rejoiced in him and I thought good to marry my daughter
to him. So I showed the gift to my grandees, who agreed with me
that none of the Kings hath the like of these and I told them my
project. But what sayst thou?"--And Shahrazad perceived the dawn
of day and ceased to say her permitted say.

     When it was the Four Hundred and Thirty-second Night,

She continued, It hath reached me, O auspicious King, that the
King of Baghdad, after showing the presents to his wife and
highly praising Ali, the merchant-jeweller, and informing her of
the proposed marriage, asked, "But what sayst thou?" She replied,
"O King of the age, the ordering this affair is in Allah's hand,
and thine, and whatso Allah willeth shall come to pass." Rejoined
the King, "If it be His will, I will marry her to none other than
this young man." He slept on this resolve and on the morrow, he
went out to his Divan and summoned Ali and the rest of the
merchants of Baghdad, and when all came bade them be seated. Then
said he, "Bring me the Kazi of the Divan" and they brought him;
whereupon the King said to him, "O Kazi, write the contract of
marriage between my daughter and the merchant Ali the Cairene."
But Ali said, "Thy pardon, O our lord the Sultan! It befitteth
not that a trader such as I, be the King's son-in-law." Quoth the
King, "It is my will to bestow this favour upon thee, as well as
the Wazirate;" and he invested him forthwith in the Wazir's
office and ministerial robes. Then Ali sat down in the chair of
the Wazirate and said, "O King of the age, thou hast bestowed on
me this; and indeed I am honoured by thy bounties; but hear one
word I have to say to thee!" He replied, "Say on, and fear not."
Quoth Ali, "Since it is thine august resolution to marry thy
daughter, thou wouldst do better to marry her to my son. Quoth
the King, "Hast thou then a son?"; and Ali replied, "Yes." "Send
for him forthwith," said the King. Thereupon answered Ali
"Hearkening and obedience!", and despatched a servant to fetch
his son, who came and kissing the ground before the King, stood
in an attitude of respect. The King looked at him and seeing him
to be yet comelier than his daughter and goodlier than she in
stature and proportion and brightness and perfection, said to
him, "What is thy name, O my son?" "My name is Hasan, O our lord
the Sultan," replied the young man, who was then fourteen years
old. Then the Sultan said to the Kazi, "Write the contract of
marriage between my daughter Husn al-Wujdd and Hasan, son of the
merchant Ali the Cairene." So he wrote the marriage-contract
between them, and the affair was ended in the goodliest fashion;
after which all in the Divan went their ways and the merchants
followed the Wazir Ali, escorting him to his house, where they
gave him joy of his advancement and departed. Then he went in to
his wife, who seeing him clad in the Wazir's habit, exclaimed,
"What is this?"; when he told her all that had passed from first
to last and she joyed therein with exceeding joy. So sped the
night and on the morrow, he went up to the Divan, where the King
received him with especial favour and seating him close by his
side, said, "O Wazir, we purpose to begin the wedding festivities
and bring thy son in to our daughter." Replied Ali, "O our lord
the Sultan, whatso thou deemest good is good." So the Sultan gave
orders to celebrate the festivities, and they decorated the city
and held high festival for thirty days, in all joy and gladness;
at the end of which time, Hasan, son of the Wazir Ali, went in to
the Princess and enjoyed her beauty and loveliness. When the
Queen saw her daughter's husband, she conceived a warm affection
for him, and in like manner she rejoiced greatly in his mother.
Then the King bade build for his son-in-law Hasan Ali-son a
palace beside his own; so they built him with all speed a
splendid palace in which he took up his abode; and his mother
used to tarry with him some days and then go down to her own
house. After awhile the Queen said to her husband, "O King of the
age, Hasan's lady-mother cannot take up her abode with her son
and leave the Wazir; neither can she tarry with the Wazir and
leave her son." "Thou sayest sooth," replied the King, and bade
edify a third palace beside that of Hasan, which being done in a
few days he caused remove thither the goods of the Wazir, and the
Minister and his wife took up their abode there. Now the three
palaces communicated with one another, so that when the King had
a mind to speak with the Wazir by night, he would go to him or
send to fetch him; and so with Hasan and his father and mother.
On this wise they dwelt in all solace and in the greatest
happiness--And Shahrazad perceived the dawn of day and ceased
saying her permitted say.

      When it was the Four Hundred and Thirty-third Night,

She said, It hath reached me, O auspicious King, that the King
and the Wazir and his son ceased not to dwell in all solace and
in the greatest happiness awhile, till the King fell ill and his
sickness grew on him. So he summoned the lords of his realm and
said to them, "There is come upon me a sore malady, peradventure
a mortal; and I have therefore summoned you to consult you
respecting a certain matter, on which I would have you counsel me
as you deem well." They asked, "What is the matter of which thou
wouldst take counsel with us, O King?"; and he answered, "I am
old and sickly and I fear for the realm after me from its
enemies; so I would have you all agree upon some one, that I may
proclaim him King in my lifetime and so ye may be at ease."
Whereupon quoth they with one voice, "We all approve of thy
daughter's husband Hasan, son of the Wazir Ali; for we have seen
his wit and perfect understanding, and he knoweth the place of
all, great and small." Asked the King, "Are ye indeed agreed upon
this?" and they answered, "Yes." Rejoined he "Peradventure ye all
say this to my face, of respect for me; but behind my back ye
will say otherwise." However, they all replied, "By Allah, our
word is one and the same in public and in private, and we accept
him frankly and with heartiness of heart and breadth of breast."
Quoth he, "Since the case is thus, bring the Kazi of the Holy Law
and all the Chamberlains and Viceroys and Officers of state
before me to-morrow, and we will order the affair after the
goodliest fashion." "We hear and we obey," answered they and
withdrawing, notified all the Olema,[FN#274] the doctors of the
law and the chief personages among the Emirs. So when the morrow
dawned, they came up to the Divan and, having craved and obtained
permission to enter, they saluted the King, saying, "Here are we
all in thy presence." Whereto he made reply, "O Emirs of Baghdad,
whom will ye have to be King over you after me, that I may
inaugurate him during my lifetime, before the presence of you
all?" Quoth they with one voice, "We are agreed upon thy
daughter's husband Hasan, son of the Wazir Ali." Quoth he, "If it
be so, go all of you and bring him before me." So they all arose
and, repairing to Hasan's palace, said to him, "Rise, come with
us to the King." "Wherefore?" asked he, and they answered, "For a
thing that will benefit both us and thee." So he went in with
them to the King and kissed the ground before his father-in-law
who said to him, "Be seated, O my son!" He sat down and the King
continued, "O Hasan, all the Emirs have approved of thee and
agreed to make thee King over them after me; and it is my purpose
to proclaim thee, whilst I yet live, and so make an end of the
business." But Hasan stood up and, kissing the ground once more
before the King, said to him, "O our lord the King, among the
Emirs there be many who are older than I and greater of worth;
acquit me therefore of this thing." But all the Emirs cried out
saying, "We consent not but that thou be King over us." Then said
Hasan, "My father is older than I, and I and he are one thing;
and it befits not to advance me over him." But Ali said, "I will
consent to nothing save whatso contenteth my brethren; and they
have all chosen and agreed upon thee; wherefore gainsay thou not
the King's commandment and that of thy brethren." And Hasan hung
his head abashed before the King and his father. Then said the
King to the Emirs, "Do ye all accept of him?" "We do," answered
they and recited thereupon seven Fátihahs.[FN#275] So the King
said, "O Kazi, draw up a legal instrument testifying of these
Emirs that they are agreed to make King over them my daughter's
husband Hasan." The Kazi wrote the act and made it binding on all
men,[FN#276] after they had sworn in a body the oath of fealty to
Hasan. Then the King did likewise and bade him take his seat on
the throne of kingship; whereupon they all arose and kissed King
Hasan's hands and did homage to him, and swore lealty to him. And
the new King dispensed justice among the people that day in
fashion right royal, and invested the grandees of the realm in
splendid robes of honour. When the Divan broke up, he went in to
and kissed the hands of his father-in-law who spake thus to him,
"O my son, look thou rule the lieges in the fear of Allah;"--And
Shahrazad perceived the dawn of day and ceased to say her
permitted say.

     When it was the Four Hundred and Thirty-fourth Night,

She said, It hath reached me, O auspicious King, that when King
Hasan was quit of the Divan, he went in to and kissed the hands
of his wife's father, who spake thus to him, "O my son, look thou
rule the lieges in the fear of Allah;" whereto he replied, "O my
father, through thy prayers for me, the grace and guidance of
Allah will come to me." Then he entered his own palace and was
met by his wife and her mother and their attendants, who kissed
his hands and gave him joy of his advancement, saying, "Be this
day blessed!" Next he went in to his father and mother, who joyed
with exceeding joy in that which Allah had vouchsafed him of his
advancement to the kingship, and his father charged him to fear
Allah and to deal mercifully with his subjects. He passed the
night in glee and gladness, and on the morrow, having prayed the
obligatory prayers ending with the usual short chapters[FN#277]
of the Koran, he went up to the Divan, whither came all his
officers and dignitaries. He passed the day in dispensing justice
among the folk, bidding to graciousness and forbidding
ungraciousness and appointing to place and displacing, till day-
end, when the Divan broke up, after the goodliest fashion, and
all the troops withdrew and each went his own way. Then he arose
and repaired to the palace, where he found his father-in-law's
sickness grown heavy upon him and said to him, "May no ill befal
thee!" At this the old King opened his eyes and said, "O Hasan!"
and he replied, "At thy service, O my lord." Quoth the old King
"Mine appointed hour is at hand: be thou careful of thy wife and
her mother, and look thou fear Allah and honour thy parents; and
bide in awe of the majesty of the Requiting King and bear in mind
that He commandeth justice and good works." And King Hasan
replied, "I hear and obey." Now after this the old King lingered
three days and then departed into the mercy of Almighty Allah. So
they laid him out and shrouded and buried him and held over him
readings and perlections of the Koran, to the end of the
customary forty days. And King Hasan, son of the Wazir, reigned
in his stead, and his subjects joyed in him and all his days were
gladness; moreover, his father ceased not to be his chief Wazir
on his right hand, and he took to himself another Wazir, to be at
his left hand. His reign was a prosperous and well ordered, and
he lived a long life as King of Baghdad; and Allah blessed him,
by the old King's daughter, with three sons who inherited the
kingdom after him; and they abode in the solace of life and its
pleasures till there came to them the Destroyer of delights and
the Severer of societies. And the glory be to Him who is eternal
and in whose hand are annulling and confirming. And of the tales
they tell is one of



               THE PILGRIM MAN AND THE OLD WOMAN.



A man of the pilgrims once slept a long sleep and awaking, found
no trace of the caravan. So he rose up and walked on, but lost
his way and presently came to a tent, where he saw an old woman
standing at the entrance and by her side a dog asleep. He went up
to the tent and, saluting the old woman, sought of her food, when
she replied, "Go to yonder Wady and catch thy sufficiency of
serpents, that I may broil of them for thee and give thee to
eat." Rejoined the pilgrim, "I dare not catch serpents nor did I
ever eat them." Quoth the old woman, "I will go with thee and
catch some; fear not." So she went with him, followed by the dog,
to the valley and, catching a sufficient number of serpents,
proceeded to broil them. He saw nothing for it (saith the story
teller) but to eat, in fear of hunger and exhaustion; so he ate
of the serpents.[FN#278] Then he was athirst and asked for water
to drink; and she answered, "Go to the spring and drink."
Accordingly, he went to the spring and found the water thereof
bitter; yet needs must he drink of it despite its bitterness,
because of the violence of his thirst. Presently he returned to
the old woman and said to her, "I marvel, O ancient dame, at thy
choosing to sojourn in this place"--And Shahrazad perceived the
dawn of day and ceased saying her permitted say.

      When it was the Four Hundred and Thirty-fifth Night,

She said, it hath reached me, O auspicious King, that when the
palmer-man drank the bitter draught for stress of thirst, he
returned and said "I marvel, O ancient dame, at thy choosing to
sojourn in this place and thy putting up with such meat and
drink!" She asked, "And how is it then in thy country?"; whereto
he answered, "In my country are houses wide and spacious and
fruits ripe and delicious and waters sweet and viands savorous
and of goodly use and meats fat and full of juice and flocks
innumerous and all things pleasant and all the goods of life, the
like whereof are not, save in the Paradise which Allah the
Omnipotent hath promised to His servants pious." Replied she,
"All this have I heard: but tell me, have ye a Sultan who ruleth
over you and is tyrannical in his rule and under whose hand you
are; one who, if any of you commit an offence, taketh his goods
and ruineth him and who, whenas he will, turneth you out of house
and home and uprooteth you, stock and branch?" Replied the man,
"Indeed that may be;" and she rejoined, "If so, by Allah, these
your delicious food and life of daintyhood and gifts however
good, with tyranny and oppression, are but a searching poison,
while our coarse meat which in freedom and safety we eat is a
healthful medicine. Hast thou not heard that the best of boons,
after Al-Islam, the true Faith, are sanity and security?"[FN#279]
"Now such boons (quoth he who telleth the tale) may be by the
just rule of the Sultan, Vice-regent of Allah on His earth, and
the goodness of his polity. The Sultan of time past needed but
little awfulness, for when the lieges saw him, they feared him;
but the Sultan of these days hath need of the most accomplished
polity and the utmost majesty, because men are not as men of
by-gone time and this our age is one of folk opprobrious, and is
greatly calamitous, noted for folly and hardness of heart and
inclined to hate and enmity. If, therefore, the Sultan (which
Almighty Allah forfend!) be weak or wanting in polity and
majesty, this will be the assured cause of his country's ruin.
Quoth the proverb, 'An hundred years of the Sultan's tyranny, but
not one year of the people's tyranny one over other.' When the
lieges oppress one another, Allah setteth over them a tyrannical
Sultan and a terrible King. Thus it is told in history that one
day there was sent to Al-Hajjáj bin Yúsuf a slip of paper,
whereon was written, 'Fear Allah and oppress not His servants
with all manner of oppression.' When he read this, he mounted the
pulpit (for he was eloquent and ever ready of speech), and said,
'O folk, Allah Almighty hath made me ruler over you, by reason of
your frowardness;'"--And Shahrazad perceived the dawn of day and
ceased to say her permitted say.

      When it was the Four Hundred and Thirty-sixth Night,

She said, It hath reached me, O auspicious King, that when Hajjaj
Yousuf-son read the paper he mounted the pulpit and said, "O
folk, Allah Almighty hath made me ruler over you by reason of
your frowardness; and indeed, though I die yet will ye not be
delivered from oppression, with these your ill deeds; for the
Almighty hath created like unto me many an one. If it be not I,
'twill be one more mischievous than I and a mightier in
oppression and a more merciless in his majesty; even as saith the
poet:[FN#280]--

          'For not a deed the hand can try
          Save 'neath the hand of God on high,
          Nor tyrant harsh work tyranny
          Uncrushed by tyrant harsh as he.'

Tyranny is feared: but justice is the best of all things. We beg
Allah to better our case!" And among tales is that of



                 ABU AL-HUSN AND HIS SLAVE-GIRL
                       TAWADDUD.[FN#281]



There was once in Baghdad a man of consequence and rich in monies
and immoveables, who was one of the chiefs of the merchants; and
Allah had largely endowed him with worldly goods, but had not
vouchsafed him what he longed for of offspring; and there passed
over him a long space of time, without his being blessed with
issue, male or female. His years waxed great; his bones became
wasted and his back bent; weakness and weariness grew upon him,
and he feared the loss of his wealth and possessions, seeing he
had no child whom he might make his heir and by whom his name
should be remembered. So he betook himself with supplication to
Almighty Allah, fasting by day and praying through the night.
Moreover, he vowed many vows to the Living, the Eternal; and
visited the pious and was constant in supplication to the Most
Highest, till He gave ear to him and accepted his prayer and took
pity on his straining and complaining; so that, before many days
were past, he knew carnally one of his women and she conceived by
him the same night. In due time she finished her months and,
casting her burden, bore a male child as he were a slice of the
moon; whereupon the merchant fulfilled his vows in his gratitude
to Allah, (to whom be honour and glory!) and gave alms and
clothed the widow and the orphan. On the seventh night after the
boy's birth, he named him Abu al-Husn,[FN#282] and the wet-nurses
suckled him and the dry-nurses dandled him and the servants and
the slaves carried him and handled him, till he shot up and grew
tall and throve greatly and learnt the Sublime Koran and the
ordinances of Al-Islam and the Canons of the True Faith; and
calligraphy and poetry and mathematics and archery. On this wise
he became the union-pearl of his age and the goodliest of the
folk of his time and his day; fair of face and of tongue fluent,
carrying himself with a light and graceful gait and glorying in
his stature proportionate and amorous graces which were to many a
bait: and his cheeks were red and flower-white was his forehead
and his side face waxed brown with tender down, even as saith
one, describing him,

"The spring of the down on cheeks right clearly shows: * And how
     when the Spring is gone shall last the rose?
Dost thou not see that the growth upon his cheek * Is violet-
     bloom that from its leaves outgrows."

He abode awhile in ease and happiness with his father, who
rejoiced and delighted in him, till he came to man's estate, when
the merchant one day made him sit down before him and said, "O my
son, the appointed term draweth near; my hour of death is at hand
and it remaineth but to meet Allah (to whom belong Majesty and
Might!). I leave thee what shall suffice thee, even to thy son's
son, of monies and mansions, farms and gardens; wherefore, fear
thou Almighty Allah, O my son, in dealing with that which I
bequeath to thee and follow none but those who will help thee to
the Divine favour." Not long after, he sickened and died; so his
son ordered his funeral,[FN#283] after the goodliest wise, and
burying him, returned to his house and sat mourning for him many
days and nights. But behold, certain of his friends came in to
him and said to him, "Whoso leaveth a son like thee is not dead;
indeed, what is past is past and fled and mourning beseemeth none
but the young maid and the wife cloistered." And they ceased not
from him till they wrought on him to enter the Hammam and break
off his mourning.--And Shahrazad perceived the dawn of day and
ceased saying her permitted say.

     When it was the Four Hundred and Thirty-seventh Night,

She said, It hath reached me, O auspicious King, that when Abu
al-Husn was visited by his friends and taken to the Hamman and
persuaded to break off his mourning, he presently forgot his
father's charge, and his head was turned by his riches; he
thought fortune would always wone with him as it was, and that
wealth would ever wax and never wane. So he ate and drank and
made merry and took his pleasure and gave gifts of gear and coin
and was profuse with gold and addrest himself up to eating fowls
and breaking the seals of wine-flasks and listening to the giggle
of the daughter of the vine, as she gurgled from the flagon and
enjoying the jingle of the singing-girls; nor did he give over
this way of life, till his wealth was wasted and the case
worsened and all his goods went from him and he bit his
hands[FN#284] in bitter penitence. For of a truth he had nothing
left, after that which he had squandered, but a concubine, a
slave-girl whom his father had bequeathed to him with the rest of
his estate: and she had no equal in beauty and loveliness and
brightness and liveliness and symmetric stature and perfect
grace. She was past mistress in every manner of arts and
accomplishments and endowed with many excellences, surpassing all
the folk of her age and time. She was grown more notorious than a
way-mark,[FN#285] for her seductive genius, and outdid the fair
both in theory and practice, and she was noted for her swimming
gait, flexile and delicate, albeit she was full five feet in
height and by all the boons of fortune deckt and dight, with
strait arched brows twain, as they were the crescent moon of
Sha'abán,[FN#286] and eyes like gazelles' eyne; and nose like the
edge of scymitar fine and cheeks like anemones of blood-red
shine; and mouth like Solomon's seal and sign and teeth like
necklaces of pearls in line; and navel holding an ounce of oil of
benzoin and waist more slender than his body whom love hath
wasted and whom concealment hath made sick with pine and hind
parts heavier than two hills of sand; briefly she was a volume of
charms after his saying who saith,

"Her fair shape ravisheth, if face to face she did appear, * And
     if she turn, for severance from her she slayeth sheer.
Sun-like, full-moon-like, sapling-like, unto her character *
     Estrangement no wise appertains nor cruelty austere.
Under the bosom of her shift the garths of Eden are * And the
     full-moon revolveth still upon her neck-rings'
     sphere."[FN#287]

She seemed a full moon rising and a gazelle browsing, a girl of
nine plus five[FN#288] shaming the moon and sun, even as saith of
her the sayer eloquent and ingenious,

"Semblance of full-moon Heaven bore, * When five and five are
     conjoined by four;
'Tis not my sin if she made of me * Its like when it riseth
     horizon o'er."[FN#289]

Clean of skin, odoriferous of breath, it seemed as if she were of
fire fashioned and of crystal moulded; rose-red was the cheek of
her and perfect the shape and form of her; even as one saith of
her, describing her,

"Scented with sandal[FN#290] and musk, right proudly doth she go,
     * With gold and silver and rose and saffron-colour aglow.
A flower in a garden she is, a pearl in an ouch of gold * Or an
     image in chapel[FN#291] set for worship of high and low.
Slender and shapely she is; vivacity bids her arise, * But the
     weight of her hips says, 'Sit, or softly and slowly go.'
Whenas her favours I seek and sue for my heart's desire, * 'Be
     gracious,' her beauty says; but her coquetry answers, 'No.'
Glory to Him who made beauty her portion, and that * Of her lover
     to be the prate of the censurers, heigho!"[FN#292]

She captivated all who saw her, with the excellence of her beauty
and the sweetness of her smile,[FN#293] and shot them down with
the shafts she launched from her eyes; and withal she was
eloquent of speech and excellently skilled in verse. Now when Abu
al-Husn had squandered all his gold, and his ill-plight all could
behold, and there remained to him naught save this slave-girl, he
abode three days without tasting meat or taking rest in sleep,
and the handmaid said to him, "O my lord, carry me to the
Commander of the Faithful, Harun al-Rashid,"--And Shahrazad
perceived the dawn of day and ceased to say her permitted say.

     When it was the Four Hundred and Thirty-eighth Night,

She said, It hath reached me, O auspicious King, that quoth the
slave-girl to her master, "O my lord, carry me to Harun
al-Rashid, fifth of the sons of Abbas, and seek of him to my
price ten thousand dinars. If he deem me dear, say to him: 'O
Prince of True Believers, my handmaid is worth more than this: do
but prove her, and her value will be magnified in thine eyes; for
this slave-girl hath not her equal, and she were unfit to any but
thou.'" And she added, "Beware, O my lord, of selling me at less
than the sum I have named; indeed 'tis but little for the like of
me." Now her owner knew not her worth nor that she had no equal
in her day; but he carried her to the Caliph and set her in the
presence and repeated what she had bidden him say. The Caliph
asked her, "What is thy name?"; to which she answered, "My name
is Tawaddud."[FN#294] He then enquired, "O Tawaddud, in what
branches of knowledge dost thou excel?"; and she replied, "O my
lord, I am versed in syntax and poetry and jurisprudence and
exegesis and philosophy; and I am skilled in music and the
knowledge of the Divine ordinances and in arithmetic and geodesy
and geometry and the fables of the ancients. I know the Sublime
Koran by heart and have read it according to the seven, the ten
and the fourteen modes. I know the number of its chapters and
versets and sections and words; and its halves and fourths and
eighths and tenths; the number of prostrations which occur in it
and the sum total of its letters; and I know what there is in it
of abrogating and abrogated[FN#295]; also what parts of it were
revealed at Al-Medinah and what at Meccah and the cause of the
different revelations. I know the Holy Traditions of the
Apostle's sayings, historical and legendary, the established and
those whose ascription is doubtful; and I have studied the exact
sciences, geometry and philosophy and medicine and logic and
rhetoric and composition; and I have learnt many things by rote
and am passionately fond of poetry. I can play the lute and know
its gamut and notes and notation and the crescendo and
diminuendo. If I sing and dance, I seduce, and if I dress and
scent myself, I slay. In fine, I have reached a pitch of
perfection such as can be estimated only by those of them who are
firmly rooted in knowledge."[FN#296] Now when the Caliph heard
these words spoken by one so young, he wondered at her eloquence,
and turning to Abu al-Husn, said, "I will summon those who shall
discuss with her all she claimeth to know; if she answer
correctly, I will give thee the price thou askest for her and
more; and if not, thou art fitter to have her than I." "With
gladness and goodly gree, O Commander of the Faithful," replied
Abu al-Husn. So the Caliph wrote to the Viceroy of Bassorah, to
send him Ibrahim bin Siyyár the prosodist, who was the first man
of his day in argument and eloquence and poetry and logic, and
bade him bring with him readers of the Koran and learned doctors
of the law and physicians and astrologers and scientists and
mathematicians and philosophers; and Ibrahim was more learned
than all. In a little while they arrived at the palace of the
Caliphate, knowing not what was to do, and the Caliph sent for
them to his sitting-chamber and ordered them to be seated. So
they sat down and he bade bring the damsel Tawaddud who came and
unveiling, showed herself, as she were a sparkling star.[FN#297]
The Caliph set her a stool of gold; and she saluted, and speaking
with an eloquent tongue, said, "O Commander of the Faithful, bid
the Olema and the doctors of law and leaches and astrologers and
scientists and mathematicians and all here present contend with
me in argument." So he said to them, "I desire of you that ye
dispute with this damsel on the things of her faith, and stultify
her argument in all she advanceth;" and they answered, saying,
"We hear and we obey Allah and thee, O Commander of the
Faithful." Upon this Tawaddud bowed her head and said, "Which of
you is the doctor of the law, the scholar, versed in the readings
of the Koran and in the Traditions?" Quoth one of them, "I am the
man thou seekest." Quoth she, "Then ask me of what thou wilt."
Said the doctor, "Hast thou read the precious book of Allah and
dost thou know its cancelling and cancelled parts and hast thou
meditated its versets and its letters?" "Yes," answered she.
"Then," said he, "I will proceed to question thee of the
obligations and the immutable ordinances: so tell me of these, O
damsel, and who is thy Lord, who thy prophet, who thy Guide, what
is thy point of fronting in prayer, and who be thy brethren? Also
what thy spiritual path and what thy highway?" Whereto she
replied, "Allah is my Lord, and Mohammed (whom Allah save and
assain!) my prophet, and the Koran is my guide and the Ka'abah my
fronting; and the True-believers are my brethren. The practice of
good is my path and the Sunnah my highway." The Caliph again
marvelled at her words so eloquently spoken by one so young; and
the doctor pursued, "O damsel, with what do we know Almighty
Allah?" Said she, "With the understanding." Said he, "And what is
the understanding?" Quoth she, "It is of two kinds, natural and
acquired."--And Shahrazad perceived the dawn of day and ceased
saying her permitted say.

      When it was the Four Hundred and Thirty-ninth Night,

She said, It hath reached me, O auspicious King, that the damsel
continued, "The understanding is of two kinds, natural and
acquired. The natural is that which Allah (to whom be honour and
glory!) created for the right direction of His servants after His
will; and the acquired is that which men accomplish by dint of
study and fair knowledge." He rejoined, "Thou hast answered
well." Q "Where is the seat of the understanding?"--"Allah
casteth it in the heart whence its lustrous beams ascend to the
brain and there become fixed." Q "How knowest thou the Prophet of
Allah?" "By the reading of Allah's Holy Book and by signs and
proofs and portents and miracles!" Q "What are the obligations
and the immutable ordinances?" "The obligations are five. (1)
Testification that there is no iláh[FN#298] but Allah, no god but
the God alone and One, which for partner hath none, and that
Mohammed is His servant and His apostle. (2) The standing in
prayers.[FN#299] (3) The payment of the poor-rate. (4) Fasting
Ramazan. (5) The Pilgrimage to Allah's Holy House for all to whom
the journey is possible. The immutable ordinances are four; to
wit, night and day and sun and moon, the which build up life and
hope; nor any son of Adam wotteth if they will be destroyed on
the Day of Judgment." Q "What are the obligatory observances of
the Faith?" "They are five, prayer, almsgiving, fasting,
pilgrimage, fighting for the Faith and abstinence from the
forbidden." Q "Why dost thou stand up to pray?" "To express the
devout intent of the slave acknowledging the Deity." Q "What are
the obligatory conditions which precede standing in prayer?"
"Purification, covering the shame, avoidance of soiled clothes,
standing on a clean place, fronting the Ka'abah, an upright
posture, the intent[FN#300] and the pronouncing 'Allaho Akbar' of
prohibition."[FN#301] Q "With what shouldest thou go forth from
thy house to pray?" "With the intent of worship mentally
pronounced." Q "With what intent shouldest thou enter the
mosque?" "With an intent of service." Q "Why do we front the
Kiblah[FN#302]?" "In obedience to three Divine orders and one
Traditional ordinance." Q "What are the beginning, the
consecration and the end of prayer?" "Purification beginneth
prayer, saying the Allaho Akbar of prohibition consecrateth, and
the salutation endeth prayer." Q "What deserveth he who
neglecteth prayer?" "It is reported, among the authentic
Traditions of the Prophet, that he said, 'Whoso neglecteth prayer
wilfully and purposely hath no part in Al-Islam.'"--And Shahrazad
perceived the dawn of day and ceased to say her permitted say.

        When it was the Four Hundred and Fortieth Night,

She said, It hath reached me, O auspicious King, that after the
damsel had repeated the words of that Holy Tradition the doctor
cried, "Thou hast replied aright: now say me, what is prayer?"
"Prayer is communion between the slave and his lord, and in it
are ten virtues: (1) it illumineth the heart; (2) it maketh the
face shine; (3) it pleaseth the Compassionate One; (4) it
angereth Satan; (5) it conjureth calamity; (6) it wardeth off the
mischief of enemies; (7) it multiplieth mercy; (8) it forfendeth
vengeance and punishment; (9) it bringeth the slave nigh unto his
lord; and (10) it restraineth from lewdness and frowardness.
Hence it is one of the absolute requisites and obligatory
ordinances and the pillar of the Faith." Q "What is the key of
prayer?" "Wuzd or the lesser ablution."[FN#303] Q "What is the
key to the lesser ablution?" "Intention and naming the Almighty."
Q "What is the key of naming the Almighty?" "Assured faith." Q
"What is the key of faith?" "Trust in the Lord." Q "What is the
key of trust in the Lord?" "Hope." Q "What is the key of hope?"
"Obedience." Q "What is the key of obedience?" "The confession of
the Unity and the acknowledgment of the divinity of Allah." Q
"What are the Divine ordinances of Wuzu, the minor ablution?"
"They are six, according to the canon of the Imam al-Sháfi'í
Mohammed bin Idris (of whom Allah accept!): (1) intent while
washing the face; (2) washing the face; (3) washing the hands and
forearms; (4) wiping part of the head; (5) washing the feet and
heels; and (6) observing due order.[FN#304] And the traditional
statutes are ten: (1) nomination; (2) and washing the hands
before putting them into the water-pot; (3) and mouth-rinsing;
(4) and snuffing;[FN#305] (5) and wiping the whole head; (6) and
wetting the ears within and without with fresh water; (7) and
separating a thick beard; (8) and separating the fingers and
toes;[FN#306] (9) and washing the right foot before the left and
(10) doing each of these thrice and all in unbroken order. When
the minor ablution is ended, the worshipper should say, I testify
that there is no god but the God, the One, which for partner hath
none, and I testify that Mohammed is His servant and His apostle.
O my Allah, make me of those who repent and in purity are
permanent! Glory to Thee, O my God, and in Thy praise I bear
witness, that there is no god save Thou! I crave pardon of Thee
and I repent to Thee! For it is reported, in the Holy Traditions,
that the Prophet (whom Allah bless and preserve!) said of this
prayer, 'Whoso endeth every ablution with this prayer, the eight
gates of Paradise are open to him; he shall enter at which he
pleaseth.'" Q "When a man purposeth ablution, what betideth him
from the angels and the devils?" "When a man prepareth for
ablution, the angels come and stand on his right and the devils
on his left hand.[FN#307] If he name Almighty Allah at the
beginning of the ablution, the devils flee from him and the
angels hover over him with a pavilion of light, having four
ropes, to each an angel glorifying Allah and craving pardon for
him, so long as he remaineth silent or calleth upon the name of
Allah. But if he omit to begin washing with naming Allah (to whom
belong might and majesty!), neither remain silent, the devils
take command of him; and the angels depart from him and Satan
whispereth evil thoughts unto him, till he fall into doubt and
come short in his ablution. For (quoth he on whom be blessing and
peace!), 'A perfect ablution driveth away Satan and assureth
against the tyranny of the Sultan'; and again quoth he, 'If
calamity befal one who is not pure by ablution; verily and
assuredly let him blame none but himself.'" Q "What should a man
do when he awaketh from sleep?" "He should wash his hands thrice,
before putting them into the water vessel." Q "What are the
Koranic and traditional orders anent Ghusl, the complete
ablution[FN#308]?" "The divine ordinances are intent and
'crowning'[FN#309] the whole body with water, that is, the liquid
shall come at every part of the hair and skin. Now the
traditional ordinances are the minor ablution as preliminary;
rubbing the body; separating the hair and deferring in
words[FN#310] the washing of the feet till the end of the
ablution."--And Shahrazad perceived the dawn of day and ceased
saying her permitted say.

      When it was the Four Hundred and Forty-first Night,

She said, It hath reached me, O auspicious King, that when the
damsel had recounted to the doctor what were the divine and
traditional orders anent Ghusl or total ablution, quoth he, "Thou
hast replied aright: now tell me what are the occasions for
Tayammum, or making the ablution with sand and dust; and what are
the ordinances thereof, divine and human?" "The reasons are
seven, viz.: want of water; fear lest water lack; need thereto;
going astray on a march; sickness; having broken bones in splints
and having open wounds.[FN#311] As for its ordinances, the divine
number four, viz., intent, dust, clapping it to the face and
clapping it upon the hands; and the human number two, nomination
and preferring the right before the left hand." Q "What are the
conditions, the pillars or essentials, and the traditional
statutes of prayer?" "The conditions are five: (1) purification
of the members; (2) covering of the privy parts; (3) observing
the proper hours, either of certainty or to the best of one's
belief; (4) fronting the Kiblah; and (5) standing on a clean
place. The pillars or essentials number twelve: (1) intent; (2)
the Takbír or magnification of prohibition; (3) standing when
able to stand[FN#312]; (4) repeating the Fatihah or opening
chapter of the Koran and saying, 'In the name of Allah, the
Compassionating, the Compassionate!' with a verse thereof
according to the canon of the Imam Al-Shafi'i; (5) bowing the
body and keeping it bowed; (6) returning to the upright posture
and so remaining for the time requisite; (7) prostration and
permanence therein; (8) sitting between two prostrations and
permanence therein; (9) repeating the latter profession of the
Faith and sitting up therefor; (10) invoking benediction on the
Prophet (whom Allah bless and preserve!) (11) the first
Salutation,[FN#313] and (12) the intent of making an end of
prayer expressed in words. But the traditional statutes are the
call to prayer; the standing posture; raising the hands (to
either side of the face) whilst pronouncing the prohibition;
uttering the magnification before reciting the Fatihah; seeking
refuge with Allah[FN#314]; saying, 'Amen'; repeating the chapter
of the Koran after the Fatihah, repeating the magnifications
during change of posture; saying, 'May Allah hear him who
praiseth Him! and O our Lord, to Thee be the praise!'; praying
aloud in the proper place[FN#315] and praying under the breath
prayers so prescribed; the first profession of unity and sitting
up thereto; blessing the Prophet therein; blessing his family in
the latter profession and the second Salutation." Q "On what is
the Zakát or obligatory poor-rate taxable?" "On gold and silver
and camels and oxen and sheep and wheat and barley and holcus and
millet and beans and vetches and rice and raisins and dates." Q
"What is the Zakát or poor-rate on gold?" "Below twenty miskals
or dinars, nothing; but on that amount half a dinar for every
score and so on proportionally.[FN#316]" Q "On silver?" "Under
two hundred dirhams nothing, then five dirhams on every two
hundred and so forth." Q "On camels?" "For every five, an ewe, or
for every twenty-five a pregnant camel." Q "On sheep?" "An ewe
for every forty head," Q "What are the ordinances of the Ramazan
Fast?" "The Koranic are intent; abstinence from eating, drinking
and carnal copulation, and the stoppage of vomiting. It is
incumbent on all who submit to the Law, save women in their
courses and forty days after childbirth; and it becomes
obligatory on sight of the new moon or on news of its appearance,
brought by a trustworthy person and commending itself as truth to
the hearer's heart; and among its requisites is that the intent
be pronounced at nightfall. The traditional ordinances of fasting
are, hastening to break the fast at sundown; deferring the
fore-dawn meal,[FN#317] and abstaining from speech, save for good
works and for calling on the name of Allah and reciting the
Koran." Q "What things vitiate not the fast?" "The use of
unguents and eye-powders and the dust of the road and the
undesigned swallowing of saliva and the emission of seed in
nocturnal pollution or at the sight of a strange woman and
blooding and cupping; none of these things vitiates the fast." Q
"What are the prayers of the two great annual Festivals?" "Two
one-bow prayers, which be a traditional ordinance, without call
to prayer or standing up to pronounce the call;[FN#318] but let
the Moslem say, 'Prayer is a collector of all folk!'[FN#319] and
pronounce 'Allaho Akbar' seven times in the first prayer, besides
the Takbir of prohibition; and, in the second, five times,
besides the magnification of rising up (according to the doctrine
of the Imam Al-Shafi'i, on whom Allah have mercy!) and make the
profession of the Faith."--And Shahrazad perceived the dawn of
day and ceased to say her permitted say.

      When it was the Four Hundred and Forty-second Night,

She said, It hath reached me, O auspicious King, that when the
damsel had answered the doctor anent the Festival-prayers, quoth
he, "Thou hast replied aright: now tell me what are the prayers
prescribed on the occasion of an eclipse of the sun or moon?"
"Two one-bow prayers without call to prayer or standing thereto
by the worshipper, who shall make in each two-bow prayer double
standing up and double inclinations and two-fold prostrations,
then sit and testify and salute." Q "What is the ritual of prayer
for rain?" "Two one-bow prayers without call to prayer or
standing thereto; then shall the Moslem make the profession and
salute. Moreover the Imam shall deliver an exhortation and ask
pardon of Allah, in place of the magnification, as in the two
sermons of the Festivals and turn his mantle upper edge downwards
and pray and supplicate." Q "What are the Witr, the additional or
occasional prayers?" "The least is a one-bow prayer and the most
eleven." Q "What is the forenoon prayer?" "At least, two one-bow
prayers and at most, twelve." Q "What hast thou to say of the
I'itikáf or retreat[FN#320]?" "It is a matter of traditional
ordinance." Q "What are its conditions?" "(1) intent; (2) not
leaving the mosque save of necessity; (3) not having to do with a
woman; (4) fasting; and (5) abstaining from speech." Q "Under
what conditions is the Hajj or Pilgrimage[FN#321] obligatory?"
"Manhood, and understanding and being a Moslem and
practicability; in which case it is obligatory on all, once
before death." Q "What are the Koranic statutes of the
Pilgrimage?" "(1) The Ihrám or pilgrim's habit; (2) the standing
at Arafat; (3) circumambulating the Ka'abah; (4) running between
Safá and Marwah[FN#322]; and (5) shaving or clipping the hair." Q
"What are the Koranic statutes of the 'Umrah[FN#323] or lesser
pilgrimage?" "Assuming the pilgrim's habit and compassing and
running." Q "What are the Koranic ordinances of the assumption of
the pilgrim's habit?"[FN#324] "Doffing sewn garments, forswearing
perfume and ceasing to shave the head or pare the nails, and
avoiding the killing of game, and eschewing carnal copulation." Q
"What are the traditional statutes of the pilgrimage?" "(1) The
crying out 'Labbay'ka, Adsum, Here am I, O our Lord, here am
I!'[FN#325]4 (2) the Ka'abah-circuitings[FN#326] of arrival and
departure; (3) the passing the night at the Mosque of Muzdalifah
and in the valley of Mina, and (4) the lapidation.[FN#327]" Q
"What is the Jihád or Holy War and its essentials?" "Its
essentials are: (1) the descent of the Infidels upon us; (2) the
presence of the Imam; (3) a state of preparation; and (4)
firmness in meeting the foe. Its traditional ordinance is incital
to battle, in that the Most High hath said, 'O thou my Prophet,
incite the faithful to fight!'[FN#328]" Q "What are the
ordinances of buying and selling?" "The Koranic are: (1) offer
and acceptance and (2) if the thing sold be a white slave, by
whom one profiteth, all possible endeavour to convert him to
Al-Islam; and (3) to abstain from usury; the traditional are:
making void[FN#329] and option before not after separating,
according to his saying (whom Allah bless and preserve!), 'The
parties to a sale shall have the option of cancelling or altering
terms whilst they are yet unseparated.'", Q "What is it forbidden
to sell for what?" "On this point I mind me of an authentic
tradition, reported by Náf'i[FN#330] of the Apostle of Allah,
that he forbade the barter of dried dates for fresh and fresh
figs for dry and jerked for fresh meat and cream for clarified
butter; in fine, all eatables of one and the same kind, it is
unlawful to buy or barter some for other some.[FN#331]" Now when
the doctor of law heard her words and knew that she was wit-keen,
penetrative, ingenious and learned in jurisprudence and the
Traditions and the interpretation of the Koran and what not else,
he said in his mind, "Needs must I manoeuvre with her, that I may
overcome her in the assembly of the Commander of the Faithful."
So he said to her, "O damsel, what is the lexicographical meaning
of Wuzu?" And she answered, "Philologically it signifieth
cleanliness and freedom from impurities." Q "And of Salát or
prayer?" "An invocation of good" Q "And of Ghusl?"
"Purification." Q "And of Saum or fasting?" "Abstention." Q "And
of Zakát?" "Increase. Q "And of Hajj or pilgrimage?"
"Visitation." Q "And of Jihád?" "Repelling." With this the
doctor's arguments were cut off,--And Shahrazad perceived the
dawn of day and ceased saying her permitted say.

      When it was the Four Hundred and Forty-third Night,

She said, It hath reached me, O auspicious King, that when the
doctor's arguments were cut off, he rose to his feet and said,
"Bear witness against me, O Commander of the Faithful, that this
damsel is more learned in the Law than I am." Quoth she, "I will
ask thee somewhat, which do thou answer me speedily, an thou be
indeed a learned man." Quoth he, "Say on;" and she said, "What
are the arrows of the Faith?" Answered he, "They number ten: (1)
Testification, that is, religion; (2) Prayer, that is, the
covenant; (3) Alms, that is, purification; (4) Fasting, that is,
defensive armour; (5) Pilgrimage, that is, the Law; (6) Fighting
for the Faith, that is, a general duty; (7) Bidding to
beneficence and (8) Forbidding from frowardness, both of which
are a man's honour; (9) Commune,[FN#332] that is, sociableness of
the Faithful; and (10) Seeking knowledge, that is, the
praiseworthy path." She rejoined, "Thou hast replied aright and
now remaineth but one question, 'What be the roots or
fundamentals of Al-Islam?'" He said "They are four: sincerity of
belief, truth of intent, observance of the lawful limit and
keeping the covenant." Then said she, "I have one more question
to ask thee, which if thou answer, it is well; else, I will take
thy clothes." Quoth he, "Speak, O damsel;" and she said, "What
are the branches or superstructure of Al-Islam?" But he was
silent awhile and made no reply: so she cried "Doff thy clothes
and I will expound them to thee." Quoth the Caliph "Expound them,
and I will make him put off his clothes for thee." She said,
"There are two-and-twenty branches: (1) holding fast to the Book
of Allah the Most Highest; (2) taking example by His Apostle
(whom Allah bless and preserve!); (3) abstaining from evil doing;
(4) eating what is lawful and (5) avoiding what is unlawful; (6)
restitution of things wrongfully taken; (7) repentance; (8)
knowledge of the Law; (9) love of the Friend,[FN#333] (10) and of
the followers of the true Revelation; (11) belief in the apostles
of Al-Islam; (12) fear of apostacy; (13) preparation for
departing this life; (14) force of conviction; (15) mercy on all
possible occasions; (16) strength in time of weakness; (17)
patience under trials; (18) knowledge of Allah Almighty and (19)
of what His Prophet hath made known to us; (20) thwarting Iblis
the accursed; (21) striving earnestly against the lusts of the
soul and warring them down, and (22) devotion to the one God."
Now when the Commander of the Faithful heard her words, he bade
the professor put off his clothes and hooded turband; and so did
that doctor and went forth, beaten and confounded, from the
Caliph's presence. Thereupon another man stood up and said to
her, "O damsel, hear a few questions from me." Quoth she, "Say
on;' and he asked, "What are the conditions of purchase by
advance?" whereto she answered, "That the price be fixed, the
kind be fixed and the period of delivery be fixed and known." Q
"What are the Koranic and the traditional canons of eating?" "The
confession that Allah Almighty provideth the eater and giveth him
meat and drink, with thanksgiving to Him therefor." Q "What is
thanksgiving?" "The use by the creature of that which the Creator
vouchsafeth to him, according as it was created for the
creature." Q "What are the traditional canons of eating?" "The
Bismillah[FN#334] and washing both hands; sitting on the left of
the hind part; eating with three fingers, and eating of that
which hath been duly masticated.[FN#335]" Q "What are good
manners in eating?" "Taking small mouthfuls and looking little at
one's table-companion."--And Shahrazad perceived the dawn of day
and ceased to say her permitted say.

      When it was the Four Hundred and Forty-fourth Night,

She said, It hath reached me, O auspicious King, that when the
damsel had answered concerning good manners in eating, the doctor
who was trying her, rejoined, "Thou hast replied aright. Now tell
me what are the stays of the heart and their supports?"[FN#336]
"The stays and supports both number three: (1) holding fast to
the Faith, the support whereof is the shunning of infidelity; (2)
holding fast to the Traditional Law, and its support the shunning
of innovation; and (3) holding fast to obedience, and its support
the shunning of disobedience." Q "What are the conditions of
Wuzu?" "(1) being a Moslem; (2) discernment of good and evil; (3)
purity of the water, and (4) absence of material or religious
impediments." Q "What is belief?" "It is divided into nine parts:
(1) belief in the One worshipped; (2) belief in the condition of
slavery of the worshipper; (3) belief in the personality of the
Deity; (4) belief in the Two Handfuls;[FN#337] (5) belief in
Providence which allotteth to man his lot; (6) belief in the
Abrogating and (7) in the Abrogated; (8) belief in Allah, His
angels and apostles; and (9) in fore-ordained Fate, general and
individual, its good and ill, its sweet and bitter." Q "What
three things do away other three?" "It is told of Sufyán
al-Saurí[FN#338] that he said, 'Three things do away with other
three. Making light of the pious doth away the future life;
making light of Kings doth away this life; and, making light of
expenditure doth away wealth.'" Q "What are the keys of the
heavens, and how many gates have they.?" "Quoth Almighty Allah,
'And the heaven shall be opened and be full of portals;'[FN#339]
and quoth he whom Allah bless and preserve!, 'None knoweth the
number of the gates of heavens, save He who created the heavens,
and there is no son of Adam but hath two gates allotted to him in
the heavens, one whereby his daily bread descendeth and another
wherethrough his works ascend. The first gate is not closed, save
when his term of life cometh to an end, nor the gate of works,
good and evil, till his soul ascend for judgment.'" Q "Tell me of
a thing and a half thing and a no-thing." "The thing is the
Moslem; the half thing the hypocrite,[FN#340] and the no-thing
the miscreant." Q "Tell me of various kinds of hearts." "There is
the whole heart, the sick heart, the contrite heart, the vowed
heart and the enlightened heart. Now the whole heart is that of
Abraham, the Friend of Allah; the sick heart is that of the
Unbeliever in Al-Islam; the contrite heart is that of the pious
who fear the Lord; the vowed heart is that of our Lord Mohammed
(whom Allah bless and keep!) and the illuminated heart is that of
his followers. Furthermore, the hearts of learned Olema are of
three kinds, the heart which is in love with this world; the
heart which loveth the next world, and the heart which loveth its
Lord; and it is said that hearts are three, the suspended, that
of the infidel; the non-existent, that of the hypocrite; and the
constant, that of the True-believer. Moreover, it is said that
the firm heart is of three kinds, viz., the heart dilated with
light and faith, the heart wounded with fear of estrangement, and
the heart which feareth to be forsaken of its Supreme
Friend."--And Shahrazad perceived the dawn of day and ceased
saying her permitted say.

      When it was the Four Hundred and Forty-fifth Night,

She said, It hath reached me, O auspicious King, that when the
second doctor declared. "Thou hast said well," quoth she to the
Caliph, "O Commander of the Faithful, he hath questioned me, till
he is weary, and now I will ask of him two questions. If he
answer them both, it is well; and if not, I will take his clothes
and he shall wend in peace." Quoth the doctor, "Ask me what thou
wilt," and she said, "What sayest thou religion is?" Answered he,
"Religion is confession of Faith with the tongue and conviction
with the heart and correspondent action with the members. He
(upon whom be blessings and peace!) hath said, 'The believer is
not perfect in belief, except he perfect himself in five
qualities, namely: trust in Allah,[FN#341] committal of his
affair to Allah, submission to the commands of Allah,
acquiescence in the decrees of Allah; and that all he doth be
done for sake of Allah; so is he of those who are acceptable to
the Deity, and who give to Him and withhold for Him; and such man
is perfect in belief.'" Then said she, "What is the Divine
ordinance of ordinances and the ordinance which is the initiator
of all ordinances and that of which all others stand in need and
that which comprehendeth all others; and what is the traditional
ordinance that entereth into the Koranic, and the prophetic
practice whereby the Divine is completed?" But he was silent and
made no reply; whereupon the Caliph bade her expound and ordered
him to doff his clothes and give them to her. Said she, "O
doctor, the Koranic ordinance of ordinances is the knowledge of
Allah Almighty; that, which is the initiative of all others, is
the testifying there is no god but the God and Mohammed is the
Apostle of God; that, of which all others have need, is the
Wuzu-ablution; that, which compriseth all others, is the
Ghusl-ablution from defilement[FN#342]; the Traditional ordinance
that entereth into the Koranic, is the separation of the fingers
and the thick beard;[FN#343] and that, wherewith all Koranic
ordinances are completed, is circumcision."[FN#344] Therewith was
made manifest the defeat of the doctor, who rose to his feet and
said, "I call Allah to witness, O Commander of the Faithful, that
this damsel is more learned than I in theology and what
pertaineth to the Law." So saying, he put off his clothes and
went away ignominiously worsted. Then she turned to the rest of
the learned men present and said, "O masters, which of you is the
Koranist, the reader and reciter of the Koran, versed in the
seven readings and in syntax and in lexicography?" Thereupon a
professor arose and, seating himself before her, said "Hast thou
read the Book of Almighty Allah and made thyself thoroughly
acquainted with its signs, that is its verses, and its abrogating
parts and abrogated portions, its unequivocal commands and its
ambiguous; and the difference of its revelations, Meccan and
Medinan? Dost thou understand its interpretation and hast thou
studied it, according to the various traditions and origins?"
"Yes," answered she; and he said, "What then is the number of its
chapters, how many are the decades and versets, how many words
and how many letters and how many acts of prostration and how
many prophets and how many chapters are Medinan and how many are
Meccan and how many birds are mentioned in it?" Replied she, "O
my lord, its chapters are an hundred and fourteen, whereof
seventy were revealed at Meccah and forty-four at Al-Medinah; and
it containeth six hundred and twenty-one decades; six thousand
three hundred and thirty-six versets;[FN#345] seventy-nine
thousand four hundred and thirty-nine words and three hundred and
twenty-three thousand and six hundred and seventy letters; and to
the reader thereof, for every letter, are given ten benefits. The
acts of prostration it compriseth are fourteen."--And Shahrazad
perceived the dawn of day and ceased to say her permitted say.

      When it was the Four Hundred and Forty-sixth Night,

She said, It hath reached me, O auspicious King, that when the
professor of Koranic exegesis questioned the damsel, she
continued, "As regards the Prophets named in the Book there be
five-and-twenty, to wit, Adam, Noah,[FN#346] Abraham, Ishmael,
Isaac, Jacob, Joseph, Lot, Elisha, Jonah, Salih,[FN#347] or
Heber, Húd,[FN#348] Shua'yb or Jethro,[FN#349] David, Solomon,
Zú'l-kafl or Joshua, Idrís, Elias, Yahyá or John the Baptist,
Zacharias, Job, Moses, Aaron, Jesus and Mohammed,[FN#350] the
peace of Allah and His blessing be on them all! Moreover, nine
flying things are mentioned in the Koran, namely, the gnat, the
bee, the fly, the ant, the hoopoe, the crow, the locust, the
swallow and the bird of Jesus[FN#351] (on whom be peace!), to
wit, the bat." Q "Which is the most excellent chapter of the
Koran?" "That of The Cow.[FN#352]" Q "Which is the most
magnificent verse?" "That of the Throne; it hath fifty words,
bearing in each fifty blessings." Q "What sign or verse hath in
it nine signs or wonders?" "That in which quoth Allah Almighty,
'Verily, in the creation of the Heaven and the Earth: and in the
vicissitude of night, and day; and in the ship which saileth
through the sea laden with what is profitable for mankind; and in
the rain-water which God sendeth down from Heaven, quickening
thereby the dead ground and replenishing the same with all sorts
of cattle; and in the change of winds and in the clouds that are
compelled to do service between the Heaven and the
Earth;[FN#353]--are signs to people of understanding.'" Q "Which
verse is the most just?" "That in which Allah saith, 'Verily,
Allah enjoineth justice and the doing of good, and the giving
unto kindred what shall be necessary; and He forbiddeth
wickedness and iniquity and oppression'"[FN#354] Q "Which is the
most greedy?" "That in which quoth Allah, 'Is it that every man
of them greedeth to enter the Garden of Delight?'"[FN#355] Q
"Which is the most hopeful?" "That in which quoth Almighty Allah,
'Say: O my servants who have transgressed against your own souls,
despair not of the mercy of Allah; seeing, that Allah forgiveth
all sins; aye Gracious, Merciful is He.'"[FN#356] Q "By what
school of intonation dost thou read?" "By that of the people of
Paradise, to wit, the version of Náf'i." Q "In which verse doth
Allah make prophets lie?"[FN#357] "In that wherein He saith,
'They (the brothers of Joseph) brought his inner garment stained
with false blood.'"[FN#358] Q "In which doth He make unbelievers
speak the truth?" "In that wherein He saith, 'The Jews say, 'The
Christians are grounded on nothing,' and the Christians say, 'The
Jews are grounded on nothing'; and yet they both read the
Scriptures;'[FN#359] and, so saying, all say sooth." Q "In which
doth God speak in his own person?" "In that in which he saith, 'I
have not created Genii and men for any other end than that they
should serve me.'"[FN#360] Q "In which verse do the angels
speak?" "In that which saith, 'But we celebrate Thy praise and
extol Thy holiness.'"[FN#361] Q "What sayest thou of the
formula:--I seek refuge with Allah from Satan the Stoned?" "It is
obligatory by commandment of Allah on all before reading the
Koran, as appeareth by His saying, 'When thou readest the Koran,
seek refuge with Allah from Satan the Stoned.'"[FN#362] Q "What
signify the words 'seeking refuge'[FN#363] and what are the
variants of the formula?" "Some say, 'I take refuge with Allah
the All-hearing and All-knowing,' and others, 'With Allah the
Strong;' but the best is that whereof the Sublime Koran speaketh
and the Traditions perpetuate. And he (whom Allah bless and
keep!) was used to ejaculate, 'I seek refuge with Allah from
Satan the Stoned.' And quoth a Tradition, reported by Naf'i on
the authority of his adopted father, 'The apostle of Allah, was
wont when he rose in the night to pray, to say aloud, 'Allaho
Akbar'; God is Most Great, with all Majesty! Praise be to Allah
abundantly! Glory to Allah morn and even be!' Then would he say,
'I seek refuge with Allah from Satan the Stoned and from the
delusions of the Devils and their evil suggestions.' And it is
told of Ibn Abbas[FN#364] (of whom Allah accept!) that he said,
'The first time Gabriel came down to the Prophet with revelation
he taught him the 'seeking refuge,' saying, 'O Mohammed, say, I
seek refuge with Allah the All-hearing and All-knowing;' then
say, 'In the name of Allah the Compassionating, the
Compassionate!' Read, in the name of thy Lord who
created;--created man of blood-clots."[FN#365] Now when the
Koranist heard her words he marvelled at her expressions, her
eloquence, her learning, her excellence, and said, "O damsel,
what sayst thou of the verse 'In the name of Allah, the
Compassionating, the Compassionate'? Is it one of the verses of
the Koran?" "Yes; it is a verset of 'The Ant'[FN#366] occurring
also at the head of the first and between every two following
chapters; and there is much difference of opinion, respecting
this, among the learned."--And Shahrazad perceived the dawn of
day and ceased saying her permitted say.

     When it was the Four Hundred and Forty-seventh Night,

She said, It hath reached me, O auspicious King, that when the
damsel had told the professor concerning the difference of
opinion among the learned touching the "Basmalah," he said, "Thou
hast replied aright: now tell me why is not the formula written
at the head of the chapter of Immunity[FN#367]?"; and she
answered, "When this chapter was revealed from on high for the
dissolution of the alliance between the Prophet and the
idolaters, He (whom Allah bless and preserve!) sent Ali[FN#368]
ibn Abí Tálib (whose face Allah honour!) therewith, and he read
the chapter to them, but did not read the Basmalah."[FN#369] Q
"What of the excellence of the formula and its blessing?" "It is
told of the Prophet that he said, 'Never is the Basmalah
pronounced over aught, but there is a blessing in it;' and it is
reported, on authority of Him (whom Allah bless and preserve!)
that the Lord of Glory swore by His glory that never should the
Basmalah be pronounced over a sick person, but he should be
healed of his sickness. Moreover, it is said that, when Allah
created the empyrean, it was agitated with an exceeding
agitation; but He wrote on it, 'Bismillah' and its agitation
subsided. When the formula first descended from heaven to the
Prophet, he said, 'I am safe from three things, earthquake and
metamorphosis and drowning; and indeed its boons are great and
its blessings too many to enumerate. It is told of Allah's
Apostle that he said, 'There will be brought on the Judgment-day
a man with whom He shall reckon and finding no good deed to his
account, shall order him to the Fire; but the man will cry, 'O my
God, Thou hast not dealt justly by me!' Then shall Allah (to whom
be honour and glory!) say, 'How so?' and the man shall answer, O
Lord, for that Thou callest Thyself the Compassionating, the
Compassionate, yet wilt Thou punish me with the Fire!' And Allah
(magnified be His Majesty!) shall reply, 'I did indeed name
myself the Compassionating, the Compassionate. Carry My servant
to Paradise, of My mercy, for I am the most Merciful of the
mercifuls!'" Q "What was the origin of the use of the Basmalah?"
"When Allah sent down from Heaven the Koran, they wrote, 'In Thy
name, O my God!'; when Allah revealed the words, 'Say: Call upon
Allah, or call upon the Compassionating, what days ye pray, for
hath He the most excellent names,'[FN#370] they wrote, 'In the
name of Allah, the Compassionating, the Compassionate; and, when
He revealed the words, 'Your God is one God, there is no God but
He, the Compassionating, the Compassionate,'[FN#371] they wrote,
'In the name of Allah, the Compassionating, the Compassionate!'"
Now when the Koranist heard her reply, he hung down his head and
said to himself, "This be a marvel of marvels! How hath this
slave-girl expounded the origin of the Basmalah? But, by Allah,
needs must I go a bout with her and haply defeat her." So he
asked, "Did Allah reveal the Koran all at once or at times
manifold?" She answered, "Gabriel the Faithful (on whom be
peace!) descended with it from the Lord of the Worlds upon His
Prophet Mohammed, Prince of the Apostles and Seal of the
Prophets, by detached versets: bidding and forbidding,
covenanting and comminating, and containing advices and instances
in the course of twenty years as occasion called for it." Q
"Which chapter was first revealed?" "According to Ibn Abbas, that
entituled 'Congealed Blood':[FN#372] and, according to Jábir bin
Abdillah,[FN#373] that called 'The Covered' which preceded all
others.[FN#374]" Q "Which verset was the last revealed?" "That of
'Usury',[FN#375] and it is also said, the verse, 'When there
cometh Allah's succour and victory.'"[FN#376]--And Shahrazad
perceived the dawn of day and ceased to say her permitted say.

      When it was the Four Hundred and Forty-eighth Night,

She said, It hath reached me, O auspicious King, that when the
damsel told the Koranist which was the last verse he said, "Thou
hast replied aright; now tell me the names of the Companions who
collected the Koran, in the lifetime of the Apostle of Allah."
And she answered "They were four, Ubay ibn Ka'ab, Zayd ibn Sábit,
Abú Obaydah 'Aamir bin Jarráh, and Othmán bin Affán[FN#377]
(Allah accept of them one and all!)" Q "Who are the readers, from
whom the accepted reading of the Koran is taken?" "They number
four, Abdallah bin Mas'úd, Ubay bin Ka'ab, Ma'az bin Jabal and
Sálim bin Abdillah." Q "What sayest thou of the words of the Most
High, 'That which is sacrificed to stones'"?[FN#378] "The stones
are idols, which are set up and worshipped, instead of Allah the
Most High, and from this we seek refuge with Allah." Q "What
sayest thou of the words of the Most High 'Thou knowest what is
in my soul, and I know not what is in Thy soul'"?[FN#379] "They
mean, 'Thou knowest the truth of me and what is in me, and I know
not what is in Thee;' and the proof of this are His
words,[FN#380] 'Thou art He who wottest the hidden things'; and
it is said, also, 'Thou knowest my essence, but I know not Thine
essence.'" Q "What sayst thou of the words of the Most High, 'O
true believers, forbid not yourselves the good things which Allah
hath allowed you?'"[FN#381] "My Shaykh (on whom Allah have
mercy!) told me that the Companion Al-Zahhák related: 'There was
a people of the True-believers who said, 'We will dock our
members masculine and don sackcloth;' whereupon this verse was
revealed. But Al-Kutádah declareth that it was revealed on
account of sundry Companions of the Apostle of Allah, namely, Ali
ibn Abí Tálib and Othmán bin Musa'ab and others, who said, 'We
will geld ourselves and don hair cloth and make us monks.'" Q
"What sayest thou of the words of the Most Highest, 'And Allah
took Abraham for His friend'"?[FN#382] "The friend of Allah is
the needy, the poor, and (according to another saying) he is the
lover, he who is detached from the world in the love of Allah
Almighty and in whose attachment there is no falling away." Now
when the Koranist[FN#383] saw her pass on in speech with the
passage of the clouds and that she stayed not in reply, he rose
to his feet and said, "I take Allah to witness, O Commander of
the Faithful, that this damsel is more learned than I in Koranic
exegesis and what pertaineth thereto." Then said she, "I will ask
thee one question, which if thou answer it is well; but if thou
answer not, I will strip off thy clothes." Quoth the Commander of
the Faithful, "Ask on," and she enquired, "Which verset of the
Koran hath in it three-and-twenty Káfs, which sixteen Míms, which
an hundred and forty 'Ayns[FN#384] and which section[FN#385]
lacketh the formula, 'To Whom belong glory and glorification and
majesty[FN#386]?'" The Koranist could not reply, and she said to
him, "Put off thy clothes." So he doffed them, and she continued,
"O Commander of the Faithful, the verset of the sixteen Mims is
in the chapter Húd and is the saying of the Most High, 'It was
said, O Noah, go down in peace from us, and blessing upon
thee!'[FN#387] that of the three-and-twenty Kafs is the verse
called of the Faith, in the chapter of The Cow; that of the
hundred and forty Ayns is in the chapter of Al-A'aráf,[FN#388]
where the Lord saith, 'And Moses chose seventy men of his tribe
to attend our appointed time;[FN#389] to each man a pair of
eyes.'[FN#390] And the lesson, which lacketh the formula, 'To
Whom be glory and glorification,' is that which comprises the
chapters, The Hour draweth nigh and the Moon shall be cloven in
twain[FN#391]; The Compassionate and The Event."[FN#392]
Thereupon the professor departed in confusion.--And Shahrazad
perceived the dawn of day and ceased saying her permitted say.

      When it was the Four Hundred and Forty-ninth Night,

She said, It hath reached me, O auspicious King, that when the
damsel defeated the Koranist and took off his clothes and sent
him away confused, then came forward the skilled physician and
said to her, "We are free of theology and come now to physiology.
Tell me, therefore, how is man made; how many veins, bones and
vertebrae are there in his body; which is the first and chief
vein and why Adam was named Adam?" She replied, "Adam was called
Adam, because of his udmah, that is, the wheaten colour of his
complexion and also (it is said) because he was created of the
adim of the earth, that is to say, of the surface-soil. His
breast was made of the earth of the Ka'abah, his head of earth
from the East and his legs of earth from the West. There were
created for him seven doors in his head, viz., the eyes, the
ears, the nostrils and the mouth, and two passages, before and
behind. The eyes were made the seat of the sight-sense, the ears
the seat of the hearing-sense, the nostrils the seat of the
smell-sense, the mouth the seat of the taste-sense and the tongue
to utter what is in the heart of man.[FN#393] Now Adam was made
of a compound of the four elements, which be water, earth, fire
and air. The yellow bile is the humour of fire, being hot-dry;
the black bile that of earth, being cold-dry; the phlegm that of
water, being cold-moist, and the blood that of air, being
hot-moist.[FN#394] There were made in man three hundred and sixty
veins, two hundred and forty-nine bones, and three souls[FN#395]
or spirits, the animal, the rational and the natural, to each of
which is allotted its proper function. Moreover, Allah made him a
heart and spleen and lungs and six intestines and a liver and two
kidneys and buttocks and brain and bones and skin and five
senses; hearing, seeing, smell, taste, touch. The heart He set on
the left side of the breast and made the stomach the guide and
governor thereof. He appointed the lungs for a fan to the heart
and stablished the liver on the right side, opposite thereto.
Moreover, He made, besides this, the diaphragm and the viscera
and set up the bones of the breast and latticed them with the
ribs." Q "How many ventricles are there in a man's head?" "Three,
which contain five faculties, styled the intrinsic senses, to
wit, common sense, imagination, the thinking faculty, perception
and memory." Q "Describe to me the configuration of the
bones."--And Shahrazad perceived the dawn of day and ceased to
say her permitted say.

        When it was the Four Hundred and Fiftieth Night,

She said, It hath reached me, O auspicious King, that when the
physicist said to her, "Describe to me the configuration of the
bones," she replied, "Man's frame consists of two hundred and
forty bones, which are divided into three parts, the head, the
trunk and the extremities. The head is divided into calvarium and
face. The skull is constructed of eight bones, and to it are
attached the four osselets of the ear. The face is furnished with
an upper jaw of eleven bones and a lower jaw of one; and to these
are added the teeth two-and-thirty in number, and the os
hyoides.[FN#396] The trunk is divided into spinal column, breast
and basin. The spinal column is made up of four-and-twenty bones,
called Fikár or vertebræ; the breast, of the breastbone and the
ribs, which are four-and-twenty in number, twelve on each side;
and the basin of the hips, the sacrum[FN#397] and os coccygis.
The extremities divided into upper and lower, arms and legs. The
arms are again divided: firstly into shoulder, comprising
shoulder blades and collar bone; secondly into the upper arm
which is one bone; thirdly into fore-arm, composed of two bones,
the radius and the ulna; and fourthly into the hand, consisting
of the wrist, the metacarpus of five and the fingers, which
number five, of three bones each, called the phalanges, except
the thumb, which hath but two. The lower extremities are divided:
firstly into thigh, which is one bone; secondly into leg,
composed of three bones, the tibia, the fibula and the patella;
and thirdly into the foot, divided, like the hand, into tarsus,
metatarsus and toes; and is composed of seven bones, ranged in
two rows, two in one and five in the other; and the metatarsus is
composed of five bones and the toes number five, each of three
phalanges except the big toe which hath only two." Q "Which is
the root of the veins?" "The aorta, from which they ramify, and
they are many, none knoweth the tale of them save He who created
them; but I repeat, it is said that they number three hundred and
sixty.[FN#398] Moreover, Allah hath appointed the tongue as
interpreter for the thought, the eyes to serve as lanterns, the
nostrils to smell with, and the hands for prehensors. The liver
is the seat of pity, the spleen of laughter[FN#399] and the
kidneys of craft; the lungs are ventilators, the stomach the
store-house, and the heart the prop and pillar of the body. When
the heart is sound, the whole body is sound, and when the heart
is corrupt, the whole body is corrupt." Q "What are the outward
signs and symptoms evidencing disease in the members of the body,
both external and internal?" "A physician, who is a man of
understanding, looketh into the state of the body and is guided
by the feel of the hands,[FN#400] according as they are firm or
flabby, hot or cool, moist or dry. Internal disorders are also
indicated by external symptoms, such as yellowness of the white
of the eyes, which denoteth jaundice, and bending of the back,
which denoteth disease of the lungs." And Shahrazad perceived the
dawn of day and ceased saying her permitted say.

      When it was the Four Hundred and Fifty-first Night,

She said, It hath reached me, O auspicious King, that when the
damsel had described to the doctor the outer signs and symptoms
quoth he, "Thou hast replied aright! now what are the internal
symptoms of disease?" "The science of the diagnosis of disease by
internal symptoms is founded upon six canons: (1) the patient's
actions; (2) what is evacuated from his body; (3) the nature of
the pain; and (4) the site thereof; (5) swelling; and (6) the
effluvia given off his person." Q "How cometh hurt to the head?"
"By the ingestion of food upon food, before the first be
digested, and by fullness upon fullness; this it is that wasteth
peoples. He who would live long, let him be early with the
morning-meal and not late with the evening-meal; let him be
sparing of commerce with women and chary of such depletory
measures as cupping and blood-letting; and let him make of his
belly three parts, one for food, one for drink and the third for
air; for that a man's intestines are eighteen spans in length and
it befitteth that he appoint six for meat, six for drink, and six
for breath. If he walk, let him go gently; it will be wholesomer
for him and better for his body and more in accordance with the
saying of the Almighty, 'Walk not proudly on the earth.'"[FN#401]
Q "What are the symptoms of yellow bile and what is to be feared
therefrom?" "The symptoms are sallow complexion and bitter taste
in the mouth with dryness; failure of the appetite, venereal and
other, and rapid pulse; and the patient hath to fear high fever
and delirium and eruptions and jaundice and tumour and ulcers of
the bowels and excessive thirst." Q "What are the symptoms of
black bile and what hath the patient to fear from it, an it get
the mastery of the body?" "The symptoms are false appetite and
great mental disquiet and cark and care; and it behoveth that it
be evacuated, else it will generate melancholia[FN#402] and
leprosy and cancer and disease of the spleen and ulceration of
the bowels." Q "Into how many branches is the art of medicine
divided?" "Into two: the art of diagnosing diseases, and that of
restoring the diseased body to health." Q "When is the drinking
of medicine more efficacious than otherwhen?" "When the sap runs
in the wood and the grape thickens in the cluster and the two
auspicious planets, Jupiter and Venus, are in the ascendant; then
setteth in the proper season for drinking of drugs and doing away
of disease." Q "What time is it, when, if a man drink water from
a new vessel, the drink is sweeter and lighter or more digestible
to him than at another time, and there ascendeth to him a
pleasant fragrance and a penetrating?" "When he waiteth awhile
after eating, as quoth the poet,

'Drink not upon thy food in haste but wait awhile; * Else thou
     with halter shalt thy frame to sickness lead:
And patient bear a little thirst from food, then drink; * And
     thus, O brother, haply thou shalt win thy need.[FN#403]'"

Q "What food is it that giveth not rise to ailments?" "That which
is not eaten but after hunger, and when it is eaten, the ribs are
not filled with it, even as saith Jálínús or Galen the physician,
'Whoso will take in food, let him go slowly and he shall not go
wrongly.' And to conclude with His saying (on whom be blessing
and peace!), 'The stomach is the house of disease, and diet is
the head of healing; for the origin of all sickness is
indigestion, that is to say, corruption of the meat'"--And
Shahrazad perceived the dawn of day and ceased to say her
permitted say.

      When it was the Four Hundred and Fifty-second Night,

She continued, It hath reached me, O auspicious King, that when
the damsel said to the doctor, "'The stomach is the house of
disease and diet is the head of healing; for the origin of all
sickness is indigestion, that is to say, corruption of the meat
in the stomach;'" he rejoined, "Thou hast replied aright! what
sayest thou of the Hammam?" "Let not the full man enter it. Quoth
the Prophet, 'The bath is the blessing of the house, for that it
cleanseth the body and calleth to mind the Fire.'" Q "What
Hammams are best for bathing in?" "Those whose waters are sweet
and whose space is ample and which are kept well aired; their
atmosphere representing the four seasons--autumn and summer and
winter and spring." Q "What kind of food is the most profitable?"
"That which women make and which hath not cost overmuch trouble
and which is readily digested. The most excellent of food is
brewis[FN#404] or bread sopped in broth; according to the saying
of the Prophet, 'Brewis excelleth other food, even as Ayishah
excelleth other women.'" Q "What kind of kitchen, or seasoning,
is most profitable?" "'Flesh meat' (quoth the Prophet) 'is the
most excellent of kitchen; for that it is the delight of this
world and the next world.'" Q "What kind of meat is the most
profitable?" "Mutton; but jerked meat is to be avoided, for there
is no profit in it." Q "What of fruits?" "Eat them in their prime
and quit them when their season is past." Q "What sayest thou of
drinking water?" "Drink it not in large quantities nor swallow it
by gulps, or it will give thee head-ache and cause divers kinds
of harm; neither drink it immediately after leaving the Hammam
nor after carnal copulation or eating (except it be after the
lapse of fifteen minutes for a young man and forty for an old
man), nor after waking from sleep." Q "What of drinking fermented
liquors?" "Doth not the prohibition suffice thee in the Book of
Almighty Allah, where He saith, 'Verily, wine and lots and
images, and the divining arrows are an abomination, of Satan's
work; therefore avoid them, that ye may prosper'?[FN#405] And
again, 'They will ask thee concerning wine and lots': Answer, 'In
both there is great sin and also some things of use unto men: but
their sinfulness is greater than their use.'[FN#406] Hence quoth
the poet,

'O bibber of liquor, art not ashamed * To drink what Allah
     forbade thee drain?
Put it far from thee and approach it not; * It holds what Allah
     forbade as bane.'

And quoth another to the same purport,

'I drank the sin till my reason fled: * Ill drink that reason to
     loss misled!'

As for the advantages that be therein, it disperseth stone and
gravel from the kidneys and strengtheneth the viscera and
banisheth care, and moveth to generosity and preserveth health
and digestion; it conserveth the body, expelleth disease from the
joints, purifieth the frame of corrupt humours, engendereth
cheerfulness, gladdeneth the heart of man and keepeth up the
natural heat: it contracteth the bladder, enforceth the liver and
removeth obstructions, reddeneth the cheeks, cleareth away
maggots from the brain and deferreth grey hairs. In short, had
not Allah (to whom be honour and glory!) forbidden it,[FN#407]
there were not on the face of the earth aught fit to stand in its
stead. As for gambling by lots, it is a game of hazard such as
diceing, not of skill." Q "What wine is best?" "That which is
pressed from white grapes and kept eighty days or more after
fermentation: it resembleth not water and indeed there is nothing
on the surface of the earth like unto it." Q "What sayest thou of
cupping?" "It is for him who is over full of blood and who hath
no defect therein; and whoso would be cupped, let it be during
the wane of the moon, on a day without cloud, wind or rain and on
the seventeenth of the month. If it fall on a Tuesday, it will be
the more efficacious, and nothing is more salutary for the brain
and eyes and for clearing the intellect than cupping."--And
Shahrazad perceived the dawn of day and ceased saying her
permitted say.

      When it was the Four Hundred and Fifty-third Night,

She said, It hath reached me, O auspicious King, that when the
damsel enumerated the benefits of cupping, quoth the doctor,
"What is the best time for cupping?" "One should be cupped 'on
the spittle,' that is, in the morning before eating, for this
fortifieth the wit and the memory. It is reported of the Prophet
that, when anyone complained to him of a pain in the head or
legs, he would bid him be cupped and after cupping not eat salt
food, fasting, for it engendereth scurvy; neither eat sour things
as curded milk[FN#408] immediately after cupping." Q "When is
cupping to be avoided?" "On Sabbaths or Saturdays and Wednesdays;
and let him who is cupped on these days blame none but himself.
Moreover, one should not be cupped in very hot weather nor in
very cold weather; and the best season for cupping is
springtide." Quoth the doctor, "Now tell me of carnal
copulation." Hereupon Tawaddud hung her head, for shame and
confusion before the Caliph's majesty; then said, "By Allah, O
Commander of the Faithful, it is not that I am at fault, but that
I am ashamed; though, indeed, the answer is on the edge of my
tongue." Said the Caliph; "Speak, O damsel," whereupon said she,
"Copulation hath in it many and exceeding virtues and
praiseworthy qualities, amongst which are, that it lighteneth a
body full of black bile and calmeth the heat of love and induceth
affection and dilateth the heart and dispelleth the sadness of
solitude; and the excess of it is more harmful in summer and
autumn than in spring and winter." Q "What are its good effects?"
"It banisheth trouble and disquiet, calmeth love and wrath and is
good for ulcers, especially in a cold and dry humour; on the
other hand excess of it weakeneth the sight and engendereth pains
in the legs and head and back: and beware, beware of carnal
connection with old women, for they are deadly. Quoth the Iman
Ali[FN#409] (whose face Allah honour!), 'Four things kill and
ruin the body: entering the Hammam on a full stomach; eating salt
food; copulation on a plethora of blood and lying with an ailing
woman; for she will weaken thy strength and infect thy frame with
sickness; and an old woman is deadly poison.' And quoth one of
them, 'Beware of taking an old woman to wife, though she be
richer in hoards than Kárún'"[FN#410] Q "What is the best
copulation?" "If the woman be tender of years, comely of shape,
fair of face, swelling of breast and of noble race, she will add
to thee strength and health of body; and let her be even as saith
a certain poet describing her,

'Seeing thy looks wots she what thou desir'st, * By inspiration;
     wants nor word nor sign;
And, when thou dost behold her rarest grace, * The charms of
     every garden canst decline.'

Q "At what time is copulation good?" "If by night, after food
digested and if by day, after the morning meal." Q "What are the
most excellent fruits?" "Pomegranate and citron." Q "Which is the
most excellent of vegetables?" "Endive.[FN#411]" Q "Which of
sweet-scented flowers?" "Rose and Violet." Q "How is the seed of
man secreted?" "There is in man a vein which feedeth all the
other veins. Now water is collected from the three hundred and
sixty veins and, in the form of red blood, entereth the left
testicle, where it is decocted, by the heat of temperament
inherent in the son of Adam, into a thick, white liquid, whose
odour is as that of the palm-spathe." Q "What flying thing is it
that emitteth seed and menstruateth?" "The flitter-mouse,[FN#412]
that is the bat." Q "What is that which, when confined and shut
out from the air liveth, and when let out to smell the air
dieth?" "The fish." Q "What serpent layeth eggs?" "The Su'ban or
dragon.[FN#413]" With this the physician waxed weary with much
questioning, and held his peace, when Tawaddud said to the
Caliph, "O Commander of the Faithful, he hath questioned me till
he is tired out and now I will ask him one question, which if he
answer not, I will take his clothes as lawful prize."--And
Shahrazad perceived the dawn of day and ceased to say her
permitted say.

      When it was the Four Hundred and Fifty-fourth Night,

She continued, It hath reached me, O auspicious King, that when
the damsel said to the Commander of the Faithful, "Verily he hath
questioned me till he is tired out, and now I will ask him one
question, which if he answer not I will take his clothes as
lawful prize," the Caliph cried, "Ask on." So quoth she to the
physician, "What is that thing which resembleth the earth in
roundness, whose resting-place and whose spine are hidden from
men's eyes; little of price and estimation; narrow of chest and
shackled as to throat though it be nor runaway slave nor
pestilent thief; thrust through and through, though not in fray,
and wounded, though not in fight: time eateth its vigour and
water wasteth it away; now it is beaten without blemish, and then
made to serve without stint; united after separation; submissive,
but not to him who caresseth it; pregnant without child in belly;
drooping, yet not leaning on its side; becoming dirty yet
purifying itself; cleaving to its fere, yet changing; copulating
without a yard, wrestling without arms: resting and taking its
ease; bitten, yet not crying out: now more complaisant than a
cup-companion and then more troublesome than summer-heat; leaving
its mate by night and embracing her by day and having its abode
in the corners of the mansions of the noble?" The physician was
silent awhile in perplexity and his colour changed and he bowed
his head and made no reply; whereupon she said to him, "Ho, sir
doctor, speak or doff thy dress." At this, he rose and said, "O
Commander of the Faithful, bear witness against me that this
damsel is more learned than I in medicine and what else, and that
I cannot cope with her." And he put off his clothes and fled
forth. Quoth the Caliph to Tawaddud, "Ree us thy riddle," and she
replied, "O Commander of the Faithful, it is the button and the
button-loop.[FN#414]"--Then she undertook the astronomers and
said, "Let him of you who is an astronomer rise and come
forward." So the astronomer advanced and sat down before her;
and, when she saw him, she laughed and said, "Art thou the
astronomer, the mathematician, the scribe?" "Yes," answered he.
Quoth she, "Ask of what thou wilt; success resteth with Allah."
So he said, "Tell me of the sun and its rising and setting." And
she replied: "Know that the sun riseth from the shadows in the
Eastern hemisphere and setteth in the shadows of the Western, and
each hemisphere compriseth one hundred and eighty degrees. Quoth
Allah Almighty, 'I swear by the Lord of the East and of the
West.'[FN#415] And again, 'He it is who hath ordained the sun to
shine by day, and the moon for a light by night; and hath
appointed her station that ye might know the number of years and
the computation of time.'[FN#416] The moon is Sultan of the night
and the sun Sultan of the day, and they vie with each other in
their courses and follow without overtaking each other. Quoth
Almighty Allah, 'It is not expedient that the sun overtake the
moon in her course; neither doth the night outstrip the day, but
each of these luminaries moveth in a peculiar orbit.'"[FN#417] Q
"When the day cometh, what becometh of the night; and what of the
day, when the night cometh?" "He causeth the night to enter in
upon the day, and He causeth the day to enter in upon the
night."[FN#418] Q "Enumerate to me the mansions of the
moon?"[FN#419] "They number eight-and-twenty, to wit, Sharatán,
Butayn, Surayá, Dabarán, Hak'ah, Han'ah, Zirá'a, Nasrah, Tarf,
Jabhah, Zubrah, Sarfah, 'Awwá, Simák, Ghafar, Zubání, Iklíl,
Kalb, Shaulah, Na'am, Baldah, Sa'ad al-Zábih, Sa'ad al-Bul'a,
Sa'ad al-Su'úd, Sa'ad al-Akhbiyah, Fargh the Former and Fargh the
Latter; and Risháa. They are disposed in the order of the letters
of the Abjad-hawwaz or older alphabet,[FN#420] according to their
numerical power, and in them are secret virtues which none
knoweth save Allah (extolled and exalted be He!) and the
stablished in science. They are divided among the twelve Signs of
the Zodiac, two Mansions and a third of a Mansion to each Sign.
Thus Sharatan, Butayn and one-third of Suráyá, belong to Aries,
the other two-thirds of Suráyá, Dabaran and two-thirds of Hak'ah
to Taurus, the other third of Hak'ah, Han'ah and Zira'a to
Gemini; Nasrah, Tarf and a third of Jabhah to Cancer, the other
two-thirds of Jabhah, Zubrah and two-thirds of Sarfah to Leo; the
other third of Sarfah, 'Awwá and Simák to Virgo; Ghafar, Zubáni
and one-third of Iklíl to Libra; the other two-thirds of Iklil,
Kalb and two-thirds of Shaulah to Scorpio; the other third of
Shaulah, Na'áim and Baldah to Sagittarius; Sa'ad al-Zábih, Sa'ad
al-Bul'a and one-third of Sa'ad al-Su'ud to Capricorn, the other
two-thirds of Sa'ad al-Su'dd, Sa'ad al-Akhbiyah and two-thirds of
Fargh the Former to Aquarius, the other third of Fargh the
Former, Fargh the Latter and Risháa to Pisces."--And Shahrazad
perceived the dawn of day and ceased saying her permitted say.

      When it was the Four Hundred and Fifty-fifth Night,

She said, it hath reached me, O auspicious King, that when the
damsel enumerated the Mansions and distributed them into their
Signs, the astronomer said, "Thou hast replied aright; now tell
me of the planets and their natures, also of their sojourn in the
Zodiacal Signs, their aspects, auspicious and sinister, their
houses, ascendants and descendants. She answered, "The sitting is
narrow for so large a matter, but I will say as much as I can.
Now the planets number seven; which are, the Sun, the Moon,
Mercury, Venus, Mars, Jupiter, Saturn. The Sun, hot-dry, sinister
in conjunction, favourable in opposition, abideth thirty days in
each Sign. The Moon, cold-moist and favourable of aspect,
tarrieth in each Sign two days and a third of another day.
Mercury is of a mixed nature, favourable in conjunction with the
favourable, and sinister in conjunction with the sinister
aspects, and abideth in each sign seventeen days and a half day.
Venus, temperate and favourable, abideth in each sign
five-and-twenty days. Mars is sinister and woneth in each sign
ten months. Jupiter is auspicious and abideth in each sign a
year. Saturn, cold-dry and sinister, tarrieth in each sign thirty
months. The house of the Sun is Leo, her ascendant is Aries, and
her descendant Aquarius. The Moon's house is Cancer, his
ascendant Taurus, his descendant Scorpio and his sinister aspect
Capricorn. Saturn's house is Capricorn-Aquarius, his ascendant
Libra, his descendant Aries and his sinister aspects Cancer and
Leo. Jupiter's house is Pisces-Sagittarius, his ascendant Cancer,
his descendant Capricorn and his sinister aspects Gemini and Leo.
Venus's house is Taurus, her ascendant Pisces, her descendant
Libra, and her sinister aspects Aries and Scorpio. Mercury's
house is Gemini-Virgo, his ascendant Virgo, his descendant
Pisces, and his sinister aspect Taurus. Mars' house is
Aries-Scorpio, his ascendant Capricorn, his descendant Cancer and
his sinister aspect Libra." Now when the astronomer saw her
acuteness and comprehensive learning and heard her fair answers,
he bethought him for a sleight to confound her before the
Commander of the Faithful, and said to her, "O damsel, tell me,
will rain fall this month?" At this she bowed her head and
pondered so long, that the Caliph thought her at a loss for an
answer and the astronomer said to her, "Why dost thou not speak?"
Quoth she, "I will not speak except the Commander of the Faithful
give me leave." So the Caliph laughed and said, "How so?" Cried
she "I would have thee give me a sword, that I may strike off his
head, for he is an Infidel, an Agnostic, an Atheist.[FN#421]" At
this, loud laughed the Caliph and those about him laughed, and
she continued "O astronomer, there are five things that none
knoweth save Allah Almighty;" and she repeated the verset; "'Aye!
Allah!--with Him is the knowledge of the hour and He causeth the
rain to descend at His own appointed time --and He knoweth what
is in the wombs of females--but no soul knoweth what it shall
have gotten on the morrow; neither wotteth any soul in what land
it shall die: Verily Allah is knowing, informed of all.'"[FN#422]
Quoth the astronomer, "Thou hast said well, and I, by Allah,
thought only to try thee." Rejoined she, "Know that the
almanack-makers have certain signs and tokens, referring to the
planets and constellations relative to the coming in of the year;
and folk have learned something by experience." Q "What be that?"
"Each day hath a planet that ruleth it: so if the first day in
the year fall on First Day (Sunday) that day is the Sun's and
this portendeth (though Allah alone is All-knowing!) oppression
of kings and sultans and governors and much miasma and lack of
rain; and that people will be in great tumult and the grain-crop
will be good, except lentils, which will perish, and the vines
will rot and flax will be dear and wheat cheap from the beginning
of Túbah to the end of Barmahát.[FN#423] And, in this year there
will be much fighting among kings, and there shall be great
plenty of good in this year, but Allah is All-knowing!" Q "What
if the first day fall on Second Day (Monday)?" "That day
belongeth to the Moon and portendeth righteousness in
administrators and officials and that it will be a year of much
rain and grain-crops will be good, but linseed will decay and
wheat will be cheap in the month Kiyáhk;[FN#424] also the plague
will rage and the sheep and goats will die, grapes will be
plentiful and honey scarce and cotton cheap; and Allah is
omniscient!"--And Shahrazad perceived the dawn of day and ceased
to say her permitted say.

      When it was the Four Hundred and Fifty-sixth Night,

She said, it hath reached me, O auspicious King, that when the
damsel ended her notice of Second Day the astronomer said to her
"Now tell me what will occur if New Year's day fall on Third Day
(Tuesday)." She replied, "That is Mars' day and portendeth death
of great men and much destruction and deluge of blood and
dearness of grain; lack of rain and scarcity of fish, which will
anon be in excess and anon fail. Lentils and honey in this year
will be cheap and linseed dear and only barley will thrive, to
the exception of all other cereals: great will be the fighting
among kings and death will be in the blood and there will be much
mortality among asses." Q "What if it fall on Fourth Day?" "That
is Mercury's day and portendeth great tumult among the folk and
much enmity and, though rains be moderate, rotting of some of the
green crops; also that there will be sore mortality among cattle
and young children and much fighting by sea; that wheat will be
dear from Barmúdah to Misra[FN#425] and other grains cheap;
thunder and lightning will abound and honey will be dear, palm-
trees will thrive and bear abundantly and flax and cotton will be
plentiful, while radishes and onions will be dear; but Allah is
All-knowing!" Q "What if it fall on Fifth Day?" "That is
Jupiter's day and portendeth equity in Wazirs and righteousness
in Kazis and Fakirs and the Ministers of religion; and that good
will be plentiful: rains and fruit and trees and grain will
abound, and flax, cotton, honey, grapes and fish be cheap; and
Allah is Omniscient!" Q "What if it fall on Meeting Day or
Friday?" "That day appertaineth to Venus and portendeth
oppression in the chiefs of the Jinn and talk of forgery and
back-biting; there will be much dew; the autumn crops will be
good in the land and there will be cheapness in one town and not
in another: ungraciousness will be rife by land and sea; linseed
will be dear, also wheat, in Hátúr, but cheap in Amshír; honey
will be dear and grapes and water-melons will rot; and Allah is
Omniscient!" Q "What if it fall on the Sabbath (Saturday)?" "That
is Saturn's day and portendeth the preferment of slaves and
Greeks and those in whom there is no good, neither in their
neighbourhood; there will be great drought and dearth; clouds
will abound and death will be rife among the sons of Adam and woe
to the people of Egypt and Syria from the oppression of the
Sultan and failure of blessing upon the green crops and rotting
of grain; and Allah is All-knowing!"[FN#426] Now with this, the
astronomer hung his head very low, and she said to him, "O
astronomer, I will ask thee one question, which if thou answer
not, I will take thy clothes." "Ask," replied he. Quoth she,
"Where is Saturn's dwelling-place?"; and he answered, "In the
seventh heaven." Q "And that of Jupiter?" "In the sixth heaven."
Q "And that of Mars?" "In the fifth heaven." Q "And that of the
Sun?" "In the fourth heaven." Q "And that of Venus?" "In the
third heaven." Q "And that of Mercury?" "In the second heaven." Q
"And that of the Moon?" "In the first heaven." Quoth she, "Well
answered; but I have one more question to ask thee;" and quoth
he, "Ask!" Accordingly she said, "Now tell me concerning the
stars, into how many parts are they divided." But he was silent
and answered nothing; and she cried to him, "Put off thy
clothes." So he doffed them and she took them; after which the
Caliph said to her, "Tell us the answer to thy question." She
replied: "O Commander of the Faithful, the stars are divided into
three parts, whereof one-third is hung in the sky of the
earth,[FN#427] as it were lamps, to give light to the earth, and
a part is used to shoot the demons withal, when they draw near by
stealth to listen to the talk in heaven. Quoth Allah Almighty,
'Verily, we have dight the sky of the earth with the adornment of
the stars; and have appointed them for projectiles against every
rebellious Satan.'[FN#428] And the third part is hung in air to
illuminate the seas and give light to what is therein." Quoth the
astronomer, "I have one more question to ask, which if she
answer, I will avow myself beaten." "Say on," answered she.--And
Shahrazad perceived the dawn of day and ceased saying her
permitted say.

     When it was the Four Hundred and Fifty-seventh Night,

She continued, It hath reached me, O auspicious King, that the
astronomer said, "Now tell me what four contraries are based upon
other four contraries?" Replied she, "The four qualities of
Caloric and Frigoric, Humidity and Siccity; for of heat Allah
created fire, whose nature is hot-dry; of dryness, earth, which
is cold-dry; of cold, water which is cold-wet; of moisture, air,
which is hot-wet. Moreover, He created twelve Signs of the
Zodiac, Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra,
Scorpio, Sagittarius, Capricorn, Aquarius and Pisces; and
appointed them of the four humours; three fiery, Aries, Leo, and
Sagittarius; three earthly, Taurus, Virgo, and Capricorn; three
airy, Gemini, Libra and Aquarius; and three watery, Cancer,
Scorpio and Pisces." Hereupon the astronomer rose, and saying,
"Bear witness against me that she is more learned than I," away
he went beaten. Then quoth the Caliph, "Where is the
philosopher[FN#429]?"; at which one rose hastily and came forward
and said to Tawaddud, "What is Time and what be its limits, and
its days, and what things bringeth it?" Replied she, "Time is a
term applied to the hours of the night and day, which are but the
measures of the courses of the sun and moon in their several
heavens, even as Allah Almighty telleth us when he saith, 'A sign
to them also is the Night, from which we strip off the day, and
lo! they are plunged in darkness, and the Sun runneth to her
place of rest; this is the ordinance of the Sublime, the
All-knowing.'"[FN#430] Q "How cometh unbelief to the son of
Adam?" "It is reported of the Apostle (whom Allah bless and
preserve!) that he said, 'Unbelief in a man runneth as the blood
runneth in his veins, when he revileth the world and Time and
night and the Hour.' And again, 'Let none of you revile Time, for
Time is God; neither revile the world, for she saith, 'May Allah
not aid him who revileth me!;' neither revile the hour, for, 'The
Hour is surely coming, there is no doubt thereof';[FN#431]
neither revile the earth, for it is a portent, according to the
saying of the Most High, 'Out of the ground have we created you,
and into the same will we cause you to return, and we will bring
you forth yet thence another time.'"[FN#432] Q "What are the five
that ate and drank, yet came not out of loins nor womb?" "Adam
and Simeon[FN#433] and Salih's she-camel[FN#434] and Ishmael's
ram and the bird that Abu Bakr the Truth-teller saw in the
cave.[FN#435]" Q "Tell me of five that are in Paradise and are
neither humans, Jinns nor angels?" "Jacob's wolf and the Seven
Sleepers' dog and Esdras's ass and Salih's camel and Duldul the
mule of the Prophet (upon whom be blessings and peace!)." Q "What
man prayed a prayer neither on earth nor in heaven?" "Solomon,
when he prayed on his carpet, borne by the wind." Q "Ree me this
riddle:--A man once looked at a handmaid during dawn-prayer, and
she was unlawful to him; but, at noonday she became lawful to
him: by mid-afternoon,, she was again unlawful, but at sundown,
she was lawful to him: at supper time she was a third time
unlawful, but by daybreak, she became once more lawful to him."
"This was a man who looked at another's slave-girl in the
morning, and she was then unlawful to him; but at midday he
bought her, and she became lawful to him: at mid-afternoon he
freed her, and she became unlawful to him; but at sundown he
married her and she was again lawful to him. At nightfall he
divorced her and she was then a third time unlawful to him; but,
next morning at daybreak, he took her back, and she became once
more lawful to him." Q "Tell me what tomb went about with him
that lay buried therein?" "Jonah's whale, when it had swallowed
him." Q "What spot of lowland is it, upon which the sun shone
once, but will never again shine till Judgment-Day?" "The bottom
of the Red Sea, when Moses smote it with his staff, and the sea
clave asunder in twelve places, according to the number of the
tribes;[FN#436] then the sun shone on the bottom and will do so
nevermore until Judgment-Day." And Shahrazad perceived the dawn
of day and ceased to say her permitted say.

      When it was the Four Hundred and Fifty-eighth Night,

She said, It hath reached me, O auspicious King, that the
philosopher then addressed the damsel saying, "What was the first
skirt that trailed over the face of the earth?" She replied,
"That of Hagar, out of shame before Sarah; and it became a custom
among the Arabs." Q "What is that which breatheth without life?"
"Quoth Almighty Allah, 'By the morning when it
breatheth!'"[FN#437] Q "Ree me this riddle:--A number of pigeons
came to a high tree and lighted, some on the tree and others
under it. Said those on the tree to those on the ground, 'If one
of you come up to us, ye will be a third part of us all in
number; and if one of us descend to you, we shall be like unto
you in number,' How many pigeons were there in all?" "Twelve:
seven alighted on the tree and five beneath; and, if one go up,
those above would be eight to four; and, if one go down, both
would be six and Allah is all-knowing."[FN#438] With this the
philosopher put off his clothes and fled: whereupon the next
contest took place, for she turned to the Olema present and said,
"Which of you is the rhetorician that can discourse of all arts
and sciences?" There came forward a sage hight Ibrahim bin Siyyár
and said to her, "Think me not like the rest." Quoth she, "It is
the more assured to me that thou wilt be beaten, for that thou
art a boaster; and Allah will help me to victory over thee, that
I may strip thee of thy clothes. So, if thou sentest one to fetch
thee wherewithal to cover thyself, 'twould be well for thee."
Cried he, "By Allah, I will assuredly conquer thee and make thee
a byword among the peoples, generation after generation!"
Rejoined she, "Do penance in advance for thy broken oath." Then
he asked, "What five things did Allah create before he made
man?"; and she answered, "Water and earth and light and darkness
and the fruits of the earth." Q "What did Allah create with the
hand of omnipotence?" "The 'Arsh, throne of God or the empyreal
heaven and the tree Túbá[FN#439] and Adam and the garden of Eden;
these Allah created with the hand of His omnipotence; but to all
other created things He said, 'Be,'--and they were." Q "Who is
thy father in Al-Islam?" "Mohammed, whom Allah bless and
preserve!" Q "Who was the father in Al-Islam of Mohammed?"
"Abraham, the Friend of God." Q "What is the Faith of Al-Islam?"
"The professing that there is no god but the God and that
Mohammed is the apostle of God." Q "What is thy first and thy
last?" "My first is man's seed in the shape of foul water and my
last filthy carrion: the first of me is dust and the last of me
is dust. Quoth the poet,

'Of dust was I created, and man did I become, * In question ever
     ready and aye fluent in reply,
Then, I unto the dust return'd, became of it again, * For that,
     in very deed, of dust at first create was I.'"

He continued, "What thing was it, whose first state was wood and
its last life?" "Moses' staff,[FN#440] when he cast it on the
valley-ground and it became, by permission of Allah, a writhing
serpent." Q "What is the meaning of the word of the Lord, 'And I
have other occasion for it?'"[FN#441] "He, Moses, was wont to
plant his staff in the ground, and it would flower and fruit and
shade him from the heat and from the cold. Moreover, it would
carry him when he was weary, and whilst he slept, guard his sheep
from lions and wild beasts." Q "What woman was born of a man
alone and what man of a woman alone?" "Eve of Adam and Jesus of
Mary.[FN#442]" Q "Tell me of the four fires, what fire eateth and
drinketh; what fire eateth but drinketh not; what fire drinketh
but eateth not and what other neither eateth nor drinketh?" "The
fire of the world eateth but drinketh not; the fire which eateth
and drinketh is Hell-fire; the fire of the sun drinketh but
eateth not, and the fire of the moon neither eateth nor
drinketh." Q "Which is the open door and which the shut?" "The
Traditional Ordinances are the open door, the Koranic the shut
door." Q "Of what doth the poet speak, when he saith,

'And dweller in the tomb whose food is at his head, * When he
     eateth of that meat, of words he waxeth fain:
He riseth and he walketh and he talketh without tongue; * And
     returneth to the tomb where his kith and kin are lain.
No living wight is he, yet, in honour he abides; * Nor dead yet
     he deserveth that Allah him assain.'"

She replied, "The reed-pen."[FN#443] Quoth he "What doth the poet
refer to in these verses,

'Two vests in one; blood flowing easiest wise; * Rosy red ears
     and mouth wide open lies;
It hath a cock-like form, its belly pecks * And, if you price it,
     half a dirham buys.'"

She replied, "The ink-case." Quoth he, "And in these,

'Ho say to men of wisdom, wit and lore * To sapient, reverend,
     clever counsellor:
Tell me what was't you saw that bird bring forth * When wandering
     Arab-land and Ajam o'er?
No flesh it beareth and it hath no blood, * Nor down nor any
     feathers e'er it wore.
'Tis eaten cooked and eke 'tis eaten cold; * 'Tis eaten buried
     'neath the flames that roar:
It showeth twofold colours, silver white * And yellow brighter
     than pure golden ore:
'Tis not seen living or we count it dead: * So ree my riddle rich
     in marvel-store!'"

She replied, "Thou makest longsome the questioning anent an egg
worth a mite." Q "And this?,

'I waved to and fro and he waved to and fro, * With a motion so
     pleasant, now fast and now slow;
And at last he sunk down on my bosom of snow; * 'Your lover
     friend?'"

"No friend, my fan;"[FN#444] said she. Q "How many words did
Allah speak to Moses?" "It is related of the Apostle that he
said, 'God spoke to Moses fifteen hundred and fifteen words.'" Q
"Tell me of fourteen things that speak to the Lord of the
Worlds?" "The seven heavens and the seven earths, when they say,
'We come obedient to Thy command.'"[FN#445]--And Shahrazad
perceived the dawn of day and ceased saying her permitted say.

      When it was the Four Hundred and Fifty-ninth Night,

She said, It hath reached me, O auspicious King, that when the
damsel made the answer, the philosopher continued, "Tell me of
Adam and how he was first created?" and she said, "Allah created
Adam of clay: the clay He made of foam and the foam of the sea,
the sea of darkness, darkness of light, light of a fish, the fish
of a rock, the rock of a ruby, the ruby of water, and the water
He created by His Omnipotence according to His saying (exalted be
His name!), 'His commandment when He willeth aught, is but to
say, BE,--and IT IS.'"[FN#446] Q "What is meant by the poet in
these verses,

'And eater lacking mouth and even maw; * Yet trees and beasts to
     it are daily bread:
Well fed it thrives and shows a lively life, * But give it water
     and you do it dead?'"

"This," quoth she, "is Fire." "And in these;" he asked,

"Two lovers barred from every joy and bliss, * Who through the
     livelong night embracing lie:
They guard the folk from all calamities, * But with the rising
     sun apart they fly?"

She answered, "The leaves of a door." Quoth he, "Tell me of the
gates of Gehenna?" Quoth she, "They are seven in number and their
names are comprised in these two couplets,

'Jahannam, next Lazá, and third Hatím; * Then count Sa'ír and
     Sakar eke, five-fold,
Sixth comes Jahím and Háwiyah the seventh; * Here are seven Hells
     in four lines briefly told.'"

Quoth he "To what doth the poet refer when he saith,

'She wears a pair of ringlets long let down * Behind her, as she
     comes and goes at speed,
And eye that never tastes of sleep nor sheds * A tear, for ne'er
     a drop it hath at need;
That never all its life wore stitch of clothes; * Yet robes
     mankind in every-mode of weed?'"

Quoth she, "A needle." Q "What is the length and what the breadth
of the bridge Al-Sirát?" "Its length is three thousand years'
journey, a thousand in descent and a thousand in ascent and a
thousand level: it is sharper than a sword and finer than a
hair."--And Shahrazad perceived the dawn of day and ceased to say
her permitted say.

        When it was the Four Hundred and Sixtieth Night,

She said, It hath reached me, O auspicious King, that when the
damsel had described to him Al-Sirat, the philosopher said,
"Inform me how many intercessions with Allah hath the Prophet for
each soul?"[FN#447] "Three." Q "Was Abu Bakr the first who
embraced Al-Islam?" "Yes." Q "Yet Ali became a Moslem before
him?" "Ali came to the Prophet, when he was a boy of seven years
old, for Allah vouchsafed him knowledge of the way of salvation
in his tender youth, so that he never prostrated himself to
idols." Quoth he, "Tell me which is the more excellent, Ali or
Abbás?" Now she knew that, in propounding this question, Ibrahim
was laying a trap for her; for if she said, "Ali is more
excellent than Abbas," she would lack excuse with the Caliph for
undervaluing his ancestor; so she bowed her head awhile, now
reddening, then paling, and lastly said, "Thou askest me of two
excellent men, each having his own excellence. Let us return to
what we were about." When the Caliph Harun al-Rashid heard her,
he stood up and said, "Thou hast spoken well, by the Lord of the
Ka'abah, O Tawaddud!" Then quoth Ibrahim the rhetorician, "What
meaneth the poet when he saith,

'Slim-wasted one, whose taste is sweetest-sweet, * Likest a lance
     whereon no head we scan:
And all the lieges find it work them weal, * Eaten of afternoon
     in Ramazan.'"

She answered, "The sugar-cane;" and he said, "Tell me of many
things." Asked she, "What are they?" and he said, "What is
sweeter than honey; what is sharper than the sword; what is
swifter than poison; what is the delight of a moment and what the
contentment of three days; what is the pleasantest of days; what
is the joy of a week; what is that debt the worst debtor denieth
not; what is the prison of the tomb; what is the joy of the
heart; what is the snare of the soul; what is death-in-life; what
is the disease that may not be healed; what is the shame that may
not be wiped off; what is the beast that woneth not in cultivated
fields, but lodgeth in waste places and hateth the sons of Adam
and hath in him somewhat of the make of seven strong and violent
beasts?" Quoth she, "Hear what I shall say in reply; then put off
thy clothes, that I may explain to thee;" and the Caliph said,
"Expound, and he shall doff his clothes." So she said, "Now that,
which is sweeter than honey, is the love of pious children to
their two parents; that, which is sharper than the sword, is the
tongue; that, which is swifter than poison, is the Envier's eye;
the delight of a moment is carnal copulation and the contentment
of three days is the depilatory for women; the pleasantest of
days is that of profit on merchandise; the joy of a week is the
bride; the debt, which the worst debtor denieth not, is death;
the prison of the tomb is a bad son; the joy of the heart is a
woman obedient to her husband (and it is said also that, when
fleshmeat descendeth upon the heart, it rejoiceth therein); the
snare of the soul is a disobedient slave; death-in-life is
poverty; the disease that may not be healed is an ill-nature, and
the shame that may not be wiped away is an ill daughter; lastly,
the beast that woneth not in cultivated fields, but lodgeth in
waste places and hateth the sons of Adam and hath in him somewhat
of the make of seven strong and violent beasts, is the locust,
whose head is as the head of a horse, its neck as the neck of the
bull, its wings as the wings of the vulture, its feet as the feet
of the camel, its tail as the tail of the serpent, its belly as
the belly of the scorpion and its horns as the horns of the
gazelle." The Caliph was astounded at her quickness and
understanding, and said to the rhetorician, "Doff thy clothes."
So he rose up and cried, "I call all who are present in this
assembly to witness that she is more learned than I and every
other learned man." And he put off his clothes and gave them to
her, saying, "Take them and may Allah not bless them to thee!" So
the Caliph ordered him fresh clothes and said, "O Tawaddud, there
is one thing left of that for which thou didst engage, namely,
chess." And he sent for experts of chess and cards[FN#448] and
trictrac. The chess-player sat down before her, and they set the
pieces, and he moved and she moved; but, every move he made she
speedily countered,--And Shahrazad perceived the dawn of day and
ceased saying her permitted say.

      When it was the Four Hundred and Sixty-first Night,

She said, It hath reached me, O auspicious King, that when the
damsel was playing chess with the expert in presence of the
Commander of the Faithful, Harun al-Rashid, whatever move he made
was speedily countered by her, till she beat him and he found
himself checkmated. Quoth he, "I did but lead thee on, that thou
mightest think thyself skilful: but set up again, and thou shalt
see." So they placed the pieces a second time, when he said in
himself, "Open thine eyes or she will beat thee." And he fell to
moving no piece, save after calculation, and ceased not to play,
till she said, "Thy King is dead!--Checkmate." When he saw this
he was confounded at her quickness and understanding; but she
laughed and said, "O professor, I will make a wager with thee on
this third game. I will give thee the queen and the right-hand
castle and the left-hand knight; if thou beat me, take my
clothes, and if I beat thee, I will take thy clothes." Replied
he, "I agree to this;" and they replaced the pieces, she removing
queen, castle and knight.[FN#449] Then said she, "Move, O
master." So he moved, saying to himself, "I cannot but beat her,
with such odds," and planned a combination; but, behold, she
moved on, little by little, till she made one of her
pawns[FN#450] a queen and pushing up to him pawns and other
pieces, to take off his attention, set one in his way and tempted
him to take it. Accordingly, he took it and she said to him, "The
measure is meted and the loads equally balanced.[FN#451] Eat till
thou are over-full; naught shall be thy ruin, O son of Adam, save
thy greed. Knowest thou not that I did but tempt thee, that I
might finesse thee? See: this is check-mate!" adding, "So doff
off thy clothes." Quoth he, "Leave me my bag-trousers, so Allah
repay thee;" and he swore by Allah that he would contend with
none, so long as Tawaddud abode in the realm of Baghdad. Then he
stripped off his clothes and gave them to her and went away.
Thereupon came the backgammon-player, and she said to him, "If I
beat thee, this day, what wilt thou give me?" Quoth he, "I will
give thee ten suits of brocade of Constantinople, figured with
gold, and ten suits of velvet and a thousand gold pieces; and if
I beat thee, I ask nothing but that thou write me an
acknowledgment of my victory." Quoth she, "To it, then, and do
thy best." So they played, and he lost and went away, chattering
in Frankish jargon and saying, "By the bounty of the Commander of
the Faithful, there is not her like in all the regions of the
world!" Then the Caliph summoned players on instruments of music
and asked her, "Dost thou know aught of music?"; when she
answered, "Even so!" He bade bring a worn lute, polished by use,
whose owner forlorn and lone was by parting trodden down; and of
which quoth one, describing it

"Allah watered a land, and upsprang a tree * Struck root deep
     down, and raised head a-sky:
The birds o'ersang it when green its wood; * And the Fair
     o'ersing now the wood is dry."

So they brought the lute in a bag of red satin, with tassels of
saffron-coloured silk: and she opened the bag, and took it out
and behold on it was graven,

"Oft hath a tender bough made lute for maid, * whose swift sweet
     lays at feast men's hearts invade:
She sings; it follows on her song, as though * The
     Bulbuls[FN#452] taught her all the modes she played."

She laid her lute in her lap and with bosom inclining over it,
bent to it with the bending of a mother who suckleth her child;
then she preluded in twelve different modes, till the whole
assembly was agitated with delight, like a waving sea, and she
sang the following,

"Cut short this strangeness, leave unruth of you; * My heart
     shall love you aye, by youth of you!
Have ruth on one who sighs and weeps and moans, * Pining and
     yearning for the troth of you."

The Caliph was ravished and exclaimed, "Allah bless thee and be
merciful to him who taught thee!": whereupon she rose and kissed
the ground before him. Then he sent for money and paid her master
Abu al-Husn an hundred thousand gold pieces to her price; after
which he said to her, "O Tawaddud, ask a boon of me!" Replied
she, "I ask of thee that thou restore me to my lord who sold me."
"'Tis well," answered the Caliph and restored her to her master
and gave her five thousand dinars for herself. Moreover, he
appointed Abu al-Husn one of his cup-companions for a
permanence,--And Shahrazad perceived the dawn of day and ceased
to say her permitted say.

      When it was the Four Hundred and Sixty-second Night,

She said, It hath reached me, O auspicious King, that the Caliph
gave the damsel five thousand dinars for herself and restored her
to her master whom he appointed one of his cup-companions for a
permanence and assigned him a monthly stipend of a thousand
dinars so long as he should live; and he abode with the damsel
Tawaddud in all solace and delight of life. Marvel then, O King,
at the eloquence of this damsel and the hugeness of her learning
and understanding and her perfect excellence in all branches of
art and science; and consider the generosity of the Commander of
the Faithful, Harun al-Rashid, in that he gave her master this
money and said to her, "Ask a boon of me;" and she besought him
to restore her to her lord. So he restored her to him and gave
her five thousand dinars for herself and made him one of his
boon-companions. Where is such generosity to be found after the
Abbaside Caliphs?--May Allah Almighty have mercy upon them, one
and all! And they tell a tale of



             THE ANGEL OF DEATH WITH THE PROUD KING
                      AND THE DEVOUT MAN.



It is related, O auspicious King, that one of the olden monarchs
was once minded to ride out in state with the Officers of his
realm and the Grandees of his retinue and display to the folk the
marvels of his magnificence. So he ordered his Lords and Emirs
equip them therefor and commanded his keeper of the wardrobe to
bring him of the richest of raiment, such as befitted the King in
his state; and he bade them bring his steeds[FN#453] of the
finest breeds and pedigrees every man heeds; which being done, he
chose out of the raiment what rejoiced him most and of the horses
that which he deemed best; and, donning the clothes, together
with a collar set with margarites and rubies and all manner
jewels, mounted and set forth in state, making his destrier
prance and curvet among his troops and glorying in his pride and
despotic power. And Iblis came to him and, laying his hand upon
his nose, blew into his nostrils the breath of hauteur and
conceit, so that he magnified and glorified himself and said in
his heart, "Who among men is like unto me?" And he became so
puffed up with arrogance and self-sufficiency, and so taken up
with the thought of his own splendour and magnificence, that he
would not vouchsafe a glance to any man. Presently, there stood
before him one clad in tattered clothes and saluted him, but he
returned not his salam; whereupon the stranger laid hold of his
horse's bridle. "Lift thy hand," cried the King, "thou knowest
not whose bridle-rein it is whereof thou takest hold." Quoth the
other, I have a need of thee." Quoth the King, "Wait till I
alight and then name thy need." Rejoined the stranger, "It is a
secret and I will not tell it but in thine ear." So the King
bowed his head to him and he said, "I am the Angel of Death and I
purpose to take thy soul." Replied the King, "Have patience with
me a little, whilst I return to my house and take leave of my
people and children and neighbours and wife." "By no means so,"
answered the Angel; "thou shalt never return nor look on them
again, for the fated term of thy life is past." So saying, he
took the soul of the King (who fell off his horse's back dead)
and departed thence. Presently the Death Angel met a devout man,
of whom Almighty Allah had accepted, and saluted him. He returned
the salute, and the Angel said to him, "O pious man, I have a
need of thee which must be kept secret." "Tell it in my ear,"
quoth the devotee; and quoth the other, "I am the Angel of
Death." Replied the man, "Welcome to thee! and praised be Allah
for thy coming! I am aweary of awaiting thine arrival; for indeed
long hath been thine absence from the lover which longeth for
thee." Said the Angel, "If thou have any business, make an end of
it;" but the other answered, saying, "There is nothing so urgent
to me as the meeting with my Lord, to whom be honour and glory!"
And the Angel said "How wouldst thou fain have me take thy soul?
I am bidden to take it as thou willest and choosest." He replied,
"Tarry till I make the Wuzu-ablution and pray; and, when I
prostrate myself, then take my soul while my body is on the
ground."[FN#454] Quoth the Angel, "Verily, my Lord (be He
extolled and exalted!) commanded me not to take thy soul but with
thy consent and as thou shouldst wish; so I will do thy will."
Then the devout man made the minor ablution[FN#455] and prayed:
and the Angel of Death took his soul in the act of prostration
and Almighty Allah transported it to the place of mercy and
acceptance and forgiveness. And they tell another tale of



             THE ANGEL OF DEATH AND THE RICH KING.



A certain King had heaped up coin beyond count and gathered store
of all precious things, which Allah the Most Highest hath
created. So, in order that he might take his pleasure whenas he
should find leisure to enjoy all this abounding wealth he had
collected, he built him a palace wide and lofty such as befitteth
and beseemeth Kings; and set thereto strong doors and appointed,
for its service and its guard, servants and soldiers and
doorkeepers to watch and ward. One day, he bade the cooks dress
him somewhat of the goodliest of food and assembled his household
and retainers and boon-companions and servants to eat with him,
and partake of his bounty. Then he sat down upon the sofa of his
kingship and dominion; and, propping his elbow upon the cushion,
addressed himself, saying, "O soul, thou hast gathered together
all the wealth of the world; so now take thy leisure therein and
eat of this good at thine ease, in long life and prosperity ever
rife!"--And Shahrazad perceived the dawn of day and ceased saying
her permitted say.

      When it was the Four Hundred and Sixty-third Night,

She said, It hath reached me, O auspicious King, that hardly had
the King made an end of saying to himself, "Eat of this weal at
thine ease, in long life and prosperity ever rife!" when a man
clad in tattered raiment, with an asker's wallet hanging at his
neck, as he were one who came to beg food, knocked with the
door-ring a knock so loud and terrible that the whole palace
shook as with quake of earth and the King's throne trembled. The
servants were affrighted and rushed to the door, and when they
saw the man who had knocked they cried out at him, saying, "Woe
to thee! what manner of unmannerly fashion be this? Wait till the
King eateth and we will then give thee of what is left." Quoth
he, "Tell your lord to come out and speak with me, for I have of
him a pressing need and a matter to heed." They cried, "Away,
fool! who art thou that we should bid our lord come forth to
thee?" But he said, "Tell him of this." So they went in and told
the King, who said, "Did ye not rebuke him and draw upon him and
threaten him!" Now as he spoke, behold, there came another knock
at the gate, louder than the first knock, whereupon the servants
sprang at the stranger with staves and weapons, to fall upon him
and slay him; but he shouted at them, saying, "Bide in your
steads, for I am the Angel of Death." Hereat their hearts quaked
and their wits forsook them; their understandings were in
confusion, their side-muscles quivered in perturbation and their
limbs lost the power of motion. Then said the King to them, "Tell
him to take a substitute[FN#456] in my place and one to relieve
me in this case." But the Angel answered, saying, "I will take no
substitute, and I come not but on thine account, to cause
separation between thee and the goods thou hast gathered together
and the riches thou hast heaped up and entreasured." When the
King heard this, he wept and groaned, saying, "Allah curse the
treasure which hath deluded and undone me and diverted me from
the service of my Lord! I deemed it would profit me, but to-day
it is a regret for me and a calamity to me, and behold, I go
forth, empty-handed of it, and leave it to my foes." Thereupon
Allah caused the Treasure to speak out and it said, "Wherefore
cursest thou me?[FN#457] Curse thyself, for Allah created both me
and eke thyself of the dust and appointed me to be in thine hand,
that thou mightest provide thee with me a viaticum for the next
world and give alms with me to the poor and the needy and the
sick; and build mosques and hospices and bridges and aqueducts,
so might I be an aidance unto thee in the world to come. But thou
didst garner me and hoard me up and on thine own vanities
bestowedst me, neither gavest thou thanks for me, as was due, but
wast ungrateful to me; and now thou must leave me to thy foes and
thou hast naught save thy regretting and thy repenting. But what
is my sin, that thou shouldest revile me?" Then the Angel of
Death took the King's soul as he sat on his throne before he ate
of the food, and he fell down dead. Quoth Allah Almighty, "While
they were rejoicing for that which had been given them, we
suddenly laid hold on them; and, behold, they were seized with
despair."[FN#458] And they tell another tale of



             THE ANGEL OF DEATH AND THE KING OF THE
                      CHILDREN OF ISRAEL.



There was a puissant despot among the Kings of the Banú Isráíl,
who sat one day upon the throne of his kingship, when he saw come
in to him, by the gate of the hall, a man of forbidding aspect
and horrible presence. The King was affrighted at his sudden
intrusion and his look terrified him; so he sprang up before him
and said, "Who art thou, O man? Who gave thee leave to come in to
me and who invited thee to enter my house?" Quoth the stranger,
"Verily the Lord of the House sent me to thee, nor can any
doorkeeper exclude me, nor need I leave to come in to Kings; for
I reck not of a Sultan's majesty neither of the multitude of his
guards. I am he from whom no tyrant is at rest, nor can any man
escape from my grasp: I am the Destroyer of delights and the
Sunderer of societies." Now when the King heard this a palsy
crept over him[FN#459] and he fell on his face in a swoon; but
presently coming to himself, he asked, "Art thou then the Angel
of Death?"; and the stranger answered, "Yes." "I conjure thee, by
Allah," quoth the King, "grant me one single day's respite, that
I may pray pardon of my sins and ask absolution of my Lord and
restore to their rightful owners the monies which are in my
treasures, so I may not be burdened with the woe of a reckoning
nor with the misery of punishment therefor." Replied the Angel,
"Well-away! well-away! this may be in no way."--And Shahrazad
perceived the dawn of day and ceased to say her permitted say.

      When it was the Four Hundred and Sixty-fourth Night,

She said, It hath reached me, O auspicious King, that quoth the
Death-messenger to the King, "Well-away, well-away! this may be
in no way. How can I grant thee a reprieve when the days of thy
life are counted and thy breaths numbered and thy moments fixed
and written?" "Grant me an hour," asked the King; but the Angel
answered saying, "The hour was in the account and hath sped, and
thou unheeding aught; and hath fled, and thou taking no thought:
and now thy breathings are accomplished, and there remaineth to
thee but one breath." Quoth the King, "Who will be with me when I
am transported to my tomb?" Quoth the Angel, "Naught will be with
thee but thy works good or evil." "I have no works," said the
King; and the Angel, "Doubtless thy long home will be in
hell-fire and thy doom the wrath of the Almighty." Then he seized
the soul of the King, and he fell off his throne and dropped on
the earth dead. And there arose a mighty weeping and wailing and
clamour of keening for him among the people of his court, and had
they known that to which he went of the wrath of his Lord, their
weeping for him had been sorer and their wailing louder and more
abounding. And a story is told of



              ISKANDAR ZU AL-KARNAYN[FN#460] AND A
                  CERTAIN TRIBE OF POOR FOLK.



It is related that Iskandar Zu al-Karnayn[FN#461] once came, in
his journeyings, upon a tribe of small folk, who owned naught of
the weals of the world and who dug their graves over against the
doors of their houses and were wont at all times to visit them
and sweep the earth from them and keep them clean and pray at
them and worship Almighty Allah at them; and they had no meat
save grasses and the growth of the ground. So Iskandar sent a man
to summon their King, but he refused to come, saying, "I have no
need of him." Thereupon Iskandar went to him and said, "How is it
with you and what manner of men are ye?; for I see with you
forsooth naught of gold or silver, nor find I with you aught of
the weals of the world." Answered the King, "None hath his fill
of the weals of the world." Iskandar then asked "Why do you dig
your graves before your house-doors?"; and the King answered,
"That they may be the prospective of our eye-glances; so we may
look on them and ever renew talk and thought of death, neither
forget the world to come; and on this wise the love of the world
be banished from our hearts and we be not thereby distracted from
the service of our Lord, the Almighty." Quoth Iskandar, "Why do
ye eat grasses?"; and the other replied, "Because we abhor to
make our bellies the tombs of animals and because the pleasure of
eating outstrippeth not the gullet." Then putting forth his hand
he brought out a skull of a son of Adam and, laying it before
Iskandar, said, "O Zu al-Karnayn, Lord of the Two Horns, knowest
thou who owned this skull?" Quoth he, "Nay;" and quoth the other,
"He who owned this skull was a King of the Kings of the world,
who dealt tyrannously with his subjects, specially wronging the
weak and wasting his time in heaping up the rubbish of this
world, till Allah took his sprite and made the fire his
abiding-site; and this is his head." He then put forth his hand
and produced another skull and, laying it before Iskandar, said
to him, "Knowest thou this?" "No," answered the conqueror; and
the other rejoined, "This is the skull of another King, who dealt
justly by his lieges and was kindly solicitous for the folk of
his realm and his dominions, till Allah took his soul and lodged
him in His Garden and made high his degree in Heaven." Then
laying his hands on Iskandar's head he said, "Would I knew which
of these two art thou." Whereupon Iskandar wept with sore weeping
and straining the King to his bosom cried, "If thou be minded to
company with me, I will commit to thee as Wazir the government of
my affairs and share with thee my kingdom." Cried the other,
"Well-away, well-away! I have no mind to this." "And why so?"
asked Iskandar, and the King answered, "Because all men are thy
foes by reason of the wealth and the worlds thou hast won: while
all men are my true friends, because of my contentment and
pauperdom, for that I possess nothing, neither covet aught of the
goods of life; I have no desire to them nor wish for them,
neither reck I aught save contentment." So Iskandar pressed him
to his breast and kissed him between the eyes and went his
way.[FN#462] And among the tales they tell is one concerning



                   THE RIGHTEOUSNESS OF KING
                      ANUSHIRWAN.[FN#463]



It is told of Anushirwan, the Just King, that once upon a time he
feigned himself sick, and bade his stewards and intendants go
round about the provinces of his empire and the quarters of his
dominion and seek him out a mud-brick thrown away from some
ruined village, that he might use it as medicine, informing his
intimates that the leaches had prescribed this to him. So they
went the round of the provinces of his reign and of all the lands
under his sway and said to him on return, "In all the realm we
have found nor ruined site nor castaway mud-brick." At this
Anushirwan rejoiced and rendered thanks to the Lord, saying, "I
was but minded to try my kingdom and prove mine empire, that I
might know if any place therein remained ruined and deserted, so
I might rebuild and repeople it; but, since there be no place in
it but is inhabited, the affairs of the reign are
best-conditioned and its ordinance is excellent; and its
populousness[FN#464] hath reached the pitch of perfection."--And
Shahrazad perceived the dawn of day and ceased saying her
permitted say.

      When it was the Four Hundred and Sixty-fifth Night,

She said, It hath reached me, O auspicious King, that when the
high officials returned and reported, "We have found in the
empire nor ruined site nor rotten brick," the Just King thanked
his God and said, "Verily the affairs of the realm are
best-conditioned and its ordinance is excellent and its
populousness hath reached the pink of perfection." And ken thou,
O King, continued Shahrazad, that these olden Kings strave not
and toiled not for the peopling of their possessions, but because
they knew that the more populous a country is, the more abundant
is that which is desired therein; and because they wist the
saying of the wise and the learned to be true without other view,
namely, "Religion dependeth on the King, the King on the troops,
the troops on the treasury, the treasury on the populousness of
the country and its prosperity on the justice done to the
lieges." Wherefore they upheld no one in tyranny or oppression;
neither suffered their dependants and suite to work injustice,
knowing that kingdoms are not established upon tyranny, but that
cities and places fall into ruin when oppressors are set as
rulers over them, and their inhabitants disperse and flee to
other governments; whereby ruin falleth upon the realm, the
imports fail, the treasuries become empty and the pleasant lives
of the subjects are perturbed; for that they love not a tyrant
and cease not to offer up successive prayers against him; so that
the King hath no ease of his kingdom, and the vicissitudes of
fortune speedily bring him to destruction. And they tell a tale
concerning



              THE JEWISH KAZI AND HIS PIOUS WIFE.



Among the Children of Israel one of the Kazis had a wife of
surpassing beauty, constant in fasting and abounding in patience
and long-suffering; and he, being minded to make the pilgrimage
to Jerusalem, appointed his own brother Kazi in his stead, during
his absence, and commended his wife to his charge. Now this
brother had heard of her beauty and loveliness and had taken a
fancy to her. So no sooner was his brother gone than he went to
her and sought her love-favours; but she denied him and held fast
to her chastity. The more she repelled him, the more he pressed
his suit upon her; till, despairing of her and fearing lest she
should acquaint his brother with his misconduct whenas he should
return, he suborned false witnesses to testify against her of
adultery; and cited her and carried her before the King of the
time who adjudged her to be stoned. So they dug a pit, and
seating her therein stoned her, till she was covered with stones,
and the man said, "Be this hole her grave!" But when it was dark
a passer-by, making for a neighbouring hamlet, heard her groaning
in sore pain; and, pulling her out of the pit, carried her home
to his wife, whom he bade dress her wounds. The peasant woman
tended her till she recovered and presently gave her her child to
be nursed; and she used to lodge with the child in another house
by night. Now a certain thief saw her and lusted after her. So he
sent to her seeking her love-favours, but she denied herself to
him; wherefore he resolved to slay her and, making his way into
her lodging by night (and she sleeping), thought to strike at her
with a knife; but it smote the little one and killed it. Now when
he knew his misdeed, fear overtook him and he went forth the
house and Allah preserved from him her chastity. But as she awoke
in the morning, she found the child by her side with throat cut;
and presently the mother came and seeing her boy dead, said to
the nurse, "Twas thou didst murther him." Therewith she beat her
a grievous beating and purposed to put her to death; but her
husband interposed and delivered the woman, saying, "By Allah,
thou shalt not do on this wise." So the woman, who had somewhat
of money with her, fled forth for her life, knowing not whither
she should wend. Presently, she came to a village, where she saw
a crowd of people about a man crucified to a tree-stump, but
still in the chains of life. "What hath he done?" she asked, and
they answered, "He hath committed a crime, which nothing can
expiate but death or the payment of such a fine by way of alms."
So she said to them, "Take the money and let him go;" and, when
they did so, he repented at her hands and vowed to serve her, for
the love of Almighty Allah till death should release him. Then he
built her a cell and lodged her therein; after which he betook
himself to woodcutting and brought her daily her bread. As for
her, she was constant in worship, so that there came no sick man
or demoniac to her, but she prayed for him and he was straightway
healed.--And Shahrazad perceived the dawn of day and ceased to
say her permitted say.

      When it was the Four Hundred and Sixty-sixth Night,

She said, It hath reached me, O auspicious King, that when the
woman's cell was visited by folk (and she constant in worship),
it befel by decree of the Almighty that He sent down upon her
husband's brother (the same who had caused her to be stoned), a
cancer in the face, and smote the villager's wife (the same who
had beaten her) with leprosy, and afflicted the thief (the same
who had murthered the child) with palsy. Now when the Kazi
returned from his pilgrimage, he asked his brother of his wife,
and he told him that she was dead, whereat he mourned sore and
accounted her with her Maker. After awhile, very many folk heard
of the pious recluse and flocked to her cell from all parts of
the length and breadth of the earth; whereupon said the Kazi to
his brother, "O my brother, wilt thou not seek out yonder pious
woman? Haply Allah shall decree thee healing at her hands!" and
he replied, "O my brother, carry me to her" Moreover, the husband
of the leprous woman heard of the pious devotee and carried his
wife to her, as did also the people of the paralytic thief; and
they all met at the door of the hermitage. Now she had a place
wherefrom she could look out upon those who came to her, without
their seeing her; and they waited till her servant came, when
they begged admittance and obtained permission. Presently she saw
them all and recognized them; so she veiled and cloaked face and
body and went out and stood in the door, looking at her husband
and his brother and the thief and the peasant-woman; but they
could not recognize her. Then said she to them, "Ho folk, ye
shall not be relieved of what is with you till ye confess your
sins; for, when the creature confesseth his sins the Creator
relenteth towards him and granteth him that wherefore he
resorteth to him." Quoth the Kazi to his brother, "O my brother,
repent to Allah and persist not in thy frowardness, for it will
be more helpful to thy relief." And the tongue of the case spake
this speech,

"This day oppressor and oppressed meet, * And Allah sheweth
     secrets we secrete:
This is a place where sinners low are brought; * And Allah
     raiseth saint to highest seat.
Our Lord and Master shows the truth right clear, * Though sinner
     froward be or own defeat:
Alas[FN#465] for those who rouse the Lord to wrath, * As though
     of Allah's wrath they nothing weet!
O whoso seekest honours, know they are * From Allah, and His fear
     with love entreat."

(Saith the relator), Then quoth the brother, "Now I will tell the
truth: I did thus and thus with thy wife;" and he confessed the
whole matter, adding, "And this is my offence." Quoth the leprous
woman, "As for me, I had a woman with me and imputed to her that
of which I knew her to be guiltless, and beat her grievously; and
this is my offence." And quoth the paralytic, "And I went in to a
woman to kill her, after I had tempted her to commit adultery and
she had refused; and I slew a child that lay by her side; and
this is my offence." Then said the pious woman, "O my God, even
as Thou hast made them feel the misery of revolt, so show them
now the excellence of submission, for Thou over all things art
Omnipotent!" And Allah (to whom belong Majesty and Might!) made
them whole. Then the Kazi fell to looking on her and considering
her straitly, till she asked him why he looked so hard and he
said, "I had a wife and were she not dead, I had said thou art
she." Hereupon, she made herself known to him and both began
praising Allah (to whom belong Majesty and Might!) for that which
He had vouchsafed them of the reunion of their loves; but the
brother and the thief and the villager's wife joined in imploring
her forgiveness. So she forgave them one and all, and they
worshipped Allah in that place and rendered her due service, till
Death parted them. And one of the Sayyids[FN#466] hath related
this tale of



              THE SHIPWRECKED WOMAN AND HER CHILD.



"I was circuiting the Ka'abah one dark night, when I heard a
plaintive voice, speaking from a contrite heart and saying, 'O
Bountiful One, Thy past boon! Indeed, by my heart shall Thy
covenant never be undone.' Hearing this voice, my heart fluttered
so that I was like to die; but I followed the sound and behold,
it came from a woman, to whom I said, 'Peace be with thee, O
handmaid of Allah;' whereto she replied, 'And with thee be peace,
and the mercy of Allah and His blessings!' Quoth I, 'I conjure
thee, by Allah the Most Great, tell me what is the covenant to
which thy heart is constant.' Quoth she, 'But that thou adjurest
me by the Omnipotent, I would not tell thee my secrets. See what
is before me.' So I looked and lo! there was a child lying asleep
before her and breathing heavily in his slumber. Said she, "Know,
that I set forth, being big with this boy, to make the pilgrimage
to this House and took passage in a ship; but the waves rose
against us and the winds blew contrary and the vessel broke up. I
saved myself on a plank; and, on that bit of wood, I gave birth
to this child; and while he lay on my bosom and the waves beating
upon me,'"--And Shahrazad perceived the dawn of day and ceased
saying her permitted say.

     When it was the Four Hundred and Sixty-seventh Night,

She said, It hath reached me, O auspicious King, that the woman
continued, "'Now while the boy lay on my bosom and the waves beat
upon me, there swam up to me one of the sailors, who climbed on
the plank and said, 'By Allah, I desired thee whilst thou wast
yet in the ship, and now I have come at thee: so yield thy body
to me, or I will throw thee into the sea.' Said I, 'Out on thee!
hast thou no memory of that which thou hast seen and is it no
warning to thee?' Quoth he, 'I have seen the like of this many a
time and come off safe and care not.' Quoth I, 'O fellow, we are
now in a calamity, whence we hope to be delivered by obedience to
Allah and not by disobedience.' But he persisted with me, and I
feared him and thought to put him off; so I said to him, 'Wait
till this babe shall sleep'; but he took the child off my lap and
threw him into the sea. Now when I saw this desperate deed, my
heart sank and sorrow was sore upon me; so I raised my eyes
heavenwards and said, 'O Thou that interposest between a man and
his heart, intervene between me and this leonine brute; for Thou
over all things art Omnipotent!' And by Allah, hardly had I
spoken when a beast rose out of the sea and snatched him off the
plank. When I saw myself alone my sorrows redoubled and my grief
and longing for my child, and I recited,

'My coolth of eyes, the darling child of me * Is lost, and racked
     my heart with agony;
My body wrecked, and red-hot coals of love * Burning my liver
     with sore pangs, I see.
In this my sorrow shows no gleam of joy; * Save Thy high grace
     and my expectancy:
Hast seen, O Lord, what unto me befel; * My son aye lost and
     parting pangs I dree:
Take ruth on us and make us meet again; * For now my stay and
     only hope's in Thee!'

I abode in this condition a day and a night; and, when morning
dawned, I caught sight of the sails of a vessel shining afar off,
nor did the waves cease to drive me and the winds to waft me on,
till I reached the ship, whose sails I had sighted. The sailors
took me up and I looked and behold, my babe was amongst them: so
I threw myself upon him and said, 'O folk, this is my child: how
and whence came ye by him?' Quoth they, 'Whilst we were sailing
along the seas the ship suddenly stood still and lo! that which
stayed us was a beast, as it were a great city, and this babe on
its back, sucking his thumbs. So we took him up.' Now when I
heard this, I told them my tale and all that had betided me and
returned thanks to my Lord for His goodness, and vowed to Him
that never, whilst I lived, would I stir from His House nor
swerve from His service; and since then I have never asked of Him
aught but He hath given it me.' Now when she had made an end of
her story (quoth the Sayyid), I put my hand to my alms-pouch and
would have given to her, but she exclaimed, "Away from me, thou
idle man! Have I not told thee of His mercies and the
graciousness of His dealings and shall I take an alms from other
than His hand?" And I could not prevail with her to accept aught
of me: so I left her and went away, reciting these couplets

'How many boons conceals the Deity, * Eluding human sight in
     mystery:
How many graces come on heels of stresses, * And fill the burning
     heart with jubilee:
How many a sorrow in the morn appears, * And turns at night-tide
     into gladdest gree:
If things go hard with thee some day, yet trust * Th' Eterne, th'
     Almighty God of Unity:
And pray the Prophet that he intercede; * Through intercession
     every wish shalt see.'

And she left not the service of her Lord, cleaving unto His
House, till death came to her." And a tale is also told by Málik
bin Dínár[FN#467] (Allah have mercy on him!) of



                    THE PIOUS BLACK SLAVE.



"We were once afflicted with drought at Bassorah and went forth
sundry times to pray for rain, but saw no sign of our prayers
being accepted. So I went, I and 'Itaa al-Salamí and Sábit
al-Banáni and Naja al-Bakáa and Mohammed bin Wási'a and Ayyúb
al-Sukhtiyáni and Habíb al-Farsi and Hassán bin Abi Sinán and
'Otbah al-Ghulám and Sálih al-Muzani,[FN#468] till we reached the
oratory,[FN#469] when the boys came out of the schools and we
prayed for rain, but saw no sign of acceptance. So about mid-day
the people went away and I and Sabit al-Banani tarried in the
place of prayer till nightfall, when we saw a black of comely
face, slender of shank[FN#470] and big of belly, approach us,
clad in a pair of woollen drawers; if all he wore had been
priced, it would not have fetched a couple of dirhams. He brought
water and made the minor ablution, then, going up to the
prayer-niche, prayed two inclinations deftly, his standing and
bowing and prostration being exactly similar in both. Then he
raised his glance heavenwards, and said, 'O my God and my Lord
and Master, how long wilt Thou reject Thy servants in that which
offereth no hurt to Thy sovereignty? Is that which is with Thee
wasted or are the treasuries of Thy Kingdom annihilated? I
conjure Thee, by Thy love to me forthwith to pour out upon us Thy
rain-clouds of grace!' He spake and hardly had he made an end of
speaking, when the heavens clouded over and there came a rain, as
if the mouths of waterskins had been opened; and when we left the
oratory, we were knee-deep in water,"--And Shahrazad perceived
the dawn of day and ceased to say her permitted say.

     When it was the Four Hundred and Sixty-eighth Night,

She said, It hath reached me, O auspicious King, that "hardly had
he spoken when the heavens clouded over and there came a rain, as
if the mouths of waterskins had been opened. And when we left the
oratory we were knee-deep in water, and we were lost in wonder at
the black. So I accosted him and said to him, 'Woe to thee, O
black, art thou not ashamed of what thou saidst?' He turned to me
and asked, 'What said I?'; and I, 'Thy saying to Allah, 'By Thy
love of me;' and what giveth thee to know that He loveth thee?'
Replied he, 'Away from me, O thou distracted by the world from
the care of thine own soul. Where was I, when He gave me strength
to profess the unity of the Godhead and vouchsafed unto me the
knowledge of Him? How deemest thou that He aided me thus except
of His love to me?' adding, 'Verily, His love to me is after the
measure of my love to Him.' Quoth I, 'Tarry awhile with me, so
may Allah have mercy on thee!' But he said, 'I am a chattel and
the Book enjoineth me to obey my lesser master.' So we followed
him afar off, till we saw him enter the house of a slave-broker.
Now the first half of the night was past and the last half was
longsome upon us, so we went away; but next morning, we repaired
to the slave-dealer and said to him, 'Hast thou a lad to sell us
for service?' He answered, 'Yes, I have an hundred lads or so and
they are all for sale.' Then he showed us slave after slave; till
he had shown us some seventy; but my friend was not amongst them,
and the dealer said, 'These are all I have.' But, as we were
going out from him we saw a ruinous hut behind his house and
going in behold, we found the black standing there. I cried,
''Tis he, by the Lord of the Ka'abah!' and turning to the dealer,
said to him, 'Sell me yonder slave.' Replied he, 'O Abu Yahya,
this is a pestilent unprofitable fellow, who hath no concern by
night but weeping and by day but repentance.' I rejoined, 'It is
for that I want him.' So the dealer called him, and he came out,
showing drowsiness. Quoth his master, 'Take him at thine own
price, so thou hold me free of all his faults.' I bought him for
twenty dinars and asked 'What is his name?' and the dealer
answered 'Maymun, the monkey;' and I took him by the hand and
went out with him, intending to go home; but he turned to me and
said, 'O my lesser lord, why and wherefore didst thou buy me? By
Allah, I am not fit for the service of God's creatures!' Replied
I, 'I bought thee that I might serve thee myself; and on my head
be it.' Asked he, 'Why so?' and I answered, 'Wast thou not in
company with us yesterday in the place of prayer?' Quoth he, 'And
didst thou hear me?'; and quoth I, 'It was I accosted thee
yesterday and spoke with thee.' Thereupon he advanced till we
came to a mosque, where he entered and prayed a two-bow prayer;
after which he said, 'O my God and my Lord and Master, the secret
that was between me and Thee Thou hast discovered unto Thy
creatures and hast brought me to shame before the worldling. How
then shall life be sweet to me, now that other than Thou hath
happened upon that which is between Thee and me? I conjure Thee
to take my soul to Thee forthright.[FN#471] So saying, he
prostrated himself, and I awaited awhile without seeing him raise
his head; so I shook him and behold, he was indeed dead, the
mercy of Almighty Allah be upon him! I laid him out stretching
his arms and legs and looked at him, and lo! he was smiling.
Moreover, whiteness had got the better of blackness on his brow,
and his face was radiant with light like a young moon. As we
wondered at his case, the door opened and a young man came in to
us and said, 'Peace be with you! May Allah make great our reward
and yours for our brother Maymun! Here is his shroud: wrap him in
it.' So saying, he gave us two robes, never had we seen the like
of them, and we shrouded him therein. And now his tomb is a place
whither men resort to pray for rain and ask their requirements of
Allah (be He extolled and exalted!); and how excellently well
saith the poet on this theme,

     'The heart of Gnostic[FN#472] homed in heavenly Garth *
          Heaven decks, and Allah's porters aid afford.
     Lo! here they drink old wine commingled with *
          Tasním,[FN#473] the wine of union with the Lord.
     Safe is the secret 'twixt the Friend and them; *
          Safe from all hearts but from that Heart adored.'"

And they recount another anecdote of



              THE DEVOUT TRAY-MAKER AND HIS WIFE.



There was once, among the Children of Israel, a man of the
worthiest, who was strenuous in the service of his Lord and
abstained from things worldly and drave them away from his heart.
He had a wife who was a helpmate meet for him and who was at all
times obedient to him. They earned their living by making
trays[FN#474] and fans, whereat they wrought all through the
light hours; and, at nightfall, the man went out into the streets
and highways seeking a buyer for what they had made. They were
wont to fast continually by day[FN#475] and one morning they
arose, fasting, and worked at their craft till the light failed
them, when the man went forth, according to custom, to find
purchasers for his wares, and fared on till he came to the door
of the house of a certain man of wealth, one of the sons of this
world, high in rank and dignity. Now the tray-maker was fair of
face and comely of form, and the wife of the master of the house
saw him and fell in love with him and her heart inclined to him
with exceeding inclination; so, her husband being absent, she
called her handmaid and said to her, "Contrive to bring yonder
man to us." Accordingly the maid went out to him and and called
him and stopped him as though she would buy what he held in
hand.--And Shahrazad perceived the dawn of day and ceased saying
her permitted say.

      When it was the Four Hundred and Sixty-ninth Night,

She said, It hath reached me, O auspicious King, that the
maid-servant went out to the man and asked him, "Come in; my lady
hath a mind to buy some of thy wares, after she hath tried them
and looked at them." The man thought she spoke truly and, seeing
no harm in this, entered and sat down as she bade him; and she
shut the door upon him. Whereupon her mistress came out of her
room and, taking him by the gaberdine,[FN#476] drew him within
and said, "How long shall I seek union of thee? Verily my
patience is at an end on thine account. See now, the place is
perfumed and provision prepared and the householder is absent
this night, and I give to thee my person without reserve, I whose
favours kings and captains and men of fortune have sought this
long while, but I have regarded none of them." And she went on
talking thus to him, whilst he raised not his eyes from the
ground, for shame before Allah Almighty and fear of the pains and
penalties of His punishment; even as saith the poet,

"'Twixt me and riding many a noble dame, * Was naught but shame
     which kept me chaste and pure:
My shame was cure to her; but haply were * Shame to depart, she
     ne'er had known a cure."

The man strove to free himself from her, but could not; so he
said to her, "I want one thing of thee." She asked, "What is
that?": and he answered, "I wish for pure water that I may carry
it to the highest place of thy house and do somewhat therewith
and cleanse myself of an impurity, which I may not disclose to
thee." Quoth she, "The house is large and hath closets and
corners and privies at command." But he replied, "I want nothing
but to be at a height." So she said to her slave-girl, "Carry him
up to the belvedere on the house-terrace." Accordingly the maid
took him up to the very top and, giving him a vessel of water,
went down and left him. Then he made the ablution and prayed a
two-bow prayer; after which he looked at the ground, thinking to
throw himself down, but seeing it afar off, feared to be dashed
to pieces by the fall.[FN#477] Then he bethought him of his
disobedience to Allah, and the consequences of his sin; so it
became a light matter to him to offer up his life and shed his
blood; and he said, "O my God and my Lord, Thou seest that which
is fallen on me; neither is my case hidden from Thee. Thou indeed
over all things art Omnipotent and the tongue of my case reciteth
and saith,

'I show my heart and thoughts to Thee, and Thou * Alone my
     secret's secrecy canst know.
If I address Thee fain I cry aloud; * Or, if I'm mute, my signs
     for speech I show.
O Thou to whom no second be conjoined! * A wretched lover seeks
     Thee in his woe.
I have a hope my thoughts as true confirm; * And heart that
     fainteth as right well canst trow.
To lavish life is hardest thing that be, * Yet easy an Thou bid
     me life forego;
But, an it be Thy will to save from stowre, * Thou, O my Hope, to
     work this work hast power!'"

Then the man cast himself down from the belvedere; but Allah sent
an angel who bore him up on his wings and brought him down to the
ground, whole and without hurt or harm. Now when he found himself
safe on the ground, he thanked and praised Allah (to whom belong
Majesty and Might!) for His merciful protection of his person and
his chastity; and he went straight to his wife who had long
expected him, and he empty-handed. Then seeing him, she asked him
why he had tarried and what was come of that he had taken with
him and why he returned empty-handed; whereupon he told her of
the temptation which had befallen him, and she said,
"Alhamdolillah--praised be God-for delivering thee from seduction
and intervening between thee and such calamity!" Then she added,
"O man, the neighbours use to see us light our oven every night;
and, if they see us fireless this night, they will know that we
are destitute. Now it behoveth in gratitude  to Allah, that we
hide our destitution and conjoin the fast of this night to that
of the past and continue it for the sake of Allah Almighty." So
she rose and, filling the oven with wood, lighted it, to baffle
the curiosity of her woman-neighbours, reciting these couplets,

"Now I indeed will hide desire and all repine; * And light up
     this my fire that neighbours see no sign:
Accept I what befals by order of my Lord; * Haply He too accept
     this humble act of mine."

--And Shahrazad perceived the dawn of day and ceased to say her
permitted say.

      When it was the Four Hundred and Seventieth Night,

She said, It hath reached me, O auspicious King, that after the
goodwife had lit the fire to baffle the curiosity of her
women-neighbours, she and her husband made the Wuzu-ablution and
stood up to pray, when behold, one of the neighbours' wives came
and asked leave to take a fire-brand from the oven. "Do what thou
wilt with the oven," answered they; but, when she came to the
fire, she cried out, saying, "Ho, such an one (to the
tray-maker's wife) take up thy bread ere it burn!" Quoth the wife
to her husband, "Hearest thou what she saith?" Quoth he, "Go and
look." So she went up to the oven, and behold, it was full of
fine bread and white. She took up the scones and carried them to
her husband, thanking Allah (to whom belong Majesty and Might!)
for His abounding good and great bounty; and they ate of the
bread and drank water and praised the Almighty. Then said the
woman to her husband, "Come let us pray to Allah the Most
Highest, so haply He may vouchsafe us what shall enable us to
dispense with the weariness of working for daily bread and devote
ourselves wholly to worshipping and obeying Him." The man rose in
assent and prayed, whilst his wife said, "Amen," to his prayer,
when the roof clove in sunder and down fell a ruby, which lit the
house with its light. Hereat, they redoubled in praise and
thanksgiving to Allah praying what the Almighty willed,[FN#478]
and rejoiced at the ruby with great joy. And the night being far
spent, they lay down to sleep and the woman dreamt that she
entered Paradise and saw therein many chairs ranged and stools
set in rows. She asked what the seats were and it was answered
her, "These are the chairs of the prophets and those are the
stools of the righteous and the pious." Quoth she, "Which is the
stool of my husband such an one?"; and it was said to her, "It is
this." So she looked and seeing a hole in its side asked, "What
may be this hole?"; and the reply came, "It is the place of the
ruby that dropped upon you from your house-roof." Thereupon she
awoke, weeping and bemoaning the defect in her husband's stool
among the seats of the Righteous; so she told him the dream and
said to him, "Pray Allah, O man, that this ruby return to its
place; for endurance of hunger and poverty during our few days
here were easier than a hole in thy chair among the just in
Paradise."[FN#479] Accordingly, he prayed to his Lord, and lo!
the ruby flew up to the roof and away whilst they looked at it.
And they ceased not from their poverty and their piety, till they
went to the presence of Allah, to whom be Honour and Glory! And
they also tell a tale of



                 AL-HAJJAJ AND THE PIOUS MAN.



Al-Hajjaj bin Yusuf al-Sakafi had been long in pursuit of a
certain man of the notables, and when at last he was brought
before him, he said, "O enemy of Allah, He hath delivered thee
over to me;" and cried, "Hale him to prison and lay him by the
heels in heavy fetters and build a closet over him, that he may
not come forth of it nor any go into him." So they bore him to
jail and summoned the blacksmith with the irons; and every time
the smith gave a stroke with his hammer, the prisoner raised his
eyes to heaven and said, "Is not the whole Creation and the
Empire thereof His?"[FN#480] Then the gaolers built the
cage[FN#481] over him and left him therein, lorn and lone,
whereupon longing and consternation entered into him and the
tongue of his case recited in extempore verse,

"O, Wish of wistful men, for Thee I yearn; * My heart seeks grace
     of one no heart shall spurn.
Unhidden from thy sight is this my case; * And for one glance of
     thee I pine and burn.
They jailed and tortured me with sorest pains: * Alas for lone
     one can no aid discern!
But, albe lone, I find Thy name befriends * And cheers, though
     sleep to eyes shall ne'er return:
An thou accept of me, I care for naught; * And only Thou what's
     in my heart canst learn!"

Now when night fell dark, the gaoler left his watchmen to guard
him and went to his house; and on the morrow, when he came to the
prison, he found the fetters lying on the ground and the prisoner
gone; whereat he was affrighted and made sure of death. So he
returned to his place and bade his family farewell, after which
he took in his sleeve his shroud and the sweet herbs for his
corpse, and went in to Al-Hajjaj. And as he stood before the
presence, the Governor smelt the perfumes and asked, "What is
that?" when the gaoler answered, "O my lord, it is I who have
brought it." "And what moved thee to that?" enquired the
Governor; whereupon he told him his case,--And Shahrazad
perceived the dawn of day and ceased saying her permitted say.

     When it was the Four Hundred and Seventy-first Night,

She said, It hath reached me, O auspicious King, that when the
gaoler told his case to Al-Hajjaj, the Governor cried, "Woe to
thee! Didst thou hear him say aught?" Answered the gaoler, "Yes!
whilst the blacksmith was hammering his irons, he ceased not to
look up heavenwards and say, 'Is not the whole Creation and the
Empire thereof His?'" Rejoined Al-Hajjaj, "Dost thou not know
that He, on whom he called in thy presence, delivered him in
thine absence?" And the tongue of the case recited on this theme,

"O Lord, how many a grief from me hast driven * Nor can I sit or
     stand without Thy hold:
How many many things I cannot count, * Thou sav'st from many many
     and manifold!"

And they also tell a tale of



              THE BLACKSMITH WHO COULD HANDLE FIRE
                         WITHOUT HURT.



It reached the ears of a certain pious man that there abode in
such a town a blacksmith, who could put his hand into the fire
and pull out the iron red-hot, without the flames doing him aught
of hurt.[FN#482] So he set out for the town in question and asked
for the blacksmith; and, when the man was shown to him, he
watched him at work and saw him do as had been reported to him.
He waited till he had made and end of his day's work; then, going
up to him, saluted him with the salam and said, "I would be thy
guest this night." Replied the smith, "With gladness and goodly
gree!" and carried him to his place, where they supped together
and lay down to sleep. The guest watched, but saw no sign in his
host of praying through the night or of special devoutness and
said in his mind, "Haply he hideth himself from me." So he lodged
with him a second and a third night, but found that he did not
exceed the devotions prescribed by the law and custom of the
Prophet and rose but little in the dark hours to pray. At last he
said to him, "O my brother, I have heard of the gift with which
Allah hath favoured thee and have seen the truth of it with mine
eyes. Moreover, I have taken note of thine assiduity in religious
exercises, but find in thee no such piety as distinguisheth those
who work saintly miracles: whence, then, cometh this to thee?" "I
will tell thee," answered the smith, "Know that I was once
passionately enamoured of a slave-girl and ofttimes sued her for
love-liesse, but could not prevail upon her, because she still
held fast by her chastity. Presently there came a year of drought
and hunger and hardship; food failed and there befel a sore
famine. As I was sitting one day at home, somebody knocked at the
door; so I went out and behold, she was standing there; and she
said to me, 'O my brother, I am sorely an-hungered and I lift
mine eyes to thee, beseeching thee to feed me for Allah's sake!'
Quoth I, 'Wottest thou not how I love thee and what I have
suffered for thy sake? Now I will not give thee one bittock of
bread except thou yield thy person to me.' Quoth she, 'Death, but
not disobedience to the Lord!' Then she went away and returned
after two days with the same prayer for food as before. I made
her a like answer, and she entered and sat down in my house being
nigh upon death. I set food before her, whereupon her eyes
brimmed with tears and she cried, 'Give me meat for the love of
Allah, to whom belong Honour and Glory!' But I answered, 'Not so,
by Allah, except thou yield thyself to me.' Quoth she, 'Better is
death to me than the wrath and wreak of Allah the Most Highest;'
and she rose and left the food untouched"--And Shahrazad
perceived the dawn of day and ceased to say her permitted say.

    When it was the Four Hundred and Seventy-second Night,

She said, It hath reached me, O auspicious King, that when the
man set food before her, the woman said, "Give me meat for the
love of Allah to whom be Honour and Glory!' But I answered, 'Not
so, by Allah, except thou yield to me thy person.' Quoth she,
'Better is death than the wrath and wreak of Allah;' and she rose
and left the food untouched and went away repeating these
couplets,

'O Thou, the One, whose grace doth all the world embrace; * Thine
     ears have heard, Thine eyes have seen my case!
Privation and distress have dealt me heavy blows; * The woes that
     weary me no utterance can trace.
I am like one athirst who eyes the landscape's eye, * Yet may not
     drink a draught of streams that rail and race.
My flesh would tempt me by the sight of savoury food * Whose joys
     shall pass away and pangs maintain their place.'

She then disappeared for two days, when she again came and
knocked at the door; so I went out to her, and lo! hunger had
taken away her voice; but, after a rest she said, 'O my brother,
I am worn out with want and know not what to do, for I cannot
show my face to any man but to thee. Say, wilt thou feed me for
the love of Allah Almighty?' But I answered, 'Not so, except thou
yield to me thy person.' And she entered my house and sat down.
Now I had no food ready; but, when the meat was dressed and I
laid it in a saucer, behold, the grace of Almighty Allah entered
into me and I said to myself, 'Out on thee! This woman, weak of
wit and faith, hath refrained from food till she can no longer,
for stress of hunger; and, while she refuseth time after time,
thou canst not forbear from disobedience to the Lord!' And I
said, 'O my God, I repent to Thee of that which my flesh
purposed!' Then I took the food and carrying it to her, said,
'Eat, for no harm shall betide thee: this is for the love of
Allah, to whom belong Honour and Glory!' Then she raised her eyes
to heaven and said, 'O my God, if this man say sooth, I pray Thee
forbid fire to harm him in this world and the next, for Thou over
all things art Omnipotent and Prevalent in answering the prayer
of the penitent!' Then I left her and went to put out the fire in
the brasier.[FN#483] Now the season was winter and the weather
cold, and a live coal fell on my body: but by the decree of Allah
(to whom be Honour and Glory!) I felt no pain and it became my
conviction that her prayer had been answered. So I took the coal
in my hand, and it burnt me not; and going in to her, I said, 'Be
of good cheer, for Allah hath granted thy prayer!'"--And
Shahrazad perceived the dawn of day and ceased saying her
permitted say.

     When it was the Four Hundred and Seventy-third Night,

She said, It hath reached me, O auspicious King, that the
blacksmith continued: "So I went in to her and said, 'Be of good
cheer, for Allah hath granted thy prayer!' Then she dropped the
morsel from her hand and said, 'O my God, now that Thou hast
shown me my desire of him and hast granted me my prayer for him,
take Thou my soul, for Thou over all things art Almighty!' And
straightway He took her soul to Him, the mercy of Allah be upon
her!" And the tongue of the case extemporised and spake on this
theme,

"She prayed: the Lord of grace her prayer obeyed; * And spared
     the sinner, who for sin had prayed:
He showed her all she prayed Him to grant; * And Death (as prayed
     she) her portion made:
Unto his door she came and prayed for food, * And sued his ruth
     for what her misery made:
He leant to error following his lusts, * And hoped to enjoy her
     as her wants persuade;
But he knew little of what Allah willed; * Nor was Repentance,
     though unsought, denayed.
Fate comes to him who flies from Fate, O Lord, * And lot and
     daily bread by Thee are weighed."

And they also tell of



             THE DEVOTEE TO WHOM ALLAH GAVE A CLOUD
               FOR SERVICE AND THE DEVOUT KING.



There was once, among the children of Israel, a man of the
devout, for piety acclaimed and for continence and asceticism
enfamed, whose prayers were ever granted and who by supplication
obtained whatso he wanted; and he was a wanderer in the mountains
and was used to pass the night in worship. Now Almighty Allah had
subjected to him a cloud which travelled with him wherever he
went, and poured on him its water-treasures in abundance that he
might make his ablutions and drink. After a long time when things
were thus, his fervour somewhat abated, whereupon Allah took the
cloud away from him and ceased to answer his prayers. On this
account, great was his grief and long was his woe, and he ceased
not to regret the time of grace and the miracle vouchsafed to him
and to lament and bewail and bemoan himself, till he saw in a
dream one who said to him, "An thou wouldest have Allah restore
to thee thy cloud, seek out a certain King, in such a town, and
beg him to pray for thee: so will Allah (be He extolled and
exalted!) give thee back thy cloud and bespread it over thee by
virtue of his pious prayers." And he began repeating these
couplets,

"Wend to that pious prayerful Emir, * Who can with gladness thy
     condition cheer;
An he pray Allah, thou shalt win thy wish; * And heavy rain shall
     drop from welkin clear.
He stands all Kings above in potent worth; * Nor to compare with
     him doth aught appear:
Near him thou soon shalt hap upon thy want, * And see all joy and
     gladness draw thee near:
Then cut the wolds and wilds unfounted till * The goal thou goest
     for anigh shalt speer!"

So the hermit set out for the town named to him in the dream;
and, coming thither after long travel, enquired for the King's
palace which was duly shown to him. And behold, at the gate he
found a slave-officer sitting on a great chair and clad in
gorgeous gear; so he stood to him and saluted him; and he
returned his salam and asked him, "What is thy business?"
Answered the devotee, "I am a wronged man, and come to submit my
case to the King." Quoth the officer, "Thou hast no access to him
this day; for he hath appointed unto petitioners and enquirers
one day in every seven" (naming the day), "on which they may go
in to him; so wend thy ways in welfare till then." The hermit was
vexed with the King for thus veiling himself from the folk and
said in thought, "How shall this man be a saint of the saints of
Allah (to whom belong Majesty and Might!) and he on this wise?"
Then he went away and awaited the appointed day. "Now" (quoth
he)"when it came, I repaired to the palace, where I found a great
number of folk at the gate, expecting admission; and I stood with
them, till there came out a Wazir robed in gorgeous raiment and
attended by guards and slaves, who said, 'Let those, who have
petitions to present, enter.' So I entered with the rest and
found the King seated facing his officers and grandees who were
ranged according to their several ranks and degrees. The Wazir
took up his post and brought forward the petitioners, one by one,
till it came to my turn, when the King looked on me and said,
'Welcome to the 'Lord of the Cloud'! Sit thee down till I make
leisure for thee.' I was confounded at his words and confessed
his dignity and superiority; and, when the King had answered the
petitioners and had made an end with them, he rose and dismissed
his Wazirs and Grandees; then, taking my hand he led me to the
door of the private palace, where we found a black slave,
splendidly arrayed, with helm on head, and on his right hand and
his left, bows and coats of mail. He rose to the King; and,
hastening to obey his orders and forestall his wishes, opened the
door. We went in, hand in hand, till we came to a low wicket,
which the King himself opened and led me into a ruinous place of
frightful desolation and thence passed into a chamber, wherein
was naught but a prayer-carpet, an ewer for ablution and some
mats of palm-leaves. Here the King doffed his royal robes and
donned a coarse gown of white wool and a conical bonnet of felt.
Then he sat down and making me sit, called out to his wife, 'Ho,
such an one!' and she answered from within saying, 'Here am I.'
Quoth he, 'Knowest thou who is our guest to-day?' Replied she,
'Yes, it is the Lord of the Cloud.' The King said, 'Come forth:
it mattereth not for him.' And behold, there entered a woman, as
she were a vision, with a face that beamed like the new moon; and
she wore a gown and veil of wool."-And Shahrazad perceived the
dawn of day and ceased to say her permitted say.

    When it was the Four Hundred and Seventy-fourth Night,

She said, It hath reached me, O auspicious King, that 'when the
King called to his wife, she came forth from the inner room; and
her face beamed like the new moon; and she wore a gown and a veil
of wool. Then said the King, 'O my brother, dost thou desire to
hear our story or that we should pray for thee and dismiss thee?'
Answered the hermit; 'Nay, I wish to hear the tale of you twain,
for that to me were preferable.' Said the King, 'My forefathers
handed down the throne, one to the other, and it descended from
great one to great one, in unbroken succession, till the last
died and it came to me. Now Allah had made this hateful to me,
for I would fain have gone awandering over earth and left the
folk to their own affairs; but I feared lest they should fall
into confusion and anarchy and misgovernment so as to swerve from
divine law, and the union of the Faith be broken up. Wherefore,
abandoning my own plans, I took the kingship and appointed to
every head of them a regular stipend; and donned the royal robes;
and posted slave-officers at the doors, as a terror to the
dishonest and for the defence of honest folk and the maintenance
of law and limitations. Now when free of this, I entered this
place and, doffing my royal habit, donned these clothes thou
seest; and this my cousin, the daughter of my father's brother,
hath agreed with me to renounce the world and helpeth me to serve
the Lord. So we are wont to weave these palm-leaves and earn,
during the day, a wherewithal to break our fast at nightfall; and
we have lived on this wise nigh upon forty years. Abide thou with
us (so Allah have mercy on thee!) till we sell our mats; and thou
shalt sup and sleep with us this night and on the morrow wend thy
ways with that thou wishest, Inshallah!' So he tarried with them
till the end of the day, when there came a boy five years old who
took the mats they had made and carrying them to the market, sold
them for a carat;[FN#484] and with this bought bread and beans
and returned with them to the King. The hermit broke his fast and
lay down to sleep with them; but in the middle of the night they
both arose and fell to praying and weeping. When daybreak was
near, the King said, "O my God, this Thy servant beseecheth Thee
to return him his cloud; and to do this Thou art able; so, O my
God, let him see his prayer granted and restore him his cloud."
The Queen amen'd to his orisons and behold, the cloud grew up in
the sky; whereupon the King gave the hermit joy and the man took
leave of them and went away, the cloud companying him as of old.
And whatsoever he required of Allah after this, in the names of
the pious King and Queen, He granted it without fail and the man
made thereon these couplets,

"My Lord hath servants fain of piety; * Hearts in the Wisdom-
    garden ranging free:
Their bodies' lusts at peace, and motionless * For breasts that
     bide in purest secresy.
Thou seest all silent, awesome of their Lord, * For hidden things
     unseen and seen they see."

And they tell a tale of



             THE MOSLEM CHAMPION AND THE CHRISTIAN
                            DAMSEL.

The Commander of the Faithful, Omar bin al-Khattáb (whom Allah
accept!), once levied for holy war an army of Moslems, to
encounter the foe before Damascus, and they laid close siege to
one of the Christians' strongholds. Now there were amongst the
Moslems two men, brothers, whom Allah had gifted with fire and
bold daring against the enemy; so that the commander of the
besieged fortress said to his chiefs and braves, "Were but yonder
two Moslems ta'en or slain, I would warrant you against the rest
of their strain." Wherefore they left not to set for them all
manner of toils and snares and ceased not to manoeuvre and lie in
wait and ambush for them, till they took one of them prisoner and
slew the other, who died a martyr. They carried the captive to
the Captain of the fort, who looked at him and said, "Verily, to
kill this man were indeed a pity; but his return to the Moslem
would be a calamity."--And Shahrazad perceived the dawn of day
and ceased saying her permitted say.

     When it was the Four Hundred and Seventy-fifth Night,

She said, It hath reached me, O auspicious King, that when the
enemy carried their Moslem captive before the Captain of the
fort, the Christian looked at him and said, "Verily to kill this
man were a pity indeed; but his return to the Moslem would be a
calamity. Oh that he might be brought to embrace the Nazarene
Faith and be to us an aid and an arm!" Quoth one of his Patrician
Knights, "O Emir, I will tempt him to abjure his faith, and on
this wise: we know that the Arabs are much addicted to women, and
I have a daughter, a perfect beauty, whom when he sees, he will
be seduced by her." Quoth the Captain, "I give him into thy
charge." So he carried him to his place and clad his daughter in
raiment, such as added to her beauty and loveliness. Then he
brought the Moslem into the room and set before him food and made
the fair girl stand in his presence, as she were a handmaid
obedient to her lord and awaiting his orders that she might do
his bidding. When the Moslem saw the evil sent down upon him, he
commended himself to Allah Almighty and closing his eyes, applied
himself to worship and to reciting the Koran. Now he had a
pleasant voice and a piercing wit; and the Nazarene damsel
presently loved him with passionate love and pined for him with
extreme repine. This lasted seven days, at the end of which she
said to herself, "Would to Heaven he would admit me into the
Faith of Al-Islam!" And the tongue of her case recited these
couplets,

"Wilt turn thy face from heart that's all thine own, * This heart
     thy ransom and this soul thy wone?
I'm ready home and kin to quit for aye, * And every Faith for
     that of sword[FN#485] disown:
I testify that Allah hath no mate: * This proof is stablished and
     this truth is known.
Haply shall deign He union grant with one * Averse, and hearten
     heart love-overthrown;
For ofttimes door erst shut, is opened wide, * And after evil
     case all good is shown."

At last her patience failed her and her breast was straitened and
she threw herself on the ground before him, saying, "I conjure
thee by thy Faith, that thou give ear to my words!" Asked he,
"What are they?" and she answered, "Expound unto me Al-Islam." So
he expounded to her the tenets of the Faith, and she became a
Moslemah, after which she was circumcised[FN#486] and he taught
her to pray. Then said she to him, "O my brother, I did but
embrace Al-Islam for thy sake and to win thy favours." Quoth he,
"The law of Al-Islam forbiddeth sexual commerce save after a
marriage before two legal witnesses, and a dowry and a guardian
are also requisite. Now I know not where to find witnesses or
friend or parapherne; but, an thou can contrive to bring us out
of this place, I may hope to make the land of Al-Islam, and
pledge myself to thee that none other than thou in all Al-Islam
shall be wife to me." Answered she, "I will manage that"; and,
calling her father and mother, said to them, "Indeed this
Moslem's heart is softened and he longeth to enter the faith, so
I will grant him that which he desireth of my person; but he
saith: 'It befitteth me not to do this in a town where my brother
was slain. Could I but get outside it my heart would be solaced
and I would do that which is wanted of me.' Now there is no harm
in letting me go forth with him to another town, and I will be a
surety to you both and to the Emir for that which ye wish of
him." Therefore her father went to their Captain and told him
this, whereat he joyed with exceeding joy and bade him carry them
forth to a village that she named. So they went out and made the
village where they abode the rest of their day, and when night
fell, they got ready for the march and went their way, even as
saith the poet,

"'The time of parting,' cry they, 'draweth nigh': * 'How oft this
     parting-threat?' I but reply:
I've naught to do but cross the wild and wold * And, mile by
     mile, o'er fountless wastes to fly,
If the beloved seek another land * Sons of the road, whereso they
     wend, wend I.
I make desire direct me to their side, * The guide to show me
     where the way doth lie."

And Shahrazad perceived the dawn of day and ceased to say her
permitted say.

     When it was the Four Hundred and Seventy-sixth Night,

She said, It hath reached me, O auspicious King, that the
prisoner and the lady abode in the village the rest of their day
and, when night fell, made ready for the march and went upon
their way; and travelled all night without stay or delay. The
young Moslem, mounting a swift blood-horse and taking up the
maiden behind him, ceased not devouring the ground till it was
bright morning, when he turned aside with her from the highway
and, alighting, they made the Wuzu-ablution and prayed the
dawn-prayer. Now as they were thus engaged behold, they heard the
clank of swords and clink of bridles and men's voices and tramp
of horse; whereupon he said to her, "Ho, such an one, the
Nazarenes are after us! What shall we do?: the horse is so jaded
and broken down that he cannot stir another step." Exclaimed she,
"Woe to thee! art thou then afraid and affrighted?" "Yes,"
answered he; and she said, "What didst thou tell me of the power
of thy Lord and His readiness to succour those who succour seek?
Come, let us humble ourselves before Him and beseech Him: haply
He shall grant us His succour and endue us with His grace,
extolled and exalted be He!" Quoth he, "By Allah, thou sayest
well!" So they began humbling themselves and supplicating
Almighty Allah and he recited these couplets,

"Indeed I hourly need thy choicest aid, * And should, though
     crown were placed upon my head:
Thou art my chiefest want, and if my hand * Won what it wisheth,
     all my wants were sped.
Thou hast not anything withholdest Thou; * Like pouring rain Thy
     grace is showered:
I'm shut therefrom by sins of me, yet Thou, * O Clement, deignest
     pardon-light to shed.
O Care-Dispeller, deign dispel my grief! * None can, save Thou,
     dispel a grief so dread."

Whilst he was praying and she was saying, "Amen," and the thunder
of horse-tramp nearing them, lo! the brave heard the voice of his
dead brother, the martyr, speaking and saying, "O my brother,
fear not, nor grieve! for the host whose approach thou hearest is
the host of Allah and His Angels, whom He hath sent to serve as
witnesses to your marriage. Of a truth Allah hath made His Angels
glorify you and He bestoweth on you the meed of the meritorious
and the martyrs; and He hath rolled up the earth for you as it
were a rug so that, by morning, you will be in the mountains of
Al-Medinah. And thou, when thou foregatherest with Omar bin
al-Khattab (of whom Allah accept!) give him my salutation and say
to him: 'Allah abundantly requite thee for Al-Islam, because thou
hast counselled faithfully and hast striven diligently.'"
Thereupon the Angels lifted up their voices in salutation to him
and his bride, saying, "Verily, Almighty Allah appointed her in
marriage to thee two thousand years before the creation of your
father Adam (with whom be peace evermore!)." Then joy and
gladness and peace and happiness came upon the twain; confidence
was confirmed and established was the guidance of the pious pair.
So when dawn appeared, they prayed the accustomed prayer and
fared forward. Now it was the wont of Omar, son of Al-Khattab
(Allah accept him!),  to rise for morning-prayer in the darkness
before dawn and at times he would stand in the prayer-niche with
two men behind him, and begin reciting the Chapter entitled
"Cattle"[FN#487] or that entitled "Women,"[FN#488] whereupon the
sleeper awoke and he who was making his Wuzu-ablution
accomplished it and he who was afar came to prayer; nor had he
made an end of the first bow, ere the mosque was full of folk;
then he would pray his second bow quickly, repeating a short
chapter. But, on that morning he hurried over both first and
second inclinations, repeating in each a short chapter; then,
after the concluding salutation, turning to his companions, he
said to them, "Come, let us fare forth to meet the bride and
bridegroom"; at which they wondered, not understanding his words.
But he went out and they followed him, till they came to the gate
of the city, where they met the young Moslem who, when the day
broke and the standards of Al-Medinah appeared to him, had pushed
forward for the gate closely followed by his bride. There he was
met by Omar who bade make a marriage feast; and the Moslems came
and ate. Then the young Moslem went in unto his bride and
Almighty Allah vouchsafed him children,--And Shahrazad perceived
the dawn of day and ceased saying her permitted say.

    When it was the Four Hundred and Seventy-seventh Night,

She said, It hath reached me, O auspicious King, that Omar (on
whom be peace!) bade make a marriage-feast; and the Moslems came
and ate. Then the young Moslem went in unto his bride and
Almighty Allah vouchsafed him children, who fought in the Lord's
way and preserved genealogies, for they gloried therein. And how
excellent is what is said on such theme,

"I saw thee weep before the gates and 'plain, * Whilst only
     curious wight reply would deign:
Hath eye bewitcht thee, or hath evil lot * 'Twixt thee and door
     of friend set bar of bane?
Wake up this day, O wretch, persist in prayer, * Repent as wont
     repent departed men.
Haply shall wash thy sins Forgiveness-showers; * And on thine
     erring head some ruth shall rain:
And prisoner shall escape despite his bonds; * And slave from
     thraldom freedom shall attain."

And they ceased not to be in all solace and delight of life, till
there came to them the Destroyer of delights and the Sunderer of
societies. And a tale is told by Sídi Ibrahim bin
Al-Khawwás[FN#489](on whom be the mercy of Allah!) concerning
himself and



             THE CHRISTIAN KING'S DAUGHTER AND THE
                            MOSLEM.



"My spirit urged me, once upon a time, to go forth into the
country of the Infidels; and I strove with it and struggled to
put away from me this inclination; but it would not be rejected.
So I fared forth and journeyed about the land of the Unbelievers
and traversed it in all its parts; for divine grace enveloped me
and heavenly protection encompassed me, so that I met not a
single Nazarene but he turned away his eyes and drew off from me,
till I came to a certain great city at whose gate I found a
gathering of black slaves, clad in armour and bearing iron maces
in their hands. When they saw me, they rose to their feet and
asked me, 'Art thou a leach?'; and I answered, 'Yes.' Quoth they,
'Come speak to our King,' and carried me before their ruler, who
was a handsome personage of majestic presence. When I stood
before him, he looked at me and said, 'Art a physician, thou?'
'Yes,' quoth I; and quoth he to his officers, 'Carry him to her,
and acquaint him with the condition before he enter.' So they
took me out and said to me, 'Know that the King hath a daughter,
and she is stricken with a sore disease, which no doctor hath
been able to cure: and no leach goeth in to her and treateth,
without healing her, but the King putteth him to death. So
bethink thee what thou seest fitting to do.' I replied, 'The King
drove me to her; so carry me to her.' Thereupon they brought me
to her door and knocked; and behold, I heard her cry out from
within, saying, 'Admit to me the physician, lord of the wondrous
secret!' And she began reciting,

'Open the door! the leach now draweth near; * And in my soul a
     wondrous secret speer:
How many of the near far distant are![FN#490] * How many distant
     far are nearest near!
I was in strangerhood amidst you all: * But willed the
     Truth[FN#491] my solace should appear.
Joined us the potent bonds of Faith and Creed; * We met as
     dearest fere greets dearest fere:
He sued for interview whenas pursued * The spy, and blamed us
     envy's jibe and jeer:
Then leave your chiding and from blame desist, * For fie upon
     you! not a word I'll hear.
I care for naught that disappears and fleets; * My care's for
     Things nor fleet nor disappear.'

And lo! a Shaykh, a very old man, opened the door in haste and
said to me, 'Enter.' So I entered and found myself in a chamber
strewn with sweet-scented herbs and with a curtain drawn across
one corner, from behind which came a sound of groaning and grame,
weak as from an emaciated frame. I sat down before the curtain
and was about to offer my salam when I bethought me of his words
(whom Allah save and assain!), 'Accost not a Jew nor a Christian
with the salam salutation;[FN#492] and, when ye meet them in the
way, constrain them to the straitest part thereof.' So I withheld
my salutation, but she cried out from behind the curtain, saying,
'Where is the salutation of Unity and Indivisibility, O Khawwas?'
I was astonished at her speech and asked, 'How knowest thou me?';
whereto she answered, 'When the heart and thoughts are whole, the
tongue speaketh eloquently from the secret recesses of the soul.
I begged Him yesterday to send me one of His saints, at whose
hands I might have deliverance, and behold, it was cried to me
from the dark places of my house, 'Grieve not; for we soon will
send thee Ibrahim the Basket-maker.' Then I asked her, 'What of
thee?' and she answered, 'It is now four years since there
appeared to me the Manifest Truth, and He is the Relator and the
Ally, and the Uniter and the Sitter-by; whereupon my folk looked
askance upon me with an evil eye and taxed me with insanity and
suspected me of depravity, and there came not in to me doctor but
terrified me, nor visitor but confounded me.' Quoth I, 'And who
led thee to the knowledge of what thou wottest?' Quoth she, 'The
manifest signs and visible portents of Allah; and, when the path
is patent to thee, thou espiest with thine own eyes both proof
and prover.' Now whilst we were talking, behold, in came the old
man appointed to guard her and said, 'What doth thy doctor?'; and
she replied, 'He knoweth the hurt and hath hit upon the
healing.'"--And Shahrazad perceived the dawn of day and ceased to
say her permitted say.

    When it was the Four Hundred and Seventy-eighth Night,

She said, It hath reached me, O auspicious King, that "when the
Shaykh, her guardian, went in to her he said, 'What doth thy
doctor?'; and she replied, 'He knoweth the hurt and hath hit upon
the healing.' Hereupon he manifested joy and gladness and
accosted me with a cheerful countenance, then went and told the
King, who enjoined to treat me with all honour and regard. So I
visited her daily for seven days, at the end of which time she
said to me, 'O Abu Ishak, when shall be our flight to the land of
Al-Islam?' 'How canst thou go forth,' replied I, 'and who would
dare to aid thee?' Rejoined she, 'He who sent thee to me, driving
thee as it were;' and I observed, 'Thou sayest sooth.' So when
the morrow dawned, we fared forth by the city-gate and all eyes
were veiled from us, by commandment of Him who when He desireth
aught, saith to it, 'Be,' and it becometh;[FN#493] so that I
journeyed with her in safety to Meccah, where she made a home
hard by the Holy House of Allah and lived seven years; till the
appointed day of her death. The earth of Meccah was her tomb, and
never saw I any more steadfast in prayer and fasting than she;
Allah send down upon her His mercies and have compassion on him
who saith,

'When they to me had brought the leach (and surely showed *
     The signs of flowing tears and pining malady),
The face-veil he withdrew from me, and 'neath it naught *
     Save breath of one unsouled, unbodied, could he see.
Quoth he, 'This be a sickness Love alone shall cure; *
     Love hath a secret from all guess of man wide free.'
Quoth they, 'An folk ignore what here there be with him *
     Nature of ill and eke its symptomology,
How then shall medicine work a cure?' At this quoth I *
     'Leave me alone; I have no guessing specialty.'"

And they tell a tale of



           THE PROPHET AND THE JUSTICE OF PROVIDENCE.



A certain Prophet[FN#494] made his home for worship on a lofty
mountain, at whose foot was a spring of running water, and he was
wont to sit by day on the summit, that no man might see him,
calling upon the name of Allah the Most Highest and watching
those who frequented the spring. One day, as he sat looking upon
the fountain, behold, he espied a horseman who came up and
dismounted thereby and taking a bag from his neck, set it down
beside him, after which he drank of the water and rested awhile,
then he rode away, leaving behind him the bag which contained
gold pieces. Presently up came another man to drink of the
spring, who saw the bag and finding it full of money took it up;
then, after satisfying his thirst, he made off with it in safety.
A little after came a woodcutter wight with a heavy load of fuel
on his back, and sat down by the spring to drink, when lo! back
came the first horseman in great trouble and asked him, "Where is
the bag which was here?" and when he answered, "I know nothing of
it," the rider drew his sword and smote him and slew him. Then he
searched his clothes, but found naught; so he left him and wended
his ways. Now when the Prophet saw this, he said, "O Lord, one
man hath taken a thousand dinars and another man hath been slain
unjustly." But Allah answered him, saying, "Busy thyself with thy
devotions, for the ordinance of the universe is none of thine
affair. The father of this horseman had violently despoiled of a
thousand dinars the father of the second horseman; so I gave the
son possession of his sire's money. As for the woodcutter, he had
slain the horseman's father, wherefore I enabled the son to
obtain retribution for himself." Then cried the Prophet, "There
is none other god than Thou! Glory be to Thee only! Verily, Thou
art the Knower of Secrets."[FN#495]--And Shahrazad perceived the
dawn of day and ceased saying her permitted say.

     When it was the Four Hundred and Seventy-ninth Night,

She said, It hath reached me, O auspicious King, that when the
Prophet was bidden by inspiration of Allah to busy himself with
his devotions and learned the truth of the case, he cried, "There
is none other god but Thou! Glory be to Thee only! Verily, Thou
and Thou alone wottest hidden things." Furthermore, one of the
poets hath made these verses on the matter,

"The Prophet saw whatever eyes could see, * And fain of other
     things enquired he;
And, when his eyes saw things misunderstood, * Quoth he, 'O Lord,
     this slain from sin was free.
This one hath won him wealth withouten work; * Albe appeared he
     garbed in penury.
And that in joy of life was slain, although * O man's Creator
     free of sin he be.'
God answered ''Twas his father's good thou saw'st * Him take; by
     heirship not by roguery;
Yon woodman too that horseman's sire had slain; * Whose son
     avenged him with just victory:
Put off, O slave of Me, this thought for I * In men have set
     mysterious secrecy!
Bow to Our Law and humble thee, and learn * For good and evil
     issues Our decree.'"[FN#496]

And a certain pious man hath told us the tale of



            THE FERRYMAN OF THE NILE AND THE HERMIT.



"I was once a ferryman on the Nile and used to ply between the
eastern and the western banks. Now one day, as I sat in my boat,
there came up to me an old man of a bright and beaming
countenance, who saluted me and I returned his greeting; and he
said to me, 'Wilt thou ferry me over for the love of Allah
Almighty?' I answered, 'Yes,' and he continued, 'Wilt thou
moreover give me food for Allah's sake?'; to which again I
answered, 'With all my heart.' So he entered the boat and I rowed
him over to the eastern side, remarking that he was clad in a
patched gown and carried a gourd-bottle and a staff. When he was
about to land, he said to me, 'I desire to lay on thee a heavy
trust.' Quoth I, 'What is it?' Quoth he, 'It hath been revealed
to me that my end is nearhand and that to-morrow about noon thou
wilt come and find me dead under yonder tree. Wash me and wrap me
in the shroud thou wilt see under my head and after thou hast
prayed over me, bury me in this sandy ground and take my gown and
gourd and staff, which do thou deliver to one who shall come and
demand them of thee.' I marvelled at his words, and I slept
there. On the morrow I awaited till noon the event he had
announced, and then I forgot what he had said till near the hour
of afternoon-prayer, when I remembered it and hastening to the
appointed place, found him under the tree, dead, with a new
shroud under his head, exhaling a fragrance of musk. So I washed
him and shrouded him and prayed over him, then dug a hole in the
sand and buried him, after I had taken his ragged gown and bottle
and staff, with which I crossed the Nile to the western side and
there nighted. As soon as morning dawned and the city gate
opened, I sighted a young man known to me as a loose fellow, clad
in fine clothes and his hands stained with Henna, who said to me,
'Art thou not such an one?' 'Yes,' answered I; and he said, 'Give
me the trust.' Quoth I, 'What is that?' Quoth he, 'The gown, the
gourd and the staff.' I asked him, 'Who told thee of them?' and
he answered, 'I know nothing save that I spent yesternight at the
wedding of one of my friends singing and carousing till daylight,
when I lay me down to sleep and take my rest; and behold, there
stood by me a personage who said, 'Verily Allah Almighty hath
taken such a saint to Himself and hath appointed thee to fill his
place; so go thou to a certain person (naming the ferryman), and
take of him the dead man's gown and bottle and staff, for he left
them with him for thee.' So I brought them out and gave them to
him; whereupon he doffed his clothes and, donning the gown, went
his way and left me.[FN#497] And when the glooms closed around
me, I fell a-weeping; but, that night, while sleeping I saw the
Lord of Holiness (glorified and exalted be He!) in a dream
saying, 'O my servant, is it grievous to thee that I have granted
to one of My servants to return to Me? Indeed, this is of My
bounty, that I vouchsafe to whom I will, for I over all things am
Almighty.' So I repeated these couplets,

'Lover with loved[FN#498] loseth will and aim! * All choice (an
     couldst thou know) were sinful shame.
Or grant He favour and with union grace, * Or from thee turn
     away, He hath no blame.
An from such turning thou no joy enjoy * Depart! the place for
     thee no place became.
Or canst His near discern not from His far? * Then Love's in vain
     and thou'rt a-rear and lame.
If pine for Thee afflict my sprite, or men * Hale me to death,
     the rein Thy hand shall claim!
So turn Thee to or fro, to me 'tis one; * What Thou ordainest
     none shall dare defame:
My love hath naught of aim but Thine approof * And if Thou say we
     part I say the same.'"

And of the tales they tell is one concerning



            THE ISLAND KING AND THE PIOUS ISRAELITE.



There was once a notable of the Children of Israel, a man of
wealth who had a pious and blessed son. When his last hour drew
nigh, his son sat down at his head and said to him, "O my lord,
give me an injunction." Quoth the father, "O dear son, I charge
thee, swear not by Allah or truly or falsely." Then he died and
certain lewd fellows of the Children of Israel heard of the
charge he had laid on his son and began coming to the latter and
saying, "Thy father had such and such monies of mine, and thou
knowest it; so give me what was entrusted to him or else make
oath that there was no trust." The good son would not disobey his
sire's injunction, so gave them all they claimed; and they ceased
not to deal thus with him, till his wealth was spent and he fell
into straitest predicament. Now the young man had a pious and
blessed wife, who had borne him two little sons; so he said to
her, "The folk have multiplied their demands on me and, while I
had the wherewithal to free myself of debt, I rendered it freely;
but naught is now left us, and if others make demands upon me, we
shall be in absolute distress, I and thou; our best way were to
save ourselves by fleeing to some place, where none knoweth us,
and earn our bread among the lower of the folk." Accordingly, he
took ship with her and his two children, knowing not whither he
should wend; but, "When Allah judgeth, there is none to reverse
His judgment;"[FN#499] and quoth the tongue of the case,

"O flier from thy home when foes affright! * Whom led to weal and
     happiness such flight,
Grudge not this exile when he flees abroad * Where he on wealth
     and welfare may alight.
An pearls for ever did abide in shell, * The kingly crown they
     ne'er had deckt and dight."

The ship was wrecked, yet the man saved himself on a plank and
his wife and children also saved themselves, but on other planks.
The waves separated them and the wife was cast up in one country
and one of the boys in another. The second son was picked up by a
ship, and the surges threw the father on a desert island, where
he landed and made the Wuzu-ablution. Then he called the
prayer-call,--And Shahrazad perceived the dawn of day and ceased
to say her permitted say.

       When it was the Four Hundred and Eightieth Night,

She said, It hath reached me, O auspicious King, that when the
man landed upon the island, he made the Wuzu-ablution to free
himself from the impurities of the sea and called the call to
prayer and stood up to his devotions, when, behold, there came
forth of the sea, creatures of various kinds and prayed with him.
When he had finished, he went up to a tree and stayed his hunger
with its fruits; after which he found a spring of water and drank
thereof and praised Allah, to whom be honour and glory! He abode
thus three days and whenever he stood up to pray, the
sea-creatures came out and prayed in the same manner as he
prayed. Now after the third day, he heard a voice crying aloud
and saying, "O thou just man, and pious, who didst so honour thy
father and revere the decrees of thy Lord, grieve not, for Allah
(be He extolled and exalted!) shall restore to thee all which
left thy hand. In this isle are hoards and monies and things of
price which the Almighty willeth thou shalt inherit, and they are
in such a part of this place. So bring thou them to light; and
verily, we will send ships unto thee; and do thou bestow charity
on the folk and bid them to thee." So he sought out that place,
and the Lord discovered to him the treasures in question. Then
ships began resorting to him, and he gave abundant largesse to
the crews, saying to them, "Be sure ye direct the folk unto me
and I will give them such and such a thing and appoint to them
this and that." Accordingly, there came folk from all parts and
places, nor had ten years passed over him ere the island was
peopled and the man became its King.[FN#500] No one came to him
but he entreated him with munificence, and his name was noised
abroad, through the length and breadth of the earth. Now his
elder son had fallen into the hands of a man who reared him and
taught him polite accomplishments; and, in like manner, the
younger was adopted by one who gave him a good education and
brought him up in the ways of merchants. The wife also happened
upon a trader who entrusted to her his property and made a
covenant with her that he would not deal dishonestly by her, but
would aid her to obey Allah (to whom belong Majesty and Might!);
and he used to make her the companion of his voyages and his
travels. Now the elder son heard the report of the King and
resolved to visit him, without knowing who he was; so he went to
him and was well received by the King, who made him his
secretary. Presently the other son heard of the King's piety and
justice and was also taken into his service as a steward. Then
the brothers abode awhile, neither knowing the other, till it
chanced that the merchant, in whose home was their mother, also
hearing of the King's righteous and generous dealing with the
lieges, freighted a ship with rich stuffs and other excellent
produce of the land, and taking the woman with him, set sail for
the island. He made it in due course and landing, presented
himself with his gift before the King; who rejoiced therein with
exceeding joy and ordered him a splendid return-present. Now,
there were, among the gifts, certain aromatic roots of which he
would have the merchant acquaint him with the names and uses; so
he said to him, "Abide with us this night."--And Shahrazad
perceived the dawn of day and ceased saying her permitted say.

     When it was the Four Hundred and Eighty-first Night,

She said, It hath reached me, O auspicious King, that when the
King said, "Abide with us this night," the merchant replied, "We
have in the ship one to whom I have promised to entrust the care
of her to none save myself; and the same is a holy woman whose
prayers have brought me weal and I have felt the blessing of her
counsels." Rejoined the King, "I will send her some trusty men,
who shall pass the night in the ship and guard her and all that
is with her." The merchant agreed to this and abode with the
King, who called his secretary and steward and said to them, "Go
and pass the night in this man's ship and keep it safe,
Inshallah!" So they went up into the ship and seating themselves,
this on the poop and that on the bow, passed a part of the night
in repeating the names of Allah (to whom belong Majesty and
Might!). Then quoth one to the other, "Ho, such an one! The King
bade us keep watch and I fear lest sleep overtake us; so, come,
let us discourse of stories of fortune and of the good we have
seen and the trials of life." Quoth the other, "O my brother, as
for my trials Fate parted me from my mother and a brother of
mine, whose name was even as thine; and the cause of our parting
was this. My father took ship with us from such a place, and the
winds rose against us and were contrary, so that the ship was
wrecked and Allah broke our fair companionship." Hearing this the
first asked, "What was the name of thy mother, O my brother?";
and the second answered, "So and so." Thereat brother threw
himself upon brother saying, "By Allah, thou art my very
brother!" And each fell to telling the other what had befallen
him in his youth, whilst the mother heard all they said, but held
her peace and in patience possessed her soul. Now when it was
morning, one said to the other, "Come, brother, let us go to my
lodging and talk there;" and the other said, "'Tis well." So they
went away and presently, the merchant came back and finding the
woman in great trouble, said to her, "What hath befallen thee and
why this concern?" Quoth she, "Thou sentest to me yesternight men
who tempted me to evil, and I have been in sore annoy with them."
At this, he was wroth and, repairing to the King, reported the
conduct of his two trusty wights. The King summoned the twain
forthwith, as he loved them for their fidelity and piety; and,
sending for the woman, that he might hear from her own lips what
she had to say against them, thus bespake her, "O woman, what
hath betided thee from these two men in whom I trust?" She
replied, "O King, I conjure thee by the Almighty, the Bountiful
One, the Lord of the Empyrean, bid them repeat the words they
spoke yesternight." So he said to them, "Say what ye said and
conceal naught thereof." Accordingly, they repeated their talk,
and lo! the King rising from his throne, gave a great cry and
threw himself upon them, embracing them and saying, "By Allah, ye
are my very sons!" Therewith the woman unveiled her face and
said, "And by Allah, I am their very mother." So they were united
and abode in all solace of life and its delight till death parted
them; and so glory be to Him who delivereth His servant when he
restoreth to Him, and disappointeth not his hope in Him and his
trust! And how well saith the poet on the subject,

"Each thing of things hath his appointed tide * When 'tis, O
     brother, granted or denied.
Repine not an affliction hit thee hard; * For woe and welfare aye
     conjoint abide:
How oft shall woman see all griefs surround * Yet feel a joyance
     thrill what lies inside!
How many a wretch, on whom the eyes of folk * Look down, shall
     grace exalt to pomp and pride!
This man is one long suffering grief and woe; * Whom change and
     chance of Time hath sorely tried:
The World divided from what held he dearest, * After long union
     scattered far and wide;
But deigned his Lord unite them all again, * And in the Lord is
     every good descried.
Glory to Him whose Providence rules all * Living, as surest
     proofs for us decide.
Near is the Near One; but no wisdom clearer * Shows him, nor
     distant wayfare brings Him nearer."

And this tale is told of



                ABU AL-HASAN AND ABU JA'AFAR THE
                         LEPER.[FN#501]



"I had been many times to Meccah (Allah increase its honour!) and
the folk used to follow me for my knowledge of the road and
remembrance of the water-stations. It happened one year that I
was minded to make the pilgrimage to the Holy House and
visitation of the Tomb of His Prophet (on whom be blessing and
peace!) and I said in myself, 'I well know the way and will fare
alone.' So I set out and journeyed till I came to
Al-Kadisíyah[FN#502] and, entering the mosque there, saw a man
suffering from black leprosy seated in the prayer-niche. Quoth he
on seeing me, 'O Abu al-Hasan, I crave thy company to Meccah.'
Quoth I to myself, 'I fled from all my companions, and how shall
I company with lepers?' So I said to him, 'I will bear no man
company'; and he was silent at my words. Next day I walked on
alone, till I came to Al-Akabah,[FN#503] where I entered the
mosque and found the leper seated in the prayer-niche. So I said
to myself, 'Glory be to Allah! how hath this fellow preceded me
hither?' But he raised his head to me and said with a smile, 'O
Abu al-Hasan, He doth for the weak that which surpriseth the
strong!' I passed that night confounded at what I had seen; and,
as soon as morning dawned, set out again by myself; but when I
came to Arafat[FN#504] and entered the mosque, behold, there was
the leper seated in the niche! So I threw myself upon him and
kissing his feet said, 'O my lord, I crave thy company.' But he
answered, 'This may in no way be.' Then I began weeping and
wailing at the loss of his converse, when he said, 'Spare thy
tears which will avail thee naught!'"-And Shahrazad perceived the
dawn of day and ceased to say her permitted say.

     When it was the Four Hundred and Eighty-second Night,

She said, It hath reached me, O auspicious King, that Abu
al-Hasan continued: "Now when I saw the leper-man seated in the
prayer-niche, I threw myself upon him and said, 'O my lord, I
crave thy company;' and fell to kissing his feet. But he
answered, 'This may in no way be!' Then I began weeping and
wailing at the loss of his company when he said, 'Spare thy tears
which will avail thee naught!'; and he recited these couplets,

'Why dost thou weep when I depart and thou didst parting claim; *
     And cravest union when we ne'er shall reunite the same?
Thou lookedest on nothing save my weakness and disease; * And
     saidst 'Nor goes nor comes, or night or day, this sickly
     frame.
Seest not how Allah (glorified His glory ever be!) * Deigneth to
     grant His slave's petition wherewithal he came.
If I, to eyes of men be that and only that they see, * And this
     my body show itself so full of grief and grame,
And have I naught of food that shall supply me to the place *
     Where crowds unto my Lord resort impelled by single aim,
I have a high Creating Lord whose mercies aye are hid; * A Lord
     who hath none equal and no fear is known to Him.
So fare thee safe and leave me lone in strangerhood to wone * For
     He, the only One, consoles my loneliness so lone.'

Accordingly, I left him; but every station I came to, I found he
had foregone me, till I reached Al-Medinah, where I lost sight of
him and could hear no tidings of him. Here I met Abu Yazíd
al-Bustámi and Abu Bakr al-Shibli and a number of other Shaykhs
and learned men, to whom with many complaints, I told my case and
they said, 'Heaven forbid that thou shouldst gain his company
after this! He was Abu Ja'afar the leper, in whose name folk at
all times pray for rain and by whose blessing-prayers their end
attain.' When I heard their words, my desire for his company
redoubled and I implored the Almighty to reunite me with him.
Whilst I was standing on Arafat,[FN#505] one pulled me from
behind, so I turned and behold, it was my man. At this sight I
cried out with a loud cry and fell down in a fainting fit; but,
when I came to myself he had disappeared from my sight. This
increased my yearning for him and the ceremonies were tedious to
me and I prayed Almighty Allah to give me sight of him; nor was
it but a few days after, when lo! one pulled me from behind, and
I turned and it was he again. Thereupon he said, 'Come, I conjure
thee and ask thy want of me.' So I begged him to pray for me
three prayers; first, that Allah would make me love poverty;
secondly, that I might never lie down at night upon provision
assured to me; and thirdly, that He would vouchsafe me to look
upon His bountiful Face. So he prayed for me as I wished, and
departed from me. And indeed Allah hath granted me what the
devotee asked in prayer: to begin with He hath made me so love
poverty that, by the Almighty! there is naught in the world
dearer to me than it, and secondly since such a year, I have
never lain down to sleep upon assured provision; withal hath He
never let me lack aught. As for the third prayer, I trust that He
will vouchsafe me that also, even as He hath granted the two
precedent, for right Bountiful and Beneficent is His Godhead, and
Allah have mercy on him who said:[FN#506]-

Garb of Fakir, renouncement, lowliness;
His robe of tatters and of rags his dress;

And pallor ornamenting brow as though
'Twere wanness such as waning crescents show.

Wasted him prayer a-through the long-lived night,
And flooding tears ne'er cease to dim his sight.

Memory of Him shall cheer his lonely room:
Th' Almighty nearest is in nightly gloom.

The Refuge helpeth such Fakir in need;
Help e'en the cattle and the winged breed:

Allah for sake of him of wrath is fain,
And for the grace of him shall fall the rain;

And if he pray one day for plague to stay,
'Twill stay, and 'bate man's wrong and tyrants slay.

While folk are sad, afflicted one and each,
He in his mercy's rich, the generous leach:

Bright shines his brow; an thou regard his face
Thy heart illumined shines by light of grace.

O thou who shunnest souls of worth innate
Departs thee (woe to thee!) of sins the weight.

Thou thinkest to overtake them, while thou bearest
Follies, which slay thee whatso way thou farest.

Didst wot their worth thou hadst all honour showed,
And tears in streamlets from thine eyes had flowed.

To catarrh-troubled men flowers lack their smell;
And brokers ken for how much clothes can sell;

So haste and with thy Lord reunion sue,
And haply Fate shall lend thee aidance due,

Rest from rejection and estrangement-stress,
And Joy thy wish and will shall choicely bless.

His court wide open for the suer is dight:--
One, very God, the Lord, th' Almighty might.'"

And they also tell a tale of



               THE QUEEN OF THE SERPENTS.[FN#507]



There was once, in days of yore and in ages and times long gone
before, a Grecian sage called Daniel, who had disciples and
scholars and the wise men of Greece were obedient to his bidding
and relied upon his learning. Withal had Allah denied him a man
child. One night, as he lay musing and weeping over the lack of a
son who might inherit his lore, he bethought him that Allah
(extolled and exalted be He!) heareth the prayer of those who
resort to Him and that there is no doorkeeper at the door of His
bounties and that He favoureth whom He will without compt and
sendeth no supplicant empty away; nay He filleth their hands with
favours and benefits. So he besought the Almighty, the Bountiful,
to vouchsafe him a son to succeed him, and to endow him
abundantly with His beneficence. Then he returned home and
carnally knew his wife who conceived by him the same night.--And
Shahrazad perceived the dawn of day and ceased saying her
permitted say.

      When it was the Four Hundred and Eighty-third Night,

She said, It hath reached me, O auspicious King, that the Grecian
sage returned home and knew his wife who conceived by him the
same night. A few days after this he took ship for a certain
place, but the ship was wrecked and he saved himself on one of
her planks, while only five leaves remained to him of all the
books he had. When he returned home, he laid the five leaves in a
box and locking it, gave the key to his wife (who then showed big
with child), and said to her, "Know that my decease is at hand
and that the time draweth nigh for my translation from this abode
temporal to the home which is eternal. Now thou art with child
and after my death wilt haply bear a son: if this be so, name him
Hásib Karím al-Dín[FN#508] and rear him with the best of rearing.
When the boy shall grow up and shall say to thee, 'What
inheritance did my father leave me?'' give him these five leaves,
which when he shall have read and understood, he will be the most
learned man of his time." Then he farewelled her and heaving one
sigh, departed the world and all that is therein--the mercy of
Allah the Most Highest be upon Him! His family and friends wept
over him and washed him and bore him forth in great state and
buried him; after which they wended their ways home. But few days
passed ere his widow bare a handsome boy and named him Hasib
Karim al-Din, as her husband charged her; and immediately after
his birth she summoned the astrologers, who calculated his
ascendants and drawing his horoscope, said to her, "Know, O
woman! that this birth will live many a year; but that will be
after a great peril in the early part of his life, wherefrom can
he escape, he will be given the knowledge of all the exact
sciences." So saying they went their ways. She suckled him two
years,[FN#509] then weaned him, and when he was five years old,
she placed him in a school to learn his book, but he would read
nothing. So she took him from school and set him to learn a
trade; but he would not master any craft and there came no work
from his hands. The mother wept over this and the folk said to
her, "Marry him: haply he will take heart for his wife and learn
him a trade." So she sought out a girl and married him to her;
but, despite marriage and the lapse of time, he remained idle as
before, and would do nothing. One day, some neighbours of hers,
who were woodcutters, came to her and said, "Buy thy son an ass
and cords and an axe and let him go with us to the mountain and
we will all of us cut wood for fuel. The price of the wood shall
be his and ours, and he shall provide thee and his wife with his
share." When she heard this, she joyed with exceeding joy and
bought her son an ass and cords and hatchet; then, carrying him
to the woodcutters, delivered him into their hands and solemnly
committed him to their care. Said they, "Have no concern for the
boy, our Lord will provide for him: he is the son of our Shaykh."
So they carried him to the mountain, where they cut firewood and
loaded their asses therewith; then returned to the city and,
selling what they had cut, spent the monies on their families.
This they did on the next day and the third and ceased not for
some time, till it chanced one day, a violent storm of rain broke
over them, and they took refuge in a great cave till the downfall
should pass away. Now Hasib Karim al-Din went apart from the rest
into a corner of the cavern and sitting down, fell to smiting the
floor with his axe. Presently he noted that the ground sounded
hollow under the hatchet; so he dug there awhile and came to a
round flagstone with a ring in it. When he saw this, he was glad
and called his comrades the woodcutters,--And Shahrazad perceived
the dawn of day and ceased to say her permitted say.

     When it was the Four Hundred and Eighty-fourth Night,

She said, It hath reached me, O auspicious King, that when Hasib
Karim al-Din saw the flagstone with the ring, he was glad and
called his comrades the woodcutters, who came to him and, finding
it was fact, soon pulled up the stone and discovered under it a
trap-door, which, being opened, showed a cistern full of bees'
honey.[FN#510] Then said they to one another, "This is a large
store and we have nothing for it but to return to the city and
fetch vessels wherein to carry away the honey, and sell it and
divide the price, whilst one of us stands by the cistern, to
guard it from outsiders." Quoth Hasib, "I will stay and keep
watch over it till you bring your pots and pans." So they left
him on guard there and, repairing to the city, fetched vessels,
which they filled with honey and loading their asses therewith,
carried them to the streets and sold the contents. They returned
on the morrow and thus they did several days in succession,
sleeping in the town by night and drawing off the stuff by day,
whilst Hasib abode on guard by it till but little remained, when
they said one to other, "It was Hasib Karim al-Din found the
honey, and tomorrow he will come down to the city and complain
against us and claim the price of it, saying, Twas I found it;'
nor is there escape for us but that we let him down into the
cistern, to bale out the rest of the honey, and leave him there;
so will he die of hunger, and none shall know of him." They all
fell in with this plot as they were making for the place; and,
when they reached it, one said to him, "O Hasib, go down into the
pit and bale out for us the rest of the honey." So he went down
and passed up to them what remained of the honey, after which he
said to them, "Draw me up, for there is nothing left." They made
him no answer; but, loading their asses, went off to the city and
left him alone in the cistern. Thereupon he fell to weeping and
crying, "There is no Majesty and there is no Might save in Allah,
the Glorious, the Great!" Such was his case; but as regards his
comrades, when they reached the city and sold the honey, they
repaired to Hasib's mother, weeping, and said to her, "May thy
head outlive thy son Hasib!" She asked, "What brought about his
death?" and they answered, "We were cutting wood on the mountain-
top, when there fell on us a heavy downfall of rain and we took
shelter from it in a cavern; and suddenly thy son's ass broke
loose and fled into the valley, and he ran after it, to turn it
back, when there came out upon them a great wolf, who tore thy
son in pieces and ravined the ass." When the mother heard this,
she beat her face and strewed dust on her head and fell to
mourning for her son; and she kept life and soul together only by
the meat and drink which they brought her every day. As for the
woodcutters they opened them shops and became merchants and spent
their lives in eating and drinking and laughing and frolicking.
Meanwhile Hasib Karim al-Din, who ceased not to weep and call for
help, sat down upon the cistern edge when behold, a great
scorpion fell down on him; so he rose and killed it. Then he took
thought and said, "The cistern was full of honey; how came this
scorpion here?" Accordingly he got up and examined the well right
and left, till he found a crevice from which the scorpion had
fallen and saw the light of day shining through it. So he took
out his woodman's knife and enlarged the hole, till it was big as
a window, then he crept through it and, after walking for some
time, came to a vast gallery, which led him to a huge door of
black iron bearing a padlock of silver wherein was a key of gold.
He stole up to the door and, looking through the chink, saw a
great light shining within; so he took the key and, opening the
door, went on for some time, till he came to a large artificial
lake, wherein he caught sight of something that shimmered like
silver. He walked up to it and at last he saw, hard by a hillock
of green jasper and on the hill top, a golden throne studded with
all manner gems,--And Shahrazad perceived the dawn of day and
ceased saying her permitted say.

      When it was the Four Hundred and Eighty-fifth Night,

She said, It hath reached me, O auspicious King, that when Hasib
reached the hillock he found it of green jasper surmounted by a
golden throne studded with all manner gems, round which were set
many stools, some of gold, some of silver and others of leek
green emerald. He clomb the hillock and, counting the stools,
found them twelve thousand in number; then he mounted the throne
which was set on the centre and, seating himself thereon, fell to
wondering at the lake and the stools, and he marvelled till
drowsiness overcame him and he drops asleep. Presently, he was
aroused by a loud snorting and hissing and rustling, so he opened
his eyes; and, sitting up, saw each stool occupied by a huge
serpent, an hundred cubits in length. At this sight, great fear
get hold of him; his spittle dried up for the excess of his dread
and he despaired of life, as all their eyes were blazing like
live coals. Then he turned towards the lake and saw that what he
had taken for shimmering water was a multitude of small snakes,
none knoweth their compt save Allah the Most High. After awhile,
there came up to him a serpent as big as a mule, bearing on its
back a tray of gold, wherein lay another serpent which shone like
crystal and whose face was as that of a woman[FN#511] and who
spake with human speech. And as soon as she was brought up to
Hasib, she saluted him and he returned the salutation. There
upon, one of the serpents seated on the stools came up and,
lifting her off the tray, set her on one of the seats and she
cried out to the other serpents in their language, whereupon they
all fell down from their stools and did her homage. But she
signed to them to sit and they did so. Then she addressed Hasib,
saying, "Have no fear of us, O youth; for I am the Queen of the
Serpents and their Sultánah." When he heard her speak on this
wise, he took heart and she bade the serpents bring him somewhat
of food.[FN#512] So they brought apples and grapes and
pomegranates and pistachio-nuts and filberts and walnuts and
almonds and bananas and set them before him, and the
Queen-serpent said, "Welcome, O youth! What is thy name?"
Answered he, "Hasib Karim al-Din;" and she rejoined, "O Hasib,
eat of these fruits, for we have no other meat and fear thou have
nothing from us at all." Hearing this, he ate his fill and
praised Allah Almighty; and presently they took away the trays
from before him, and the Queen said, "Tell me, O Hasib, whence
thou art and how camest thou hither and what hath befallen thee."
So he told her his story from first to last, the death of his
father; his birth; his being sent to school where he learnt
nothing; his becoming a wood cutter; his finding the honey-
cistern; his being abandoned therein; his killing the scorpion;
his widening the crevice; his finding the iron door and his
coming upon the Queen, and he ended his long tale with saying,
"These be my adventures from beginning to end and only Allah
wotteth what will betide me after all this!" Quoth the Queen,
after listening to his words, "Nothing save good shall betide
thee:"--And Shahrazad perceived the dawn of day and ceased to say
her permitted say.

      When it was the Four Hundred and Eighty-sixth Night,

She said, It hath reached me, O auspicious King, that when the
Serpent-queen had heard his story she said, "Nothing save good
shall betide thee: but I would have thee, O Hasib, abide with me
some time, that I may tell thee my history and acquaint thee with
the wondrous adventures which have happened to me." "I hear and
obey thy hest," answered he; and she began to tell in these
words,



The Adventures of Bulukiya.



"Know thou, O Hasib, there was once in the city of Cairo a King
of the Banu Isra'íl, a wise and a pious, who was bent double by
poring over books of learning, and he had a son named Bulúkiyá.
When he grew old and weak and was nigh upon death, his Grandees
and Officers of state came up to salute him, and he said to them,
'O folk, know that at hand is the hour of my march from this
world to the next, and I have no charge to lay on you, save to
commend to your care my son Bulukiya.' Then said he, 'I testify
that there is no god save the God;' and, heaving one sigh,
departed the world the mercy of Allah be upon him! They laid him
out and washed him and buried him with a procession of great
state. Then they made his son Bulukiya Sultan in his stead; and
he ruled the kingdom justly and the people had peace in his time.
Now it befell one day that he entered his father's treasuries, to
look about him, and coming upon an inner compartment and finding
the semblance of a door, opened it and passed in. And lo! he
found himself in a little closet, wherein stood a column of white
marble, on the top of which was a casket of ebony; he opened this
also and saw therein another casket of gold, containing a book.
He read the book and found in it an account of our lord Mohammed
(whom Allah bless and preserve!) and how he should be sent in the
latter days[FN#513] and be the lord of the first Prophets and the
last. On seeing the personal description Bulukiya's heart was
taken with love of him, so he at once assembled all the notables
of the Children of Israel, the Cohens or diviners, the scribes
and the priests, and acquainted them with the book, reading
portions of it to them and, adding, 'O folk, needs must I bring
my father out of his grave and burn him.' The lieges asked, 'Why
wilt thou burn him?'; and he answered, 'Because he hid this book
from me and imparted it not to me.' Now the old King had
excerpted it from the Torah or Pentateuch and the Books of
Abraham; and had set it in one of his treasuries and concealed it
from all living. Rejoined they, 'O King, thy father is dead; his
body is in the dust and his affair is in the hands of his Lord;
thou shalt not take him forth of his tomb.' So he knew that they
would not suffer him to do this thing by his sire and leaving
them he repaired to his mother, to whom said he, 'O my mother, I
have found, in one of my father's treasuries, a book containing a
description of Mohammed (whom Allah bless and keep!), a prophet
who shall be sent in the latter days; and my heart is captivated
with love of him. Wherefore am I resolved to wander over the
earth, till I foregather with him; else I shall die of longing
for his love.' Then he doffed his clothes and donned an Aba gown
of goat's hair and coarse sandals, saying, 'O my mother, forget
me not in thy prayers.' She wept over him and said, 'What will
become of us after thee?'; but Bulukiya answered, 'I can endure
no longer, and I commit my affair and thine to Allah who is
Almighty.' Then he set out on foot Syria wards without the
knowledge of any of his folk, and coming to the sea board found a
vessel whereon he shipped as one of the crew. They sailed till he
made an island, where Bulukiya landed with the crew, but straying
away from the rest he sat down under a tree and sleep got the
better of him. When he awoke, he sought the ship but found that
she had set sail without him, and in that island he saw serpents
as big as camels and palm trees, which repeated the names of
Allah (be He extolled and exalted!) and blessed Mohammed (whom
the Lord assain and save!), proclaiming the Unity and glorifying
the Glorious; whereat he wondered."--And Shahrazad perceived the
dawn of day and ceased saying her permitted say.

     When it was the Four Hundred and Eighty-seventh Night,

She said, It hath reached me, O auspicious King, that "when
Bulukiya saw the serpents glorifying God and proclaiming the
Unity, he wondered with extreme wonder. When they saw him, they
flocked to him and one of them said to him, 'Who and whence art
thou and whither goest thou. and what is thy name?' Quoth he, 'My
name is Bulukiya; I am of the Children of Israel and, being
distracted for love of Mohammed (whom Allah bless and keep!), I
come in quest of him. But who are ye, O noble creatures?'
Answered they, 'We are of the dwellers in the Jahannam-hell; and
Almighty Allah created us for the punishment of Kafirs.' 'And how
came ye hither?' asked he, and the Serpents answered, 'Know, O
Bulukiya, that Hell[FN#514] of the greatness of her boiling,
breatheth twice a year, expiring in the summer and inspiring in
the winter, and hence the summer heat and winter cold. When she
exhaleth, she casteth us forth of her maw, and we are drawn in
again with her inhaled breath.' Quoth Bulukiya, 'Say me, are
there greater serpents than you in Hell?'; and they said, 'Of a
truth we are cast out with the expired breath but by reason of
our smallness; for in Hell every serpent is so great, that were
the biggest of us to pass over its nose it would not feel
us.[FN#515]' Asked Bulukiya, 'Ye sing the praises of Allah and
invoke blessings on Mohammed, whom the Almighty assain and save!
Whence wot ye of Mohammed?'; and they answered, 'O Bulukiya,
verily his name is written on the gates of Paradise; and, but for
him, Allah had not created the worlds[FN#516] nor Paradise, nor
heaven nor hell nor earth, for He made all things that be, solely
on his account, and hath conjoined his name with His own in every
place; wherefore we love Mohammed, whom Allah bless and
preserve!' Now hearing the serpents' converse did but inflame
Bulukiya's love for Mohammed and yearning for his sight; so he
took leave of them; and, making his way to the sea-shore, found
there a ship made fast to the beach; he embarked therein as a
seaman and sailed nor ceased sailing till he came to another
island. Here he landed and walking about awhile found serpents
great and small, none knoweth their number save Almighty Allah,
and amongst them a white Serpent, clearer than crystal, seated in
a golden tray borne on the back of another serpent as big as an
elephant. Now this, O Hasib, was the Serpent-queen, none other
than myself." Quoth Hasib, "And what answer didst thou make him?"
Quoth she, "Know, O Hasib, that when I saw Bulukiya, I saluted
him with the salam, and he returned my salutation, and I said to
him, 'Who and what art thou and what is thine errand and whence
comest thou and whither goest thou?' Answered he, 'I am of the
Children of Israel; my name is Bulukiya, and I am a wanderer for
the love of Mohammed, whose description I have read in the
revealed scriptures, and of whom I go in search. But what art
thou and what are these serpents about thee?' Quoth I, 'O
Bulukiya, I am the Queen of the Serpents; and when thou shalt
foregather with Mohammed (whom Allah assain and save!) bear him
my salutation.' Then Bulukiya took leave of me and journeyed till
he came to the Holy City which is Jerusalem. Now there was in
that stead a man who was deeply versed in all sciences, more
especially in geometry and astronomy and mathematics, as well as
in white magic[FN#517] and Spiritualism; and he had studied the
Pentateuch and the Evangel and the Psalms and the Books of
Abraham. His name was Affan; and he had found in certain of his
books, that whoso should wear the seal ring of our lord Solomon,
men and Jinn and birds and beasts and all created things would be
bound to obey him. Moreover, he had discovered that our lord
Solomon had been buried in a coffin which was miraculously
transported beyond the Seven Seas to the place of burial;"--And
Shahrazad perceived the dawn of day and ceased to say her
permitted say.

     When it was the Four Hundred and Eighty-eighth Night,

She said, It hath reached me, O auspicious King, that "Affan had
found in certain books that none, mortal or spirit, could pluck
the seal ring from the lord Solomon's finger; and that no
navigator could sail his ship upon the Seven Seas over which the
coffin had been carried. Moreover, he had found out by reading
that there was a herb of herbs and that if one express its juice
and anoint therewith his feet, he should walk upon the surface of
any sea that Allah Almighty had created without wetting his
soles, but none could obtain this herb, without he had with him
the Serpent-queen. When Bulukiya arrived at the Holy City, he at
once sat down to do his devotions and worship the Lord; and,
whilst he was so doing, Affan came up and saluted him as a True
Believer. Then seeing him reading the Pentateuch and adoring the
Almighty, he accosted him saying, 'What is thy name, O man; and
whence comest thou and whither goest thou?' He answered, 'My name
is Bulukiya; I am from the city of Cairo and am come forth
wandering in quest of Mohammed, whom Allah bless and preserve!'
Quoth Affan, 'Come with me to my lodging that I may entertain
thee.' 'To hear is to obey,' replied Bulukiya So the devotee took
him by the hand and carried him to his house where he entreated
him with the utmost honour and presentry said to him, 'Tell me
thy history, O my brother, and how thou camest by the knowledge
of Mohammed (whom Allah assain and save!) that thy heart hath
been taken with love of him and compelled thee to fare forth and
seek him; and lastly tell me who it was directed thee in this
road.' So he related to him his tale in its entirety; whereupon
Affan, who well nigh lost his wits for wonder, said to him, 'Make
tryst for me with the Queen of the Serpents and I will bring thee
in company with Mohammed, albeit the date of his mission is yet
far distant. We have only to prevail upon the Queen and carry her
in a cage to a certain mountain where the herbs grow; and, as
long as she is with us, the plants as we pass them will parley
with human speech and discover their virtues by the ordinance of
Allah the Most High. For I have found in my books that there is a
certain herb and all who express its juice and anoint therewith
their feet shall walk upon whatsoever sea Almighty Allah hath
made, without wetting sole. When we have found the magical herb,
we will let her go her way; and then will we anoint our feet with
the juice and cross the Seven Seas, till we come to the burial
place of our lord Solomon. Then we will take the ring off his
finger and rule even as he ruled and win all our wishes; we will
enter the Main of Murks[FN#518] and drink of the Water of Life,
and so the Almighty will let us tarry till the End of Time and we
shall foregather with Mohammed, whom Allah bless and preserve!'
Hearing these words Bulukiya replied, 'O Affan, I will make tryst
for thee with the Serpent-queen and at once show thee her abiding
place.' So Affan made him a cage of iron; and, providing himself
with two bowls, one full of wine and the other of milk, took ship
with Bulukiya and sailed till they came to the island, where they
landed and walked upon it. Then Affan set up the cage, in which
he laid a noose and withdrew after placing in it the two bowls;
when he and Bulukiya concealed themselves afar off. Presently, up
came the Queen of the Serpents (that is, myself) and examined the
cage. When she (that is I) smelt the savour of the milk, she came
down from the back of the snake which bore her tray and, entering
the cage, drank up the milk. Then she went to the bowl of wine
and drank of it, whereupon her head became giddy and she slept.
When Affan saw this, he ran up and locking the cage upon her, set
it on his head and made for the ship, he and Bulukiya. After
awhile she awoke and finding herself in a cage of iron on a man's
head and seeing Bulukiya walking beside the bearer, said to him,
'This is the reward of those who do no hurt to the sons of Adam.'
Answered he, 'O Queen, have no fear of us, for we will do thee no
hurt at all. We wish thee only to show us the herb which, when
pounded and squeezed yieldeth a juice, and this rubbed upon the
feet conferreth the power of walking dryshod upon what sea soever
Almighty Allah hath created; and when we have found that, we will
return thee to thy place and let thee wend thy way.' Then Affan
and Bulukiya fared on for the hills where grew the herbs; and, as
they went about with the Queen, each plant they passed began to
speak and avouch its virtues by permission of Allah the Most
High. As they were thus doing and the herbs speaking right and
left, behold, a plant spoke out and said, 'I am the herb ye seek,
and all who gather and crush me and anoint their feet with my
juice, shall fare over what sea soever Allah Almighty hath
created and yet ne'er wet sole.' When Affan heard this, he set
down the cage from his head and, gathering what might suffice
them of the herb, crushed it and filling two vials with the juice
kept them for future use; and with what was left they anointed
their feet. Then they took up the Serpent-queen's cage and
journeyed days and nights, till they reached the island, where
they opened the cage and let out her that is me. When I found
myself at liberty, I asked them what use they would make of the
juice; and they answered, 'We design to anoint our feet and to
cross the Seven Seas to the burial place of our lord
Solomon[FN#519] and take the seal ring from his finger.' Quoth I,
'Far, far is it from your power to possess yourselves of the
ring!' They enquired, 'Wherefore?' and I replied, 'Because
Almighty Allah vouchsafed unto our lord Solomon the gift of this
ring and distinguished him thereby, for that he said to him, 'O
Lord, give me a kingdom which may not be obtained after me; for
Thou verily art the Giver of kingdoms.[FN#520]' 'So that ring is
not for you.' And I added, 'Had ye twain taken the herb, whereof
all who eat shall not die until the First Blast,[FN#521] it had
better availed you than this ye have gotten; for ye shall nowise
come at your desire thereby.' Now when they heard this, they
repented them with exceeding penitence and went their ways."--And
Shahrazad perceived the dawn of day and ceased saying her
permitted say.

      When it was the Four Hundred and Eighty-ninth Night,

She said, It hath reached me, O auspicious King, that "when
Bulukiya and Affan heard these words, they repented them with
exceeding penitence and went their ways. Such was their case; but
as regards myself" (continued the Serpent-queen) "I went in quest
of my host and found it fallen in piteous case, the stronger of
them having grown weak in my absence and the weaker having died.
When they saw me, they rejoiced and flocking about me, asked,
'What hath befallen thee, and where hast thou been?' So I told
them what had passed, after which I gathered my forces to "ether
and repaired with them to the mountain Kaf, where I was wont to
winter, summer-freshing in the place where thou now seest me, O
Hasib Karim al-Din. This, then, is my story and what befell me."
Thereupon Hasib marvelled at her words and said to her, "I
beseech thee, of thy favour, bid one of thy guards bear me forth
to the surface of the earth, that I may go to my people." She
replied, "O Hasib, thou shalt not have leave to depart from us
till winter come, and needs must thou go with us to the Mountain
Kaf and solace thyself with the sight of the hills and sands and
trees and birds magnifying the One God, the Victorious; and look
upon Marids and Ifrits and Jinn, whose number none knoweth save
Almighty Allah." When Hasib heard this, he was sore chafed and
chagrined: then he said to her, "Tell me of Affan and Bulukiya;
when they departed from thee and went their way, did they cross
the Seven Seas and reach the burial-place of our lord Solomon or
not; and if they did had they power to take the ring or not?"
Answered she, "Know, that when they left me, they anointed their
feet with the juice; and, walking over the water, fared on from
sea to sea, diverting themselves with the wonders of the deep,
nor ceased they faring till they had traversed the Seven Seas and
came in sight of a mountain, soaring high in air, whose stones
were emeralds and whose dust was musk; and in it was a stream of
running water. When they made it they rejoiced, saying each to
the other, 'Verily we have won our wish'; and they entered the
passes of the mountain and walked on, till they saw from afar a
cavern surmounted by a great dome, shining with light. So they
made for the cavern, and entering it beheld therein a throne of
gold studded with all manner jewels, and about it stools whose
number none knoweth save Allah Almighty. And they saw lying at
full length upon the throne our lord Solomon, clad in robes of
green silk inwoven with gold and broidered with jewels and
precious minerals: his right hand was passed over his breast and
on the middle finger was the seal ring whose lustre outshone that
of all other gems in the place. Then Affan taught Bulukiya
adjurations and conjurations galore and said to him, 'Repeat
these conjurations and cease not repeating until I take the
ring.' Then he went up to the throne; but, as he drew near unto
it lo' c mighty serpent came forth from beneath it and cried out
at him with so terrible a cry that the whole place trembled and
sparks flew from its mouth, saying, 'Begone, or thou art a dead
man' But Affan busied himself with his incantations and suffered
himself not to be startled thereby. Then the serpent blew such a
fiery blast at him, that the place was like to be set on fire,
and said to him, Woe to thee! Except thou turn back, I will
consume thee' Hearing these words Bulukiya left the cave, but
Affan, who suffered himself not to be troubled, went up to the
Prophet: then he put out his hand to the ring and touched it and
strove to draw it off the lord Solomon's finger; and behold, the
serpent blew on him once more and he became a heap of ashes. Such
was his case; but as regards Bulukiya he fell down in a swoon."--
And Shahrazad perceived the dawn of day and ceased to say her
permitted say.

       When it was the Four Hundred and Ninetieth Night,

She said, It hath reached me, O auspicious King, that the Queen
continued: "When Bulukiya saw Affan burnt up by the fire and
become a heap of ashes, he fell down in a swoon. Thereupon the
Lord (magnified be His Majesty!) bade Gabriel descend earthwards
and save him ere the serpent should blow on him. So Gabriel
descended without delay and, finding Affan reduced to ashes and
Bulukiya in a fit, aroused him from his trance and saluting him
asked, 'How camest thou hither?' Bulukiya related to him his
history from first to last, adding, 'Know that I came not hither
but for the love of Mohammed (whom Allah assain and save!), of
whom Affan informed me that his mission would take place at the
End of Time; moreover that none should foregather with him but
those who endured to the latter days by drinking of the Water of
Life through means of Solomon's seal. So I companied him hither
and there befell him what befell; but I escaped the fire and now
it is my desire that thou inform me where Mohammed is to be
found.' Quoth Gabriel, 'O Bulukiya, go thy ways, for the time of
Mohammed's coming is yet far distant.' Then he ascended up to
heaven forthright, and Bulukiya wept with sore weeping and
repented of that which he had done, calling to mind my words,
whenas I said to them, 'Far is it from man's power to possess
himself of the ring.' Then he descended from the mountain and
returned in exceeding confusion to the sea shore and passed the
night there, marvelling at the mountains and seas and islands
around him. When morning dawned, he anointed his feet with the
herb-juice and descending to the water, set out and fared on over
the surface of the seas days and nights, astonied at the terrors
of the main and the marvels and wonders of the deep, till he came
to an island as it were the Garden of Eden. So he landed and,
finding himself in a great and pleasant island, paced about it
and saw with admiration that its dust was saffron and its gravel
carnelian and precious minerals; its hedges were of jessamine,
its vegetation was of the goodliest of trees and of the brightest
of odoriferous shrubs; its brushwood was of Comorin and Sumatran
aloes-wood and its reeds were sugar-canes. Round about it were
roses and narcissus and amaranths and gilly-flowers and
chamomiles and white lilies and violets, and other flowers of all
kinds and colours. Of a truth the island was the goodliest place,
abounding in space, rich in grace, a compendium of beauty
material and spiritual. The birds warbled on the boughs with
tones far sweeter than chaunt of Koran and their notes would
console a lover whom longings unman. And therein the gazelle
frisked free and fain and wild cattle roamed about the plain. Its
trees were of tallest height; its streams flowed bright; its
springs welled with waters sweet and light; and all therein was a
delight to sight and sprite. Bulukiya marvelled at the charms of
the island but knew that he had strayed from the way he had first
taken in company with Affan. He wandered about the place and
solaced him with various spectacles until nightfall, when he
climbed into a tree to sleep; but as he sat there, musing over
the beauty of the site, behold, the sea became troubled and there
rose up to the surface a great beast, which cried out with a cry
so terrible that every living thing upon the isle trembled. As
Bulukiya gazed upon him from the tree and marvelled at the
bigness of his bulk, he was presently followed unexpectedly by a
multitude of other sea beasts in kind manifolds, each holding in
his fore-paw a jewel which shone like a lamp, so that the whole
island became as light as day for the lustre of the gems. After
awhile, there appeared, from the heart of the island, wild beasts
of the land, none knoweth their number save Allah the Most High;
amongst which Bulukiya noted lions and panthers and lynxes and
other ferals; and these land beasts flocked down to the shore;
and, foregathering with the sea beasts, conversed with them till
daybreak, when they separated and each went his own way.
Thereupon Bulukiya, terrified by what he had seen, came down from
the tree and, making the sea shore, anointed his feet with the
magical juice, and set out once more upon the surface of the
water. He fared on days and nights over the Second Sea, till he
came to a great mountain skirting which ran a Wady without end,
the stones whereof were magnetic iron and its beasts, lions and
hares and panthers. He landed on the mountain foot and wandered
from place to place till nightfall, when he sat down sheltered by
one of the base hills on the sea side, to eat of the dried fish
thrown up by the sea. Presently, he turned from his meal and
behold, a huge panther was creeping up to rend and ravin him; so
he anointed his feet in haste with the juice and, descending to
the surface of the water, fled walking over the Third Sea, in the
darkness, for the night was black and the wind blew stark. Nor
did he stay his course till he reached another island, whereon he
landed and found there trees bearing fruits both fresh and
dry.[FN#522] So he took of these fruits and ate and praised Allah
Almighty; after which he walked for solace; about the island till
eventide."--And Shahrazad perceived the dawn of day and ceased
saying her permitted say.

      When it was the Four Hundred and Ninety-first Night,

She said, It hath reached me, O auspicious King, that "Bulukiya
(continued the Queen) walked for solace about the island till
eventide, when he lay down to sleep. As soon as day brake, he
began to explore the place and ceased not for ten days, after
which he again made the shore and anointed his feet and, setting
out over the Fourth Sea, walked upon it many nights and days,
till he came to a third island of fine white sand without sign of
trees or grass. He walked about it awhile but, finding its only
inhabitants sakers which nested in the sand, he again anointed
his feet and trudged over the Fifth Sea, walking night and day
till he came to a little island, whose soil and hills were like
crystal. Therein were the veins wherefrom gold is worked; and
therein also were marvellous trees whose like he had never seen
in his wanderings, for their blossoms were in hue as gold. He
landed and walked about for diversion till it was nightfall, when
the flowers began to shine through the gloom like stars. Seeing
this sight, he marvelled and said, 'Assuredly, the flowers of
this island are of those which wither under the sun and fall to
the earth, where the winds smite them and they gather under the
rocks and become the Elixir[FN#523] which the folk collect and
thereof make gold.' He slept there all that night and at sunrise
he again anointed his feet and, descending to the shore, fared on
over the Sixth Sea nights and days, till he came to a fifth
island. Here he landed and found, after walking an hour or so,
two mountains covered with a multitude of trees, whose fruits
were as men's heads hanging by the hair, and others whose fruits
were green birds hanging by the feet; also a third kind, whose
fruits were like aloes, if a drop of the juice fell on a man it
burnt like fire; and others, whose fruits wept and laughed,
besides many other marvels which he saw there. Then he returned
to the sea shore and, finding there a tall tree, sat down beneath
it till supper time when he climbed up into the branches to
sleep. As he sat considering the wonderful works of Allah behold,
the waters became troubled, and there rose therefrom the
daughters of the sea, each mermaid holding in her hand a jewel
which shone like the morning. They came ashore and, foregathering
under the trees, sat down and danced and sported and made merry
whilst Bulukiya amused himself with watching and wondering at
their gambols, which were prolonged till the morning, when they
returned to the sea and disappeared. Then he came down and,
anointing his feet, set out on the surface of the Seventh Sea,
over which he journeyed two whole months, without getting sight
of highland or island or broadland or lowland or shoreland, till
he came to the end thereof. And so doing he suffered exceeding
hunger, so that he was forced to snatch up fishes from the
surface of the sea and devour them raw, for stress of famine. In
such case he pushed on till in early forenoon he came to the
sixth island, with trees a-growing and rills a flowing, where he
landed and walked about, looking right and left, till he came to
an apple tree and put forth his hand to pluck of the fruit, when
lo! one cried out to him from the tree, saying, 'An thou draw
near to this tree and cut of it aught, I will cut thee in twain.'
So he looked and saw a giant forty cubits high, being the cubit
of the people of that day; whereat he feared with sore fear and
refrained from that tree. Then said he to the giant, 'Why cost
thou forbid me to eat of this tree?' Replied the other, 'Because
thou art a son of Adam and thy father Adam forgot the covenant of
Allah and sinned against Him and ate of the tree.' Quoth
Bulukiya, 'What thing art thou and to whom belongeth this island,
with its trees, and how art thou named?' Quoth the tall one, 'My
name is Sharáhiyá and trees and island belong to King
Sakhr;[FN#524] I am one of his guards and in charge of his
dominion,' presently adding, 'But who art thou and whence comest
thou hither?' Bulukiya told him his story from beginning to end
and Sharahiya said, 'Be of good cheer,' and brought him to eat.
So he ate his fill and, taking leave of the giant, set out again
and ceased not faring on over the mountains and sandy deserts for
ten days; at the end of which time he saw, in the distance, a
dust cloud hanging like a canopy in air; and, making towards it,
he heard a mighty clamour, cries and blows and sounds of mellay.
Presently he reached a great Wady, two months' journey long; and,
looking whence the shouts came, he saw a multitude of horse men
engaged in fierce fight and the blood running from them till it
railed like a river. Their voices were thunderous and they were
armed with lance and sword and iron mace and bow and arrow, and
all fought with the utmost fury. At this sight he felt sore
affright"--And Shahrazad perceived the dawn of day and ceased to
say her permitted say.

     When it was the Four Hundred and Ninety-second Night,

She said, It hath reached me, O auspicious King, that the Queen
continued: "When Bulukiya saw the host in fight, he felt sore
affright and was perplexed about his case; but whilst he
hesitated, behold, they caught sight of him and held their hands
one from other and left fighting. Then a troop of them came up to
him, wondering at his make, and one of the horsemen said to him,
'What art thou and whence camest thou hither and whither art
wending; and who showed thee the way that thou hast come to our
country?' Quoth he, 'I am of the sons of Adam and am come out,
distracted for the love of Mohammed (whom Allah bless and
preserve!); but I have wandered from my way.' Quoth the horseman,
'Never saw we a son of Adam till now, nor did any ever come to
this land.' And all marvelled at him and at his speech. 'But what
are ye, O creatures?' asked Bulukiya; and the rider replied, 'We
are of the Jánn.' So he said, 'O Knight, what is the cause of the
fighting amongst you and where is your abiding place and what is
the name of this valley and this land?' He replied, 'Our abiding-
place is the White Country; and, every year, Allah Almighty
commandeth us to come hither and wage war upon the unbelieving
Jann.' Asked Bulukiya, 'And where is the White Country?' and the
horseman answered, 'It is behind the mountain Kaf, and distant
seventy-five years journey from this place which is termed the
Land of Shaddád son of 'Ád: we are here for Holy War; and we have
no other business, when we are not doing battle, than to glorify
God and hallow him. More over, we have a ruler, King Sakhr highs,
and needs must thou go with us to him, that he may look upon thee
for his especial delight.' Then they fared on (and he with them)
till they came to their abiding place; where he saw a multitude
of magnificent tents of green silk, none knoweth their number
save Allah the Most High, and in their midst a pavilion of red
satin, some thousand cubits in compass, with cords of blue silk
and pegs of gold and silver. Bulukiya marvelled at the sight and
accompanied them as they fared on and behold, this was the royal
pavilion. So they carried him into the presence of King Sakhr,
whom he found seated upon a splendid throne of red gold, set with
pearls and studded with gems; the Kings and Princes of the Jann
being on his right hand, and on his left his Councillors and
Emirs and Officers of state, and a multitude of others. The King
seeing him bade introduce him, which they did; and Bulukiya went
up to him and saluted him after kissing the ground before him.
The King returned his salute and said, 'Draw near me, O mortal!'
and Bulukiya went close up to him. Hereupon the King, commanding
a chair to be set for him by his royal side, bade him sit down
and asked him 'Who art thou?'; and Bulukiya answered, 'I am a
man, and one of the Children of Israel.' 'Tell me thy story,'
cried King Sakhr, 'and acquaint me with all that hath befallen
thee and how thou camest to this my land.' So Bulukiya related to
him all that had occurred in his wanderings from beginning to
end."--And Shahrazad perceived the dawn of day and ceased saying
her permitted say.

      When it was the Four Hundred and Ninety-third Night,

She said, It hath reached me, O auspicious King, that the Queen
continued: "When Bulukiya related to Sakhr what befell him in his
wanderings, he marvelled thereat. Then he bade the servants bring
food and they spread the tables and set on one thousand and five
hundred platters of red gold and silver and copper, some
containing twenty and some fifty boiled camels, and others some
fifty head of sheep; at which Bulukiya marvelled with exceeding
marvel. Then they ate and he ate with them, till he was satisfied
and returned thanks to Allah Almighty; after which they cleared
the tables and set on fruits, and they ate thereof, glorifying
the name of God and invoking blessings on His prophet Mohammed
(whom Allah bless and preserve!) When Bulukiya heard them make
mention of Mohammed, he wondered and said to King Sakhr, 'I am
minded to ask thee some questions.' Rejoined the King, 'Ask what
thou wilt,' and Bulukiya said, 'O King, what are ye and what is
your origin and how came ye to know of Mohammed (whom Allah
assain and save!) that ye draw near to him and love him?' King
Sakhr answered, 'O Bulukiya, of very sooth Allah created the fire
in seven stages, one above the other, and each distant a thousand
years journey from its neighbour. The first stage he named
Jahannam[FN#525] and appointed the same for the punishment of the
transgressors of the True-believers, who die unrepentant; the
second he named Lazá and appointed for Unbelievers: the name of
the third is Jahím and is appointed for Gog and Magog.[FN#526]
The fourth is called Sa'ír and is appointed for the host of
Iblis. The fifth is called Sakar and is prepared for those who
neglect prayer. The sixth is called Hatamah and is appointed for
Jews and Christians. The seventh is named Háwiyah and is prepared
for hypocrites. Such be the seven stages.' Quoth Bulukiya, 'Haply
Jahannam hath least of torture for that it is the uppermost.'
'Yes,' quoth King Sakhr, 'the most endurable of them all is
Jahannam; natheless in it are a thousand mountains of fire, in
each mountain seventy thousand cities of fire, in each city
seventy thousand castles of fire, in each castle seventy thousand
houses of fire, in each house seventy thousand couches of fire
and in each couch seventy thousand manners of torment. As for the
other hells, O Bulukiya, none knoweth the number of kinds of
torment that be therein save Allah Most Highest.' When Bulukiya
heard this, he fell down in a fainting-fit, and when he came to
himself, he wept and said, 'O King what will be my case?' Quoth
Sakhr, 'Fear not, and know thou that whoso loveth Mohammed (whom
Allah bless and keep!) the fire shall not burn him, for he is
made free therefrom for his sake; and whoso belongeth to his
Faith the fire shall fly him. As for us, the Almighty Maker
created us of the fire for the first that he made in Jahannam
were two of His host whom he called Khalít and Malít. Now Khalít
was fashioned in the likeness of a lion, with a tail like a
tortoise twenty years' journey in length and ending in a member
masculine; while Malít was like a pied wolf whose tail was
furnished with a member feminine. Then Almighty Allah commanded
the tails to couple and copulate and do the deed of kind, and of
them were born serpents and scorpions, whose dwelling is in the
fire, that Allah may there with torment those whom He casteth
therein; and these increased and multiplied. Then Allah commanded
the tails of Khalit and Malit to couple and copulate a second
time, and the tail of Malit conceived by the tail of Khalit and
bore fourteen children, seven male and seven female, who grew up
and intermarried one with the other. All were obedient to their
sire, save one who disobeyed him and was changed into a worm
which is Iblis (the curse of Allah be upon him!). Now Iblis was
one of the Cherubim, for he had served Allah till he was raised
to the heavens and cherished[FN#527] by the especial favour of
the Merciful One, who made him chief of the Cherubim.'"--And
Shahrazad perceived the dawn of day and ceased to say her
permitted say.

     When it was the Four Hundred and Ninety-fourth Night,

She said, It hath reached me, O auspicious King, that the Queen
continued: "'Iblis served God and became chief of Cherubim. When,
however, the Lord created Adam (with whom be peace!), He
commanded Iblis to prostrate himself to him, but he drew back; so
Allah Almighty expelled him from heaven and cursed him.[FN#528]
This Iblis had issue and of his lineage are the devils; and as
for the other six males, who were his elders, they are the
ancestors of the true believing Jann, and we are their
descendants. Such, O Bulukiya is our provenance.[FN#529]'
Bulukiya marvelled at the King's words and said, 'O King, I pray
thee bid one of thy guards bear me back to my native land.'
'Naught of this may we do,' answered Sakhr, 'save by commandment
of Allah Almighty; however, an thou desire to leave us and return
home, I will mount thee on one of my mares and cause her carry
thee to the farthest frontiers of my dominions, where thou wilt
meet with the troops of another King, Barákhiyá highs, who will
recognize the mare at sight and take thee off her and send her
back to us; and this is all we can do for thee, and no more.'
When Bulukiya heard these words he wept and said, 'Do whatso thou
wilt.' So King Sakhr caused bring the mare and, setting Bulukiya
on her back, said to him, 'Beware lest thou alight from her or
strike her or cry out in her face; for if thou do so she will
slay thee; but abide quietly riding on her back till she stop
with thee; then dismount and wend thy ways.' Quoth Bulukiya, 'I
hear and I obey;' he then mounted and setting out, rode on a long
while between the rows of tents; and stinted not riding till he
came to the royal kitchens where he saw the great cauldrons, each
holding fifty camels, hung up over the fires which blazed
fiercely under them. So he stopped there and gazed with a marvel
ever increasing till King Sakhr thinking him to be anhungered,
bade bring him two roasted camels; and they carried them to him
and bound them behind him on the mare's crupper. Then he took
leave of them and fared on, till he came to the end of King
Sakhr's dominions, where the mare stood still and Bulukiya
dismounted and began to shake the dust of the journey from his
raiment. And behold, there accosted him a party of men who,
recognising the mare, carried her and Bulukiya before their King
Barakhiya. So he saluted him, and the King returned his greeting
and seated him beside himself in a splendid pavilion, in the
midst of his troops and champions and vassal Princes of the Jann
ranged to right and left; after which he called for food and they
ate their fill and pronounced the Alhamdolillah. Then they set on
fruits, and when they had eaten thereof, King Barakhiya, whose
estate was like that of King Sakhr, asked his guest, 'When didst
thou leave King Sakhr?' And Bulukiya answered, 'Two days ago.'
Quoth Barakhiya, 'Dost thou know, how many days' journey thou
hast come in these two days?' Quoth he, 'No,' and the King
rejoined, 'Thou hast come a journey of threescore and ten
months.'"--And Shahrazad perceived the dawn of day and ceased
saying her permitted say.

      When it was the Four Hundred and Ninety-fifth Night,

She said, It hath reached me, O auspicious King, that the Queen
continued: "Barakhiya said to Bulukiya, 'In two days thou hast
come a journey of threescore and ten months; moreover when thou
mountedst the mare, she was affrighted at thee, knowing thee for
a son of Adam, and would have thrown thee; so they bound on her
back these two camels by way of weight to steady her.' When
Bulukiya heard this, he marvelled and thanked Allah Almighty for
safety. Then said the King, 'Tell me thy adventures and what
brought thee to this our land.' So he told him his story from
first to last, and the King marvelled at his words, and kept
Bulukiya with him two months." Upon this Hasib Karim al-Din after
he had marvelled at her story, again besought the Serpent-queen
saying, "I pray thee of thy goodness and graciousness command one
of thy subjects conduct me to the surface of the earth, that I
may return to my family;" but she answered, "O Hasib, I know that
the first thing thou wilt do, after seeing the face of the earth
will be to greet thy family and then repair to the Hammam bath
and bathe; and the moment thou endest thine ablutions will see
the last of me, for it will be the cause of my death." Quoth
Hasib, "I swear that I will never again enter the Hammam bath so
long as I live, but when washing is incumbent on me, I will wash
at home." Rejoined the Queen, "I would not trust thee though thou
shouldst swear to me an hundred oaths; for such abstaining is not
possible, and I know thee to be a son of Adam for whom no oath is
sacred. Thy father Adam made a covenant with Allah the most High,
who kneaded the clay whereof He fashioned him forty mornings and
made His angels prostrate themselves to him; yet after all his
promise did he forget and his oath violate, disobeying the
commandment of his Lord." When Hasib heard this, he held his
peace and burst into tears; nor did he leave weeping for the
space of ten days, at the end of which time he said to the Queen,
"Prithee acquaint me with the rest of Bulukiya's adventures."
Accordingly, she began again as follows: "Know, O Hasib, that
Bulukiya, after abiding two months with King Barakhiya,
farewelled him and fared on over wastes and deserts nights and
days' till he came to a high mountain which he ascended. On the
summit he beheld seated a great Angel glorifying the names of God
and invoking blessings on Mohammed. Before him lay a tablet
covered with characters, these white and those black,[FN#530]
whereon his eyes were fixed, and his two wings were outspread to
the full, one to the western and the other to the eastern
horizon. Bulukiya approached and saluted the Angel, who returned
his salam adding, 'Who art thou and whence comest thou and
whither wendest thou and what is thy story?' Accordingly, he
repeated to him his history, from first to last, and the Angel
marvelled mightily thereat, whereupon Bulukiya said to him, 'I
pray thee in return acquaint me with the meaning of this tablet
and what is writ thereon; and what may be thine occupation and
thy name.' Replied the Angel, 'My name is Michael, and I am
charged with the shifts of night and day; and this is my
occupation till the Day of Doom.' Bulukiya wondered at his words
and at his aspect and the vastness of his stature and, taking
leave of him, fared onwards, night and day, till he came to a
vast meadow over which he walked observing that it was traversed
by seven streams and abounded in trees. He was struck by its
beauty and in one corner thereof he saw a great tree and under it
four Angels. So he drew near to them and found the first in the
likeness of a man, the second in the likeness of a wild beast,
the third in the likeness of a bird and the fourth in the
likeness of a bull, engaged in glorifying Almighty Allah, and
saying, 'O my God and my Master and my Lord, I conjure Thee, by
Thy truth and by the decree of Thy Prophet Mohammed (on whom be
blessings and peace!) to vouchsafe Thy mercy and grant Thy
forgiveness to all things created in my likeness; for Thou over
all things art Almighty!' Bulukiya marvelled at what he heard but
continued his journey till he came to another mountain and
ascending it, found there a great Angel seated on the summit,
glorifying God and hallowing Him and invoking blessings on
Mohammed (whom Allah assain and save!), and he saw that Angel
continually opening and shutting his hands and bending and
extending his fingers. He accosted him and saluted him; whereupon
the Angel returned his salam and enquired who he was and how he
came thither. So Bulukiya acquainted him with his adventures
including his having lost the way; and besought him to tell him,
in turn, who he was and what was his function and what mountain
was that. Quoth the Angel, 'Know, O Bulukiya, that this is the
mountain Kaf, which encompasseth the world; and all the countries
the Creator hath made are in my grasp. When the Almighty is
minded to visit any land with earthquake or famine or plenty or
slaughter or prosperity, He biddeth me carry out His commands and
I carry them out without stirring from my place; for know thou
that my hands lay hold upon the roots of the earth,' "--And
Shahrazed perceived the dawn of day and ceased to say her
permitted say.

      When it was the Four Hundred and Ninety-sixth Night,

She said, It hath reached me, O auspicious King, that the Queen
continued: "When the angel said, 'And know thou that my hands lay
hold upon the roots of the earth,' he asked, 'And hath Allah
created other worlds than this within the mountain Kaf?' The
Angel answered, 'Yes, He hath made a world white as silver, whose
vastness none knoweth save Himself, and hath peopled it with
Angels, whose meat and drink are His praise and hallowing and
continual blessings upon His Prophet Mohammed (whom Allah bless
and keep!). Every Thursday night[FN#531] they repair to this
mountain and worship in congregation Allah until the morning, and
they assign the future recompense of their lauds and litanies to
the sinners of the Faith of Mohammed (whom Allah assain and
save!) and to all who make the Ghusl ablution of Friday; and this
is their function until the Day of Resurrection.' Asked Bulukiya,
'And hath Allah created other mountains behind the mountain
Kaf?'; whereto he answered, 'Yes, behind this mountain is a range
of mountains five hundred years' journey long, of snow and ice,
and this it is that wardeth off the heat of Jahannam from the
world, which verily would else be consumed thereby. Moreover,
behind the mountain Kaf are forty worlds, each one the bigness of
this world forty times told, some of gold and some of silver and
others of carnelian. Each of these worlds hath its own colour,
and Allah hath peopled them with angels, that know not Eve nor
Adam nor night nor day, and have no other business than to
celebrate His praises and hallow Him and make profession of His
Unity and proclaim His Omnipotence and supplicate Him on behalf
of the followers of Mohammed (whom Allah bless and keep!). And
know, also, O Bulukiya, that the earths were made in seven
stages, one upon another, and that Allah hath created one of His
Angels, whose stature and attributes none knoweth but Himself and
who beareth the seven stages upon his shoulders. Under this Angel
Almighty Allah hath created a great rock, and under the rock a
bull, and under the bull a huge fish, and under the fish a mighty
ocean.[FN#532] God once told Isa (with whom be peace! ) of this
fish, and he said, 'O Lord show me the fish, that I may look upon
it.' So the Almighty commanded an angel to take Isa and show him
the fish. Accordingly, he took him up and carried him (with whom
be peace!) to the sea, wherein the fish dwelt, and said, 'Look, O
Isa, upon the fish.' He looked but at first saw nothing, when,
suddenly, the fish darted past like lightning. At this sight Isa
fell down aswoon, and when he came to himself, Allah spake to him
by inspiration, saying, 'O Isa, hast thou seen the fish and
comprehended its length and its breadth?' He replied, 'By Thy
honour and glory, O Lord, I saw no fish; but there passed me by a
great bull, whose length was three days' journey, and I know not
what manner of thing this bull is.' Quoth Allah, 'O Isa, this
that thou sawest and which was three days in passing by thee, was
but the head of the fish;[FN#533] and know that every day I
create forty fishes like unto this.' And Isa hearing this
marvelled at the power of Allah the Almighty. Asked Bulukiya,
'What hath Allah made beneath this sea which containeth the
fish?'; and the Angel answered, 'Under the sea the Lord created a
vast abyss of air, under the air fire, and under the fire a
mighty serpent, by name Falak; and were it not for fear of the
Most Highest, this serpent would assuredly swallow up all that is
above it, air and fire and the Angel and his burden, without
sensing it.'"--And Shahrazed perceived the dawn of day and ceased
saying her permitted say.

     When it was the Four Hundred and Ninety-seventh Night,

She said, It hath reached me, O auspicious King, that the angel
said to Bulukiya when describing the serpent, "'And were it not
for fear of the Most Highest, this serpent would assuredly
swallow up all that is above it, air and fire, and the Angel and
his burden, without sensing it. When Allah created this serpent
He said to it by inspiration, 'I will give thee somewhat to keep
for me, so open thy mouth.' The serpent replied, 'Do whatso Thou
wilt;' and opened his mouth and God placed Hell into his maw,
saying, 'Keep it until the Day of Resurrection. When that time
comes, the Almighty will send His angels with chains to bring
Hell and bind it until the Day when all men shall meet; and the
Lord will order Hell to go open its gates and there will issue
therefrom sparks bigger than the mountains.' When Bulukiya heard
these things he wept with sore weeping and, taking leave of the
Angel, fared on westwards, till he came in sight of two creatures
sitting before a great shut gate. As he drew near, he saw that
one of the gatekeepers had the semblance of a lion and the other
that of a bull; so he saluted them and they returned his salam
and enquired who and whence he was and whither he was bound.
Quoth he, 'I am of the sons of Adam, a wanderer for the love of
Mohammed (whom Allah assain and save!) and I have strayed from my
way.' Then he asked them what they were and what was the gate
before which they sat, and they answered, 'We are the guardians
of this gate thou seest and we have no other business than the
praise and hallowing of Allah and the invocation of blessings on
Mohammed (whom may He bless and keep!).' Bulukiya wondered and
asked them, 'What is within the gate?'; and they answered, 'We
wot not.' Then quoth he, 'I conjure you, by the truth of your
glorious Lord, open to me the gate, that I may see that which is
therein.' Quoth they, 'We cannot, and none may open this gate, of
all created beings save Gabriel, the Faithful One, with whom be
peace!' Then Bulukiya lifted up his voice in supplication to
Allah, saying, 'O Lord, send me thy messenger Gabriel, the
Faithful One, to open for me this gate that I may see what be
therein;' and the Almighty gave ear unto his prayer and commanded
the Archangel to descend to earth and open to him the gate of the
Meeting-place of the Two Seas. So Gabriel descended and, saluting
Bulukiya, opened the gate to him, saying, 'Enter this door, for
Allah commandeth me to open to thee.' So he entered and Gabriel
locked the gate behind him and flew back to heaven. When Bulukiya
found himself within the gate, he looked and beheld a vast ocean,
half salt and half fresh, bounded on every side by mountain
ranges of red ruby whereon he saw angels singing the praises of
the Lord and hallowing Him. So he went up to them and saluted
them and having received a return of his salam, questioned them
of the sea and the mountains. Replied they, 'This place is
situate under the Arsh or empyreal heaven; and this Ocean causeth
the flux and flow of all the seas of the world; and we are
appointed to distribute them and drive them to the various parts
of the earth, the salt to the salt and the fresh to the
fresh,[FN#534] and this is our employ until the Day of Doom. As
for the mountain ranges they serve to limit and to contain the
waters. But thou, whence comest thou and whither art thou bound?'
So he told them his story and asked them of the road. They bade
him traverse the surface of the ocean which lay before him: so he
anointed his feet with the juice of the herb he had with him, and
taking leave of the angels, set out upon the face of the sea and
sped on over the water nights and days; and as he was faring,
behold, he met a handsome youth journeying along like himself,
whereupon he greeted him and he returned his greeting. After they
parted he espied four great Angels wayfaring over the face of the
sea, and their going was like the blinding lightning; so he
stationed himself in their road, and when they came up to him, he
saluted them and said to them, 'I ask you by the Almighty, the
Glorious, to tell me your names and whither are ye bound?'
Replied the first Angel, 'My name is Gabriel and these my
companions are called Isráfíl and Míká'íl and Azrá'íl. There hath
appeared in the East a mighty dragon, which hath laid waste a
thousand cities and devoured their inhabitants; wherefore Allah
Almighty hath commanded us to go to him and seize him and cast
him into Jahannam.' Bulukiya marvelled at the vastness of their
stature and fared on, as before, days and nights, till he came to
an island where he landed and walked about for a while,"--And
Shahrazad perceived the dawn of day and ceased to say her
permitted say.

     When it was the Four Hundred and Ninety-eighth Night,

She said, It hath reached me, O auspicious King, that "Bulukiya
landed on the island and walked about for a while, till he saw a
comely young man with light shining from his visage, sitting
weeping and lamenting between two built tombs. So he saluted him
and he returned his salutation, and Bulukiya said to him, 'Who
art thou and what are these two built tombs between which thou
sittest, and wherefore this wailing?' He looked at him and wept
with sore weeping, till he drenched his clothes with his tears;
then said, 'Know thou, O my brother, mine is a marvellous story
and a wondrous; but I would have thee sit by me and first tell me
thy name and thine adventures and who thou art and what brought
thee hither; after which I will, in turn, relate to thee my
history.' So Bulukiya sat down by him and related to him all that
had befallen him from his father's death,[FN#535] adding, 'Such
is my history, the whole of it, and Allah alone knoweth what will
happen to me after this.' When the youth heard his story, he
sighed and said, 'O thou unhappy! How few things thou hast seen
in thy life compared with mine. Know, O Bulukiya, that unlike
thyself I have looked upon our lord Solomon, in his life, and
have seen things past count or reckoning. Indeed, my story is
strange and my case out of range, and I would have thee abide
with me, till I tell thee my history and acquaint thee how I come
to be sitting here.'" Hearing this much Hasib again interrupted
the Queen of the Serpents and said to her, "Allah upon thee, O
Queen, release me and command one of thy servants carry me forth
to the surface of the earth, and I will swear an oath to thee
that I will never enter the Hammam-bath as long as I live." But
she said, "This is a thing which may not be nor will I believe
thee upon thine oath." When he heard this, he wept and all the
serpents wept on his account and took to interceding for him with
their Queen, saying, "We beseech thee, bid one of us carry him
forth to the surface of the earth, and he will swear thee an oath
never to enter the bath his life long." Now when Yamlaykhá (for
such was the Queen's name) heard their appeal, she turned to
Hasib and made him swear to her an oath; after which she bade a
serpent carry him forth to the surface of the earth. The serpent
made ready, but as she was about to go away with him, he turned
to Queen Yamlaykha and said, "I would fain have thee tell me the
history of the youth whom Bulukiya saw sitting between two
tombs." So she said: "Know, O Hasib, that when Bulukiya sat down
by the youth and told him his tale, from first to last, in order
that the other might also recount his adventures and explain the
cause of his sitting between the two tombs."--And Shahrazad
perceived the dawn of day and ceased saying her permitted say.

      When it was the Four Hundred and Ninety-ninth Night,

She said, It hath reached me, O auspicious King, that the Queen
continued: "When Bulukiya ended his recount, the youth said, 'How
few things of marvel hast thou seen in thy life, O unhappy! Now I
have looked upon our lord Solomon while he was yet living and I
have witnessed wonders beyond compt and conception.' And he began
to relate



The Story of Janshah.[FN#536]



'Know, O my brother, that my sire was a King called Teghmús, who
reigned over the land of Kabul and the Banu Shahlán, ten thousand
warlike chiefs, each ruling over an hundred walled cities and a
hundred citadels; and he was suzerain also over seven vassal
princes, and tribute was brought to him from the broad lands
between East and West. He was just and equitable in his rule and
Allah Almighty had given him all this and had bestowed on him
such mighty empire, yet had He not vouchsafed him a son (though
this was his dearest wish) to inherit the kingdom after his
decease. So one day it befell that he summoned the Olema and
astrologers, the mathematicians and almanac-makers, and said,
'Draw me my horoscope and look if Allah will grant me a son to
succeed me.' Accordingly, they consulted their books and
calculated his dominant star and the aspects thereof; after which
they said to him, 'Know, O King, that thou shalt be blessed with
a son, but by none other than the daughter of the King of
Khorásán.' Hearing this Teghmus joyed with exceeding joy and,
bestowing on the astrologers and wizards treasure beyond
numbering or reckoning, dismissed them. His chief Wazir was a
renowned warrior, by name ‘Ayn Zár, who was equal to a thousand
cavaliers in battle; so him he summoned and, repeating to him
what the astrologers had predicted, he said, 'O Wazir, it is my
will that thou equip thee for a march to Khorasan and demand for
me the hand of its King Bahrwan's daughter.' Receiving these
orders the Wazir at once proceeded to get ready for the journey
and encamped without the town with his troops and braves and
retinue, whilst King Teghmus made ready as presents for the King
of Khorasan fifteen hundred loads of silks and precious stones,
pearls and rubies and other gems, besides gold and silver; and he
also prepared a prodigious quantity of all that goeth to the
equipment of a bride; then, loading them upon camels and mules,
delivered them to Ayn Zar, with a letter to the following
purport. 'After invoking the blessing of Heaven, King Teghmus to
King Bahrwan, greeting. Know that we have taken counsel with the
astrologers and sages and mathematicians, and they tell us that
we shall have boon of a boy child, and that by none other than
thy daughter. Wherefore I have despatched unto thee my Wazir Ayn
Zar, with great store of bridal gear, and I have appointed him to
stand in my stead and to enter into the marriage-contract in my
name. Furthermore I desire that of thy favour thou wilt grant him
his request without stay or delay; for it is my own, and all
graciousness thou showest him, I take for myself; but beware of
crossing me in this, for know, O King Bahrwan, that Allah hath
bestowed upon me the Kingdom of Kabul, and hath given me dominion
over the Banu Shahlan and vouchsafed me a mighty empire; and if I
marry thy daughter, we will be, I and thou, as one thing in
kingship; and I will send thee every year as much treasure as
will suffice thee. And this is my desire of thee.' Then King
Teghmus sealed the letter with his own ring and gave it to the
Wazir, who departed with a great company and journeyed till he
drew near the capital of Khorasan. When King Bahrwan heard of his
approach, he despatched his principal Emirs to meet him,[FN#537]
with a convoy of food and drink and other requisites, including
forage for the steeds. So they fared forth with the train till
they met the Wazir; then, alighting without the city, they
exchanged salutations and abode there, eating and drinking, ten
days; at the end of which time they mounted and rode on into the
town, where they were met by King Bahrwan, who came out to greet
the Wazir of King Teghmus and alighting, embraced him and carried
him to his citadel. Then Ayn Zar brought out the presents and
laid them before King Bahrwan, together with the letter of King
Teghmus, which when the King read and understood, he joyed with
joy exceeding and welcomed the Wazir, saying, 'Rejoice in winning
thy wish; and know that if King Teghmus sought of me my life,
verily I would give it to him.' Then he went in forthright to his
daughter and her mother and his kinsfolk, and acquainting them
with the King of Kabul's demand sought counsel of them, and they
said, 'Do what seemeth good to thee.'--And Shahrazad perceived
the dawn of day and ceased to say her permitted say.

              When it was the Five Hundredth Night,

She said, It hath reached me, O auspicious King, that "King
Bahrwan consulted his daughter and her mother and his kinsfolk
and they said, 'Do what seemeth good to thee.' So he returned
straightway to the Minister Ayn Zar and notified to him that his
desire had been fulfilled; and the Wazir, abode with him two
months, at the end of which time he said to him, 'We beseech thee
to bestow upon us that wherefore we came, so we may depart to our
own land.' 'I hear and obey,' answered the King. Then he prepared
all the gear wanted for the wedding; and when this was done he
assembled his Wazirs and all his Emirs and the Grandees of his
realm and the monks and priests who tied the knot of marriage
between his daughter and King Teghmus by proxy. And King Bahrwan
bade decorate the city after the goodliest fashion and spread the
streets with carpets. Then he equipped his daughter for the
journey and gave her all manner of presents and rarities and
precious metals, such as none may describe; and Ayn Zar departed
with the Princess to his own country. When the news of their
approach reached King Teghmus, he bade celebrate the wedding
festivities and adorn the city; after which he went in unto the
Princess and abated her maidenhead; nor was it long before she
conceived by him and, accomplishing her months, bare a man-child
like the moon on the night of its full. When King Teghmus knew
that his wife had given birth to a goodly son, he rejoiced with
exceeding joy and, summoning the sages and astrologers and
mathematicians, said to them, 'I would that ye draw the horoscope
of the newborn child with his ascendant and its aspects and
acquaint me what shall befall him in his lifetime.' So they made
their calculations and found them favourable; but, that he would,
in his fifteenth year, be exposed to perils and hardships, and
that if he survived, he would be happy and fortunate and become a
greater king than his father and a more powerful. The King
rejoiced greatly in this prediction and named the boy Janshah.
Then he delivered him to the nurses, wet and dry, who reared him
excellently well till he reached his fifth year, when his father
taught him to read the Evangel and instructed him in the art of
arms and lunge of lance and sway of sword, so that in less than
seven years he was wont to ride a-hunting, and a-chasing; he
became a doughty champion, perfect in all the science of the
cavalarice and his father was delighted to hear of his knightly
prowess. It chanced one day that King Teghmus and his son
accompanied by the troops rode out for sport into the woods and
wilds and hunted till mid afternoon of the third day, when the
Prince started a gazelle of a rare colour, which fled before him.
So he gave chase to it, followed by seven of King Teghmus's white
slaves all mounted on swift steeds, and rode at speed after the
gazelle, which fled before them till she brought them to the sea
shore. They all ran at her to take her as their quarry, but she
escaped from them and, throwing herself into the waves,"--And
Shahrazad perceived the dawn of day and ceased saying her
permitted say.

         When it was the Five Hundred and First Night,

She said, It hath reached me, O auspicious King, that "when
Janshah and the Mamelukes ran at the gazelle, to take her as
their quarry, she escaped from them and, throwing herself into
the waves, swam out to a fishing bark, that was moored near the
shore, and sprang on board. Janshah and his followers dismounted
and, boarding the boat, made prize of the gazelle and were minded
to return to shore with her, when the Prince espied a great
island in the offing and said to his merry men, 'I have a longing
to visit yonder island.' They answered, 'We hear and obey,' and
sailed on till they came to the island, where they landed and
amused themselves with exploring the place. Then they again
embarked and taking with them the gazelle, set out to return
homeward, but the murk of evening overtook them and they missed
their way on the main. Moreover a strong wind arose and crave the
boat into mid-ocean, so that when they awoke in the morning, they
found themselves lost at sea. Such was their case; but as regards
King Teghmus, when he missed his son, he commanded his troops to
make search for him in separate bodies; so they dispersed on all
sides and a company of them, coming to the sea shore, found there
the Prince's white slave whom he had left in charge of the
horses. They asked him what was become of his master and the
other six, and he told them what had passed whereupon they took
him with them and returned to the King and acquainted him with
what they had learnt. When Teghmus heard their report, he wept
with sore weeping and cast the crown from his head, biting his
hands for vexation. Then he rose forthright and wrote letters and
despatched them to all the islands of the sea. Moreover he got
together an hundred ships and filling them with troops, sent them
to sail about in quest of Janshah, while he himself withdrew with
his troops to his capital, where he abode in sore concern. As for
Janshah's mother, when she heard of his loss she buffeted her
face and began the mourning ceremonies for her son making sure
that he was dead. Meanwhile, Janshah and his men ceased not
driving before the wind and those in search of them cruised about
for ten days till, finding no trace they returned and reported
failure to the King. But a stiff gale caught the Prince's craft
which went spooning till they made a second island, where they
landed and walked about. Presently they came upon a spring of
running water in the midst of the island and saw from afar a man
sitting hard by it. So they went up to him and saluted him, and
he returned their salam, speaking in a voice like the
whistle[FN#538] of birds. Whilst Janshah stood marvelling at the
man's speech he looked right and left and suddenly split himself
in twain, and each half went a different way.[FN#539] Then there
came down from the hills a multitude of men of all kinds, beyond
count and reckoning; and they no sooner reached the spring, than
each one divided into two halves and rushed on Janshah and his
Mamelukes to eat them. When the voyagers saw this, they turned
and fled seawards; but the cannibals pursued them and caught and
ate three of the slaves, leaving only three slaves who with
Janshah reached the boat in safety; then launching her made for
the water and sailed nights and days without knowing whither
their ship went. They killed the gazelle, and lived on her flesh,
till the winds drove them to a third island which was full of
trees and waters and flower-gardens and orchards laden with all
fashion of fruits: and streams strayed under the tree shade:
brief, the place was a Garden of Eden. The island pleased the
Prince and he said to his companions, 'Which of you will land and
explore?' Then said one of the slaves, 'That will I do'; but he
replied, 'This thing may not be; you must all land and explore
the place while I abide in the boat.' So he set them ashore,"--
And Shahrazad perceived the dawn of day and ceased to say her
permitted say.

         When it was the Five Hundred and Second Night,

She said, It hath reached me, O auspicious King, that "the Prince
set them ashore, and they searched the island, East and West, but
found no one; then they fared on inland to the heart thereof,
till they came to a Castle compassed about with ramparts of white
marble, within which was a palace of the clearest crystal and,
set in its centre a garden containing all manner fruits beyond
description, both fresh and dry, and flowers of grateful odour
and trees and birds singing upon the boughs. Amiddlemost the
garden was a vast basin of water, and beside it a great open hall
with a raised dais whereon stood a number of stools surrounding a
throne of red gold, studded with all kinds of jewels and
especially rubies and seeing the beauty of the Castle and of the
Garden they entered and explored in all directions, but found no
one there, so after rummaging the Castle they returned to Janshah
and told him what they had seen. When he heard their report, he
cried, 'Needs must I solace myself with a sight of it;' so he
landed and accompanied them to the palace, which he entered
marvelling at the goodliness of the place. They then visited
every part of the gardens and ate of the fruits and continued
walking till it waxed dark, when they returned to the estrade and
sat down, Janshah on the throne in the centre and the three
others on the stools ranged to the right and left. Then the
Prince, there seated, called to mind his separation from his
father's throne-city[FN#540] and country and friends and
kinsfolk; and fell a-weeping and lamenting over their loss whilst
his men wept around him. And as they were thus sorrowing behold,
they heard a mighty clamour, that came from seaward and looking
in the direction of the clamour saw a multitude of apes, as they
were swarming locusts. Now the castle and the island belonged to
these apes, who, finding the strangers' boat moored to the
strand, had scuttled it and after repaired to the palace, where
they came upon Janshah and his men seated." Here the Serpent-
queen again broke off her recital saying, "All this, O Hasib, was
told to Bulukiya by the young man sitting between the two tombs."
Quoth Hasib, "And what did Janshah do with the apes?"; so the
Queen resumed her tale: "He and his men were sore affrighted at
the appearance of the apes, but a company of them came up to the
throne whereon he sat and, kissing the earth before him, stood
awhile in his presence with their paws upon their breasts in
posture of respect. Then another troop brought to the castle
gazelles which they slaughtered and skinned; and roasting pieces
of the flesh till fit for food they laid them on platters of gold
and silver and spreading the table, made signs to Janshah and his
men to eat. The Prince and his followers came down from their
seats and ate, and the apes ate with them, till they were
satisfied, when the apes took away the meat and set on fruits of
which they partook and praised Allah the most Highest. Then
Janshah asked the apes by signs what they were and to whom the
palace belonged, and they answered him by signals, 'Know ye that
this island belonged of yore to our lord Solomon, son of David
(on both of whom be peace!), and he used to come hither once
every year for his solace,'"--And Shahrazad perceived the dawn of
day and ceased saying her permitted say.

         When it was the Five Hundred and Third Night,

She said, It hath reached me, O auspicious King, that when
Janshah asked the apes by signs to whom the palace belonged, they
answered him by signals, "'Of a truth this place belonged of yore
to our lord Solomon, son of David (on both of whom be peace!),
who used to come hither once every year for his solace, and then
wend his ways.' Presently the apes continued, 'And know, O King,
that thou art become our Sultan and we are thy servants; so eat
and drink, and whatso thou ever bid us, that will we do.' So
saying, they severally kissed the earth between the hands of
Janshah and all took their departure. The Prince slept that night
on the throne and his men on the stools about him, and on the
morrow, at daybreak, the four Wazirs or Captains of the apes
presented themselves before him, attended by their troops, who
ranged themselves about him, rank after rank, until the place was
crowded. Then the Wazirs approached and exhorted him by signs to
do justice amongst them and rule them righteously; after which
the apes cried out to one another and went away, all save a small
party which remained in presence to serve him. After awhile,
there came up a company of apes with huge dogs in the semblance
of horses, each wearing about his head a massive chain; and
signed to Janshah and his three followers to mount and go with
them. So they mounted, marvelling at the greatness of the dogs,
and rode forth, attended by the four Wazirs and a host of apes
like swarming locusts, some riding on dogs and others afoot till
they came to the sea-shore. Janshah looked for the boat which
brought him and finding it scuttled turned to the Wazirs and
asked how this had happened to it; whereto they answered, 'Know,
O King, that, when thou camest to our island, we kenned that thou
wouldst be Sultan over us and we feared lest ye all flee from us,
in our absence; and embark in the boat, so we sank it.' When
Janshah heard this, he turned to his Mamelukes and said to them,
'We have no means of escaping from these apes, and we must
patiently await the ordinance of the Almighty.' Then they fared
on inland and ceased not faring till they came to the banks of a
river, on whose other side rose a high mountain, whereon Janshah
saw a multitude of Ghuls. So he turned to the apes and asked
them, 'What are these Ghuls?' and they answered, 'Know, O King,
that these Ghuls are our mortal foes and we come hither to do
battle with them.' Janshah marvelled to see them riding horses,
and was startled at the vastness of their bulk and the
strangeness of their semblance; for some of them had heads like
bulls and others like camels. As soon as the Ghuls espied the
army of the apes, they charged down to the river bank and
standing there, fell to pelting them with stones as big as maces;
and between them there befell a sore fight. Presently, Janshah,
seeing that the Ghuls were getting the better of the apes, cried
out to his men, saying, 'Unease your bows and arrows and shoot at
them your best shafts and keep them off from us.' They did so and
slew of the Ghuls much people, when there fell upon them sore
dismay and they turned to flee; but the apes, seeing Janshah's
prowess, forded the river and headed by their Sultan chased the
Ghuls, killing many of them in the pursuit, till they reached the
high mountain where they disappeared. And while exploring the
said mountain Janshah found a tablet of alabaster, whereon was
written, 'O thou who enterest this land, know that thou wilt
become Sultan over these apes and that from them there is no
escape for thee, except by the passes that run east and west
through the mountains. If thou take the eastern pass, thou wilt
fare through a country swarming with Ghuls and wild beasts,
Marids and Ifrits, and thou wilt come, after three months'
journeying, to the ocean which encompasseth the earth; but, if
thou travel by the western pass, it will bring thee, after four
months' journeying, to the head of the Wady of Emmets.[FN#541]
When thou hast followed the road, that leads through this
mountain, ten days,' "--And Shahrazad perceived the dawn of day
and ceased to say her permitted say.

         When it was the Five Hundred and Fourth Night,

She said, It hath reached me, O auspicious King, that Janshah
read this much upon the tablet and found, at the end of the
inscription, "'Then thou wilt come to a great river, whose
current is so swift that it blindeth the eyes. Now this river
drieth up every Sabbath,[FN#542] and on the opposite bank lies a
city wholly inhabited by Jews, who the faith of Mohammed refuse;
there is not a Moslem among the band nor is there other than this
city in the land. Better therefore lord it over the apes, for so
long as thou shalt tarry amongst them they will be victorious
over the Ghuls. And know also that he who wrote this tablet was
the lord Solomon, son of David (on both be peace!).' When Janshah
read these words, he wept sore and repeated them to his men. Then
they mounted again and, surrounded by the army of the apes who
were rejoicing in their victory, returned to the castle. Here
Janshah abode, Sultaning over them, for a year and a half. And at
the end of this time, he one day commanded the ape-army to mount
and go forth a hunting with him, and they rode out into the woods
and wilds, and fared on from place to place, till they approached
the Wady of Emmets, which Janshah knew by the description of it
upon the alabaster tablet. Here he bade them dismount and they
all abode there, eating and drinking a space of ten days, after
which Janshah took his men apart one night and said, 'I purpose
we flee through the Valley of Emmets and make for the town of the
Jews; it may be Allah will deliver us from these apes and we will
go God's ways.' They replied, 'We hear and we obey:' so he waited
till some little of the night was spent then, donning his armour
and girding his sword and dagger and such like weapons, and his
men doing likewise, they set out and fared on westwards till
morning. When the apes awoke and missed Janshah and his men, they
knew that they had fled. So they mounted and pursued them, some
taking the eastern pass and others that which led to the Wady of
Emmets, nor was it long before the apes came in sight of the
fugitives, as they were about to enter the valley, and hastened
after them. When Janshah and his men saw them, they fled into the
Emmet-valley; but the apes soon overtook them and would have
slain them, when behold, there rose out of the earth a multitude
of ants like swarming locusts, as big as dogs, and charged home
upon the apes. They devoured many of their foes, and these also
slew many of the ants; but help came to the emmets: now an ant
would go up to an ape and smite him and cut him in twain, whilst
ten apes could hardly master one ant and bear him away and tear
him in sunder. The sore battle lasted till the evening but the
emmets were victorious. In the gloaming Janshah and his men took
to flight and fled along the sole of the Wady."--And Shahrazad
perceived the dawn of day and ceased saying her permitted say.

         When it was the Five Hundred and Fifth Night,

She said, It hath reached me, O auspicious King, that "in the
gloaming Janshah and his men took to flight and fled along the
sole of the Wady till the morning. With the break of day, the
apes were up and at them, which when the Prince saw, he shouted
to his men, 'Smite with your swords.' So they bared their blades
and laid on load right and left, till there ran at them an ape,
with tusks like an elephant, and smote one of the Mamelukes and
cut him in sunder. Then the apes redoubled upon Janshah and he
fled with his followers into the lower levels of the valley,
where he saw a vast river and by its side a mighty army of ants.
When the emmets espied Janshah they pushed on and surrounded him,
and one of the slaves fell to smiting them with his sword and
cutting them in twain; whereupon the whole host set upon him and
slew him. At this pass, behold, up came the apes from over the
mountain and fell in numbers upon Janshah; but he tore off his
clothes and, plunging into the river, with his remaining servant,
struck out for the middle of the stream. Presently, he caught
sight of a tree on the other bank; so he swam up to it and laying
hold of one of its branches, hung to it and swung himself ashore,
but as for the last Mameluke the current carried him away and
dashed him to pieces against the mountain. Thereupon Janshah fell
to wringing his clothes and spreading them in the sun to dry,
what while there befell a fierce fight between the apes and the
ants, until the apes gave up the pursuit and returned to their
own land. Meanwhile, Janshah, who abode alone on the river-bank,
could do naught but shed tears till nightfall, when he took
refuge in a cavern and there passed the dark hours, in great fear
and feeling desolate for the loss of his slaves. At daybreak
awaking from his sleep he set out again and fared on nights and
days, eating of the herbs of the earth, till he came to the
mountain which burnt like fire, and thence he made the river
which dried up every Sabbath. Now it was a mighty stream and on
the opposite bank stood a great city, which was the capital of
the Jews mentioned in the tablet. Here he abode till the next
Sabbath, when the river dried up and he walked over to the other
side and entered the Jew city, but saw none in the streets. So he
wandered about till he came to the door of a homestead, which he
opened and entering, espied within the people of the house
sitting in silence and speaking not a syllable. Quoth he, 'I am a
stranger and anhungered;' and they signed to him, as to say, 'Eat
and drink, but speak not.'[FN#543] So he ate and drank and slept
that night and, when morning dawned, the master of the house
greeted him and bade him welcome and asked him, 'Whence comest
thou and whither art thou bound?' At these words Janshah wept
sore and told him all that had befallen him and how his father
was King of Kabul; whereat the Jew marvelled and said, 'Never
heard we of that city, but we have heard from the merchants of
the caravans that in that direction lieth a land called
Al-Yaman.' 'How far is that land from this place?' asked Janshah,
and the Jew answered, 'The Cafilah merchants pretend that it is a
two years and three months' march from their land hither.' Quoth
Janshah, 'And when doth the caravan come?' Quoth the Jew, 'Next
year 'twill come.' "--And Shahrazed perceived the dawn of day and
ceased to say her permitted say.

         When it was the Five Hundred and Sixth Night,

She said, It hath reached me, O auspicious King, that when the
Jew was questioned anent the coming of the caravan, he replied,
"'Next year 'twill come.' At these words the Prince wept sore and
fell a-sorrowing for himself and his Mamelukes; and lamenting his
separation from his mother and father and all which had befallen
him in his wanderings. Then said the Jew, 'O young man, do not
weep, but sojourn with us till the caravan shall come, when we
will send thee with it to thine own country.' So he tarried with
the Jew two whole months and every day he went out walking in the
streets for his solace and diversion. Now it chanced one day,
whilst he paced about the main thoroughfares, as of wont, and was
bending his steps right and left, he heard a crier crying aloud
and saying, 'Who will earn a thousand gold pieces and a slave-
girl of surpassing beauty and loveliness by working for me
between morning and noontide?' But no one answered him and
Janshah said in his mind, 'Were not this work dangerous and
difficult, he would not offer a thousand diners and a fair girl
for half a day's labour.' Then he accosted the crier and said, 'I
will do the work;' so the man carried him to a lofty mansion
where they found one who was a Jew and a merchant, seated on an
ebony chair, to whom quoth the crier, standing respectfully
before him, 'O merchant, I have cried every day these three
months, and none hath answered, save this young man.' Hearing his
speech the Jew welcomed Janshah, led him into a magnificent
sitting-room and signalled to bring food. So the servants spread
the table and set thereon all manner meats, of which the merchant
and Janshah ate, and washed their hands. Then wine was served up
and they drank; after which the Jew rose and bringing Janshah a
purse of a thousand diners and a slave-girl of rare beauty, said
to him, 'Take maid and money to thy hire.' Janshah took them and
seated the girl by his side when the trader resumed, 'To-morrow
to the work!'; and so saying he withdrew and Janshah slept with
the damsel that night. As soon as it was morning, the merchant
bade his slaves clothe him in a costly suit of silk whenas he
came out of the Hammam-Bath. So they did as he bade them and
brought him back to the house, whereupon the merchant called for
harp and lute and wine and they drank and played and made merry
till the half of the night was past, when the Jew retired to his
Harim and Janshah lay with his slave-girl till the dawn. Then he
went to the bath and on his return, the merchant came to him and
said, 'Now I wish thee to do the work for me.' 'I hear and obey,'
replied Janshah. So the merchant bade his slaves bring two she-
mules and set Janshah on one, mounting the other himself. Then
they rode forth from the city and fared on from morn till noon,
when they made a lofty mountain, to whose height was no limit.
Here the Jew dismounted, ordering Janshah to do the same; and
when he obeyed the merchant gave him a knife and a cord, saying,
'I desire that thou slaughter this mule.' So Janshah tucked up
his sleeves and skirts and going up to the mule, bound her legs
with the cord, then threw her and cut her throat; after which he
skinned her and lopped off her head and legs and she became a
mere heap of flesh. Then said the Jew, 'Slit open the mule's
belly and enter it and I will sew it up on thee. There must thou
abide awhile and whatsoever thou seest in her belly, acquaint me
therewith.' So Janshah slit the mule's belly and crept into it,
whereupon the merchant sewed it up on him and withdrew to a
distance,"--And Shahrazad perceived the dawn of day and ceased
saying her permitted say.

        When it was the Five Hundred and Seventh Night,

She said, It hath reached me, O auspicious King, that "the
merchant sewed up the mule's belly on Janshah and, withdrawing to
a distance, hid himself in the skirts of the mountain. After a
while a huge bird swooped down on the dead mule and snatching it
up, flew up with it to the top of the mountain, where it set down
the quarry and would have eaten it; but Janshah, feeling the bird
begin to feed, slit the mule's belly and came forth. When the
bird saw him, it took fright at him and flew right away;
whereupon he stood up and looking right and left, saw nothing but
the carcasses of dead men, mummied by the sun, and exclaimed,
'There is no Majesty and there is no Might save in Allah, the
Glorious, the Great!' Then he looked down the precipice and
espied the merchant standing at the mountain-foot, looking for
him. As soon as the Jew caught sight of him, he called out to
him, 'Throw me down of the stones which are about thee, that I
may direct thee to a way whereby thou mayst descend.' So Janshah
threw him down some two hundred of the stones, which were all
rubies,[FN#544] chrysolites and other gems of price; after which
he called out to him, saying, 'Show me the way down and I will
throw thee as many more.' But the Jew gathered up the stones and,
binding them on the back of the mule, went his way without
answering a word and left Janshah alone on the mountain-top. When
the Prince found himself deserted, he began to weep and implore
help of Heaven, and thus he abode three days; after which he rose
and fared on over the mountainous ground two month's space,
feeding upon hill-herbs; and he ceased not faring till he came to
its skirts and espied afar off a Wady full of fruitful trees and
birds harmonious, singing the praises of Allah, the One, the
Victorious. At this sight he joyed with great joy and stayed not
his steps till, after an hour or so, he came to a ravine in the
rocks, through which the rain torrents fell into the valley. He
made his way down the cleft till he reached the Wady which he had
seen from the mountain-top and walked on therein, gazing right
and left, nor ceased so doing until he came in sight of a great
castle, towering high in air. As he drew near the gates he saw an
old man of comely aspect and face shining with light standing
thereat with a staff of carnelian in his hand, and going up to
him, saluted him. The Shaykh returned his salam and bade him
welcome, saying, 'Sit down, O my son.' So he sat down at the door
of the castle and the old man said to him, 'How camest thou to
this land, untrodden by son of Adam before thee, and whither art
thou bound?' When Janshah heard his words he wept bitterly at the
thought of all the hardships he had suffered and his tears choked
his speech. Quoth the Shaykh, 'O my son, leave weeping; for
indeed thou makest my heart ache.' So saying, he rose and set
somewhat of food before him and said to him, 'Eat.' He ate and
praised Allah Almighty; after which the old man besought him
saying, 'O my son, I would have thee tell me thy tale and
acquaint me with thine adventures.' So Janshah related to him all
that had befallen him, from first to last, whereat the Shaykh
marvelled with exceeding marvel. Then said the Prince, 'Prithee
inform me who is the lord of this valley and to whom doth this
great castle belong?' Answered the old man, 'Know, O my son, this
valley and all that is therein and this castle with all it
containeth belong to the lord Solomon, son of David (on both be
peace!). As for me, my name is Shaykh Nasr,[FN#545] King of the
Birds; for thou must know that the lord Solomon committed this
castle to my charge,'"--And Shahrazad perceived the dawn of day
and ceased to say her permitted say.

         When it was the Five Hundred and Eighth Night,

She said, It hath reached me, O auspicious King, that "Shaykh
Nasr pursued, 'Thou must know that the lord Solomon com misted
this castle to my charge and taught me the language of birds and
made me ruler over all the fowls which be in the world; wherefore
each and every come hither once in the twelvemonth, and I pass
them in review: then they depart; and this is why I dwell here.'
When Janshah heard this, he wept sore and said to the Shaykh, 'O
my father, how shall I do to get back to my native land?' Replied
the old man, 'Know, O my son, that thou art near to the mountain
Kaf, and there is no departing for thee from this place till the
birds come, when I will give thee in charge to one of them, and
he will bear thee to thy native country. Meanwhile tarry with me
here and eat and drink and divert thyself with viewing the
apartments of this castle.' So Janshah abode with Shaykh Nasr,
taking his pleasure in the Wady and eating of its fruits and
laughing and making merry with the old man, and leading a right
joyous life till the day appointed for the birds to pay their
annual visit to the Governor. Thereupon the Shaykh said to him,
'O Janshah, take the keys of the castle and solace thyself with
exploring all its apartments and viewing whatever be therein, but
as regards such a room, beware and again beware of opening its
door; and if thou gainsay me and open it and enter there, through
nevermore shalt thou know fair fortune.' He repeated this charge
again and again with much instance; then he went forth to meet
the birds, which came up, kind by kind, and kissed his hands.
Such was his case; but as regards Janshah, he went round about
the castle, opening the various doors and viewing the apartments
into which they led, till he came to the room which Shaykh Nasr
had warned him not to open or enter. He looked at the door and
its fashion pleased him, for it had on it a padlock of gold, and
he said to himself, 'This room must be goodlier than all the
others; would Heaven I wist what is within it, that Shaykh Nasr
should forbid me to open its door! There is no help but that I
enter and see what is in this apartment; for whatso is decreed
unto the creature perforce he must fulfil.' So he put out his
hand and unlocked the door and entering, found himself before a
great basin; and hard by it stood a little pavilion, builded all
of gold and silver and crystal, with lattice-windows of jacinth.
The floor was paved with green beryl and balas rubies and
emeralds and other jewels, set in the ground-work mosaic-fashion,
and in the midmost of the pavilion was a jetting fountain in a
golden basin, full of water and girt about with figures of beasts
and birds, cunningly wrought of gold and silver and casting water
from their mouths. When the zephyr blew on them, it entered their
ears and therewith the figures sang out with birdlike song, each
in its own tongue. Beside the fountain was a great open saloon
with a high dais whereon stood a vast throne of carnelian, inlaid
with pearls and jewels, over which was spread a tent of green
silk fifty cubits in width and embroidered with gems fit for seal
rings and purfled with precious metals. Within this tent was a
closet containing the carpet of the lord Solomon (on whom be
peace!); and the pavilion was compassed about with a vast garden
full of fruit trees and streams; while near the palace were beds
of roses and basil and eglantine and all manner sweet-smelling
herbs and flowers. And the trees bore on the same boughs fruits
fresh and dry and the branches swayed gracefully to the wooing of
the wind. All this was in that one apartment and Janshah wondered
thereat till he was weary of wonderment; and he set out to solace
himself in the palace and the garden and to divert himself with
the quaint and curious things they contained. And first looking
at the basin he saw that the gravels of its bed were gems and
jewels and noble metals; and many other strange things were in
that apartment."--And Shahrazad perceived the dawn of day and
ceased saying her permitted say.

         When it was the Five Hundred and Ninth Night,

She said, It hath reached me, O auspicious King, that "Janshah
saw many strange things and admirable in that apartment. Then he
entered the pavilion and mounting the throne, fell asleep under
the tent set up thereover. He slept for a time and, presently
awaking, walked forth and sat down on a stool before the door. As
he sat, marvelling at the goodliness of that place, there flew up
from mid sky three birds, in dove-form but big as eagles, and
lighted on the brink of the basin, where they sported awhile.
Then they put off their feathers and became three
maidens,[FN#546] as they were moons, that had not their like in
the whole world. They plunged into the basin and swam about and
disported themselves and laughed, while Janshah marvelled at
their beauty and loveliness and the grace and symmetry of their
shapes. Presently, they came up out of the water and began
walking about and taking their solace in the garden; and Janshah
seeing them land was like to lose his wits. He rose and followed
them, and when he overtook them, he saluted them and they
returned his salam; after which quoth he, 'Who are ye, O
illustrious Princesses, and whence come ye?' Replied the youngest
damsel, 'We are from the invisible world of Almighty Allah and we
come hither to divert ourselves.' He marvelled at their beauty
and said to the youngest, 'Have ruth on me and deign kindness to
me and take pity on my case and on all that hath befallen me in
my life.' Rejoined she, 'Leave this talk and wend thy ways';
whereat the tears streamed from his eyes, and he sighed heavily
and repeated these couplets,

'She shone out in the garden in garments all of green, * With
     open vest and collars and flowing hair beseen:
'What is thy name?' I asked her, and she replied, 'I'm she * Who
     roasts the hearts of lovers on coals of love and teen.'
Of passion and its anguish to her made my moan; * 'Upon a rock,'
     she answered, 'thy plaints are wasted clean.'
'Even if thy heart,' I told her, 'be rock in very deed, * Yet
     hath God made fair water well from the rock, I
     ween.'[FN#547]

When the maidens heard his verses, they laughed and played and
sang and made merry. Then he brought them somewhat of fruit, and
they ate and drank and slept with him till the morning, when they
donned their feather-suits, and resuming dove shape flew off and
went their way. But as he saw them disappearing from sight, his
reason well nigh fled with them, and he gave a great cry and fell
down in a fainting fit and lay a-swooning all that day. While he
was in this case Shaykh Nasr returned from the Parliament of the
Fowls and sought for Janshah, that he might send him with them to
his native land, but found him not and knew that he had entered
the forbidden room. Now he had already said to the birds, 'With
me is a young man, a mere youth, whom destiny brought hither from
a distant land; and I desire of you that ye take him up and carry
him to his own country.' And all answered, 'We hear and we obey.'
So he ceased not searching for Janshah till he came to the
forbidden door and seeing it open he entered and found the Prince
lying a-swoon under a tree. He fetched scented waters and
sprinkled them on his face, whereupon he revived and turned."--
And Shahrazad perceived the dawn of day and ceased to say her
permitted say.

         When it was the Five Hundred and Tenth Night,

She said, It hath reached me, O auspicious King, that "when
Shaykh Nasr saw Janshah lying a-swoon under the tree he fetched
him somewhat of scented waters and sprinkled them on his face.
Thereupon he revived and turned right and left, but seeing none
by him save the Shaykh, sighed heavily and repeated these
couplets,

'Like fullest moon she shines on happiest night, * Soft sided
     fair, with slender shape bedight.
Her eye-babes charm the world with gramarye; * Her lips remind of
     rose and ruby light.
Her jetty locks make night upon her hips; * Ware, lovers, ware ye
     of that curl's despight!
Yea, soft her sides are, but in love her heart * Outhardens
     flint, surpasses syenite:
And bows of eyebrows shower glancey shafts * Despite the distance
     never fail to smite.
Then, ah, her beauty! all the fair it passes; * Nor any rival her
     who see the light.'

When Shaykh Nasr heard these verses, he said, 'O my son, did I
not warn thee not to open that door and enter that room? But now,
O my son, tell me what thou sawest therein and acquaint me with
all that betided thee.' So Janshah related to him all that had
passed between him and the three maidens, and Shaykh Nasr, who
sat listening in silence said, 'Know, O my son, that these three
maidens are of the daughters of the Jann and come hither every
year for a day, to divert themselves and make merry until mid
afternoon, when they return to their own country.' Janshah asked,
'And where is their country?'; and the old man answered, 'By
Allah, O my son, I wot not:' presently adding, 'but now take
heart and put away this love from thee and come with me, that I
may send thee to thine own land with the birds.' When Janshah
heard this, he gave a great cry and fell down in a trance; and
presently he came to himself, and said, 'O my father indeed I
care not to return to my native land: all I want is to foregather
with these maidens and know, O my father, that I will never again
name my people, though I die before thee.' Then he wept and
cried, 'Enough for me that I look upon the face of her I love,
although it be only once in the year!' And he sighed deeply and
repeated these couplets,

'Would Heaven the Phantom[FN#548] spared the friend at night *
     And would this love for man were ever dight!
Were not my heart afire for love of you, * Tears ne'er had
     stained my cheeks nor dimmed my sight.
By night and day, I bid my heart to bear * Its griefs, while
     fires of love my body blight.'

Then he fell at Shaykh Nasr's feet and kissed them and wept sore,
crying, 'Have pity on me, so Allah take pity on thee and aid me
in my strait so Allah aid thee!' Replied the old man, 'By Allah O
my son, I know nothing of these maidens nor where may be their
country; but, O my son, if thy heart be indeed set on one of
them, tarry with me till this time next year for they will
assuredly reappear; and, when the day of their coming draweth
near, hide thyself under a tree in the garden. As soon as they
have alighted and doffed their feather-robes and plunged into the
lake and are swimming about at a distance from their clothes,
seize the vest of her whom thy soul desireth. When they see thee,
they will come a bank and she, whose coat thou hast taken, will
accost thee and say to thee with the sweetest of speech and the
most witching of smiles, 'Give me my dress, O my brother, that I
may don it and veil my nakedness withal.' But if thou yield to
her prayer and give her back the vest thou wilt never win thy
wish: nay, she will don it and fly away to her folk and thou wilt
nevermore see her again Now when thou hast gained the vest, clap
it under thine armpit and hold it fast, till I return from the
Parliament of the Fowls, when I will make accord between thee and
her and send thee back to thy native land, and the maiden with
thee. And this, O my son, is all I can do for thee, nothing
more.' "--And Shahrazad perceived the dawn of day and ceased
saying her permitted say.

        When it was the Five Hundred and Eleventh Night,

She said, It hath reached me, O auspicious King, that "quoth
Shaykh Nasr to Janshah, 'Hold fast the feather-robe of her thy
soul desireth and give it not back to her till I return from the
Parliament of the Fowls. And this, O my son, is all I can do for
thee, nothing more.' When Janshah heard this, his heart was
solaced and he abode with Shaykh Nasr yet another year, counting
the days as they passed until the day of the coming of the birds.
And when at last the appointed time arrived the old man said to
him, 'Do as I enjoined thee and charged thee with the maidens in
the matter of the feather-dress, for I go to meet the birds;' and
Janshah replied, 'I hear and I obey, O my father.' Then the
Shaykh departed whilst the Prince walked into the garden and hid
himself under a tree, where none could see him. Here he abode a
first day and a second and a third, but the maidens came not;
whereat he was sore troubled and wept and sighed from a heart
hard tried; and he ceased not weeping and wailing till he fainted
away. When he came to himself, he fell to looking now at the
basin and now at the welkin, and anon at the earth and anon at
the open country, whilst his heart grieved for stress of
love-longing. As he was in this case, behold, the three doves
appeared in the firmament, eagle-sized as before, and flew till
they reached the garden and lighted down beside the basin. They
turned right and left; but saw no one, man or Jann; so they
doffed their feather-suits and became three maidens. Then they
plunged into the basin and swam about, laughing and frolicking;
and all were mother-naked and fair as bars of virgin silver.
Quoth the eldest, 'O my sister, I fear lest there be some one
lying ambushed for us in the pavilion. Answered the second, 'O
sister, since the days of King Solomon none hath entered the
pavilion, be he man or Jann;' and the youngest added, laughing,
'By Allah, O my sisters, if there be any hidden there, he will
assuredly take none but me.' Then they continued sporting and
laughing and Janshah's heart kept fluttering for stress of
passion: but he hid behind the tree so that he saw without being
seen. Presently they swam out to the middle of the basin leaving
their clothes on the bank. Hereupon he sprang to his feet, and
running like the darting levee to the basin's brink, snatched up
the feather-vest of the youngest damsel, her on whom his heart
was set and whose name was Shamsah the Sun-maiden. At this the
girls turned and seeing him, were affrighted and veiled their
shame from him in the water. Then they swam near the shore and
looking on his favour saw that he was bright faced as the moon on
the night of fullness and asked him, 'Who art thou and how camest
thou hither and why hast thou taken the clothes of the lady
Shamsah?'; and he answered, 'Come hither to me and I will tell
you my tale.' Quoth Shamsah, 'What deed is this, and why hast
thou taken my clothes, rather than those of my sisters?' Quoth
he, 'O light of mine eyes, come forth of the water, and I will
recount thee my case and acquaint thee why I chose thee out.'
Quoth she, 'O my lord and coolth of my eyes and fruit of my
heart, give me my clothes, that I may put them on and cover my
nakedness withal; then will I come forth to thee.' But he
replied, 'O Princess of beautiful ones, how can I give thee back
thy clothes and slay myself for love longing? Verily, I will not
give them to thee, till Shaykh Nasr, the king of the birds, shall
return.' Quoth she, 'If thou wilt not give me my clothes withdraw
a little apart from us, that my sisters may land and dress
themselves and lend me somewhat wherewithal to cover my shame.'
'I hear and obey,' answered he, and walked away from them into
the pavilion, whereupon the three Princesses came out and the two
elder, donning their dress, gave Shamsah somewhat thereof, not
enough to fly withal, and she put it on and came forth of the
water, and stood before him, as she were the rising full moon or
a browsing gazelle. Then Shamsah entered the pavilion, where
Janshah was still sitting on the throne; so she saluted him and
taking seat near him, said, 'O fair of face, thou hast undone
thyself and me; but tell us thy adventures that we may ken how it
is with thee.' At these words he wept till he drenched his dress
with his tears; and when she saw that he was distracted for love
of her, she rose and taking him by the hand, made him sit by her
side and wiped away the drops with her sleeve; and said she, 'O
fair of face, leave this weeping and tell us thy tale.' So he
related to her all that had befallen him and described to her all
he had seen,"--And Shahrazad perceived the dawn of day and ceased
to say her permitted say.

        When it was the Five Hundred and Twelfth Night,

She continued, It hath reached me, O auspicious King, that "the
lady Shamsah said to Janshah, 'Tell us thy tale;' so he related
to her all that had befallen him; and, after she had lent
attentive ear she sighed and said, 'O my lord, since thou art so
fondly in love with me, give me my dress, that I may fly to my
folk, I and my sisters, and tell them what affection thou hast
conceived for me, and after I will come back to thee and carry
thee to thine own country.' When he heard this, he wept sore and
replied, 'Is it lawful to thee before Allah to slay me
wrongfully?' She asked, 'O my lord, why should I do such wrongous
deed?'; and he answered, 'If I give thee thy gear thou wilt fly
away from me, and I shall die forthright.' Princess Shamsah
laughed at this and so did her sisters; then said she to him, 'Be
of good cheer and keep thine eyes cool and clear, for I must
needs marry thee.' So saying, she bent down to him and embraced
him and pressing him to her breast kissed him between the eyes
and on his cheeks. They clipped and clasped each other awhile,
after which they drew apart and sat down on the throne. Then the
eldest Princess went out into the garden and, plucking somewhat
of fruits and flowers, brought them into the pavilion; and they
ate and drank and laughed and sported and made merry. Now Janshah
was singular in beauty and loveliness and slender shape and
symmetry and grace, and the Princess Shamsah said to him, 'O my
beloved, by Allah, I love thee with exceeding love and will never
leave thee!' When he heard her words, his breast broadened and he
laughed for joy till he showed his teeth; and they abode thus
awhile in mirth and gladness and frolic. And when they were at
the height of their pleasure and joyance, behold, Shaykh Nasr
returned from the Parliament of the Fowls and came in to them;
whereupon they all rose to him and saluted him and kissed his
hands. He gave them welcome and bade them be seated. So they sat
down and he said to Princess Shamsah, 'Verily this youth loveth
thee with exceeding love; Allah upon thee, deal kindly with him,
for he is of the great ones of mankind and of the sons of the
kings, and his father ruleth over the land of Kabul and his reign
compasseth a mighty empire.' Quoth she, 'I hear and I obey thy
behest'; and, kissing the Shaykh's hands stood before him in
respect. Quoth he, 'If thou say sooth, swear to me by Allah that
thou wilt never betray him, what while thou abidest in the bonds
of life.' So she swore a great oath that she would never betray
Janshah, but would assuredly marry him, and added, 'Know, O
Shaykh Nasr, that I never will forsake him.' The Shaykh believed
in her oath and said to Janshah, 'Thanks be to Allah, who hath
made you arrive at this understanding!' Hereupon the Prince
rejoiced with exceeding joy, and he and Shamsah abode three
months with Shaykh Nasr, feasting and toying and making merry."--
And Shahrazad perceived the dawn of day and ceased saying her
permitted say.

       When it was the Five Hundred and Thirteenth Night,

She said, It hath reached me, O auspicious King, that, "Janshah
and the lady Shamsah abode three months with Shaykh Nasr,
feasting and toying and making merry. And at the end of that time
she said to Janshah, 'I wish to go with thee to thy mother land,
where thou shalt marry me and we will abide there.' 'To hear is
to obey,' answered he and took counsel with Shaykh Nasr who said
to him, 'Go thou home, I commend her to thy care.' Then said she,
'O Shaykh Nasr, bid him render me my feather-suit.' So the Shaykh
bade Janshah give it to her, and he went straightways into the
pavilion and brought it out for her. There upon she donned it and
said to him, 'Mount my back and shut thine eyes and stop thine
ears, so thou mayst not hear the roar of the revolving sphere;
and keep fast hold of my feathers, lest thou fall off.' He did as
she bade him and, as she stretched her wings to fly, Shaykh Nasr
said, 'Wait a while till I describe to thee the land Kabul, lest
you twain miss your way.' So she delayed till he had said his say
and had bidden them farewell, commending the Prince to her care.
She took leave of her sisters and bade them return to her folk
and tell them what had befallen her with Janshah; then, rising
into the air without stay or delay she flew off, like the wafts
of the wind or the ramping leven. Her sisters also took flight
and returning home delivered her message to their people. And she
stayed not her course from the forenoon till the hour of mid-
afternoon prayer (Janshah being still on her back), when she
espied afar off a Wady abounding in trees and streams and she
said to Janshah, 'I am thinking to alight in this valley, that we
may solace ourselves amongst its trees and herbage and here rest
for the night.' Quoth he, "Do what seemeth meet to thee!' So she
swooped down from the lift and alighted in the Wady, when Janshah
dismounted and kissing her between the eyes,[FN#549] sat with her
awhile on the bank of a river there; then they rose and wandered
about the valley, taking their pleasure therein and eating of the
fruits of the trees, until nightfall, when they lay down under a
tree and slept till the morning dawned. As soon as it was day,
the Princess arose and, bidding Janshah mount, flew on with him
till noon, when she perceived by the appearance of the buildings
which Shaykh Nasr had described to her, that they were nearing
the city Kabul. So she swooped down from the welkin and alighted
in a wide plain, a blooming champaign, wherein were gazelles
straying and springs playing and rivers flowing and ripe fruits
growing. So Janshah dismounted and kissed her between the eyes;
and she asked him, 'O my beloved and coolth of mine eyes, knowest
thou how many days' journey we have come since yesterday?'; and
he answered, 'No,' when she said, 'We have come thirty months'
journey.' Quoth he, 'Praised be Allah for safety!' Then they sat
down side by side and ate and drank and toyed and laughed. And
whilst they were thus pleasantly engaged, behold, there came up
to them two of the King's Mamelukes of those who had been of the
Prince's company, one of them was he whom he had left with the
horses, when he embarked in the fishing-boat and the other had
been of his escort in the chase. As soon as they saw Janshah,
both knew him and saluted him; then said they, 'With thy leave,
we will go to thy sire and bear him the glad tidings of thy
coming.' Replied the Prince, 'Go ye to my father and acquaint him
with my case, and fetch us tents, for we will tarry here seven
days to rest ourselves till he make ready his retinue to meet us,
that we may enter in stateliest state.'"--And Shahrazad perceived
the dawn of day and ceased to say her permitted say.

       When it was the Five Hundred and Fourteenth Night,

She continued, It hath reached me, O auspicious King, that
"Janshah said to the two Mamelukes, 'Go ye to my sire and
acquaint him with my case and fetch us tents, for we will abide
here seven days to rest ourselves, till he make ready his retinue
to meet us that we may enter in the stateliest state.' So the
officers hastened back to King Teghmus and said to him, 'Good
news, O King of the age!' Asked he, 'What good tidings bring ye:
is my son Janshah come back?'; and they answered, 'Yes, thy son
Janshah hath returned from his strangerhood and is now near at
hand in the Kirání mead.' Now when the King heard this, he joyed
with great joy and fell down in a swoon for excess of gladness;
then, coming to himself, he bade his Wazir give each of the
Mamelukes a splendid suit of honour and a sum of money. The
minister replied, 'I hear and obey,' and forthright did his
bidding and said to them, 'Take this in turn for the good tidings
ye bring, whether ye lie or say sooth.' They replied, 'Indeed we
lie not, for but now we sat with him and saluted him and kissed
his hands and he bade us fetch him tents, for that he would
sojourn in the meadow seven days, till such time as the Wazirs
and Emirs and Grandees should come out to meet him.' Quoth the
King, 'How is it with my son?' and quoth they, 'He hath with him
a Houri, as he had brought her out of Paradise.' At this, King
Teghmus bade beat the kettledrums and sound the trumpets for
gladness, and despatched messengers to announce the good news to
Janshah's mother and to the wives of the Emirs and Wazirs and
Lords of the realm: so the criers spread themselves about the
city and acquainted the people with the coming of Prince Janshah.
Then the King made ready, and, setting out for the Kirani meadow
with his horsemen and footmen, came upon Janshah who was sitting
at rest with the lady Shamsah beside him and, behold, all
suddenly drew in sight. The Prince rose to his feet and walked
forward to meet them; and the troops knew him and dismounted, to
salute him and kiss his hands: after which he set out preceded by
the men in single file till he came to his sire, who, at sight of
his son threw himself from his horse's back and clasped him to
his bosom and wept flooding tears of joy. Then they took horse
again with the retinue riding to the right and left and fared
forward till they came to the river banks; when the troops
alighted and pitched their tents and pavilions and standards to
the blare of trump and the piping of fife and the dub-a-dub of
drum and tom-tom. Moreover the King bade the tent pitchers set up
a pavilion of red silk for the Princess Shamsah, who put off her
scanty raiment of feathers for fine robes and, entering the
pavilion, there took seat. And as she sat in her beauty, behold,
the King and his son Janshah came in to her, and when she saw
Teghmus, she rose and kissed the ground before him. The King sat
down and seating Janshah on his right hand and Princess Shamsah
on his left, bade her welcome and said to his son, 'Tell me all
that hath befallen thee in this thy long strangerhood.' So
Janshah related to him the whole of his adventures from first to
last, whereat he marvelled with exceeding marvel and turning to
the Princess, said, 'Laud to Allah for that He hath caused thee
to reunite me with my son! Verily this is of His exceeding
bounty!'"[FN#550]--And Shahrazad perceived the dawn of day and
ceased saying her permitted say.

       When it was the Five Hundred and Fifteenth Night,

She pursued, It hath reached me, O auspicious King, that "King
Teghmus said to the lady Shamsah, 'Laud to Allah for that He hath
caused thee to reunite me with my son! Verily this is of His
exceeding bounty.' And now I would have thee ask of me what thou
wilt, that I may do it in thine honour.' Quoth she, 'I ask of
thee that thou build me a palace in the midst of a flower garden,
with water running under it.' And the King answered, 'I hear and
obey.' And behold, up came Janshah's mother, attended by all the
wives of the Wazirs and Emirs and nobles and city notables. When
her son had sight of her, he rose and leaving the tent, went
forth to meet her and they embraced a long while, whilst the
Queen wept for excess of joy and with tears trickling from her
eyes repeated the following verses,

'Joy so o'ercometh me, for stress of joy * In that which
     gladdeneth me I fain shed tears:
Tears are become your nature, O my eyes, * Who weep for joyance
     as for griefs and fears.'

And they complained to each other of all their hearts had
suffered from the long separation. Then the King departed to his
pavilion and Janshah carried his mother to his own tent, where
they sat talking till there came up some of the lady Shamsah's
attendants who said, The Princess is now walking hither in order
to salute thee. When the Queen heard this, she rose and going to
meet Shamsah, saluted her and seated her awhile by her side.
Presently the Queen and her retinue of noble women, the spouses
of the Emirs and Grandees, returned with Princess Shamsah to the
tent occupied by her daughter-in-law and sat there. Meanwhile,
King Teghmus gave great largesse to his levies and liege and
rejoiced in his son with exceeding joy, and they tarried there
ten days, feasting and merry making and living a most joyous
life. At the end of this time, the King commanded a march and
they all returned to the capital, so he took horse surrounded by
all the troops with the Wazirs and Chamberlains to his right and
left nor ceased they faring till they entered the city, which was
decorated after the goodliest fashion; for the folk had adorned
the houses with precious stuffs and jewellery and spread costly
bro cedes under the hoofs of the horses. The drums beat for glad
tidings and the Grandees of the kingdom rejoiced and brought rich
gifts and the lookers-on were filled with amazement. Furthermore,
they fed the mendicants and Fakirs and held high festival for the
space of ten days, and the lady Shamsah joyed with exceeding joy
whenas she saw this. Then King Teghmus summoned architects and
builders and men of art and bade them build a palace in that
garden. So they straightway proceeded to do his bidding; and,
when Janshah knew of his sire's command he caused the artificers
to fetch a block of white marble and carve it and hollow it in
the semblance of a chest; which being done he took the feather-
vest of Princess Shamsah wherewith she had flown with him through
the air: then, sealing the cover with melted lead, he ordered
them to bury the box in the foundations and build over it the
arches whereon the palace was to rest. They did as he bade them,
nor was it long before the palace was finished: then they
furnished it and it was a magnificent edifice, standing in the
midst of the garden, with streams flowing under its
walls.[FN#551] Upon this the King caused Janshah's wedding to be
celebrated with the greatest splendour and they brought the bride
to the castle in state procession and went their ways. When the
lady Shamsah entered, she smelt the scent of her feather-gear."--
And Shahrazad perceived the dawn of day and ceased to say her
permitted say.

       When it was the Five Hundred and Sixteenth Night,

She said, It hath reached me, O auspicious King, that "when the
lady Shamsah entered the new palace, she smelt the scent of her
flying feather-gear and knew where it was and determined to take
it. So she waited till midnight, when Janshah was drowned in
sleep; then she rose and going straight to the place where the
marble coffer was buried under the arches she hollowed the ground
alongside till she came upon it; when she removed the lead where
with it was soldered and, taking out the feather-suit, put it on.
Then she flew high in air and perching on the pinnacle of the
palace, cried out to those who were therein, saying, 'I pray you
fetch me Janshah, that I may bid him farewell.' So they told him
and he came out and, seeing her on the terrace roof of the
palace, clad in her feather-raiment, asked her, 'Why hast thou
done this deed?'; and she answered 'O my beloved and coolth of
mine eyes and fruit of my heart, by Allah, I love thee passing
dear and I rejoice with exceeding joy in that I have restored
thee to thy friends and country and thou hast seen thy mother and
father. And now, if thou love me as I love thee, come to me at
Takni, the Castle of Jewels.' So saying, she flew away forthright
to find her family and friends, and Janshah fell down fainting,
being well-nigh dead for despair. They carried the news to King
Teghmus, who mounted at once and riding to the palace, found his
son lying senseless on the ground; whereat he wept knowing that
the swoon was caused by the loss of his love, and sprinkled rose-
water on his face.[FN#552] When the Prince came to himself and
saw his sire sitting at his head, he wept at the thought of
losing his wife and the King asked what had befallen him. So he
replied, 'Know, O my father, that the lady Shamsah is of the
daughters of the Jann and she hath done such and such' (telling
him all that had happened); and the King said, 'O my son, be not
troubled and thus concerned, for I will assemble all the
merchants and wayfarers in the land and enquire of them anent
that castle. If we can find out where it is, we will journey
thither and demand the Princess Shamsah of her people, and we
hope in Allah the Almighty that He will give her back to thee and
thou shalt consummate thy marriage.' Then he went out and,
calling his four Wazirs without stay or delay, bade them assemble
all the merchants and voyagers in the city and question them of
Takni, the Castle of Jewels, adding, 'Whoso knoweth it and can
guide us thither, I will surely give him fifty thousand gold
pieces.' The Wazirs accordingly went forth at once and did as the
King bade them, but neither trader nor traveller could give them
news of Takni, the Castle of Jewels; so they returned and told
the King. Thereupon he bade bring beautiful slave-girls and
concubines and singers and players upon instruments of music,
whose like are not found but with the Kings: and sent them to
Janshah, so haply they might divert him from the love of the lady
Shamsah. Moreover, he despatched couriers and spies to all the
lands and islands and climes, to enquire for Takni, the Castle of
Jewels, and they made quest for it two months long, but none
could give them news thereof. So they returned and told the King,
whereupon he wept bitter tears and going in to his son found
Janshah sitting amidst the concubines and singers and players on
harp and zither and so forth, not one of whom could console him
for the lady Shamsah. Quoth Teghmus, O my son, I can find none
who knoweth this Castle of Jewels; but I will bring thee a fairer
one than she.' When Janshah heard this his eyes ran over with
tears and he recited these two couplets,

'Patience hath fled, but passion fareth not; * And all my frame
     with pine is fever-hot:
When will the days my lot with Shamsah join? * Lo, all my bones
     with passion-lowe go rot!'

Now there was a deadly feud between King Teghmus and a certain
King of Hind, by name Kafíd, who had great plenty of troops and
warriors and champions; and under his hand were a thousand
puissant chieftains, each ruling over a thousand tribes whereof
every one could muster four thousand cavaliers. He reigned over a
thousand cities each guarded by a thousand forts and he had four
Wazirs and under him ruled Emirs, Princes and Sovereigns; and
indeed he was a King of great might and prowess whose armies
filled the whole earth. Now King Teghmus had made war upon him
and ravaged his reign and slain his men and of his treasures had
made gain. But when it came to King Kafid's knowledge that King
Teghmus was occupied with the love of his son, so that he
neglected the affairs of the state and his troops were grown few
and weak by reason of his care and concern for his son's state,
he summoned his Wazirs and Emirs and said to them, 'Ye all know
that whilom King Teghmus invaded our dominions and plundered our
possessions and slew my father and brethren, nor indeed is there
one of you, but he hath harried his lands and carried off his
goods and made prize of his wives and slain some kinsmen of his.
Now I have heard this day that he is absorbed in the love of his
son Janshah, and that his troops are grown few and weak; and this
is the time to take our blood revenge on him. So make ready for
the march and don ye your harness of battle; and let nothing stay
or delay you, and we will go to him and fall upon him and slay
him and his son, and possess ourselves of his reign.'"--And
Shahrazad perceived the dawn of day and ceased saying her
permitted say.

      When it was the Five Hundred and Seventeenth Night,

She continued, It hath reached me, O auspicious King, that
"Kafid, King of Hind, commanded his troops and armies to mount
and make for the dominions of King Teghmus, saying, 'Get ye ready
for the march and don ye your harness of war; and let nothing
stay or delay you; so we will go to him and fall upon him and
slay him and his son and possess ourselves of his reign.' They
all answered with one voice, saying, 'We hear and obey,' and fell
at once to equipping themselves and levying troops; and they
ceased not their preparations for three months and, when all was
in readiness, they beat the drums and sounded the trumps and flew
the flags and banners: then King Kafid set out at the head of his
host and they fared on till they reached the frontiers of the
land of Kabul, the dominions of King Teghmus, where they began to
harry the land and do havoc among the folk, slaughtering the old
and taking the young prisoners. When the news reached King
Teghmus, he was wroth with exceeding wrath and assembling his
Grandees and officers of state, said to them 'Know that Kafid
hath come to our land and hath entered the realm we command and
is resolved to fight us hand to hand, and he leadeth troops and
champions and warriors, whose number none knoweth save Allah
Almighty; what deme deem ye?' Replied they, 'O King of the age,
let us go out to him and give him battle and drive him forth of
our country; and thus deem we.' So he bade them prepare for
battle and brought forth to them hauberks and cuirasses and
helmets and swords and all manner of warlike gear, such as lay
low warriors and do to death the champions of mankind. So the
troops and braves and champions flocked together and they set up
the standards and beat the drums and sounded the trumpets and
clashed the cymbals and piped on the pipes; and King Teghmus
marched out at the head of his army, to meet the hosts of Hind.
And when he drew near the foe, he called a halt, and encamping
with his host in the Zahrán Valley,[FN#553] hard by the frontier
of Kabul despatched to King Kafid by messenger the following
letter: 'Know that what thou hast done is of the doings of the
villain rabble and wert thou indeed a King, the son of a King,
thou hadst not done thus, nor hadst thou invaded my kingdom and
slain my subjects and plundered their property and wrought
upright upon them. Knowest thou not that all this is the fashion
of a tyrant! Verily, had I known that thou durst harry my
dominions, I had come to thee before thy coming and had prevented
thee this long while since. Yet, even now, if thou wilt retire
and leave mischief between us and thee, well and good; but if
thou return not, meet me in the listed field and measure thyself
with me in cut and thrust.' Lastly he sealed his letter and
committed to an officer of his army and sent with him spies to
spy him out news. The messenger fared forth with the missive and,
drawing near the enemy's camp, he descried a multitude of tents
of silk and satin, with pennons of blue sendal, and amongst them
a great pavilion of red satin, surrounded by a host of guards. He
ceased not to advance till he made this tent and found on asking
that it was that of King Kafid, whom he saw seated on a chair set
with jewels, in the midst of his Wazirs and Emirs and Grandees.
So he brought out the letter and straightway there came up to him
a company of guards, who took it from him and carried it to the
King; and Kafid read it and wrote a reply to this purport: 'After
the usual invocations, We let King Teghmus know that we mean to
take our blood-revenge on thee and wash out our stain and waste
thy reign and rend the curtain in twain and slay the old men and
enslave the young men. But to-morrow, come thou forth to combat
in the open plain, and to show thee thrust and fight will I
deign.' Then he sealed the letter and delivered it to the
messenger, who carried it to King Teghmus."--And Shahrazad
perceived the dawn of day and ceased to say her permitted say.

       When it was the Five Hundred and Eighteenth Night,

She said, It hath reached me, O auspicious King, that "King Kafid
delivered the answering letter to the messenger who carried it to
King Teghmus and delivered it, after kissing the ground between
his hands. Then he reported all that he had seen, saying, 'O King
of the age, I espied warriors and horsemen and footmen beyond
count nor can I assist thee to the amount.' When Teghmus read the
reply and comprehended its contents, he was with furious rage
enraged and bade his Wazir Ayn Zar take horse and fall upon the
army of Kafid with a thousand cavaliers, in the middle watch of
the night when they would easily ride home and slay all before
them. Ayn Zar replied, 'I hear and I obey,' and at once went
forth to do his bidding. Now King Kafid had a Wazir,
Ghatrafán[FN#554] by name, whom he bade take five thousand horse
and attack the host of King Teghmus in like manner. So Ghatrafan
did his bidding and set out on his enterprise marching till
midnight. Thus the two parties met halfway and the Wazir
Ghatrafan fell upon the Wazir, Ayn Zar. Then man cried out
against man and there befell sore battle between them till break
of day, when Kafid's men were routed and fled back to their King
in confusion. As Kafid saw this, he was wroth beyond measure and
said to the fugitives, 'Woe to you! What hath befallen you, that
ye have lost your captains?' and they replied, 'O King of the
age, as the Wazir Ghatrafan rode forth to fall upon King Teghmus,
there appeared to us halfway and when night was half over, the
Wazir, Ayn Zar, with cavaliers and champions, and we met on the
slopes of Wady Zahran; but ere we were where we found ourselves
in the enemy's midst, eye meeting eye; and we fought a fierce
fight with them from midnight till morning, many on either side
being slain. Then the Wazir and his men fell to shouting and
smiting the elephants on the face till they took fright at their
furious blows, and turning tail to flee, trampled down the
horsemen, whilst none could see other for the clouds of dust. The
blood ran like a rain torrent and had we not fled, we had all
been cut off to the last man.' When King Kafid heard this, he
exclaimed, 'May the sun not bless you and may he be wroth with
you and sore be his wrath!' Meanwhile Ayn Zar, the Wazir,
returned to King Teghmus and told him what had happened. The King
gave him joy of his safety and rejoiced greatly and bade beat the
drums and sound the trumpets, in honour of the victory; after
which he called the roll of his troops and behold, two hundred of
his stoutest champions had fallen. Then King Kafid marched his
army into the field and drew them out ordered for battle in
fifteen lines of ten thousand horses each, under the command of
three hundred captains, mounted on elephants and chosen from
amongst the doughtiest of his warriors and his champions. So he
set up his standards and banners and beat the drums and blew the
trumpets whilst the braves sallied forth, offering battle. As for
King Teghmus, he drew out his troops line after line and lo!
there were ten of ten thousand horses each, and with him were an
hundred champions, riding on his right hand and on his left. Then
fared forward to the fight each renowned knight, and the hosts
clashed together in their might, whilst the earth for all its
wideness was straitened because of the multitude of the cavaliers
and ears were deafened by drums and cymbals beating and pipes and
hautboys sounding and trumpets blaring and by the thunder of
horse-tramp and the shouting of men. The dust arched in canopy
over their heads and they fought a sore fight from the first of
the day till the fall of darkness, when they separated and each
army drew off to its own camp."--And Shahrazad perceived the dawn
of day and ceased saying her permitted say.

       When it was the Five Hundred and Nineteenth Night,

She said, It hath reached me, O auspicious King, that "each army
drew off to its own camp. Then King Kafid called the roll of his
troops and, finding that he had lost five thousand men, raged
with great rage; and King Teghmus mustered his men and seeing
that of them were slain three thousand riders, the bravest of his
braves, was wroth with exceeding wrath. On the morrow King Kafid
again pushed into the plain and did duty as before, while each
man strove his best to snatch victory for himself; and Kafid
cried out to his men, saying, 'Is there any of you will sally
forth into the field and open us the chapter of fray and fight?'
And behold came out from the ranks a warrior named Barkayk, a
mighty man of war who, when he reached the King, alighted from
his elephant and kissing the earth before him, sought of him
leave to challenge the foe to combat singular. Then he mounted
his elephant and driving into mid-field, cried out, 'Who is for
duello, who is for derring do, who is for knightly devoir?' When
King Teghmus heard this, he said to his troops, 'Which of you
will do single battle with this sworder?' And behold, a cavalier
came out from the ranks, mounted on a charger, mighty of make,
and driving up to the King kissed the earth before him and craved
his permission to engage Barkayk. Then he mounted again and
charged at Barkayk, who said to him, 'Who art thou and what art
thou called, that thou makest mock of me by coming out against me
and challenging me, alone?' 'My name is Ghazanfar[FN#555] son of
Kamkhíl,' replied the Kabul champion; and the other, 'I have
heard tell of thee in my own country; so up and do battle between
the ranks of the braves!' Hearing these words Ghazanfar drew a
mace of iron from under his thigh and Barkayk took his good sword
in hand, and they laid on load till Barkayk smote Ghazanfar on
the head with his blade, but the morion turned the blow and no
hurt befell him therefrom; whereupon Ghazanfar, in his turn,
dealt Barkayk so terrible a stroke on the head with his mace,
that he levelled him down to his elephant's back and slew him.
With this out sallied another and crying to Ghazanfar, 'Who be
thou that thou shouldst slay my brother?'; hurled a javelin at
him with such force that it pierced his thigh and nailed his coat
of mail to his flesh. Then Ghazanfar, feeling his hurt, hent his
sword in hand and smote at Barkayk's brother and cut him in
sunder, and he fell to the earth, wallowing in his life blood,
whilst the challenger of Kabul galloped back to King Teghmus. Now
when Kafid saw the death of his champions, he cried out to his
troops, saying, 'Down with you to the plain and strike with might
and main!' as also did King Teghmus, and the two armies fought
the fiercest of fights. Horse neighed against horse and man cried
out upon man and brands were bared, whilst the drums beat and the
trumpets blared; and horseman charged upon horseman and every
brave of renown pushed forward, whilst the faint of heart fled
from the lunge of lance and men heard nought but slogan-cry and
the clash and clang of armoury. Slain were the warriors that were
slain[FN#556] and they stayed not from the mellay till the
decline of the sun in the heavenly dome, when the Kings drew off
their armies and returned each to its own camp.[FN#557] Then King
Teghmus took tally of his men and found that he had lost five
thousand, and four standards had been broken to bits, whereat he
was sore an-angered; whilst King Kafid in like manner counted his
troops and found that he had lost six hundred, the bravest of his
braves, and nine standards were wanting to the full tale. The two
armies ceased joining battle and rested on their arms three days'
space, after which Kafid wrote a letter and sent it by messenger
to a King called Fakun al-Kalb (with whom he claimed kinship by
the spindle side): and this kinsman forthwith mustered his men
and marched to meet the King of Hind."--And Shahrazad perceived
the dawn of day and ceased to say her permitted say.

       When it was the Five Hundred and Twentieth Night,

She said, It hath reached me, O auspicious King, that "King Fakun
mustered his men and marched to meet the King of Hind: and
whileas King Teghmus was sitting at his pleasance, there came one
in to him and said, 'I see from afar a cloud of dust spireing
high in air and overspreading the lift.' So he commanded a
company to fare forth and learn the meaning of this; and, crying,
'To hear is to obey,' they sallied out and presently returned and
said to him, 'O King, when we drew near the cloud of dust, the
wind rent it and it lifted and showed seven standards and under
each standard three thousand horse, making for King Kafid's
camp.' Then King Fakun joined himself to the King of Hind and
saluting him, asked, 'How is it with thee, and what be this war
in which thou arrest?'; and Kafid answered, 'Knowest thou not
that King Teghmus is my enemy and the murtherer of my father and
brothers? Wherefore I am come forth to do battle with him and
take my brood wreak on him.' Quoth Fakun, 'The blessing of the
sun be upon thee!'; and the King of Hind carried King Fakun
al-Kalb to his tent and rejoiced in him with exceeding joy. Such
was the case of the two hostile Kings; but as regards King
Janshah, he abode two months shut up in his palace, without
seeing his father or allowing one of the damsels in his service
to come in to him; at the end of which time he grew troubled and
restless and said to his attendants, 'What aileth my father that
he cometh not to visit me?' They told him that he had gone forth
to do battle with King Kafid, whereupon quoth Janshah, 'Bring me
my steed, that I may go to my sire.' They replied, 'We hear and
obey,' and brought his horse; but he said in himself, 'I am taken
up with the thought of myself and my love and I deem well to
mount and ride for the city of the Jews, where haply Allah shall
grant me the boon to meet the merchant who hired me for the ruby
business and may be he will deal with me as he dealt before, for
none knoweth whence good cometh.' So he took with him a thousand
horse and set out, the folk saying, 'At last Janshah hath fared
forth to join his father in the field, and to fight by his side;'
and they stinted not pushing on till dusk, when they halted for
the night in a vast meadow. As soon as he knew that all his men
were asleep, the Prince rose privily and girding his waist,
mounted his horse and rode away intending to make Baghdad,
because he had heard from the Jews that a caravan came thence to
their city once in every two years and he made up his mind to
journey thither with the next cafilah. When his men awoke and
missed the Prince and his horse, they mounted and sought him
right and left but, finding no trace of him, rejoined his father
and told him what his son had done; whereat he was wroth beyond
measure and cast the crown from his head, whilst the sparks were
like to fly from his mouth, and he said 'There is no Majesty and
there is no Might but in Allah! Verily I have lost my son, and
the enemy is still before me.' But his Wazirs and vassals said to
him, 'Patience, O King of the age! Patience bringeth weal in
wake.' Meanwhile Janshah, parted from his lover and pained for
his father, was in sore sorrow and dismay, with heart seared and
eyes tear-bleared and unable to sleep night or day. But when his
father heard the loss his host had endured, he declined battle,
and fled before King Kafid, and retiring to his city, closed the
gates and strengthened the walls. Thereupon King Kafid followed
him and sat down before the town; offering battle seven nights
and eight days, after which he withdrew to his tents, to tend his
wounded while the citizens defended themselves as they best
could, fortifying the place and setting up mangonels and other
engines on the walls. Such was the condition of the two Kings,
and war raged between them for a space of seven years."--And
Shahrazad perceived the dawn of day and ceased saying her
permitted say.

      When it was the Five Hundred and Twenty-first Night,

She said, It hath reached me, O auspicious King, that "Kings
Teghmus and Kafid continued in this condition for seven years;
but, as regards Janshah, he rode through wild and wold and when
ever he came to a town he asked anent Takni, the Castle of
Jewels, but none knew of it and all answered, 'Of a truth we
never heard of such place, not even by name.' At last he happened
to enquire concerning the city of the Jews from a merchant who
told him that it was situated in the extreme Orient, adding, 'A
caravan will start this very month for the city of Mizrakán in
Hind; whither do thou accompany us and we will fare on to
Khorasan and thence to the city of Shima'ún and Khwárazm, from
which latter place the City of the Jews is distant a year and
three months' journey.' So Janshah waited till the departure of
the caravan, when he joined himself thereto and journeyed, till
he reached the city of Mizrakan whence, after vainly asking for
Takni, the Castle of Jewels, he set out and enduring on the way
great hardships and perils galore and the extreme of hunger and
thirst, he arrived at the town of Shima'un. Here he made enquiry
for the City of the Jews, and they directed him to the road
thither. So he fared forth and journeyed days and nights till he
came to the place where he had given the apes the slip, and
continued his journey thence to the river, on the opposite bank
of which stood the City of the Jews. He sat down on the shore and
waited till the Sabbath came round and the river dried up by
decree of Allah Almighty, when he crossed over to the opposite
bank and, entering the city, betook himself to the house wherein
he had lodged on his former journey. The Jew and his family
saluted him and rejoiced in his return and, setting meat and
drink before him, asked, 'Where hast thou been during thine
absence?'; and he answered, 'In the kingdom of Almighty
Allah!'[FN#558] He lay with them that night and on the morrow he
went out to solace himself with a walk about the city and
presently heard a crier crying aloud and saying, 'O folk, who
will earn a thousand gold pieces and a fair slave-girl and do
half a day's work for us?' So Janshah went up to him and said, 'I
will do this work.'[FN#559] Quoth the crier, 'Follow me,' and
carrying him to the house of the Jew merchant, where he had been
afore time, said, 'This young man will do thy need.' The merchant
not recognising him gave him welcome and carried him into the
Harim, where he set meat and drink before him, and he ate and
drank. Then he brought him the money and formally made over to
him the handsome slave-girl with whom he lay that night. As soon
as morning dawned, he took the diners and the damsel and,
committing them to his Jew host with whom he had lodged afore
time, returned to the merchant, who mounted and rode out with
him, till they came to the foot of the tall and towering
mountain, where the merchant, bringing out a knife and cords,
said to Janshah, 'Throw the mare.' So he threw her and bound her
four legs with the cords and slaughtered her and cut off her head
and four limbs and slit her belly, as ordered by the Jew;
whereupon quoth he, 'Enter her belly, till I sew it up on thee;
and whatsoever thou seest therein, tell me of it, for this is the
work whose wage thou hast taken.' So Janshah entered the mare's
belly and the merchant sewed it up on him; then, withdrawing to a
fair distance, hid himself. And after an hour a great bird
swooped down from the lift and, snatching up the carcass in his
pounces soared high toward the sky. Then he perched upon the
mountain peak and would have eaten the prey, but Janshah sensing
his intent took out his knife and slit the mare's belly and came
forth. The bird was scared at his sight and flew away, and
Janshah went up to a place whence he could see below, and looking
down, espied the merchant standing at the foot of the mountain,
as he were a sparrow. So he cried out to him, 'What is thy will,
O merchant?' Replied the Jew, 'Throw me down of the stones that
lie about thee, that I may direct thee in the way down.' Quoth
Janshah, 'Thou art he who didst with me thus and thus five years
ago, and through thee I suffered hunger and thirst and sore toil
and much trouble; and now thou hast brought me hither once more
and thinkest to destroy me. By Allah, I will not throw thee
aught!' So saying, he turned from him and set out for where lived
Shaykh Nasr, the King of the Birds."--And Shahrazad perceived the
dawn of day and ceased to say her permitted say.

     When it was the Five Hundred and Twenty-second Night,

She said, It hath reached me, O auspicious King, that "Janshah
took the way for where lived Shaykh Nasr, the King of the Birds.
And he ceased not faring on many days and nights, tearful-eyed
and heavy-hearted; eating, when he was anhungered, of the growth
of the ground and drinking, when he thirsted, of its streams,
till he came in sight of the Castle of the lord Solomon and saw
Shaykh Nasr sitting at the gate. So he hastened up to him and
kissed his hands; and the Shaykh saluted him and bade him welcome
and said to him, 'O my son, what aileth thee that thou returnest
to this place, after I sent thee home with the Princess Shamsah,
cool of eyes and broad of breast?' Janshah wept and told him all
that had befallen him and how she had flown away from him,
saying, 'An thou love me, come to me in Takni, the Castle of
Jewels;' at which the old man marvelled and said, 'By Allah, O my
son, I know it not, nor, by the virtue of our lord Solomon, have
I ever in my life heard its name!' Quoth Janshah, 'What shall I
do? I am dying of love and longing.' Quoth Shaykh Nasr, 'Take
patience until the coming of the birds, when we will enquire at
them of Takni, the Castle of Jewels; haply one of them shall wot
thereof.' So Janshah's heart was comforted and, entering the
Palace, he went straight to the chamber which gave upon the Lake
in which he had seen the three maidens. After this he abode with
Shaykh Nasr for a while and, one day as he was sitting with him,
the Shaykh said, 'O my son, rejoice for the time of the birds'
coming draweth nigh.' Janshah gladdened to hear the news; and
after a few days the birds began to come and Shaykh Nasr said to
him, 'O my son, learn these names[FN#560] and address thyself
with me to meet the birds.' Presently, the fowls came flying up
and saluted Shaykh Nasr, kind after kind, and he asked them of
Takni, the Castle of Jewels, but they all made answer, 'Never
heard we of such a place.' At these words Janshah wept and
lamented till he swooned away; whereupon Shaykh Nasr called a
huge volatile and said to him, 'Carry this youth to the land of
Kabul,' and described to him the country and the way thither.
Then he set Janshah on the bird's back, saying, 'Be careful to
sit straight and beware of leaning to either side, else thou wilt
be torn to pieces in the air; and stop thine ears from the wind,
lest thou be dazed by the noise of the revolving sphere and the
roaring of the seas.' Janshah resolved to do his bidding and the
bird took flight high in sky and flew with him a day and a night,
till he set him down by the King of the Beasts, whose name was
Sháh Badrí, and said to his rider, 'We have gone astray from the
way directed by Shaykh Nasr.' And he would have taken him up
again and flown on with him; but Janshah said, 'Go thy ways and
leave me here; till I die on this spot or I find Takni, the
Castle of Jewels, I will not return to my country.' So the fowl
left him with Shah Badri, King of the Beasts and flew away. The
King thereupon said to him, 'O my son, who art thou and whence
comest thou with yonder great bird?' So Janshah told him his
story from beginning to end, whereat Shah Badri marvelled and
said, 'By the virtue of the lord Solomon, I know not of this
castle; but if any one of the beasts my subjects know it, we will
reward him bountifully and send thee by him thither.' Hereat
Janshah wept bitterly but presently he took patience and abode
with Shah Badri, and after a short time the King of the Beasts
said to him, 'O my son, take these tablets and commit to memory
that which is therein; and when the beasts come, we will question
them of the Castle of Jewels.' "--And Shahrazad perceived the
dawn of day and ceased saying her permitted say.

      When it was the Five Hundred and Twenty-third Night,

She continued, It hath reached me, O auspicious King, that "the
King of the Beasts said to Janshah, 'Commit to memory what is in
these tablets; and whenas the beasts come, we will ask them anent
that castle.' He did as the King bade him, and before long, up
came the beasts, kind after kind, and saluted Shah Badri who
questioned them of Takni, the Castle of Jewels, but they all
replied, 'We know not this castle, nor ever heard we of it.' At
this Janshah wept and lamented for that he had not gone with the
bird that brought him from Shaykh Nasr's castle; but Shah Badri
said to him, 'Grieve not, O my son, for I have a brother, King
Shimákh highs, who is older than I; he was once a prisoner to
King Solomon, for that he rebelled against him; nor is there
among the Jinn one elder than he and Shaykh Nasr. Belike he
knoweth of this castle; at any rate he ruleth over all the Jinn
in this country side.' So saying he set Janshah on the back of a
beast and gave him a letter to his brother, commending him to his
care. The beast set off with the Prince forthwith and fared on
days and nights, till it came to King Shimakh's abiding place.
And when it caught sight of the King it stood still afar off,
whereupon Janshah alighted and walked on, till he found himself
in the presence. Then he kissed hands and presented his brother's
letter. The King read the missive and, having mastered the
meaning, welcomed the Prince, saying, 'By Allah, O my son, in all
my born days I never saw nor heard of this castle!' adding (as
Janshah burst into tears), 'but tell me thy story and who and
whence thou art and whither thou art bound.' So Janshah related
to him his history from beginning to end, at which Shimakh
marvelled and said, 'O my son, I do not believe that even the
lord Solomon ever saw this castle or heard thereof; but O my
son,[FN#561] I know a monk in the mountains, who is exceeding old
and whom all birds and beasts and Jann obey; for he ceased not
his conjurations against the Kings of the Jann, till they
submitted themselves to him in their own despite, by reason of
the might of his oaths and his magic; and now all the birds and
the beasts are his servants. I myself once rebelled against King
Solomon and he sent against me this monk, the only being who
could overcome me with his craft and his conjurations and his
gramarye; then he imprisoned me, and since that time I have been
his vassal. He hath travelled in all countries and quarters and
knoweth all ways and regions and places and castles and cities;
nor do I think there is any place hidden from his ken. So needs
must I send thee to him; haply he may direct thee to the Castle
of Jewels; and, if he cannot do this, none can; for all things
obey him, birds and beasts and the very mountains and come at his
beck and call, by reason of his skill in magic. Moreover, by the
might of his egromancy he hath made a staff, in three pieces, and
this he planteth in the earth and conjureth over it; whereupon
flesh and blood issue from the first piece, sweet milk from the
second and wheat and barley from the third; then he withdraweth
the staff and returneth to his place which is highs the Hermitage
of Diamonds. And this magical monk is a cunning inventor and
artificer of all manner strange works; and he is a crafty warlock
full of guiles and wiles, an arch deceiver of wondrous
wickedness, who hath mastered every kind of magic and witchcraft.
His name is Yaghmús and to him I must needs send thee on the back
of a big bird with four wings,'"--And Shahrazad perceived the
dawn of day and ceased to say her permitted say.

     When it was the Five Hundred and Twenty-fourth Night,

She pursued, It hath reached me, O auspicious King, that "Shimakh
said to Janshah, 'I must needs send thee to the monk Yaghmus on
the back of a big bird with four wings, each measuring thirty
Háshimi[FN#562] cubits in length; and it hath feet like those of
an elephant, but it flieth only twice a year.' And there was with
King Shimakh an officer, by name Timshun, who used every day to
carry off two Bactrian[FN#563] camels from the land of Irak and
cut them up for the bird that it might eat them. So King Shimakh
bade the fowl take up Janshah and bear him to the cell of the
hermit Yaghmus; and it rose into the air and flew on days and
nights, till it came to the Mountain of the Citadels and the
Hermitage of Diamonds where Janshah alighted and going up to the
hermitage, found Yaghmus the Monk at his devotions. So he entered
the chapel and, kissing the ground stood respectfully before the
hermit. When Yaghmus saw him, he said, 'Welcome, O my son, O
parted from thy home and garred ferforth to roam! Tell me the
cause of thy coming hither.' So Janshah wept and acquainted him
with all that had befallen him from beginning to end and that he
was in quest of the Castle of Jewels. The Monk marvelled greatly
at his story and said, 'By Allah, O my son, never in my life
heard I of this castle, nor ever saw I one who had heard of it or
had seen it, for all I was alive in the days of Noah, Allah's
Prophet (on whom be peace!),[FN#564] and I have ruled the birds
and beasts and Jinn ever since his time; nor do I believe that
Solomon David son himself knew of it. But wait till the birds and
beasts and chiefs of the Jann come to do their homage to me and I
will question them of it; peradventure, some one of them may be
able to give us news of it and Allah Almighty shall make all
things easy to thee.' So Janshah homed with the hermit, until the
day of the assembly, when all the birds and beasts and Jann came
to swear fealty; and Yaghmus and his guest questioned them anent
Takni, the Castle of Jewels; but they all replied, 'We never saw
or heard of such a place.' At this, Janshah fell a weeping and
lamenting and humbled himself before the Most High; but, as he
was thus engaged, behold, there flew down from the heights of air
another bird, big of bulk and black of blee, which had tarried
behind the rest, and kissed the hermit's hands. Yaghmus asked it
of Takni, the Castle of Jewels, and it answered, saying 'O Monk,
when I and my brothers were small chicks we abode behind the
Mountain Kaf on a hill of crystal, in the midst of a great
desert; and our father and mother used to set out for it every
morning and in the evening come back with our food. They went out
early one day, and were absent from us a sennight and hunger was
sore upon us; but on the eighth day they returned, both weeping,
and we asked them the reason of their absence. Quoth they: 'A
Marid swooped down on us and carried us off in his claws to
Takni, the Castle of Jewels, and brought us before King Shahlan,
who would have slain us; but we told him that we had left behind
us a brood of fledgelings; so he spared our lives and let us go.
And were my parents yet in the bonds of life they would give thee
news of the castle.' When Janshah heard this, he wept bitter
tears and said to the hermit, 'Prithee bid the bird carry me to
his father and mother's nest on the crystal hill, behind the
Mountain Kaf.' So the hermit said, 'O bird, I desire thee to obey
this youth in whatsoever he may command thee.' 'I hear and obey
thy bidding,' replied the fowl; and, taking Janshah on its back,
flew with him days and nights without ceasing till it set him
down on the Hill of Crystal and there alighted. And having
delayed there a resting while, it again set him on its back and
flew off and ceased not flying for two whole days till it reached
the spot where the nest was."--And Shahrazad perceived the dawn
of day and ceased saying her permitted say.

      When it was the Five Hundred and Twenty-fifth Night,

She said, It hath reached me, O auspicious King, that "the fowl
ceased not flying with Janshah two full days; till it reached the
spot where the nest was, and set him down there and said, 'O
Janshah, this is where our nest was.' He wept sore and replied,
'I pray thee bear me farther on to where thy parents used to
forage for food.' The bird consented; so it took him up again and
flew on with him seven nights and eight days, till it set him
down on the top of a high hill Karmus highs and left him there
saying, 'I know of no land behind this hill.' Then it flew away
and Janshah sat down on the hill-top and fell asleep. When he
awoke, he saw a something gleaming afar off as it were lightning
and filling the firmament with its flashings; and he wondered
what this sheen could be without wotting that it was the Castle
he sought. So he descended the mountain and made towards the
light, which came from Takni, the Castle of Jewels, distant two
months' journey from Karmús, the hill whereon he had alit, and
its foundations were fashioned of red rubies and its buildings of
yellow gold. Moreover, it had a thousand turrets builded of
precious metals, and stones of price studded and set in the
minerals brought from the Main of Murks, and on this account it
was named the Castle of Jewels, Takni. It was a vast great castle
and the name of its king was King Shahlan, the father of the lady
Shamsah and her sisters. Such was the case with Janshah; but as
regards Princess Shamsah, when she fled from Janshah, she made
straight for the Castle of Jewels and told her father and mother
all that had passed between the Prince and herself; how he had
wandered the world and seen its marvels and wonders and how
fondly he loved her and how dearly she loved him. Quoth they,
'Thou hast not dealt righteously with him, as Allah would have
thee deal.' Moreover King Shahlan repeated the story to his
guards and officers of the Marids of the Jinn and bade them bring
him every mortal they should see. For the lady Shamsah had said
to her parents, 'Janshah loveth me with passionate love and
forsure he will follow me; for when flying from his father's roof
I cried to him, 'An thou love me, seek me at Takni, the Castle of
Jewels!' Now when Janshah beheld that sheen and shine, he made
straight for it wishing to find out what it might be. And as
chance would have it, Shamsah had that very day despatched a
Marid on an occasion in the direction of the hill Karmus, and on
his way thither he caught sight of a man, a mortal; so he
hastened up to him and saluted him. Janshah was terrified at his
sight, but returned his salam, and the Marid asked, 'What is thy
name?' and he answered, 'My name is Janshah, and I have fallen
madly in love with a Jinniyah known as Princess Shamsah, who
captivated me by her beauty and loveliness; but despite my dear
love she fled from the palace wherein I placed her and behold, I
am here in quest of her.' Herewith he wept with bitter weeping.
The Marid looked at him and his heart burned with pity on hearing
the sad tale, and he said, 'Weep not, for surely thou art come to
thy desire. Know that she loveth thee fondly and hath told her
parents of thy love for her, and all in yonder castle love thee
for her sake; so be of good cheer and keep thine eyes cool of
tear.' Then he took him on his shoulders and made off with him to
the Castle of Jewels, Takni. Thereupon the bearers of fair
tidings hastened to report his coming and when the news reached
Shamsah and her father and mother, they all rejoiced with
exceeding joy, and King Shahlan took horse and rode out,
commanding all his guards and Ifrits and Marids honourably to
meet the Prince."--And Shahrazad perceived the dawn of day and
ceased to say her permitted say.

      When it was the Five Hundred and Twenty-sixth Night,

She said, It hath reached me, O auspicious King, that "King
Shahlan commanded all his guards and Ifrits and Marids to meet
the Prince; and, as soon as he came up with him, he dismounted
and embraced him, and Janshah kissed his hand. Then Shahlan bade
put on him a robe of honour of many coloured silk, laced with
gold and set with jewels, and a coronet such as man never saw,
and, mounting him on a splendid mare of the steeds of the Kings
of the Jinn, took horse himself and, with an immense retinue
riding on the right hand and the left, brought him in great state
to the Castle. Janshah marvelled at the splendour of this
edifice, with its walls builded of rubies and other jewels and
its pavement of crystal and jasper and emerald, and fell a
weeping at the memory of his past miseries; but the King and
Queen, Shamsah's mother, wiped away his tears and said, 'Now no
more weeping and be of good cheer, for thou hast won to thy
will.' Then Shahlan carried him into the inner court of the
Castle, where he was received by a multitude of beautiful damsels
and pages and black Jinn-slaves, who seated him in the place of
honour and stood to do him service, whilst he was lost in
amazement at the goodliness of the place, and its walls all
edified of precious metals and jewels of price. Presently King
Shahlan repaired to his hall of audience, where he sat down on
his throne and, bidding the slave-girls and the pages introduce
the Prince, rose to receive him and seated him by his side on the
throne. Then he ordered the tables to be spread and they ate and
drank and washed their hands; after which in came the Queen
Shamsah's mother, and saluting Janshah, bade him welcome in these
words, 'Thou hast come to thy desire after weariness and thine
eyes shall now sleep after watching; so praised be Allah for thy
safety!' Thus saying, she went away and forthwith returned with
the Princess Shamsah, who saluted Janshah and kissed his hands,
hanging her head in shame and confusion before him and her
parents, after which as many of her sisters as were in the palace
came up to him and greeted him in like manner. Then quoth the
Queen to him, 'Welcome, O my son, our daughter Shamsah hath
indeed sinned against thee, but do thou pardon her misdeed for
our sakes.' When Janshah heard this, he cried out and fell down
fainting, whereat the King marvelled and they sprinkled on his
face rose water mingled with musk and civet, till he came to
himself and, looking at Princess Shamsah, said, 'Praised be Allah
who hath brought me to my desire and hath quenched the fire of my
heart!' Replied she, 'May He preserve thee from the Fire!, but
now tell me, O Janshah, what hath befallen thee since our parting
and how thou madest thy way to this place; seeing that few even
of the Jann ever heard of Takni, the Castle of Jewels; and we are
independent of all the Kings nor any wotteth the road hither.'
Thereupon he related to her every adventure and peril and
hardship he had suffered and how he had left his father at war
with King Kafid, ending with these words, 'And all for thy sake,
my lady Shamsah!' Quoth the Queen, 'Now hast thou thy heart's
desire, for the Princess is thy handmaid, and we give her in free
gift to thee.' Janshah joyed exceedingly at these words and the
Queen added, 'Next month, if it be the will of Almighty Allah, we
will have a brave wedding and celebrate the marriage festival and
after the knot is tied we will send you both back to thy native
land, with an escort of a thousand Marids of our body-guard, the
least of whom, an thou bid him slay King Kafid and his folk,
would surely destroy them to the last man in the twinkling of an
eye. Furthermore if it please thee we will send thee, year after
year, a company of which each and every can so do with all thy
foes.'"--And Shahrazad perceived the dawn of day and ceased
saying her permitted say.

     When it was the Five Hundred and Twenty-seventh Night,

She continued, It hath reached me, O auspicious King, that "the
lady Shamsah's mother ended with saying, 'And if it so please
thee we will send thee, year after year, a company of which each
and every can destroy thy foes to the last man.' Then King
Shahlan sat down on his throne and, summoning his Grandees and
Officers of state, bade them make ready for the marriage-
festivities and decorate the city seven days and nights. 'We hear
and we obey,' answered they and busied themselves two months in
the preparations, after which they celebrated the marriage of the
Prince and Princess and held a mighty festival, never was there
its like. Then they brought Janshah in to his bride and he abode
with her in all solace of life and delight for two years, at the
end of which time he said to her, 'Thy father promised to send us
to my native land, that we might pass one year there and the next
here.' Answered she, I hear and obey,' and going in to King
Shahlan at nightfall told him what the Prince had said. Quoth he,
'I consent; but have patience with me till the first of the
month, that I may make ready for your departure.' She repeated
these words to her husband and they waited till the appointed
time, when the King bade his Marids bring out to them a great
litter of red gold, set with pearls and jewels and covered with a
canopy of green silk, purfled in a profusion of colours and
embroidered with precious stones, dazzling with its goodliness
the eyes of every beholder. He chose out four of his Marids to
carry the litter in whichever of the four quarters the riders
might choose. Moreover, he gave his daughter three hundred
beautiful damsels to wait upon her and bestowed on Janshah the
like number of white slaves of the sons of the Jinn. Then the
lady Shamsah took formal leave of her mother and sisters and all
her kith and kin; and her father fared forth with them. So the
four Marids took up the litter, each by one corner, and rising
under it like birds in air, flew onward with it between earth and
heaven till mid-day, when the King bade them set it down and all
alighted. Then they took leave of one another and King Shahlan
commended Shamsah to the Prince's care, and giving them in charge
to the Marids, returned to the Castle of Jewels, whilst the
Prince and Princess remounted the litter, and the Marids taking
it up, flew on for ten whole days, in each of which they
accomplished thirty months' journey, till they sighted the
capital of King Teghmus. Now one of them knew the land of Kabul;
so when he saw the city, he bade the others let down the litter
at that populous place which was the capital."--And Shahrazad
perceived the dawn of day and ceased to say her permitted say.

     When it was the Five Hundred and Twenty-eighth Night,

She said, It hath reached me, O auspicious King, that "the Marid
guards let down the litter at the capital of King Teghmus who had
been routed and had fled from his foes into the city, where he
was in sore straits, King Kafid having laid close siege to him.
He sought to save himself by making peace with the King of Hind,
but his enemy would give him no quarter; so seeing himself
without resource or means of relief, he determined to strangle
himself and to die and be at rest from this trouble and misery.
Accordingly he bade his Wazirs and Emirs farewell and entered his
house to take leave of his Harim; and the whole realm was full of
weeping and wailing and lamentation and woe. And whilst this rout
and hurly-burly was enacting, behold, the Marids descended with
the litter upon the palace that was in the citadel, and Janshah
bade them set it down in the midst of the Divan. They did his
bidding and he alighted with his company of handmaids and
Mamelukes; and, seeing all the folk of the city in straits and
desolation and sore distress, said to the Princess, 'O love of my
heart and coolth of mine eyes, look in what a piteous plight is
my sire!' There upon she bade the Marid guard fall upon the
beleaguering host and slay them, saying, 'Kill ye all, even to
the last man;' and Janshah commanded one of them, by name
Karátash,[FN#565] who was exceeding strong and valiant, to bring
King Kafid to him in chains. So they set down the litter and
covered it with the canopy; then, having waited till midnight,
they attacked the enemy's camp one of them being a match for ten;
or at least for eight. And while these smote the foes with iron
maces, those mounted their magical elephants and soared high in
the lift, and then swooping down and snatching up their
opponents, tare them to pieces in mid air. But Karatash made
straight for Kafid's tent where he found him lying in a couch; so
he took him up, shrieking for fear, and flew with him to Janshah,
who bade the four Marids bind him on the litter and hang him high
in the air over his camp, that he might witness the slaughter of
his men. They did as the Prince commanded them and left Kafid,
who had swooned for fear, hanging between earth and air and
buffeting his face for grief. As for King Teghmus, when he saw
his son, he well-nigh died for excess of joy and, crying with a
loud cry, fell down in a swoon. They sprinkled rose-water on his
face, till he came to himself, when he and his son embraced and
wept with sore weeping; for he knew not that the Jinn guard were
battling with King Kafid's men. Then Princess Shamsah accosted
the King and kissing his hand, said to him, 'Sire, be pleased to
go up with me to the palace-roof and witness the slaughter of thy
foes by my father's Marids.' So he went up to the terrace-roof
and sitting down there with his daughter-in-law, enjoyed watching
the Marids do havoc among the besiegers and break a way through
the length and breadth of them. For one of them smote with his
iron mace upon the elephants and their riders and pounded them
till man was not to be distinguished from beast; whilst another
shouted in the faces of those who fled, so that they fell down
dead; and the third caught up a score of horsemen, beasts and
all; and, towering with them high in air, cast them down on
earth, so that they were torn in pieces. And this was high
enjoyment for Janshah and his father and the lady Shamsah."--And
Shahrazad perceived the dawn of day and ceased saying her
permitted say.

      When it was the Five Hundred and Twenty-ninth Night,

She said, It hath reached me, O auspicious King, that "King
Teghmus and his son and daughter-in-law went up to the terrace
roof and enjoyed a prospect of the Jinn-guards battling with the
beleaguering host. And King Kafid (still hanging between heaven
and earth) also saw the slaughter of his troops and wept sore and
buffeted his face; nor did the carnage cease among the army of
Hind for two whole days, till they were cut off even to the last
man. Then Janshah commanded a Marid, by name Shimwál, chain up
King Kafid with manacles and fetters, and imprison him in a tower
called the Black Bulwark. And when his bidding was done, King
Teghmus bade beat the drums and despatched messengers to announce
the glad news to Janshah's mother, informing her of his approach;
whereupon she mounted in great joy and she no sooner espied her
son than she clasped him in her arms and swooned away for stress
of gladness. They sprinkled rose-water on her face, till she came
to herself, when she embraced him again and again wept for excess
of joy. And when the lady Shamsah knew of her coming, she came to
her and saluted her; and they embraced each other and after
remaining embraced for an hour sat down to converse. Then King
Teghmus threw open the city gates and despatched couriers to all
parts of the kingdom, to spread the tidings of his happy
deliverance; whereupon all his princely Vassals and Emirs and the
Grandees of the realm flocked to salute him and give him joy of
his victory and of the safe return of his son; and they brought
him great store of rich offerings and curious presents. The
visits and oblations continued for some time, after which the
King made a second and a more splendid bride-feast for the
Princess Shamsah and bade decorate the city and held high
festival. Lastly they unveiled and paraded the bride before
Janshah, with apparel and ornaments of the utmost magnificence,
and when her bridegroom went in to her he presented her with an
hundred beautiful slave-girls to wait upon her. Some days after
this, the Princess repaired to the King and interceded with him
for Kafid, saying, 'Suffer him return to his own land, and if
henceforward he be minded to do thee a hurt, I will bid one of
the Jinn-guard snatch him up and bring him to thee.' Replied
Teghmus, 'I hear and I obey,' and bade Shimwal bring him the
prisoner, who came manacled and fettered and kissed earth between
his hands. Then he commanded to strike off his chains and,
mounting him on a lame mare, said to him, 'Verily Princess
Shamsah hath interceded for thee: so begone to thy kingdom, but
if thou fall again to thine old tricks, she will send one of the
Marids to seize thee and bring thee hither.' Thereupon King Kafid
set off home wards, in the sorriest of plights,"--And Shahrazad
perceived the dawn of day and ceased to say her permitted say.

       When it was the Five Hundred and Thirtieth Night,

She said, It hath reached me, O auspicious King, that "King Kafid
set off homewards in the sorriest of plights, whilst Janshah and
his wife abode in all solace and delight of life, making the most
of its joyance and happiness. All this recounted the youth
sitting between the tombs unto Bulukiya, ending with, 'And
behold, I am Janshah who witnessed all these things, O my
brother, O Bulukiya!' Then Bulukiya who was wandering the world
in his love for Mohammed (whom Allah bless and keep!) asked
Janshah, 'O my brother, what be these two sepulchres and why
sittest thou between them and what causeth thy weeping?' He
answered, 'Know, O Bulukiya, that we abode in all solace and
delight of life, passing one year at home and the next at Takni,
the Castle of Jewels, whither we betook not ourselves but in the
litter borne by the Marids and flying between heaven and earth.'
Quoth Bulukiya, 'O my brother, O Janshah, what was the distance
between the Castle and thy home?' Quoth he, 'Every day we
accomplished a journey of thirty months and the time we took was
ten days. We abode on this wise a many of years till, one year we
set out for the Castle of Jewels, as was our wont, and on the way
thither alighted from the litter in this island to rest and take
our pleasure therein. We sat down on the riverbank and ate and
drank; after which the Lady Shamsah, having a mind to bathe, put
off her clothes and plunged into the water. Her women did
likewise and they swam about awhile, whilst I walked on along the
bank of the stream leaving them to swim about and play with one
another. And behold, a huge shark of the monsters of the deep
seized the Princess by the leg, without touching any of the
girls; and she cried out and died forthright, whilst the damsels
fled out of the river to the pavilion, to escape from the shark.
But after awhile they returned and taking up her corpse carried
her to the litter. Now when I saw her dead, I fell down fainting
and they sprinkled water on my face, till I recovered and wept
over her. Then I despatched the Jinn-guards to her parents and
family, announcing what had befallen her; and in the shortest
time they came to the spot and washed her and shrouded her, after
which they buried her by the river-side and made mourning for
her. They would have carried me with them to their own country;
but I said to King Shahlan, 'I beseech thee to dig me a grave
beside her tomb, that, when I die, I may be buried by her side in
that grave.' Accordingly, the King commanded one of his Marids to
do as I wished, after which they departed and left me here to
weep and mourn for her till I die. And this is my story and the
cause of my sojourn between these two tombs.' And he repeated
these two couplets,[FN#566]

'The house, sweet heart, is now no home to me * Since thou art
     gone, nor neighbour neighbourly,
The friend whilom I took to heart, no more * Is friend, and
     brightest lights lose brilliancy.'

But when Bulukiya heard out Janshah's tale he marvelled,"--And
Shahrazad perceived the dawn of day and ceased saying her
permitted say.

      When it was the Five Hundred and Thirty-first Night,

She said, It hath reached me, O auspicious King, that "when
Bulukiya heard out Janshah's tale he wondered and exclaimed, 'By
Allah, methought I had indeed wandered over the world and
compassed it about; but now I forget all I have seen after
listening to these adventures of thine!' He was silent a while
and then resumed, 'I beg thee, of thy favour and courtesy, to
direct me in the way of safety.' So Janshah directed him into the
right road, and Bulukiya farewelled him and went his ways." All
this the Serpent-queen related to Hasib Karim al-Din, and he
asked her, "But how knowest thou of these things?"; and she
answered, "O Hasib, thou must ken that I had occasion, some five-
and-twenty years ago, to send one of my largest serpents to Egypt
and gave her a letter for Bulukiya, saluting him. So she went
there willingly for she had a daughter in the land called Bint
Shumukh[FN#567]; and after asking anent Bulukiya she found him
and gave him my missive. He read it and replied to the messenger
snake, 'Thou comest from the Queen of the Serpents whom I am
minded to visit for I have an occasion to her.' She replied, 'I
hear and obey.' Then she bore him to her daughter of whom she
took leave and said to her companion, 'Close thine eyes.' So he
closed them and opening them again, behold, he found himself on
the mountain where I now am. Then his guide carried him to a
great serpent, whom he saluted; whereupon quoth she, 'Didst thou
deliver the missive to Bulukiya?'; and she replied, 'Even so; and
he hath accompanied me and here he standeth.' Presently Bulukiya
asked after me, the Serpent-queen, and the great serpent
answered, 'She hath gone to the mountain Kaf with all her host,
as is her wont in winter; but next summer she will come hither
again. As often as she goeth thither, she appointeth me to reign
in her room, during her absence; and if thou have any occasion to
her, I will accomplish it for thee.' Said he, 'I beg thee to
bring me the herb, which whoso crusheth and drinketh the juice
thereof, sickeneth not neither groweth grey nor dieth.' 'I will
not bring it,' said the serpent, 'till thou tell me what befell
thee since thou leftest the Queen of the Serpents, to go with
Affan in quest of King Solomon's tomb.' So he related to her all
his travels and adventures, together with the history of Janshah,
and said at last, 'Grant me my request, that I may return to mine
own country.' Replied the serpent, 'By the virtue of the lord
Solomon, I know not where is to be found the herb whereof thou
speakest.' Then she bade the serpent which had brought him
thither, carry him back to Egypt: so the messenger obeyed her and
said to him, 'Shut thine eyes!' He did so and, opening them
again, found himself on the mountain Mukattam.[FN#568] When I
returned from the mountain Kaf (added the Queen) the serpent, my
deputy, informed me of Bulukiya's visit and gave me his
salutations and repeated to me his story and his meeting with
Janshah. And this, O Hasib, is how I came to know the adventures
of Bulukiya and the history of Janshah." Thereupon Hasib said to
her, "O Queen, deign recount to me what befell Bulukiya as
regards his return to Egypt." She replied, "Know, O Hasib, that
when he parted from Janshah he fared on nights and days till he
came to a great sea; so he anointed his feet with the juice of
the magical herb and, walking over the face of the waters, sped
onwards till he came to an island abounding in trees and springs
and fruits, as it were the Garden of Eden. He landed and walked
about, till he saw an immense tree, with leaves as big as the
sails of a ship. So he went up to the tree and found under it a
table spread with all manner meats, whilst on a branch of the
branches sat a great bird, whose body was of pearls and leek-
green emeralds, its feet of silver, its beak of red carnelian and
its plumery of precious metals; and it was engaged in singing the
praises of Allah the Most High and blessing Mohammed (on whom be
benediction and peace!)"--And Shahrazad perceived the dawn of day
and ceased to say her permitted say.

     When it was the Five Hundred and Thirty-second Night,

She said, It hath reached me, O auspicious King, that "when
Bulukiya landed and walked about the island he found therein many
marvels, especially a bird whose body was of pearls and leek
green emeralds and its plumery of precious metals; and it was
engaged in singing the praises of Allah the Most High and
blessing Mohammed (upon whom be benediction and peace!). Seeing
this he said, 'Who and what art thou?' Quoth the bird, 'I am one
of the birds of Eden and followed Adam when Allah Almighty cast
him out thence. And know, O my brother, that Allah also cast out
with him four leaves of the trees of the garden to cover his
nakedness withal, and they fell to the ground after awhile. One
of them was eaten by a worm, and of it came silk: the gazelles
ate the second and thence proceeded musk, the third was eaten by
bees and gave rise to honey, whilst the fourth fell in the land
of Hind and from it sprang all manner of spices. As for me, I
wandered over the face of earth till Allah deigned give me this
island for a dwelling-place, and I took up my abode here. And
every Friday from night till morning the Saints and
Princes[FN#569] of the Faith flock to this place and make pious
visitation and eat from this table spread by Allah Almighty; and
after they have eaten, the table is taken up again to Heaven: nor
doth the food ever waste or corrupt.' So Bulukiya ate his fill of
the meats and praised the Great Creator. And presently, behold,
there came up Al-Khizr[FN#570] (with whom be peace!), at sight of
whom Bulukiya rose and saluting him, was about to withdraw, when
the bird said to him, 'Sit, O Bulukiya, in the presence of
Al-Khizr, on whom be peace!' So he sat down again, and Al-Khizr
said to him, 'Let me know who thou art and tell me thy tale.'
Thereupon Bulukiya related to him all his adventures from
beginning to end and asked, 'O my lord, how far is it hence to
Cairo?' 'Five and ninety years' journey,' replied the Prophet;
whereupon Bulukiya burst into tears; then, falling at Al-Khizr's
feet, kissed them and said to him, 'I beseech thee deliver me
from this strangerhood and thy reward be with Allah, for that I
am nigh upon death and know not what to do.' Quoth Al-Khizr,
'Pray to Allah Almighty that He permit me to carry thee to Cairo,
ere thou perish.' So Bulukiya wept and humbled himself before
Allah who granted his prayer, and by inspiration bade Al-Khizr
bear him to his people. Then said the Prophet, 'Lift thy head,
for Allah hath heard thy prayer and hath inspired me to do what
thou desires; so take fast hold of me with both thy hands and
shut thine eyes.' The Prince did as he was bidden and Al-Khizr
stepped a single step forwards, then said to him, 'Open thine
eyes!' So Bulukiya opened his eyes and found himself at the door
of his palace at Cairo. He turned, to take leave of Al-Khizr, but
found no trace of him."--And Shahrazad perceived the dawn of day
and ceased saying her permitted say.

      When it was the Five Hundred and Thirty-third Night,

She said, It hath reached me, O auspicious King, that "when
Bulukiya, standing at the gate of his palace, turned to take
leave of Al-Khizr, he found no trace of him and entered the
palace. When his mother saw him, she cried with a loud cry and
swooned away for excess of joy, and they sprinkled water upon her
face. After awhile she came to herself and embraced her son and
wept with sore weeping, whilst Bulukiya wept and laughed by
turns. Then all his friends and kindred came and gave him joy of
his safe return, and the news was noised abroad in the land and
there came to him presents from all parts. Moreover, they beat
the drums and blew the flutes and rejoiced mightily. Then
Bulukiya related to them his adventures ending with recounting
how Al-Khizr had set him down at his palace door, whereat they
marvelled exceedingly and wept, till all were a-weary of
weeping." Hasib wondered at the Queen's tale and shed many tears
over it; then he again besought her to let him return to his
family; but she said, "I fear me, O Hasib, that when thou gettest
back to thy country thou wilt fail of thy promise and prove
traitor to thine oath and enter the Hammam." But he swore to her
another solemn oath that he would never again enter the baths as
long as he lived; whereupon she called a serpent and bade her
carry him up to the surface of the earth. So the serpent took him
and led him from place to place, till she brought him out on the
platform-edge of an abandoned cistern and there left him. Upon
this he walked to the city and, coming to his house by the last
of the day, at the yellowing of the sun, knocked at the door. His
mother opened it and seeing her son screamed out and threw
herself upon him and wept for excess of joy. His wife heard her
mother-in-law weeping; so she came out to her and seeing her
husband, saluted him and kissed his hands; and each rejoiced in
other with exceeding joy of all three. Then they entered the
house and sat down to converse and presently Hasib asked his
mother of the woodcutters, who had left him to perish in the
cistern. Quoth she, "They came and told me that a wolf had eaten
thee in the Wady. As for them, they are become merchants and own
houses and shops, and the world is grown wide for them. But every
day they bring me meat and drink, and thus have they done until
the present time." Quoth Hasib, "To-morrow do thou go to them and
say, "My son Hasib Karim al-Din hath returned from his travels;
so come ye to meet him and salute him." Accordingly, when morning
dawned, she repaired to the woodcutters' houses and delivered to
them her son's message, which when they heard, they changed
colour, and saying, "We hear and obey," gave her each a suit of
silk, embroidered with gold, adding, "Present this to thy good
son[FN#571] and tell him that we will be with him to-morrow." She
assented and returning to Hasib gave him their presents and
message. Meanwhile, the woodcutters called together a number of
merchants and, acquainting them with all that had passed between
themselves and Hasib, took counsel with them what they should do.
Quoth the merchants, "It behoveth each one of you to give him
half his monies and Mamelukes." And they all agreed to do this;
so on the next day, each of them took half his wealth and, going
in to Hasib, saluted him and kissed his hands. Then they laid
before him what they had brought, saying, "This is of thy
bounties, and we are in thy hands." He accepted their peace-
offering and said, "What is past is past: that which befell us
was decreed of Allah, and destiny doeth away with dexterity."
Quoth they, "Come, let us walk about and take our solace in the
city and visit the Hammam." Quoth he, "Not so: I have taken an
oath never again to enter the baths, so long as I live." Rejoined
they, at least come to our homes that we may entertain thee." He
agreed to this, and went to their houses and each of them
entertained him for a night and a day; nor did they cease to do
thus for a whole sennight, being seven in number. And now Hasib
was master of monies and houses and shops, and the merchants of
the city foregathered with him and he told them all that had
befallen him. He became one of the chiefs of the guild and abode
on this wise awhile, till it happened one day, as he was walking
about the streets, that he passed the door of a Hammam, whose
keeper was one of his companions. When the bathman, who was
standing without, caught his eye he ran up to him and saluted him
and embraced him, saying, "Favour me by entering the bath and
there wash and be rubbed that I may show thee hospitality." Hasib
refused, alleging that he had taken a solemn oath never again to
enter the Hammam; but the bathman was instant with him, saying,
"Be my three wives triply divorced, can thou enter not and be
washed!" When Hasib heard him thus conjure him, he was confounded
and replied, "O my brother, hast thou a mind to ruin my house and
make my children orphans and lay a load of sin upon my neck?" But
his friend threw himself at his feet and kissed them, saying, "My
happiness dependeth upon thy entering, and be the sin on the neck
of me!" Then all the servants of the bath set upon Hasib and
dragging him in pulled off his clothes. But hardly had he sat
down against the wall and begun to pour water on his head when a
score of men accosted him, saying, "Rise, O man, and come with us
to the Sultan, for thou art his debtor." Then they despatched one
of them as messenger to the Sultan's Minister, who straightway
took horse and rode, attended by threescore Mamelukes, to the
baths, where he alighted and going in to Hasib, saluted him and
said, "Welcome to thee!" Then he gave the bathman an hundred
diners and, mounting Hasib on a horse he had brought with him,
returned with him and all his men to the Sultan's palace. Here he
bade them aid Hasib to dismount and, after seating him
comfortably, set food before him; and when they had eaten and
drunken and washed their hands, the Wazir clad him in two dresses
of honour each worth five thousand diners and said to him, "Know
that Allah hath been merciful to us in sending thee; for the
Sultan is nigh upon death by leprosy, and the books tell us that
his life is in thy hands. Then, accompanied by a host of
Grandees, he took him wondering withal and carried him through
the seven doorways of the palace, till they came to the King's
chamber. Now the name of this King was Karazdán, King of Persia
and of the Seven Countries, and under his sway were an hundred
sovereign princes sitting on chairs of red gold, and ten thousand
valiant captains, under each one's hand an hundred deputies and
as many headsmen armed with sword and axe. They found the King
lying on his bed with his face swathed in a napkin, and groaning
for excess of pain. When Hasib saw this ordinance, his wit was
dazed for awe of the King; so he kissed the ground before him,
and prayed a blessing on him. Then the Grand Wazir, whose name
was Shamhúr, rose and welcoming Hasib, seated him on a high chair
at the King's right hand."--And Shahrazad perceived the dawn of
day and ceased to say her permitted say.

     When it was the Five Hundred and Thirty-fourth Night,

She said, It hath reached me, O auspicious King, that the Wazir
Shamhur rose to Hasib and seated him on a chair at the right hand
of King Karazdan; after which he called for food and the tables
were laid. And when they had eaten and drunken and washed their
hands, Shamhur stood up (while all present also stood to do him
honour) and, approaching Hasib said to him, "We are all thy
servants and will give thee whatsoever thou askest, even were it
one half the kingdom, so thou wilt but cure the King." Saying
this, he led him by the hand to the royal couch, and Hasib,
uncovering the King's face, saw that he was at last fatal stage
of the disease; so he wondered at their hoping for a cure. But
the Wazir kissed his hand and repeated his offers and ended with
saying, "All we want of thee is to heal our King:" so he said to
the Wazir, "True that I am the son of Allah's prophet, Daniel,
but I know nothing of his art: for they put me thirty days in the
school of medicine and I learnt nothing of the craft. I would
well I knew somewhat thereof and might heal the King." Hearing
this, the Grand Wazir said, "Do not multiply words upon us; for
though we should gather together to us physicians from the East
and from the West, none could cure the King save thou." Answered
Hasib, "How can I make him whole, seeing I know neither his case
nor its cure?" Quoth the Minister, "His healing is in thy hands,"
and quoth Hasib, "If I knew the remedy of his sickness, I would
heal him." Thereupon the Wazir rejoined, "Thou keenest a cure
right well; the remedy of his sickness is the Queen of the
Serpents, and thou knowest her abiding-place and hast been with
her." When Hasib heard this, he knew that all this came of his
entering the Baths, and repented whenas repentance availed him
naught; then said he, "What is the Queen of the Serpents? I know
her not nor ever in all my life heard I of this name." Retorted
the Wazir, "Deny not the knowledge of her, for I have proof that
thou knowest her and hast passed two years with her." Repeated
Hasib, "Verily, I never saw her nor even heard of her till this
moment;" upon which Shamhur opened a book and, after making
sundry calculations, raised his head and spake as follows. "The
Queen of the Serpents shall foregather with a man who shall abide
with her two years; then shall he return from her and come forth
to the surface of the earth, and when he entereth the Hammam bath
his belly will become black." Then said he, "Look at thy belly."
So Hasib looked at his own belly and behold, it was black: but he
persisted in his denial and said, "My belly was black from the
day my mother bare me." Said the Wazir, "I had stationed three
Mamelukes at the door of every Hammam, bidding them note all who
entered and let me know when they found one whose belly was
black: so, when thou enteredst, they looked at thy belly and,
finding it black, sent and told me, after we had well-nigh lost
hope of coming upon thee. All we want of thee is to show us the
place whence thou camest out and after go thy ways; for we have
those with us who will take the Queen of the Serpents and fetch
her to us." Then all the other Wazirs and Emirs and Grandees
flocked about Hasib who sorely repented of his misdeed; and they
conjured him, till they were weary, to show them the abode of the
Queen; but he ceased not saying, "I never saw nor heard of the
matter." Then the Grand Wazir called the hangman and bade him
strip Hasib and beat him a sore beating; and so they did till he
saw death face to face, for excess of pain, and the Wazir said,
"We have proof that thou knowest the abiding-place of the Queen
of the Serpents: why wilt thou persist in denial? Show us the
place whence thou camest out and go from us; we have with us one
who will take her, and no harm shall befall thee." Then he raised
him and bade give him a dress of honour of cloth of red gold,
embroidered with jewels, and spoke him fair till Hasib yielded
and said, "I will show you the place." At this the Wazir rejoiced
with great joy and took horse with all his many and rode, guided
by Hasib, and never drew rein till they came to the mountain
containing the cavern wherein he had found the cistern full of
honey. There all dismounted and followed him as he entered,
sighing and weeping, and showed them the well whence he had
issued; whereupon the Wazir sat down thereby and, sprinkling
perfumes upon a chafing-dish, began to mutter charms and
conjurations; for he was a crafty magician and diviner and
skilled in spiritual arts.  He repeated three several formulas of
conjuration and between each threw fresh incense upon the fire,
crying out and saying, "Come forth, O Queen of the Serpents!;"
when behold, the water of the well sank down and a great door
opened in the side, from which came a mighty noise of crying like
unto thunder, so terrible that they thought the well had caved in
and all present fell down fainting; nay, some even died for
fright. Presently, there issued from the well a serpent as big as
an elephant, casting out sparks, like red hot coals, from its
eyes and mouth and bearing on its back a charger of red gold, set
with pearls and jewels, in the midst whereof lay a serpent from
whose body issued such splendour that the place was illumined
thereby; and her face was fair and young and she spoke with most
eloquent tongue. The Serpent-queen turned right and left, till
her eyes fell upon Hasib, to whom said she "Where is the covenant
thou madest with me, and the oath thou swearest to me, that thou
wouldst never again enter the Hammam-bath? But there is no
fighting against Fate nor hath any ever fled from that which is
written on his forehead. Allah hath appointed the end of my life
for thy hand to hend, and it is His will that slain I be and King
Karazdan be healed of his malady." So saying, she wept with sore
weeping and Hasib wept to see her weep. As for the abominable
Wazir Shamhur; he put out his hand to lay hold of her; but she
said to him, "Hold thy hand, O accursed, or I will blow upon thee
and reduce thee to a heap of black ashes." Then she cried out to
Hasib, saying, "Draw near me and take me in thine hand and lay me
in the dish that is with you: then set it on thy head, for my
death was fore-ordained, from Eternity without beginning,[FN#572]
to be at thy hand, and thou hast no power to avert it." So he
took her and laid her in the dish, and put it on his head, when
the well returned to its former state. Then they set out on their
return to the city, Hasib carrying the dish on his head, and when
they were half-way behold, the Queen of the Serpents said to him
privily, "Hearken, O Hasib, to my friendly counsel, for all thou
hast broken faith with me and been false to thine oath, and hast
done this misdeed, but it was fore-ordained from all eternity."
He replied "To hear is to obey," and she continued, "It is this:
when thou comest to the Wazir's house, he will bid thee behead me
and cut me in three; but do thou refuse saying, 'I know not how
to slaughter[FN#473]' and leave him to do it with his own hand
and to work his wicked will. When he hath cut my throat and
divided my body into three pieces there will come a messenger, to
bid him to the King, so he will lay my flesh in a cauldron of
brass and set it upon a brasier before going to the presence and
he will say to thee, 'Keep up the fire under the cauldron till
the scum rise; then skim it off and pour it into a phial to cool.
Wait till it cool and then drink it, so shall naught of malady or
pain be left in all thy body. When the second scum riseth, skim
it off and pour it into a phial against my return from the King,
that I may drink it for an ailment I have in my loins.' Then will
he give thee the phials and go to the King, and when he is gone,
do thou light the fire and wait till the first scum rise and set
it in a phial; keep it by thee but beware of drinking it, or no
good will befall thee. When the second scum riseth, skim it off
and put it in a second phial and drink it down as soon as it
cools. When the Wazir returneth and asketh thee for the second
phial, give him the first and note what shall befall him;"--And
Shahrazad perceived the dawn of day and ceased saying her
permitted say.

      When it was the Five Hundred and Thirty-fifth Night,

She said, It hath reached me, O auspicious King, that the
Serpent-queen charged Hasib not to drink of the first scum and
carefully to keep the second, saying, "When the Wazir returneth
from the King and asketh for the second phial, give him the first
and note what shall befall him; then drink the contents of the
second phial and thy heart will become the home of wisdom. After
this take up the flesh and, laying it in a brazen platter, carry
it to the King and give him to eat thereof. When he hath eaten it
and it hath settled in his stomach, veil his face with a kerchief
and wait by him till noontide, when he will have digested the
meat. Then give him somewhat of wine to drink and, by the decree
of Allah Almighty, he will be healed of his unhealth and be made
whole as he was. And give thou ear to the charge wherewith I
charge thee; and keep it in thy memory with carefullest keeping."
They ceased not faring till they came to the Wazir's house, and
he said to Hasib, "Come in with me!" So he went in and the troops
dispersed and fared each his own way; whereupon Hasib set down
the platter and the Wazir bade him slay the Queen of the
Serpents; but he said, "I know not how to slaughter and never in
my born days killed I aught. An thou wilt have her throat cut, do
it with thine own hand." So the Minister Shamhur took the Queen
from the platter and slew her, seeing which Hasib wept bitter
tears and the Wazir laughed at him, saying, "O weak of wits, how
canst thou weep for the killing of a worm?" Then he cut her in
three and, laying the pieces in a brass cauldron, set it on the
fire and sat down to await the cooking of the flesh. And whilst
he was sitting, lo! there came a slave from the King, who said to
him, "The King calls for thee without stay or delay," and he
answered saying, "I hear and I obey." So he gave Hasib two phials
and bade him drink the first scum and keep the second against his
return,[FN#574] even as the Queen of the Serpents had foretold;
after which he went away with repeated charges and injunctions;
and Hasib tended the fire under the cauldron till the first scum
rose, when he skimmed it off and, setting it in one of the
phials, kept it by him. He then fed the fire till the second scum
rose; then he skimmed it off and, putting it in the other phial
kept it for himself. And when the meat was done, he took the
cauldron off the fire and sat awaiting the Wazir who asked him on
return, "What hast thou done?" and answered Hasib, "I did thy
bidding to the last word." Quoth the Wazir, "What hast thou done
with the first phial?" "I drank its contents but now," replied
Hasib, and Shamhur asked, "Thy body feeleth it no change?";
whereto Hasib answered, "Verily, I feel as I were on fire from
front to foot." The villain Wazir made no reply hiding the truth
but said, "Hand me the second phial, that I may drink what is
therein, so haply I may be made whole of this ailing in my
loins." So Hasib brought him the first phial and he drank it off,
thinking it contained the second scum; but hardly had he done
drinking when the phial fell from his hand and he swelled up and
dropped down dead; and thus was exemplified in him the saying;
"Whoso for his brother diggeth a pit, he shall be the first to
fall into it." Now when Hasib saw this, he wondered and feared to
drink of the second phial; but he remembered the Serpent-queen's
injunction and bethought him that the Wazir would not have
reserved the second scum for himself, had there been aught of
hurt therein. So he said, "I put my trust in Allah,'[FN#575] and
drank off the contents of the phial. No sooner had he done so,
than the Most Highest made the waters of wisdom to well up in his
heart and opened to him the fountains of knowledge, and joy and
gladness overcame him. Then he took the serpent's flesh from the
cauldron and, laying it on a platter of brass, went forth from
the Wazir's house. On his way to the palace he raised his eyes
and saw the seven Heavens and all that therein is, even to the
Lote-tree, beyond which there is no passing,[FN#576] and the
manner of the revolution of the spheres. Moreover, Allah
discovered to him the ordinance of the planets and the scheme of
their movements and the fixed stars; and he saw the contour of
the land and sea, whereby he became informed with geometry,
astrology and astronomy and mathematics and all that hangeth
thereby; and he understood the causes and consequences of
eclipses of the sun and moon. Then he looked at the earth and saw
all minerals and vegetables that are therein and thereon; and he
learned their properties, and their virtues, so that he became in
an instant versed in medicine and chemistry and natural magic and
the art of making gold and silver. And he ceased not carrying the
flesh till he came to the palace, when he went in to King
Karazdan, and kissing the ground before him, said, "May thy head
survive thy Wazir Shamhur!" The King was mightily angered at the
news of the Grand Wazir's death and wept for him, whilst his
Emirs and his Grandees and officers also wept. Then said
Karazdan, "He was with me but now, in all health, and went away
to fetch me the flesh of the Queen of the Serpents, if it should
be cooked; what befell him that he is now dead, and what accident
hath betided him?" So Hasib told him the whole truth how the
Minister had drunk the contents of the phial and had forthwith
swelled out and died. The King mourned for his loss with mourning
sore and said to Hasib, "What shall I do without Shamhur?" and
Hasib answered "Grieve not, O King of the age; for I will cure
thee within three days and leave no whit of disease in thy body."
At this the King's breast waxed broad and he said, "I wish to be
made whole of this affliction, though after a long term of
years." So Hasib set the platter before the King and made him eat
a slice of the flesh of the Serpent-queen. Then he covered him up
and, spreading a kerchief over his face, bade him sleep and sat
down by his side. He slept from noonday till sundown, while his
stomach digested the piece of flesh, and presently he awoke.
Hasib gave him somewhat of wine to drink and bade him sleep
again; so he slept till the morning and when dawn appeared, Hasib
repeated the treatment making him eat another piece of the flesh;
and thus he did with him three days following, till he had eaten
the whole, when his skin began to shrink and scale off and he
perspired, so that the sweat ran down from his head to his heels.
Therewith he became whole and there abode in him no trace of the
disease, which when Hasib saw, he said, "There is no help for it
but thou go to the Hammam." So he carried him to the bath and
washed his body; and when he came forth, it was like a wand of
silver and he was restored to health, nay, sounder than he was
before he fell ill. Thereupon he donned his richest robes and,
seating himself on his throne, deigned make Hasib sit beside him.
Then he bade the tables be spread and they ate and washed their
hands; after which he called for the service of wine and both
drank their fill. Upon this all his Wazirs and Emirs and Captains
and the Grandees of his realm and the notables of the lieges came
in to him and gave him joy of his recovery; and they beat the
drums and adorned the city in token of rejoicing. Then said the
King to the assembly, "O Wazirs and Emirs and Grandees, this is
Hasim Karim al-Din, who hath healed me of my sickness, and know
all here present that I make him my Chief Wazir in the stead of
the Wazir Shamhur."--And Shahrazad perceived the dawn of day and
ceased to say her permitted say.

      When it was the Five Hundred and Thirty-sixth Night,

She continued, It hath reached me, O auspicious King, that quoth
King Karazdan to his Ministers and high lords, "He who healed me
of my sickness is none other than Hasib Karim al-Din here
present. Therefore I make him my Chief Wazir in the stead of the
Wazir Shamhur; and whoso loveth him loveth me, and whoso
honoureth him honoureth me, and he who obeyeth him obeyeth me."
"Hearkening and obedience," answered they and all rising flocked
to kiss Hasib's hand and salute him and give him joy of the
Wazirate. Then the King bestowed on him a splendid dress of gold
brocade, set with pearls and gems, the least of which was worth
five thousand gold pieces. Moreover, he presented to him three
hundred male white slaves and the like number of concubines, in
loveliness like moons, and three hundred Abyssinian[FN#577]
slave-girls, beside five hundred mules laden with treasure and
sheep and oxen and buffaloes and bulls and other cattle beyond
count; and he commanded all his Wazirs and Emirs and Grandees and
Notables and Mamelukes and his subjects in general to bring him
gifts. Presently Hasib took horse and rode, followed by the
Wazirs and Emirs and lords and all the troops, to the house which
the King had set apart for him, where he sat down on a chair; and
the Wazirs and Emirs came up to him and kissed hands and gave him
joy of his Ministership, vying with one another in suit and
service. When his mother and his household knew what had
happened, they rejoiced with exceeding joy and congratulated him
on his good fortune; and his quondam comrades the woodcutters
also came and gave him joy. Then he mounted again and, riding to
the house of the late Wazir Shamhur, laid hands on all that was
therein and transported it to his own abode. On this wise did
Hasib, from a dunsical know-nothing, unskilled to read writing,
become, by the decree of Allah Almighty, an adept in every
science and versed in all manner of knowledge, so that the fame
of his learning was blazed abroad over the land and he became
renowned as an ocean of lore and skill in medicine and astronomy
and geometry and astrology and alchemy and natural magic and the
Cabbala and Spiritualism and all other arts and sciences. One
day, he said to his mother, "My father Daniel was exceeding wise
and learned; tell me what he left by way of books or what not!"
So his mother brought him the chest and, taking out the five
leaves which had been saved when the library was lost, gave them
to him saying, "These five scrolls are all thy father left thee."
So he read them and said to her, "O my mother, these leaves are
part of a book: where is the rest?" Quoth she, "Thy father made a
voyage taking with him all his library and, when he was
shipwrecked, every book was lost save only these five leaves. And
when he was returned to me by Almighty Allah he found me with
child and said to me: 'Haply thou wilt bear a boy; so take these
scrolls and keep them by thee and whenas thy son shall grow up
and ask what his father left him, give these leaves to him and
say, 'Thy father left these as thine only heritance. And lo! here
they are.' " And Hasib, now the most learned of his age, abode in
all pleasure and solace, and delight of life, till there came to
him the Destroyer of delights and the Severer of
societies.[FN#578]  And yet, O King, is not this tale of Bulukiya
and Janshah more wondrous than the adventures of



End of Volume V.



                    Arabian Nights, Volume 5
                           Footnotes



[FN#1]  This tale (one of those translated by Galland) is best
and fullest in the Bresl. Edit. iii. 329.

[FN#2]  Europe has degraded this autumnal festival, the Sun-fête
Mihrgán (which balanced the vernal Nau-roz) into Michaelmas and
its goose-massacre. It was so called because it began on the 16th
of Mihr, the seventh month; and lasted six days, with feasts,
festivities and great rejoicings in honour of the Sun, who now
begins his southing-course to gladden the other half of the
world.

[FN#3]  "Hindí" is an Indian Moslem as opposed to "Hindú," a
pagan, or Gentoo.

[FN#4]  The orig. Persian word is "Sháh-púr"=King's son: the
Greeks (who had no sh) (preferred      ); the Romans turned it
into Sapor and the Arabs (who lack the p) into Sábúr. See p. x.
Hamzæ ispahanensis Annalium Libri x.: Gottwaldt, Lipsiæ
mdcccxlviii.

[FN#5]  The magic horse may have originated with the Hindu tale
of a wooden Garuda (the bird of Vishnu) built by a youth for the
purpose of a vehicle. It came with the "Moors" to Spain and
appears in "Le Cheval de Fust," a French poem of the thirteenth
Century. Thence it passed over to England as shown by Chaucer's
"Half-told tale of Cambuscan (Janghíz Khan?) bold," as

     "The wondrous steed of brass
     On which the Tartar King did ride;"

And Leland (Itinerary) derives "Rutlandshire" from "a man named
Rutter who rode round it on a wooden horse constructed by art
magic." Lane (ii. 548) quotes the parallel story of Cleomades and
Claremond which Mr. Keightley (Tales and Popular Fictions, chapt.
ii) dates from our thirteenth century. See Vol. i., p. 160.

[FN#6]  All Moslems, except those of the Máliki school, hold that
the maker of an image representing anything of life will be
commanded on the Judgment Day to animate it, and failing will be
duly sent to the Fire. This severity arose apparently from the
necessity of putting down idol-worship and, perhaps, for the same
reason the Greek Church admits pictures but not statues. Of
course the command has been honoured with extensive breaching:
for instance all the Sultans of Stambul have had their portraits
drawn and painted.

[FN#7]  This description of ugly old age is written with true
Arab verve.

[FN#8]  Arab. "Badinján": Hind. Bengan: Pers. Bádingán or
Badilján; the Mala insana (Solanum pomiferum or S. Melongena) of
the Romans, well known in Southern Europe. It is of two kinds,
the red (Solanum lycopersicum) and the black (S. Melongena). The
Spaniards know it as "berengeria" and when Sancho Panza (Part ii.
chapt. 2) says, "The Moors are fond of egg-plants" he means more
than appears. The vegetable is held to be exceedingly heating and
thereby to breed melancholia and madness; hence one says to a man
that has done something eccentric, "Thou hast been eating
brinjalls."

[FN#9]  Again to be understood Hibernice "kilt."

[FN#10]  i.e. for fear of the evil eye injuring the palace and,
haply, himself.

[FN#11]  The "Sufrah" before explained acting provision-bag and
table-cloth.

[FN#12]  Eastern women in hot weather, lie mother-nude under a
sheet here represented by the hair. The Greeks and Romans also
slept stripped and in mediæval England the most modest women saw
nothing indelicate in sleeping naked by their naked husbands. The
"night-cap" and the "night-gown" are comparatively modern
inventions.

[FN#13]  Hindu fable turns this simile into better poetry, "She
was like a second and a more wondrous moon made by the Creator."

[FN#14]  "Sun of the Day."

[FN#15]  Arab. "Shirk"=worshipping more than one God. A
theological term here most appropriately used.

[FN#16]  The Bul. Edit. as usual abridges (vol. i. 534). The
Prince lands on the palace-roof where he leaves his horse, and
finding no one in the building goes back to the terrace. Suddenly
he sees a beautiful girl approaching him with a party of her
women, suggesting to him these couplets,

     "She came without tryst in the darkest hour, *
          Like full moon lighting horizon's night:
     Slim-formed, there is not in the world her like *
          For grace of form or for gifts of sprite:
     'Praise him who made her from semen-drop,' *
          I cried, when her beauty first struck my sight:
     I guard her from eyes, seeking refuge with *
          The Lord of mankind and of morning-light."

The two then made acquaintance and "follows what follows."

[FN#17]  Arab. "Akásirah," explained (vol. i., 75) as the plur.
of Kisrá.

[FN#18]  The dearest ambition of a slave is not liberty but to
have a slave of his own. This was systematised by the servile
rulers known in history as the Mameluke Beys and to the Egyptians
as the Ghuzz. Each had his household of servile pages and
squires, who looked forward to filling the master's place as
knight or baron.

[FN#19]  The well-known capital of Al-Yaman, a true Arabia Felix,
a Paradise inhabited by demons in the shape of Turkish soldiery
and Arab caterans. According to Moslem writers Sana'a was founded
by Shem son of Noah who, wandering southward with his posterity
after his father's death, and finding the site delightful, dug a
well and founded the citadel, Ghamdán, which afterwards contained
a Mason Carrée rivalling (or attempting to rival) the Meccan
Ka'abah. The builder was Surahbíl who, says M.C. de Perceval
coloured its four faces red, white, golden and green; the central
quadrangle had seven stories (the planets) each forty cubits
high, and the lowest was a marble hall ceiling'd with a single
slab. At the four corners stood hollow lions through whose mouths
the winds roared. This palatial citadel-temple was destroyed by
order of Caliph Omar. The city's ancient name was Azal or Uzal
whom some identify with one of the thirteen sons of Joktan
(Genesis xi. 27): it took its present name from the Ethiopian
conquerors (they say) who, seeing it for the first time, cried
"Hazá Sana'ah!" meaning in their tongue, this is commodious, etc.
I may note that the word is Kisawahili (Zanzibarian) e.g. "Yámbo
sáná--is the state good?" Sana'a was the capital of the Tabábi'ah
or Tobba Kings who judaized; and the Abyssinians with their
Negush made it Christian while the Persians under Anushirwán
converted it to Guebrism. It is now easily visited but to little
purpose; excursions in the neighborhood being deadly dangerous.
Moreover the Turkish garrison would probably murder a stranger
who sympathised with the Arabs, and the Arabs kill one who took
part with their hated and hateful conquerors. The late Mr.
Shapira of Jerusalem declared that he had visited it and Jews
have great advantages in such travel. But his friends doubted
him.

[FN#20]  The Bresl. Edit. (iii. 347) prints three vile errors in
four lines.

[FN#21]  Alcove is a corruption of the Arab. Al-Kubbah (the dome)
through Span. and Port.

[FN#22]  Easterns as a rule sleep with head and body covered by a
sheet or in cold weather a blanket. The practice is doubtless
hygienic, defending the body from draughts when the pores are
open; but Europeans find it hard to adopt; it seems to stop their
breathing. Another excellent practice in the East, and indeed
amongst barbarians and savages generally, is training children to
sleep with mouths shut: in after life they never snore and in
malarious lands they do not require Outram's "fever-guard," a
swathe of muslin over the mouth. Mr. Catlin thought so highly of
the "shut mouth" that he made it the subject of a book.

[FN#23]  Arab. "Hanzal"=coloquintida, an article often mentioned
by Arabs in verse and prose; the bright coloured little gourd
attracts every eye by its golden glance when travelling through
the brown-yellow waste of sand and clay. A favourite purgative
(enough for a horse) is made by filling the inside with sour milk
which is drunks after a night's soaking: it is as active as the
croton-nut of the Gold Coast.

[FN#24]  The Bresl. Edit. iii. 354 sends him to the "land of Sín"
(China).

[FN#25]  Arab. "Yá Kisrawi!"=O subject of the Kisrá or Chosroë;
the latter explained in vol.i.,75.[Volume 1, Footnote # 128]
"Fars" is the origin of "Persia"; and there is a hit at the
prodigious lying of the modern race, whose forefathers were so
famous as truth-tellers. "I am a Persian, but I am not lying
now," is a phrase familiar to every traveller.

[FN#26]  There is no such name: perhaps it is a clerical error
for "Har jáh"=(a man of) any place. I know an Englishman who in
Persian called himself "Mirza Abdullah-i-Híchmakáni"=Master
Abdullah of Nowhere.

[FN#27]  The Bresl. Edit. (loc. cit.) gives a comical description
of the Prince assuming the dress of an astrologer-doctor,
clapping an old book under his arm, fumbling a rosary of beads,
enlarging his turband, lengthening his sleeves and blackening his
eyelids with antimony. Here, however, it would be out of place.
Very comical also is the way in which he pretends to cure the
maniac by "muttering unknown words, blowing in her face, biting
her ear," etc.

[FN#28]  Arab. "Sar'a"=falling sickness. Here again we have in
all its simplicity the old nursery idea of "possession" by evil
spirits.

[FN#29]  Arab. "Nafahát"=breathings, benefits, the Heb. Neshamah
opp. to Nephesh (soul) and Ruach (spirit). Healing by the breath
is a popular idea throughout the East and not unknown to Western
Magnetists and Mesmerists. The miraculous cures of the Messiah
were, according to Moslems, mostly performed by aspiration. They
hold that in the days of Isa, physic had reached its highest
development, and thus his miracles were mostly miracles of
medicine; whereas, in Mohammed's time, eloquence had attained its
climax and accordingly his miracles were those of eloquence, as
shown in the Koran and Ahádís.

[FN#30]  Lit. "The rose in the sleeves or calyces." I take my
English equivalent from Jeremy Taylor, "So I have seen a rose
newly springing from the clefts of its hood," etc.

[FN#31]  These lines are from the Bresl. Edit. (v. 35). The four
couplets in the Mac. Edit. are too irrelevant.

[FN#32]  Polo, which Lane calls "Goff."

[FN#33]  Arab. "Muffawak"=well-notched, as its value depends upon
the notch. At the end of the third hemistitch Lane's Shaykh very
properly reads "baghtatan" (suddenly) for "burhatan"=during a
long time.

[FN#34]  "Uns" (which the vulgar pronounce Anas) "al-
Wujud"=Delight of existing things, of being, of the world. Uns wa
jud is the normal pun=love-intimacy and liberality; and the
caranomasia (which cannot well be rendered in English) re-appears
again and again. The story is throughout one of love; hence the
quantity of verse.

[FN#35]  The allusion to a "written N" suggests the elongated not
the rounded form of the letter as in Night cccxxiv.

[FN#36]  The fourteenth Arabic letter in its medial form
resembling an eye.

[FN#37]  This is done by the man passing his fingers over the
brow as if to wipe off perspiration; the woman acknowledges it by
adjusting her head-veil with both hands. As a rule in the Moslem
East women make the first advances; and it is truly absurd to see
a great bearded fellow blushing at being ogled. During the
Crimean war the fair sex of Constantinople began by these
allurements but found them so readily accepted by the Giaours
that they were obliged to desist.

[FN#38]  The greatest of all explorers and discoverers of the
world will be he who finds a woman confessing inability to keep a
secret.

[FN#39]  The original is intensely prosaic—and so am I.

[FN#40]  Arab. "Sunnat," the practice of the Prophet. For this
prayer and other silly and superstitious means of discovering the
"right direction" (which is often very wrongly directed) see
Lane, M.E. chapt. xi.

[FN#41]  Arab. "Bahr (sea or river) al-Kunuz": Lane (ii. 576)
ingeniously identifies the site with the Upper Nile whose tribes,
between Assouan (Syene) and Wady al-Subu'a are called the
"Kunuz"—lit. meaning "treasures" or "hoards." Philae is still
known as the "Islet of Anas (for Uns) al-Wujud;" and the learned
and accurate Burckhardt (Travels in Nubia p. 5) records the local
legend that a mighty King called Al-Wujud built the Osirian
temples. I can give no information concerning Jabal al-Sakla
(Thakla), the Mount of the woman bereft of children, beyond the
legend contained in Night ccclxxix.

[FN#42]  A religious mendicant (lit. a pauper), of whom there are
two great divisions. The Shara'i acts according to the faith: the
others (La Shara'i, or irreligious) are bound by no such
prejudices and are pretty specimens of scoundrels. (Pilgrimage
i.22.)

[FN#43]  Meaning his lips and palate were so swollen by drought.

[FN#44]  It is a pious act in time of mortal danger to face the
Kiblah or Meccan temple, as if standing in prayer.

[FN#45]  Still the belief of the Badawi who tries to work upon
the beast's compassion: "O great King I am a poor man, with wife
and family, so spare me that Allah spare thee!" and so forth. If
not famished the lion will often stalk off looking behind him as
he goes; but the man will never return by the same path; "for,"
says he, "haply the Father of Roaring may repent him of a wasted
opportunity." These lion-tales are very common, witness that of
Androcles at Rome and a host of others. Una and her lion is
another phase. It remained for M. Jules Gerard, first the
chasseur and then the tueur, du lion, to assail the reputation of
the lion and the honour of the lioness.

[FN#46]  Abu Haris=Father of spoils: one of the lion's hundred
titles.

[FN#47]  "They" again for "she."

[FN#48]  Jaxartes and Oxus. The latter (Jayhun or Amu, Oxus or
Bactros) is famous for dividing Iran from Turan, Persia from
Tartaria. The lands to its north are known as Ma wara al-Nahr
(Mawerannahar) or "What is behind the stream,"=Transoxiana and
their capitals were successively Samarcand and Bokhara.

[FN#49]  Arab. "Dani was gharib"=friend and foe. The lines are
partly from the Mac. Edit. and partly from the Bresl. Edit., v.
55.

[FN#50]  Arab. "Wa Rahmata-hu!" a form now used only in books.

[FN#51]  Before noted. The relationship, like that of foster-
brother, has its rights, duties and privileges.

[FN#52]  Arab. "Istikharah," before explained as praying for
direction by omens of the rosary, opening the Koran and reading
the first verse sighted, etc., etc. At Al-Medinah it is called
Khirah and I have suggested (Pilgrimage, ii. 287) that it is a
relic of the Azlam or Kidah (divining arrows) of paganism. But
the superstition is not local: we have the Sortes Virgilianae
(Virgil being a magician) as well as Coranicae.

[FN#53]  Arab. "Wujud al-Habib," a pun, also meaning, "Wujud my
beloved."

[FN#54]  Arab. "Khilal," as an emblem of attenuation occurring in
Al-Hariri (Ass. of Alexandria, etc.); also thin as a spindle
(Maghzal), as a reed, and dry as a pair of shears. In the Ass. of
Barka'id the toothpick is described as a beautiful girl. The use
of this cleanly article was enjoined by Mohammed:--"Cleanse your
mouths with toothpicks; for your mouths are the abode of the
guardian angels; whose pens are the tongues, and whose ink is the
spittle of men; and to whom naught is more unbearable than
remains of food in the mouth." A mighty apparatus for a small
matter; but in very hot lands cleanliness must rank before
godliness.

[FN#55]  The sense is ambiguous. Lane renders the verse:--"Thou
resemblest it (rose) not of my portion" and gives two
explanations "because HE is of my portion," or, "because HIS
cheek cannot be rosy if MINE is not." Mr. Payne boldly
translates—

"If the rose ape his cheek, 'Now God forfend,' I say, 'That of my
portion aught to pilfer thou shouldst try'."

[FN#56]  Arab. "lif" (not "fibres which grow at the top of the
trunk," Lane ii. 577); but the fibre of the fronds worked like
the cocoa-nut fibre which forms the now well-known Indian "coir."
This "lif" is also called "filfil" or "fulfil" which Dr. Jonathan
Scott renders "pepper" (Lane i. 8) and it forms a clean
succedaneum for one of the uncleanest articles of civilisation,
the sponge. It is used in every Hammam and is (or should be)
thrown away after use.

[FN#57]  Arab. "Shinf;" a course sack, a "gunny-bag;" a net
compared with such article.

[FN#58]  The eunuch tells him that he is not a "Sandali"=one
whose penis and testes are removed; and consequently the highest
valued. There are many ways of making the castrato; in some (as
here) only the penis is removed, in other the testes are bruised
or cut off; but in all cases the animal passion remains, for in
man, unlike other animals, the fons veneris is the brain. The
story of Abelard proves this. Juvenal derided the idea of married
eunuchs and yet almost all of these neutrals have wives with whom
they practise the manifold plaisirs de la petite oie
(masturbation, tribadism, irrumation, tete-beche, feuille-de-
rose, etc.), till they induce the venereal orgasm. Such was the
account once given to me by a eunuch's wife; and I need hardly
say that she, like her confrerie, was to be pitied. At the
critical moment she held up a little pillow for her husband to
bite who otherwise would have torn her cheeks or breasts.

[FN#59]  In real life the eunuch, as a rule, avoids all allusion
to his misfortune, although the slave will often describe his
being sold merrily enough.

[FN#60]  The visits are in dreamland. The ringdove thanks the
Lord for her (his?) suffering in the holy martyrdom of love.

[FN#61]  Arab. "Hazar;" I have explained it as meaning "(the bird
of) a thousand (songs)."

[FN#62]  The "Bulbul" had his day with us but he departed with
Tommy Moore. We usually English the word by "nightingale;" but it
is a kind of shrike or butcher-bird (Lanius Boulboul. Lath.).

[FN#63]  The "Hamam" is a lieu commun in Arabic poetry. I have
noticed the world-wide reverence for the pigeon and the
incarnation of the Third Person of the Hindu Triad (Shiva), as
Kapoteshwara (Kapota-ishwara)"=pigeon or dove-god (Pilgrimage
iii. 218).

[FN#64]  Arab. "Hamam al-Ayk." Mr. Payne's rendering is so happy
that we must either take it from him or do worse.

[FN#65]  All primitive peoples translate the songs of birds with
human language; but, as I have noticed, the versions differ
widely. The pigeon cries, "Allah! Allah!" the dove "Karim, Tawwa"
(Bountiful, Pardoner!) the Kata or sand-grouse "Man sakat salam"
(who is silent is safe) yet always betrays itself by its lay of
"Kat-ta" and lastly the cock "Uzkuru 'llah ya ghafilun"
(Remember, or take the name of Allah, ye careless!).

[FN#66]  "Nay," the Dervish's reed pipe, symbol of the sighing
absent lover (i.e. the soul parted from the Creator) so famed by
the Mullah-i-Rum and Sir William Jones.

[FN#67]  Ba'albak=Ba'al (the God)-city (bek in Coptic and ancient
Egyptian.) Such, at least, is the popular derivation which awaits
a better. No cloth has been made there since the Kurd tribe of
gallant robbers known as the "Harfush" (or blackguards) lorded it
over old "Heliopolis."

[FN#68]  Thinking her to be a Jinn or Ghul in the shape of a fair
woman. This Arab is a strange contrast to the English fisherman,
and yet he is drawn with truth.

[FN#69]  Arab. "Habbaza!" (good this!) or "Habba" (how good!): so
"Habba bihi," how dear he is to me.

[FN#70]  Arab. "Zind," and "Zindah" the names of the two sticks,
upper and lower, hard and soft, by which fire was kindled before
flint and steel were known. We find it in Al-Hariri (Ass. of Banu
Haram) "no one sought ire from my fire-stick (i.e. from me as a
fire-stick) and failed." See Night dccciii.

[FN#71]  Arab. "Nazih" i.e. travelled far and wide.

[FN#72]  "Rajab," lit.="worshipping:" it is the seventh lunar
month and still called "Shahr-i-Khuda" (God's month) by the
Persians because in pre-Islamitic times it formed with Muharram
(or in its stead Safar), Zu 'l-ka'adah and Zu-'l-Hijjah (Nos. 1
or 2; 7,11 and 12) the yearly peace, during which a man might not
kill his father's murderer. The idea must have taken deep root,
as Arab history records only six "impious (or sacrilegious)
wars," waged despite the law. Europeans compare it with the
Treuga Dei (truce of God) a seven-years peace established about
A.D. 1032, by a Bishop of Aquitaine; and followed in A.D. 1245 by
the Pax Regis (Royal Peace) under Louis VIII. of France. This
compelled the relations of a murdered man to keep the peace for
forty days after the offence was committed.

[FN#73]  His Majesty wrote sad doggrel. He is better at
finessing, and his message was a trick because Rose-in-Hood had
told him that at home there were special obstacles to the
marriage.

[FN#74]  Arab. "Majzub"=drawn, attracted (literally); the popular
term for one absorbed in the contemplation of the Deity. During
this process the soul is supposed to quit the body leaving the
latter irresponsible for its actions. I remember a scandal being
caused in a village near Tunis by one of these men who suddenly
started up from his seat in a dusty corner and, in presence of a
small crowd of people, had connection with a she-donkey. The
supporters of the holy man declared that the deed was proof
positive of his exceptional holiness; but there were lewd
fellows, Moslems Voltaireans, who had their doubts and held that
the reverend man had so acted "for the gallery." A similar story
is told with due reserve by the late Abbe Hamilton in his book on
the Cyrenaic. There are three grand divisions of the Sufis; (1)
Mukiman, the stationaries; (2) Salikan, the travellers, or
progressives, and (3) Wasilan, those who reach the desired end.
And No. 2 has two classes: the Salik-i-majzub, one progressing in
Divine Love; and the other, who has made greater progress, is the
Majzub-i-Salik (Dabistan iii. 251).

[FN#75]  Arab. "Sundus," a kind of brocade (low Lat. brocare to
figure cloth), silk worked in high relief with gold and silver.
The idea is figurative meaning it was hung outside and inside
with fine stuff, like the Ka'abah, the "Bride of Meccah." The
"lords" means simply the lost girl.

[FN#76]  Arab. "Ayn" lit. eye, also a fount, "the eye of the
landscape" (a noble simile); and here a helper, guard, assistant.

[FN#77]  "Lord" for lady, i.e. she.

[FN#78]  Arab. "Fi'l-khawafik"=in the four quarters or among the
flappers (standards) or amid palpitations of heart. The bride
alludes to a festal reception in a town, with burning incense,
drums, flags, etc., etc.

[FN#79]  In Egypt the shorter "honey-moon" lasts a week; and on
the seventh day (pop. called Al-Subu'a) bride and bridegroom
receive visits with all ceremony, of course in separate
apartments. The seventh day (like the fortieth, the end of six
months and the anniversary) is kept for births and deaths with
Khatmahs (perlections) of the Koran "Saylah" family gatherings
and so forth. The fortieth day ends the real honey-moon. See
Night dccxcii.

[FN#80]  I have noted the popular practice, amongst men as well
as women, of hiring the Hammam for private parties and picnicking
in it during the greater part of the day. In this tale the bath
would belong to the public and it was a mere freak of the bride
to bathe with her bridegroom. "Respectable" people do not.

[FN#81]  She speaks in the last line as the barber or the
bathman.

[FN#82]  Here the "Ana" begin; and they mostly date themselves.
Of the following forty-nine, Lane (vol. Ii. P. 578 et seq.) gives
only twenty-two and transforms them to notes in chapt. xviii.  He
could hardly translate several of them in a work intended to be
popular.  Abu Nowás is a person carefully to be avoided; and all
but anthropological students are advised to "skip" over anecdotes
in which his name and abominations occur.

[FN#83]  Arab. "Ghilmán," the counter part, I have said, of the
so-called "Houris."

[FN#84]  Mosul boasts of never having been polluted with
idolatrous worship, an exemption which it owes to being a
comparatively modern place.

[FN#85]  The Aleppines were once noted for debauchery; and the
saying is still "Halabi Shelebi" (for Chelebi)=the Aleppine is a
fellow fine.

[FN#86]  Mr. Payne omits the last line.  It refers to what
Persian boys call, in half-Turkish phrase, "Alish Takish," each
acting woman after he has acted man.  The best wine is still made
in monasteries and the co-called Sinai convent is world-famous
for its "Ráki" distilled from raisins.

[FN#87]  i.e. what a difference there is between them!

[FN#88]  Arab. "Salli ala 'l-Nabi," a common phrase; meaning not
only praise hm to avert the evil eye; but also used when one
would impose silence upon a babbler.  The latter will shuffle off
by ejaculating "Al" and continue his chatter.  (Pilgrimage
ii.279.)

[FN#89]  Arab. "Sukát" (plur. of Sáki, cupbearer, our old
"skinker"): the pure gold (tibr) is the amber-coloured wine, like
the Vino d'oro of the Libanus.

[FN#90]  That is, fair, white and read: Turkish slaves then
abounded at Baghdad.

[FN#91]  A Wady near Meccah where one of Mohammed's battles was
fought.  The line means his waist is a thread connected broad
breast and large hind quarters.

[FN#92]  Arab. "Zaurá" which may mean crooked, alluding to the
well-known rib.

[FN#93]  A pun.  Bakr was the name of the eponymus chief and it
also means virgin, as in Abu Bakr.

[FN#94]  Arab. "Jámi'ayn"=two cathedrals, any large (and
consequently vicious) city.

[FN#95]  Arab. "Almá," before noticed: I cannot translate
"damask-lipped" to suit European taste.

[FN#96]  Sherbet flavoured with musk or apple to cool the mouth
of "hot coppers."

[FN#97]  Arab. "In'ásh" lit. raising from his bier.  The whole
tone is rollicking and slangy.

[FN#98]  i.e. In spite of himself: the phrase often occurs.

[FN#99]  Europeans usually write "Beni" for "Banu;" the oblique
for the nominative.  I prefer "Odhrah" or "Ozrah" to Udhrah;
because the Ayn before the Zál takes in pronunciation the more
open sound.

[FN#100]   Possibly meaning that they were shrouded together;
this would be opposed to Moslem sense of decorum in modern days,
but the ancient were not so squeamish.  See Night cccxi.

[FN#101]   This phase of passion in the "varium et mutabile" is
often treated of by Oriental storytellers, and not unoften seen
in real Eastern life.

[FN#102]   As has been said, "Sáhib" (preceding the name not
following it as in India) is a Wazirial title in mediæval Islam.

[FN#103]   This parapet was rendered obligatory by Moses (Deut.
xxii. 8) on account of the danger of leaving a flat roof without
garde-fou.  Eastern Christians neglect the precaution and often
lose their children by the neglect.

[FN#104]   Arab. "Lauh." A bit of thin board washed white used
for lessons as slates are amongst us, and as easily cleaned
because the inks contain no minerals.  It is a long parallelogram
with triangular ears at the short sides; and the shape must date
from ages immemorial as it is found, throughout Syria and its
adjoinings, in the oldest rock inscriptions to which the form
serves as a frame.  Hence the "abacus" or counting table derived
from the Gr.     , a slab (or in Phenician "sand"), dust or sand
in old days having been strewed on a table or tablet for school-
boys' writings and mathematical diagrams.

[FN#105]   A pre-Islamic bard and friend to Tarafah the poet of
the Suspended or "Prize Poem."  The tale is familiar to all the
Moslem East.  Tarafah's Laura was one Khaulá.

[FN#106]   King of Hirah in Chaldæa, a drunken and bloodthirsty
tyrant.  When offended by the lampoons of the two poets he sent
them with litteræ Bellerophontiæ to the Governor of Al-Bahrayn.
Al-Mutalammis "smelt a rat" and destroyed his charged, but
Tarafah was mutilated and buried alive, the victim of a trick
which is old as (and older than) good King David and Uriah.  Of
course neither poet could read.

[FN#107]   On this occasion, and in presence of the women only,
the groom first sees or is supposed to see the face of his wife.
It is, I have said, the fashion for both to be greatly overcome
and to appear as if about to faint: the groom looks especially
ridiculous when so attitudinising.

[FN#108]   This leisurely operation of the "deed of kind" was
sure to be noticed; but we do not find in The Nights any allusion
to that systematic prolongatio veneris which is so much
cultivated by Moslems under the name Imsák = retention,
withholding i.e. the semen.  Yet Eastern books on domestic
medicine consist mostly of two parts; the first of general
prescriptions and the second of aphrodisiacs especially those qui
prolongent le plaisir as did the Gaul by thinking of sa pauvre
mère.  The Ananga-Ranga, by the Reverend Koka Pandit before
quoted, gives a host of recipes which are used, either externally
or internally, to hasten the paroxysm of the woman and delay the
orgasm of the man (p. 27).  Some of these are curious in the
extreme.  I heard of a Hindi who made a candle of frogs' fat and
fibre warranted to retain the seed till it burned out; it failed
notably because, relying upon it, he worked too vigorously.  The
essence of the "retaining art" is to avoid over-tension of the
muscles and to pre-occupy the brain: hence in coition Hindus will
drink sherbet, chew betel-nut and even smoke.  Europeans ignoring
the science and practice, are contemptuously compared with
village-cocks by Hindu women who cannot be satisfied, such is
their natural coldness, increased doubtless by vegetable diet and
unuse of stimulants, with less than twenty minutes.  Hence too
while thousands of Europeans have cohabited for years with and
have had families by "native women," they are never loved by
them:--at least I never heard of a case.

[FN#109]   Abu 'l Abbas al-Rakáshi, a poet of the time.  The
saying became proverbial (Burckhardt's A. Proverbs No. 561) and
there are variants, e.g. The night's promise is spread with
butter that melteth when day ariseth.

[FN#110]   Koran xxvi. 5,6 or "And those who err (Arab. Al-
gháwún) follow the footsteps of the poets," etc.

[FN#111]   Half-brother of Abdullah bin al-Zubayr, the celebrated
pretender.

[FN#112]   Grand-daughter of the Caliph Abu Bakr and the most
beautiful woman of her day.

[FN#113]   The Calc. Edit. by mistake reads "Izzah."  Torrens
(notes i.-xi.) remarks "The word Ghoonj is applied to this sort
of blandishment (i.e. an affected gait), and says Burckhardt
(Prov. No. 685), "The women of Cairo flatter themselves that
their Ghoonj is superior to that of all other females in the
Levant."  But Torrens did not understand and Burckhardt would not
explain "Ghunj" except by "assumed airs" (see No. 714).  It here
means the art of moving in coition, which is especially affected,
even by modest women, throughout the East and they have many
books teaching the genial art.  In China there are professors,
mostly old women, who instruct young girls in this branch of the
gymnastic.

[FN#114]   When reciting the Fátihah (opening Koranic chapter),
the hands are held in this position as if to receive a blessing
falling from Heaven; after which both palms are passed down the
face to distribute it over the eyes and other organs of sense.

[FN#115]   The word used is "bizá'at" = capital or a share in a
mercantile business.

[FN#116]  This and the following names are those of noted
traditionists of the eighth century, who derive back to Abdallah
bin Mas'úd, a "Companion of the Apostle."  The text shows the
recognised formula of ascription for quoting a "Hadís" = saying
of Mohammed; and sometimes it has to pass through half a dozen
mouths.

[FN#117]   Traditionists of the seventh and eighth centuries who
refer back to the "Father of the Kitten" (Abu Horayrah), an uncle
of the Apostle.

[FN#118]   Eastern story-books abound in these instances.  Pilpay
says in "Kalilah was Dimnah," "I am the slave of what I have
spoken and the lord of what I keep hidden."  Sa'adi follows suit,
"When thou speakest not a word, thou hast thy hand upon it; when
it is once spoken it hath laid its hand on thee."  Caxton, in the
"Dyctes, or Sayings of Philosophers" (printed in 1477) uses
almost the same words.

[FN#119]   i.e. for her husband's and her sin in using a man like
a beast.

[FN#120]   See the Second Lady's story (tantôt Kadi, tantôt
bandit), pp. 20-26 by my friend Yacoub Artin Pasha in the
Bulletin before quoted, series ii. No. 4 of 1883.  The sharpers'
trick is common in Eastern folk-lore, and the idea that underlies
is always metempsychosis or metamorphosis.  So, in the Kalilah wa
Dimnah (new Syriac), the three rogues persuade the ascetic that
he is leading a dog not a sheep.

[FN#121]   This is the popular prejudice and it has doubtless
saved many a reputation.  The bat is known to Moslems as the Bird
of Jesus, a legend derived by the Koran from the Gospel of
Infancy (1 chapt. xv. Hone's Apocryphal New Testament), in which
the boy Jesus amuses herself with making birds of clay and
commanding them to fly when (according to the Moslems) they
became bats.  These Apocryphal Gospels must be carefully read, if
the student would understand a number of Moslem allusions to the
Injíl which no Evangel contains.

[FN#122]   Because it quibbled away out of every question, a
truly diplomatic art.

[FN#123]   This Caliph, the orthodox Abbaside of Egypt (A.D.
1261) must not be confounded with the Druze-god, the heretical
Fatimite (A.D. 996-1021).  D'Herbelot (Hakem") gives details.
Mr. S.L. Poole (The Academy, April 26, '79) is very severe on the
slip of Mr. Payne.

[FN#124]   The beautiful name is Persian "Anúshín-rawán" = Sweet
of Soul; and the glorious title of this contemporary of Mohammed
is "Al-Malik al-Adil" = the Just King.  Kisra, the Chosroë per
excellentiam, is also applied to the godly Guebre of whom every
Eastern dictionary gives details.

[FN#125]   "Sultan" is here an anachronism: I have noted that the
title was first assumed independently by Mohammed of Ghazni after
it had been conferred by the Caliph upon his father the Amir Al-
Umará (Mayor of the Palace), Sabuktagin A.D. 974.

[FN#126]   The "Sakká" or water-carrier race is peculiar in Egypt
and famed for trickery and intrigue.  Opportunity here as
elsewhere makes the thief.

[FN#127]   A famous saying of Mohammed is recorded when an
indiscretion of his young wife Ayishah was reported to him,
"There be no adultress without an adulterer (of a husband)."
Fatimah the Apostle's daughter is supposed to have remained a
virgin after bearing many children: this coarse symbolism of
purity was known to the classics (Pausanias), who made Juno
recover her virginity by bathing in a certain river every year.
In the last phrase, "Al-Salaf" (ancestry) refers to Mohammed and
his family.

[FN#128]  Khusrau Parwiz, grandson of Anushirwan, the Guebre King
who tore his kingdom by tearing Mohammed's letter married the
beautiful Maria or Irene (in Persian "Shírín = the sweet)
daughter of the Greek Emperor Maurice: their loves were sung by a
host of poets; and likewise the passion of the sculptor Farhád
for the same Shirin.  Mr. Lyall writes "Parwêz" and holds
"Parwíz" a modern form.

[FN#129]   he could afford it according to historians.  His
throne was supported by 40,000 silver pillars; and 1,000 globes,
hung in the dome, formed an orrery, showing the motion of the
heavenly bodies; 30,000 pieces of embroidered tapestry overhung
the walls below were vaults full of silver, gold and gems.

[FN#130]   Arab.  "Khunsá," meaning also a catamite as I have
explained.  Lane (ii. 586) has it; "This fish is of a mixed
kind." (!).

[FN#131]   So the model lovers became the ordinary married
couple.

[FN#132]   Arab. "Jamm." Heb. "Yamm."  Al-Haríri (Ass. Of Sinjar
and Sáwah) uses the rare form Yam for sea or ocean.

[FN#133]   Al-Hadi, immediate predecessor of Harun al-Rashid,
called "Al-Atbik": his upper lip was contracted and his father
placed a slave over him when in childhood, with orders to say,
"Musa! atbik!" (draw thy lips together) when he opened his mouth.

[FN#134]   Immediate successor of Harun al-Rashid.  Al-Amin is an
imposing physical figure, fair, tall, handsome and of immense
strength; according to Al-Mas'údi, he killed a lion with his own
hands; but his mind and judgement were weak.  He was fond of
fishing; and his reply to the courtier bringing important news,
"Confound thee! leave me! for Kausar (an eunuch whom he loved)
hath caught two fish and I none," reminds one of royal frivolity
in France.

[FN#135]   Afterwards governor in Khorasan under Al-Maamun.

[FN#136]   Intendant of the palace under Harun al-Rashid.

[FN#137]   Moslem women have this advantage over their Western
sisterhood: they can always leave the house of father or husband
and, without asking permission, pay a week or ten days' visit to
their friends.  But they are not expected to meet their lovers.

[FN#138]   The tale of "Susannah and the Elders" in Moslem form.
Dániyál is the Arab Daniel, supposed to have been buried at
Alexandria.  (Pilgrimage, i. 16.)

[FN#139]   According to Moslem law, laid down by Mohammed on a
delicate occasion and evidently for a purpose, four credible
witnesses are required to prove fornication, adultery, sodomy and
so forth; and they must swear that actually saw rem in re, the
"Kohl-needle in the Kohl-étui," as the Arabs have it.  This
practically prevents conviction and the sabre cuts the Gordian
knot.

[FN#140]   Who, in such case, would represent our equerry.

[FN#141]   The Badawi not only always tells the truth, a perfect
contrast with the townsfolk; he is blunt in speech addressing his
Sultan "O Sa'íd!" and he has a hard rough humour which we may
fairly describe as "wut."  When you chaff him look out for falls.

[FN#142]   The answer is as old as the hills, teste the tale of
what happened when Amasis (who on horseback) raised his leg,
"broke wind and bad the messenger carry it back to Apries."
Herod. Ii. 162.  But for the full significance of the Badawi's
most insulting reply see the Tale of Abu Hasan in Night ccccxi.

[FN#143]   Arab.  "Yá sáki" al-Dakan" meaning long bearded
(foolish) as well as frosty bearded.

[FN#144]   P. N. of the tribe, often mentioned in The Nights.

[FN#145]   Adnan, which whom Arab genealogy begins, is generally
supposed to be the eighth (Al-Tabari says the fortieth)
descendant from Ishmael and nine generations are placed between
him and Fahr (Fihr) Kuraysh.  The Prophet cut all disputes short
by saying, "Beyond Adnan none save Allah wotteth and the
genealogists lie."  (Pilgrimage ii. 344)  M.C. de Perceval dates
Adnan about B.C. 130.

[FN#146]   Koran xxxiii., 38.

[FN#147]   Arab.  "Arab al-Arabá," as before noticed (vol. i. 12)
the pure and genuine blood as opposed to the "Musta'aribah," the
"Muta'arribah," the "Mosarabians" and other Araboids; the first
springing from Khatan (Yaktan?) and the others from Adnan. And
note that "Arabi" = a man of pure Arab race, either of the Desert
or of the city,  while A'arábi applies only to the Desert man,
the Badawi.

[FN#148]   Koran xxxviii. 2, speaking of the Unbelievers (i.e.
non-Moslems) who are full of pride and contention.

[FN#149]   One of the Asháb, or Companions of the Apostle, that
is them who knew him personally.  (Pilgrimage ii. 80, etc.)  The
Asháb al-Suffah (Companions of the bench or sofa) were certain
houseless Believers lodged by the Prophet. (Pilgrimage ii. 143).

[FN#150]   Hence Omar is entitled "Al-Adil = the Just."  Readers
will remember that by Moslem law and usage murder and homicide
are offences to be punished by the family, not by society or its
delegates.  This system reappears in civilisation under the
denomination of "Lynch Law," a process infinitely distasteful to
lawyers (whom it abolishes) and most valuable when administered
with due discretion.

[FN#151]   Lane translates (ii. 592) "from a desire of seeing the
face of God;" but the general belief of Al-Islam is that the
essence of Allah's corporeal form is different from man's.  The
orthodox expect to "see their Lord on Doom-day as they see the
full moon" (a tradition).  But the Mu'atazilites deny with the
existence of matter the corporiety of Alah and hold that he will
be seen only with the spiritual eyes, i.e. of reason.

[FN#152]  See Gesta Romanorum, Tale cviii., "of Constancy in
adhering to Promises," founded on Damon and Pythias or, perhaps,
upon the Arabic.

[FN#153]   Arab.  "Al-Ahrám," a word of unknown provenance.  It
has been suggested that the singular form (Haram), preceded by
the Coptic article "pi" (= the) suggested to the Greeks
"Pyramis."  But this word is still sub judice and every
Egyptologist seems to propose his own derivation. Brugsch (Egypt
i. 72) makes it Greek, the Egyptian being "Abumir," while "pir-
am-us" = the edge of the pyramid, the corners running from base
to apex.  The Egyptologist proves also what the Ancients either
ignored or forgot to mention, that each pyramid had its own name.

[FN#154]   Arab.  "Ahkám," in this matter supporting the
"Pyramidologists."

[FN#155]   All imaginative.

[FN#156]   It has always been my opinion founded upon
considerations too long to detail, that the larger Pyramids
contain many unopened chambers.  Dr. Grant Bey of Cairo proposed
boring through the blocks as Artesian wells are driven.  I cannot
divine why Lane (ii, 592) chose to omit this tale, which is
founded on historic facts and interests us by suggesting a
comparison between Mediæval Moslem superstitions and those of our
xixth Century, which to our descendants will appear as wild, if
not as picturesque, as those of The Nights.  The "inspired
British inch" and the building by Melchisedek (the Shaykh of some
petty Syrian village) will compare not unaptly with the enchanted
swords, flexible glass and guardian spirits.  But the
Pyramidennarren is a race which will not speedily die out: it is
based on Nature, the Pyramids themselves.

[FN#157]   Arab.  "Rizm"; hence, through the Italian Risma our
ream (= 20 quires of paper, etc.), which our dictionaries derive
from        (!).  See "frail" in Night dcccxxxviii.

[FN#158]   Arab.  "Taríkah" = the path trodden by ascetics and
mystics in order to attain true knowledge (Ma'rifat in Pers.
Dánish).  These are extensive subjects: for the present I must
refer readers to the Dabistan, iii. 35 and iii. 29, 36-7.

[FN#159]   Alluding to the Fishár or "Squeeze of the tomb."  This
is the Jewish Hibbut hakkeber which all must endure, save those
who lived in the Holy Land or died on the Sabbath-eve (Friday
night).  Then comes the questioning by the Angels Munkar and
Nakir (vulgarly called Nákir and Nakír) for which see Lane (M.E.
chapt. xviii.).  In Egypt a "Mulakkin" (intelligencer) is hired
to prompt and instruct the dead.  Moslems are beginning to
question these facts of their faith: a Persian acquaintance of
mine filled his dead father's mouth with flour and finding it in
loco on opening the grave, publicly derided the belief.  But the
Mullahs had him on the hip, after the fashion of reverends,
declaring that the answers were made through the whole body, not
only by the mouth.  At last the Voltairean had to quit Shiraz.

[FN#160]   Arab. "Walí" = a saint, Santon (Ital. Form) also a
slave.  See in Richardson (Dissert. iii.), an illustration of the
difference between Wali and Wáli as exemplified by the Caliph al-
Kádir and Mahmúd of Ghazni.

[FN#161]   Arab.  "Tín" = the tenacious clay puddled with chaff
which serves as mortar for walls built of Adobe or sun dried
brick.  I made a mistake in my Pilgrimage (i.10) translating Ras
al-Tín the old Pharos of Alexandria, by "Headland of Figs."  It
is Headland of Clay, so called from the argile there found and
which supported an old pottery.

[FN#162]   The danik (Pers. Dang) is the sixth of a dirham.  Mr.
S. L. Poole (The Acad. April 26, '79) prefers his uncle's
translation "a sixth" (what of?) to Mr. Payne's "farthing."  The
latter at any rate is intelligible.

[FN#163]   The devotee was "Sáim al-dahr" i.e. he never ate nor
drank from daylight to dark throughout the year.

[FN#164]   The ablution of a common man differs from that of an
educated Moslem as much as the eating of a clown and a gentleman.
Moreover there are important technical differences between the
Wuzu of the Sunni and the Shi'ah.

[FN#165]   i.e., by honouring his father.

[FN#166]   This young saint was as selfish and unnatural a sinner
as Saint Alexius of the Gesta Romanorum (Tale xv.), to whom my
friend, the late Thomas Wright, administered just and due
punishment.

[FN#167]   The verses are affecting enough, though by no means
high poetry.

[FN#168]   The good young man cut his father for two reasons:
secular power (an abomination to good Moslems) and defective
title to the Caliphate.  The latter is a trouble to Turkey in the
present day and with time will prove worse.

[FN#169]   Umm Amrí (written Amrú and pronounced Amr') a
matronymic, "mother of Amru."  This story and its terminal verse
is a regular Joe Miller.

[FN#170]   Abuse and derision of schoolmaster are staple subjects
in the East as in the West, (Quem Dii oderunt pædagogum
fecerunt).  Anglo-Indians will remember:

     "Miyán-ji ti-ti!
     Bachche-kí gánd men anguli kí thi!"
     ("Schoolmaster hum!
     Who fumbled and fingered the little boy's bum?")

[FN#171]   Arab.  "Mujawirin" = the lower servants, sweepers,
etc.  See Pilgrimage ii. 161, where it is also applied to certain
"settlers" at Al-Medinah.  Burckhardt (No. 480) notices another
meaning "foreigners who attend mosque-lectures" and quotes the
saying, "A. pilgrimaged:" quoth B. "yes! and for his villanies
resideth (Mujáwir) at Meccah."

[FN#172]   The custom (growing obsolete in Egypt) is preserved in
Afghanistan where the learned wear turbans equal to the canoe-
hats of the Spanish cardinals.

[FN#173]   Arab.  "Makmarah," a metal cover for the usual brasier
or pan of charcoal which acts as a fire-place.  Lane (ii. 600)
does not translate the word and seems to think it means a belt or
girdle, thus blunting the point of the dominie's excuse.

[FN#174]   This story, a very old Joe Miller, was told to Lane as
something new and he introduced it into his Modern Egyptians, end
of chapt. ii.

[FN#175]   This tale is a mere abbreviation of "The King and his
Wazir's Wife," in the Book of Sindibad or the Malice of Women,
Night dcxxviii., {which see for annotations}.

[FN#176]   The older "Roe" which may be written "Rukh" or
"Rukhkh." Colonel Yule, the
learned translator of Marco Polo, has shown that "Roc's" feathers
were not uncommon
curiosities in mediæval ages; and holds that they were mostly
fronds of the palm Raphia
vinifera, which has the largest leaf in the vegetable kingdom and
which the Moslems of
Zanzibar call "Satan's date-tree." I need hardly quote "Frate
Cipolla and the Angel Gabriel's Feather." (Decameron vi. 10.)

[FN#177]   The tale is told in a bald, disjointed style and will
be repeated in Sindbad the Seaman where I shall again notice the
"Roc." See Night dxxxvii., etc.

[FN#178]   Hírah in Mesopotamia was a Christian city and
principality subject to the Persian Monarchs; and a rival to the
Roman kingdom of Ghassán. It has a long history, for which see
D'Herbelot.

[FN#179]   A pre-Islamite poet.

[FN#180]   Arab. "Biká'a," alluding to the pilgrimages made to
monasteries and here equivalent to, "Address ye to the road,"
etc.

[FN#181]   Whose by name was Abu Ali, a poet under the Abbasides
(eighth and ninth centuries).

[FN#182]  A well-known quarter of Baghdad, often mentioned in The
Nights.

[FN#183]  Another well-known poet of the time.

[FN#184]   Arab. "Sardáb": noticed before.

[FN#185]  A gigantic idol in the Ka'abah, destroyed by Mohammed:
it gave name to a tribe.

[FN#186]  Arab. "Ya Kawwád:" hence the Port. and Span.
Alcoviteiro.

[FN#187]  Arab "Tufayli," a term before noticed; the class was as
well-known in Baghdad and Cairo as in ancient Rome.

[FN#188]  Arab. "Jauzar"=a bubalus (Antilope defessa), also
called "Aye" from the large black eyes. This bovine antelope is
again termed Bakar al-Wahsh (wild cattle) or "Bos Sylvestris"
(incerti generic, Forsk.). But Janzar also signifies hart, so I
render it by "Ariel" (the well-known antelope).

[FN#189]  Arab. "Taráib" plur. of taríbah. The allusion is to the
heart, and "the little him's a her."

[FN#190]  A well-known poet of the ninth century (A.D.).

[FN#191]  These easy deaths for love are a lieu common: See
sundry of them in the Decameron (iv. 7, etc.); and, in the
Heptameron (Nouv. Ixx.), the widow who lay down and died of love
and sorrow that her passion had become known. For the fainting of
lovers see Nouvelle xix.

[FN#192]  This is a favourite Badawi dish, but too expensive
unless some accident happen to the animal. Old camel is much like
bull-beef, but the young meat is excellent, although not relished
by Europeans because, like strange fish, it has no recognised
flavour. I have noticed it in my "First Footsteps" (p. 68, etc.).
There is an old idea in Europe that the maniacal vengeance of the
Arab is increased by eating this flesh, the beast is certainly
vindictive enough; but a furious and frantic vengefulness
characterises the North American Indian who never saw a camel.
Mercy and pardon belong to the elect, not to the miserables who
make up " humanity."

[FN#193]   i.e. of the Province Hazramaut, the Biblical
Hazarmaveth (Gen. x. 26). The people are the Swill of Arabia and
noted for thrift and hard bargains; hence the saying, If you meet
a serpent and a Hazrami, slay the Hazrami.  To prove how
ubiquitous they are it is related that a man, flying from their
society, reached the uttermost parts of China where he thought
himself safe.  But, as he was about to pass the night in some
ruin, he heard a voice bard by him exclaim, "O Imád al-Din!"
(the name of the patron-saint of Hazramaut).  Thereupon he arose
and fled and he is, they say, flying still.

[FN#194]   Arab. "Fál" alluding to the Sortes Coranicæ and other
silly practices known to the English servant-girs when curious
about her future and her futur.

[FN#195]   i.e., in Arab-land (where they eat dates) and Ajam, or
lands non-Arab (where bread is the staff of life); that is, all
the world over.

[FN#196]   This story is curious and ethnologically valuable. The
Badawi who eructates as a civility, has a mortal hatred to a
crepitus ventris; and were a by-stander to laugh at its
accidental occurrence, he would at once be cut down as a
"pundonor." The same is the custom amongst the Highlanders of
Afghanistan, and its artificial nature suggests direct
derivation, for the two regions are separated by a host of
tribes, Persians and Baloch, Sindis and Panjábis who utterly
ignore the point of honour and behave like Europeans. The raids
of the pre-Islamitic Arabs over the lands lying to the north-east
of them are almost forgotten; still there are traces, and this
may be one of them.

[FN#197]   Arab. "Al-‘Ár." The Badawi saying is "Al-nár wa lá l-
‘ár" (Hell-)fire, but not shame. The sentiment is noble.  Hasan
the Prophet's grandson, a poor creature demoralised by over-
marrying, chose the converse, "Shame is better than Hell-fire."
An old Arabic poem has,

     "The Fire and not shame be the Lord of thee
      And e'en to The Fire from shame go flee."

Al-Hariri (Ass. of the Badawin) also has,

     "For rather would I die my death than shame,--
      On bier be borne than bear a caitiff's name."

[FN#198] A grammarian and rhetorician of ninth century.

[FN#199]  Once existing in Syrian Hamáh (the Biblical Hamath);
and so called because here died the Emperor Heraclius called by
the Arabs "Hirakl."

[FN#200]  Till lately it was the custom to confine madmen in
Syrian monasteries, hoping a cure from the patron Saint, and a
terrible time they had of it. Every guide book relates the
healing process as formerly pursued at the Maronite Convent
Koshaya not far from Bayrut. The idiot or maniac was thrust
headlong by the monks into a dismal cavern with a heavy chain
round his neck, and was tied up within a span of the wall to
await the arrival of Saint Anthony who especially affects this
holy place. In very few weeks the patient was effectually cured
or killed by cold, solitude and starvation.

[FN#201]  The Moslem Eve, much nearer the Hebrew "Hawah" = the
"manifester," because (Gen. iii. 20) she was (to be) the mother
of all that live ("Kull hayy").

[FN#202]  The mad lover says "they" for "she," which would be too
familiar in speaking to strangers.

[FN#203]  i.e. falsely to report the death.

[FN#204]  A famous grammarian, etc., of the tenth century.

[FN#205]  The classical Amorium in Phrygia now Anatolia: Anbár is
a town (before mentioned) on the Euphrates; by the rules of
Arabic grammar the word is pronounced (though never written)
Ambár.

[FN#206]  "Art thou not the slave of the Messiah, the Ráhib
(monk)?" "No! I am the slave of Allah, the Rághib (desirous of
mercy from the Almighty). " A fair specimen of the Saj'a or
rhymed prose. Abdallah (properly "Abdu'llah:") is a kind of
neutral name, neither Jewish, Moslem nor Christian; hence I
adopted it, (Pilgrimage i. 20.)

[FN#207]  Arab. "Hanut," prop. a tavern where liquors are sold, a
term applied contemptuously to shops, inns, etc., kept by
Christians.

[FN#208]  Arab. "Shirk" = syntheism of the "Mushrik" (one who
makes other gods partners with God), a word pronounced "Mushrit"
by the Wahhabis and the Badawin.

[FN#209]  Koran vii. 195. The passage declaims against the idols
of the Arabs, sun, moon. stars, etc.

[FN#210]  This minor miracle is commonly reported, and is not, I
believe, unknown to modern "Spiritualism." The dead Wali or
Waliyah (Saintess) often impels the bier-bearers to the spot
where he would be buried: hence in Cairo the tombs scattered
about the city. Lane notices it, Mod. E. chaps. xxviii.

[FN#211]  Koran x. 36, speaking of being turned aside from the
true worship.

[FN#212]  One of the Wazirs of al-Maamun, Kurrat al-Ayn =
"coolness (i.e. delight) of the eyes" Ali bin Hishám surnamed
Abu'l-Hasan, was prefect of Baghdad under the same reign.

[FN#213]  The Mac. Edit. (ii. 448) reads for Kawáid (plur. of
Káid = Governors, Span. Alcayde) "Fawáid": hence Lane (ii. 606)
translates " try thy heart."

 [FN#214]  The mats of Sind were famous even in my day, but under
English rule native industries are killed out by Manchester and
Birmingham.

[FN#215]  Sajáh was the name of a famous female impostor, a
contemporary of "Musaylimah the Liar."

[FN#216]  A poet of Mohammed's day.

[FN#217]  A singer and composer of the first century (A. H.).

[FN#218]  Arab = a roe, a doe; also the Yoni (of women, mares and
bitches). It is the Heb. Tabitha and the Greek Dorcas.

[FN#219]  Within the Hudúd al-Harem (bounds of the Holy Places),
at Al-Medinah as well as Meccah, all "Muharramát" (forbidden
sins) are doubly unlawful, such as drinking spirits, immoral
life, etc. The Imam Malik forbids slaying animals without,
however, specifying any penalty. The felling of trees is a
disputed point; and no man can be put to death except invaders,
infidels and desecraters. (Pilgrimage ii. 167.)

[FN#220]  A poet of the first century (A.H.).

[FN#221]  In Arab. =a fawn beginning to walk, also the 28th lunar
mansion or station, usually known as Batn al-Hut or Whale's
belly. These mansions or houses, the constellations through which
the moon passes in her course along her orbit, are much used in
Moslem astrology and meteorology.

[FN#222]  Arab. Kalla-má = it is seldom (rare) that etc. used in
books.

[FN#223]  Dishonoured by his love being made public. So Hafiz,
Petrarch and Camoens.

[FN#224]  Sixth Abbaside, A.D. 809-813.

[FN#225]  Ala'llah, tenth Abbaside, A. H. 232-47 (847-61),
grandson of Al-Rashid who succeeded Al-Wásik. He was a fanatic
Sunni, much opposed to the Shi'ahs and he ordered the Christians
to wear round their necks the Ghull (collar of wood, iron, or
leather), to dress in yellow head-gear and girdles, use wooden
stirrups and place figures of devils in front of their
dwelling-houses. He also gave distinct dresses to their women and
slaves. The Ghull, or collar, was also used for a punishment and
vermin gathered under it when riveted round the neck: hence
Golius calls it "pediculosum columbar."

[FN#226]  Wazir of the above. killed by al-Muntasir Billah A. H.
247 (= 861).

[FN#227]  Easterns during purgation are most careful and deride
the want of precaution in Europeans. They do not leave the house
till all is passed off, and avoid baths, wine and women which
they afterwards resume with double zest. Here "breaking the seal"
is taking the girl's maidenhead.

[FN#228]  Johannes, a Greek favoured by Al-Mutawakkil and other
Abbaside Caliphs.

[FN#229]  Lady of Shaykhs, elders in the faith and men of
learning

[FN#230]  = A.D. 1166.

[FN#231]  Koran iv. 38. I have before noted what the advantages
are.

[FN#232]  Koran ii. 282, "of those whom ye shall choose for
witnesses."

[FN#233]  Koran iv. 175, "Whereas if there be two sisters, they
inherit only two-thirds between them."

[FN#234]  The secondary meaning is "Fá'il" = the active sodomite
and "Mafa'úl" = the passive, a catamite: the former is not an
insulting word, the latter is a most injurious expression.
"Novimus et qui te!"

[FN#235]  It is an unpleasant fact that almost all the poetry of
Háfiz is addressed to youths, as we see by the occasional
introduction of Arabic (e.g., Afáka'lláh). Persian has no genders
properly so called, hence the effect is less striking. Sa'di, the
"Persian Moralist" begins one of the tales, "A certain learned
man fell in love with a beautiful son of a blacksmith," which
Gladwin, translating for the general, necessarily changed to
"daughter."

[FN#236]  The famous author of the Anthology called Al-Hamásah.

[FN#237]  i.e., teeth under the young mustachio.

[FN#238]  The "Silk man" and the celebrated author of the
Makámát, assemblies or seances translated (or attempted) into all
the languages of Europe. We have two in English, the first by
Theodore Preston, M.A. (London, Madden, 1850); but it contains
only twenty of the fifty pieces. The second by the late Mr.
Chenery (before alluded to) ends with the twenty-sixth assembly:
one volume in fact, the other never having been finished. English
readers, therefore, are driven to the grand edition of the
Makámát in folio by Baron Silvestre de Sacy.

[FN#239]  The sword of the eye has a Hamáil (baldrick worn over
right shoulder, Pilgrimage i. 352) to support the "Ghimd" (vulg.
Ghamad) or scabbard (of wood or leather): and this baldrick is
the young whisker.

[FN#240]  The conceit of "Suláfat" (ptisane, grape juice allowed
to drain on the slabs) and "Sawálif" (tresses, locks) has been
explained. The newest wine is the most inebriating, a fact not
much known in England, but familiar to the drinker of "Vino
novo."

[FN#241]  Koran xii. 51, this said by the nobleman's (Potiphar's)
wife who adds, "I selected him to lie with me; and he (Joseph) is
one of those who speak truth."

[FN#242]  Here we have a specimen of the strained Saj'a or
balanced prose: slave-girls (jawárí) are massed with flowing
tears (dam'u jári) on account of the Káfiyah or rhyme.

[FN#243]  The detected sodomite is punished with death according
to Moslem law, but again comes the difficulty of proof. At Shiraz
I have heard of a pious Moslem publicly executing his son.

[FN#244]  Koran xxvi. 165 et seq. The Lord speaks to the "people
of Lot" (Sodomites). Mr. Payne renders "Min al-álamíma," "from
the four corners of the world."

[FN#245]  Meaning before and behind, a Moslemah "Bet Balmanno."

[FN#246]  Arab. " Lúti," (plur. Lawátí), much used in Persian as
a buffoon, a debauchee, a rascal. The orig. sig. is "One of (the
people of) Lot." The old English was Ingle or Yngle (a bardachio,
a catamite, a boy kept for sodomy), which Minsheu says is, "Vox
hispanica et significat Latinè Inguen" (the groin). Our vulgar
modern word like the Italian bugiardo is pop. derived from Fr.
Bougre, alias Bulgarus, a Bulgarian, a heretic: hence Boulgrin
(Rabelais i. chaps. ii.) is popularly applied to the Albigeois
(Albigenses, whose persecution began shortly after A.D. 1200) and
the Lutherans. I cannot but think that "bougre" took its especial
modern signification after the French became acquainted with the
Brazil, where the Huguenots (in A.D. 1555) were founding a
Nouvelle France, alias Equinoctiale, alias Antarctique, and
whence the savages were carried as curiosities to Paris. Their
generic name was "Bugre" (properly a tribe in Southern Brazil,
but applied to all the redskins) and they were all born
Sodomites. More of this in the terminal Essay.

[FN#247]  His paper is the whiteness of his skin. I have quoted
the Persian saying of a young beard: "his cheeks don mourning for
his beauty's death."

[FN#248]  Arab. "Khabál," lit. the pus which flows from the
bodies of the damned.

[FN#249]  Most characteristic of Egypt is all this scene. Her
reverence, it is true, sits behind a curtain; but her virtue uses
language which would shame the lowest European prostitute; and
which is filthy almost as Dean Swift's.

[FN#250]  Arab. "Niyat:" the Moslem's idea of intentions quite
runs with the Christian's. There must be a "Niyat" or purpose of
prayer or the devotion is valueless. Lane tells a pleasant tale
of a thief in the Mosque, saying "I purpose (before Prayer) to
carry off this nice pair of new shoes!"

[FN#251]  Arab. "Ya 'l-Ajúz" (in Cairo "Agooz" pronounced "Ago-o-
oz"): the address is now insulting and would elicit "The old
woman in thine eye" (with fingers extended). In Egypt the polite
address is "O lady (Sitt), O pilgrimess, O bride, and O daughter"
(although she be the wrong side of fifty). In Arabia you may say
"O woman (Imraah)" but in Egypt the reply would be "The woman
shall see Allah cut out thy heart!" So in Southern Italy you
address "bella fé" (fair one) and cause a quarrel by
"vecchiarella."

[FN#252] Governor of Egypt, Khorasan, etc. under Al-Maamun.

[FN#253] i.e., a companion, a solacer: it is also a man's name
(vol. i. xxiv.).

[FN#254] At Baghdad; evidently written by a Baghdad or Mosul man.

[FN#255] A blind traditionist of Bassorah (ninth century).

[FN#256] Arab. "Zaghab"=the chick's down; the warts on the
cucumber which sometimes develop into projections.

[FN#257] The Persian saying is, A kiss without moustachio is
bread without salt.

[FN#258] "And We will prove you with evil, and with good, for a
trial of you; and unto Us shall ye return." (Koran xxi. 36.) The
saying is always in the Moslem's mouth.

[FN#259] Arab. "Sunnat," lit.=a law, especially applied to the
habit and practice of the Apostle in religious and semi-religious
matters, completing the "Hadis," or his spoken words. Anything
unknown is entitled "Bida'ah"=innovation. Hence the strict Moslem
is a model Conservative whose exemplar of life dates from the
seventh century. This fact may be casuistically explained away;
but is not less an obstacle to all progress and it will be one of
the principal dangers threatening Al-Islam. Only fair to say that
an "innovation" introduced by a perfect follower of the Prophet
is held equal theoretically to a Sunnat; but vulgarly it is said,
"The rabble will not take gold which is not coined."

[FN#260] Arab. "Arsh"=the ninth Heaven, the Throne of the Deity,
above the Seven Heavens of the planets and the Primum Mobile
which, in the Ptolemaic system, sets them all in motion.

[FN#261] This description of a good Moslem's death is at once
concise, pathetic and picturesque.

[FN#262] This is the first mention of coffee; apparently
introduced by the scribe: the word rendered "coffee-makers" is
"Kahwajiyah"; an Arab. plur. of a Turkish termination (-ji) to an
Arab. word "Kahwah" (before noticed).

[FN#263] Picnics are still made to Rauzah (Rodah) island: I have
enjoyed many a one, but the ground is all private property.

[FN#264] Arab. "Hosh," plur. Híshán, the low courts surrounded by
mean lodgings which in "native" Cairo still contrast so strongly
with the "gingerbread" of the new buildings.

[FN#265] This is the Moslem equivalent of "thank you." He looks
upon the donor as the channel through which Allah sends him what
he wants and prays for more to come. Thus "May your shadow never
be less" means, May you increase in prosperity so that I may gain
thereby! And if a beggar is disposed to be insolent (a very
common case), he will tell you his mind pretty freely on the
subject, and make it evident to you that all you have is also his
and that La propriété (when not shared) est le vol.

[FN#266] I have noticed in my Pilgrimage (i. 51-53) the kindly
care with which the stranger is treated by Moslems, a marvellous
contrast to the ways of "civilization."

[FN#267] Arab. "Dimyat," vulg. pronounced "Dumíyat."

[FN#268] Where the door-keepers sit and receive their friends.

[FN#269] This is a traveller's 'Kit' in the East.

[FN#270] Arab. "Takht-rawán," from Persian meaning "moveable
throne."

[FN#271] The use of the expression proved the speaker to be a
Moslem Jinní.

[FN#272] The "haunted" house proper, known to the vulgar and to
spiritualists becomes, I have said, amongst Moslems a place
tenanted by Jinns.

[FN#273] Needless to say there never was a Sultan or a King of
Baghdad nor a Duke of Athens. This story would seem not to have
been written by the author of "the Emir bin Tahir," etc. Night
ccccxxiv.

[FN#274] Plur. of Álim=one learned in the law, a D.D. Mohammed
did his best to abolish the priest and his craft by making each
Moslem paterfamilias a pontifex in his own household and he
severely condemned monkery and celibacy. But human nature was too
much for him: even before his death ascetic associations began to
crop up. Presently the Olema in Al-Islam formed themselves into a
kind of clergy; with the single but highly important difference
that they must (or ought to) live by some honest secular calling
and not by the "cure of souls"; hence Mahomet IV. of Turkey was
solemnly deposed. So far and no farther Mohammed was successful
and his success has secured for him the lively and lasting hatred
of the ecclesiastical caste which he so honestly and wisely
attempted to abate. Even to the present day missionaries have a
good word for the Guebre and the Buddhist, the Brahmanist and the
Confucian, but none for the Moslem: Dr. Livingstone, for one
instance of many, evidently preferred the Fetichist, whom he
could convert, to the Unitarian Faithful whom he could not.

[FN#275] i.e. they recited seven times (an unusual number), for
greater solemnity, the opening Chapter of the Koran which does
general duty on such occasions as making covenants and swearing
fealty. This proclaiming a King by acclamation suggests the
origin of the old and venerable Portuguese institution.

[FN#276] By affixing his own seal and that of the King. This in
later times was supplanted by the "Tughrá," the imperial cypher
or counter-mark (much like a writing master's flourish), with
which Europe has now been made familiar through the agency of
Turkish tobacco.

[FN#277] Arab. "Wird"=the twenty-five last chapters of the Koran
which are repeated, one or more at a time, after the end of the
"Farz," or obligatory prayers and ad libitum with the Sunnat or
customary, and the Náfilah or supererogatory.

[FN#278] The sensible creed of Al-Islam freely allows
anthropophagy when it saves life; a contrast to the
sentimentalism of the West which brings a "charge of cannibalism"
against unfortunate expeditionists. I particularly allude to the
scandalous pulings of the English Press over the gallant and
unfortunate Greely voyage. (The Academy, Sept. 25, 1884.)

[FN#279] The story is mere Æsopic: the "Two dogs" contains it
all. One of Mohammed's sensible sayings is recorded and deserves
repetition:--"Empire endureth with infidelity (idolatry, etc.),
but not with tyranny."

[FN#280] This couplet occurs in Night xxi. (vol. i. 207); so I
give Torrens (p.207) by way of variety.

[FN#281] Lane (ii. 636) omits this tale, "as it would not only
require a volume of commentary but be extremely tiresome to most
readers." Quite true; but it is valuable to Oriental Students who
are beginning their studies, as an excellent compendium of
doctrine and practice according to the Shafi'í School.

[FN#282] Pronounced Aboo 'l-Husn = Father of Beauty, a fancy
name.

[FN#283] As in most hot climates so in Egypt the dead are buried
at once despite the risk of vivisepulture. This seems an instinct
with the Semitic (Arabian) race teste Abraham, as with the Gypsy.
Hence the Moslems have invoked religious aid. The Mishkát
al-Masábih (i. 387) makes Mohammed say, "When any one of you
dieth you may not keep him in the house but bear him quickly to
his grave"; and again, "Be quick in raising up the bier: for if
the dead have been a good man, it is good to bear him gravewards
without delay; and if bad, it is frowardness ye put from your
necks."

[FN#284] This biting of the hand in Al-Haríri expresses
bitterness of repentance and he uses more than once the Koranic
phrase (chapter vii., 148) "Sukita fí aydíhim," lit. where it
(the biting) was fallen upon their hands; i.e. when it repented
them; "sukita" being here not a passive verb as it appears, but
an impersonal form uncommon in Arabic. The action is instinctive,
a survival of the days when man was a snarling and snapping
animal (physically) armed only with claws and teeth.

[FN#285] Arab. "'Alam," applied to many things, an "old man" of
stones (Kákúr), a signpost with a rag on the top, etc.

[FN#286] The moon of Ramazan was noticed in Night ix. That of
Sha'aban (eighth month) begins the fighting month after the
conclusion of the Treuga Dei in Rajab. See Night ccclxxviii.

[FN#287] These lines have occurred in Night cccxix. I give Mr.
Payne's version for variety.

[FN#288] i.e. in her prime, at fourteen to fifteen.

[FN#289] i.e. pale and yellow.

[FN#290] The word means the wood; but it alludes to a preparation
made by levigating it on a stone called in India "Sandlásá." The
gruel-like stuff is applied with the right hand to the right side
of the neck, drawing the open fingers from behind forwards so as
to leave four distinct streaks, then down to the left side, and
so on to the other parts of the body.

[FN#291] Arab. "Haykal" which included the Porch, the Holy and
the Holy of Holies. The word is used as      in a wider sense by
Josephus A. J. v. v. 3. In Moslem writings it is applied to a
Christian Church generally, on account of its images.

[FN#292] These lines having occurred before, I here quote Mr.
Payne.

[FN#293] Arab writers often mention the smile of beauty, but
rarely, after European fashion, the laugh, which they look upon
as undignified. A Moslem will say "Don't guffaw (Kahkahah) in
that way; leave giggling and grinning to monkeys and Christians."
The Spaniards, a grave people, remark that Christ never laughed.
I would draw the reader's attention to a theory of mine that the
open-hearted laugh has the sound of the vowels a and o; while e,
i, and u belong to what may be roughly classed as the rogue
order.

[FN#294] i.e. gaining the love of another, love.

[FN#295] i.e. the abrogated passages and those by which they are
abrogated. This division is necessary for "inspired volumes,"
which always abound in contradictions. But the charge of
"opportunism" brought against the Koran is truly absurd; as if
"revelation" could possibly be aught save opportune.

[FN#296] Koran iv. 160, the chapter "Women."

[FN#297] She unveiled, being a slave-girl and for sale. If a free
woman show her face to a Moslem, he breaks out into violent
abuse, because the act is intended to let him know that he is
looked upon as a small boy or an eunuch or a Chriastian--in fact
not a man.

[FN#298] Ilah=Heb. El, a most difficult root, meaning strength,
interposition, God (Numen) "the" (article) "don't" (do not), etc.
etc.

[FN#299] As far as I know Christians are the only worshippers who
kneel as if their lower legs were cut off and who "join hands"
like the captive offering his wrists to be bound (dare manus).
The posture, however, is not so ignoble as that of the Moslem
"Sijdah" (prostration) which made certain North African tribes
reject Al-Islam saying, "These men show their hind parts to
heaven."

[FN#300] i.e. saying "I intend (purpose) to pray (for instance)
the two-bow prayer (ruka'tayn) of the day-break," etc.

[FN#301] So called because it prohibits speaking with others till
the prayer is ended.

[FN#302] Lit. "any thing opposite;" here used for the Ka'abah
towards which men turn in prayer; as Guebres face the sun or fire
and idolators their images. "Al-Kiblatayn" (= the two Kiblahs)
means Meccah and Jerusalem, which was faced by Moslems as well as
Jews and Christians till Mohammed changed the direction. For the
occasion of the change see my Pilgrimage, ii. 320.

[FN#303] Which includes Tayammum or washing with sand. This is a
very cleanly practice in a hot, dry land and was adopted long
before Mohammed. Cedrenus tells of baptism with sand being
administered to a dying traveller in the African desert.

[FN#304] The Koranic order for Wuzú is concise and as usual
obscure, giving rise to a host of disputes and casuistical
questions. Its text runs (chapt. v.), "O true believers, when you
prepare to pray, wash (Ghusl) your faces, and your hands unto the
elbows; and rub (Mas-h) your hands and your feet unto the ankles;
and if ye be unclean by having lain with a woman, wash (Ghusl)
yourselves all over." The purifications and ceremonious ablutions
of the Jews originated this command; and the early Christians did
very unwisely in not making the bath obligatory. St. Paul (Heb.
xi. 22) says, "Let us draw near with a true heart...having our
hearts sprinkled from an evil conscience and our bodies washed
with clean (or pure) water." But this did not suffice. Hence the
Eastern Christian, in hot climates where cleanliness should rank
before godliness, is distinguished by his dirt which as a holy or
reverend man he makes still dirtier, and he offers an ugly
comparison with the Moslem and especially the Hindu. The neglect
of commands to wash and prohibitions to drink strong waters are
the two grand physical objections of the Christian code of
morality.

[FN#305] Arab. "Istinshák"=snuffing up water from the palm of the
right hand so as to clean thoroughly the nostrils. This
"function" is unreasonably neglected in Europe, to the detriment
of the mucous membrane and the olfactory nerves.

[FN#306] So as to wash between them. The thick beard is combed
out with the fingers.

[FN#307] Poor human nature! How sad to compare ita pretensions
with its actualities.

[FN#308] Complete ablution is rendered necessary chiefly by the
emission of semen either in copulation or in nocturnal pollution.
The water must be pure and not less than a certain quantity, and
it must touch every part of the skin beginning with the right
half of the person and ending with the left. Hence a plunge-bath
is generally preferred.

[FN#309] Arab. "Ta'mím," lit. crowning with turband, or tiara,
here=covering, i.e. wetting.

[FN#310] This practice (saying "I purpose to defer the washing of
the feet," etc.) is now somewhat obsolete.

[FN#311] Arabs have a prejudice against the hydropathic treatment
of wounds, holding that water poisons them: and, as the native
produce usually contains salt, soda and magnesia, they are
justified by many cases. I once tried water-bandages in Arabia
and failed dismally.

[FN#312] The sick man says his prayers lying in bed, etc., and as
he best can.

[FN#313] i.e. saying, "And peace be on us and on the worshippers
of Allah which be pious."

[FN#314] i.e. saying, " I seek refuge with Allah from Satan the
Stoned."

[FN#315] Certain parts should be recited aloud (jahr) and others
sotto voce (with mussitation=Khafi). No mistake must be made in
this matter where a Moslem cannot err.

[FN#316] Hence an interest of two-and-a-half percent is not held
to be "Ribá" or unlawful gain of money by money, usury.

[FN#317] The meal must be finished before the faster can plainly
distinguish the white thread from the black thread (Koran ii.
183); some understand this literally, others apply it to the dark
and silvery streak of zodiacal light which appears over the
Eastern horizon an hour or so before sunrise. The fast then
begins and ends with the disappearance of the sun. I have noticed
its pains and penalties in my Pilgrimage, i. 110, etc.

[FN#318] For the "Azán" or call to prayer see Lane, M. E., chapt.
xviii. The chant, however, differs in every country, and a
practical ear will know the land by its call.

[FN#319] Arab. "Hadís" or saying of the Apostle.

[FN#320] "Al-I'itikaf" resembles the Christian "retreat;" but the
worshipper generally retires to a mosque, especially in Meccah.
The Apostle practised it on Jabal Hira and other places.

[FN#321] The word is the Heb. "Hagg" whose primary meaning is
circularity of form or movement. Hence it applied to religious
festivals in which dancing round the idol played a prime part;
and Lucian of "saltation" says, dancing was from the beginning
and coeval with the ancient god, Love. But man danced with joy
before he worshipped, and, when he invented a systematic
saltation, he made it represent two things, and only two things,
love and war, in most primitive form, courtship and fighting.

[FN#322] Two adjoining ground-waves in Meccah. For these and for
the places subsequently mentioned the curious will consult my
Pilgrimage, iii. 226, etc.

[FN#323] The 'Umrah or lesser Pilgrimage, I have noted, is the
ceremony performed in Meccah at any time out of the
pilgrim-season proper, i.e. between the eighth and tenth days of
the twelfth lunar month Zu 'l-Hijjah. It does not entitle the
Moslem to be called Hájj (pilgrim) or Hájí as Persians and
Indians corrupt the word.

[FN#324] I need hardly note that Mohammed borrowed his
pilgrimage-practices from the pagan Arabs who, centuries before
his day, danced around the Meccan Ka'abah. Nor can he be blamed
for having perpetuated a Gentile rite, if indeed it be true that
the Ka'abah contained relics of Abraham and Ishmael.

[FN#325] On first sighting Meccah. See Night xci.

[FN#326] Arab. "Tawáf:" the place is called Matáf and the guide
Mutawwif. (Pilgrimage, iii. 193, 205.) The seven courses are
termed Ashwát.

[FN#327] Stoning the Devil at Mina. (Pilgrimage, iii. 282.) Hence
Satan's title "the Stoned" (lapidated not castrated).

[FN#328] Koran viii. 66; in the chapter entided "Spoil," and
relating mainly to the "day of Al-Bedr.

[FN#329] Arab. "AI-Ikálah"= cancelling: Mr. Payne uses the
technical term "resiliation."

[FN#330] Freedman of Abdallah, son of the Caliph Omar and noted
as a traditionist.

[FN#331] i.e. at a profit: the exchange must be equal--an
ordinance intended to protect the poor. Arabs have strange
prejudices in these matters; for instance it disgraces a Badawi
to take money for milk.

[FN#332] Arab. "Jamá'ah," which in theology means the Greek
        , our "Church," the congregation of the Faithful under a
lawful head. Hence the Sunnis call themselves "People of the
Sunnat and Jamá'at." In the text it is explained as "Ulfat" or
intimacy.

[FN#333] Arab. "Al-Khalíl," i.e. of Allah=Abraham. Mohammed,
following Jewish tradition, made Abraham rank second amongst the
Prophets, inferior only to himself and superior to Hazrat
Isa=Jesus. I have noted that Ishmael the elder son succeeded his
father. He married Da'alah bint Muzáz bin Omar, a Jurhamite, and
his progeny abandoning Hebrew began to speak Arabic (ta'arraba);
hence called Muta'arribah or Arabised Arabs. (Pilgrimage iii.
190.) He died at Meccah and was buried with his mother in the
space North of the Ka'abah called Al-Hijr which our writers
continue to confuse with the city Al-Hijr. (Ibid. 165-66.)

[FN#334] This ejaculation, "In the name of Allah" is, I have
noted, equivalent to "saying grace." If neglected it is a sin and
entails a curse.

[FN#335] The ceremonious posture is sitting upon the shin-bones,
not tailor-fashion; and "bolting food" is a sign of boorishness.

[FN#336] Arab. "Zidd," the word is a fair specimen of Arabic
ambiguity meaning primarily opposite or contrary (as virtue to
vice), secondarily an enemy or a friend (as being opposite to an
enemy).

[FN#337] "The whole earth (shall be) but His handful on the
Resurrection day and in His right hand shall the Heaven be rolled
up (or folded together)."-Koran xxxix. 67.

[FN#338] See Night lxxxi.

[FN#339] Koran lxxviii. 19.

[FN#340] Arab. "Al-Munáfik," technically meaning one who
outwardly professes Al-Islam while inwardly hating it. Thus the
word is by no means synonymous with our "hypocrite," hypocrisy
being the homage vice pays to virtue; a homage, I may observe,
nowhere rendered more fulsomely than among the so-called
Anglo-Saxon race.

[FN#341] Arab. "Tawakkul alá 'llah": in the imperative the phrase
is vulgarly used="Be off!"

[FN#342] i.e. ceremonial impurity which is sui generis, a very
different thing from general dirtiness.

[FN#343] A thick beard is one which does not show the skin;
otherwise the wearer is a "Kausaj;" in Pers. "Kúseh." See vol.
iii., 246.

[FN#344] Arab. "Al-Khutnah." Nowhere commanded in the Koran and
being only a practice of the Prophet, the rite is not
indispensable for converts, especially the aged and the sick. Our
ideas upon the subject are very hazy, for modern "niceness"
allows a "Feast of the Circumcision," but no discussion thereon.
Moses (alias Osarsiph) borrowed the rite from the Egyptian
hierophants who were all thus "purified"; the object being to
counteract the over-sensibility of the "sixth sense" and to
harden the glans against abrasions and infection by exposure to
air and friction against the dress. Almost all African tribes
practise it but the modes vary and some are exceedingly curious:
I shall notice a peculiarly barbarous fashion called Al-Salkh
(the flaying) still practised in the Arabian province Al-Asír.
(Pilgrimage iii. 80.) There is a difference too between the
Hebrew and the Moslem rite. The Jewish operator, after snipping
off the foreskin, rips up the prepuce with his sharp thumb-nails
so that the external cutis does not retract far from the
internal; and the wound, when healed, shows a narrow ring of
cicatrice. This ripping is not done by Moslems. They use a stick
as a probe passed round between glans and prepuce to ascertain
the extent of the frenum and that there is no abnormal adhesion.
The foreskin is then drawn forward and fixed by the forceps, a
fork of two bamboo splints, five or six inches long by a quarter
thick, or in some cases an iron like our compasses. This is tied
tightly over the foreskin so as to exclude about an inch and a
half of the prepuce above and three quarters below. A single
stroke of the razor drawn directly downwards removes the skin.
The slight bleeding is stopped by burnt rags or ashes and healed
with cerates, pledgets and fumigations. Thus Moslem circumcision
does not prevent the skin retracting.

[FN#345] Of these 6336 versets only some 200 treat on law, civil
and ceremonial, fiscal and political, devotional and ceremonial,
canonical and ecclesiastical.

[FN#346] The learned young woman omitted Ukhnúkh=Enoch, because
not in Koran; and if she denoted him by "Idrís," the latter is
much out of place.

[FN#347] Some say grandson of Shem. (Koran vii. 71.)

[FN#348] Koran vii. 63, etc.

[FN#349] Father-in-law of Moses. (Koran vii. 83.)

[FN#350] Who is the last and greatest of the twenty-five.

[FN#351] See Night ccccxxxviii.

[FN#352] Koran ii., whose 256th Ayah is the far-famed and sublime
Throne-verse which begins "Allah! there is no god but He, the
Living, the Eternal One, whom nor slumber nor sleep seizeth on!"
The trivial name is taken from the last line, "His throne
overstretcheth Heaven and Earth and to Him their preservation is
no burden for He is the most Highest, the Supreme." The lines are
often repeated in prayers and engraved on agates, etc., as
portable talismans.

[FN#353] Koran ii. 159.

[FN#354] Koran xvi. 92. The verset ends with, "He warneth you, so
haply ye may be mindful."

[FN#355] Koran lxx. 38.

[FN#356] Koran xxxix. 54.

[FN#357] The Sunnis hold that the "Anbiyá" (=prophets, or rather
announcers of Allah's judgments) were not sinless. But this dogma
is branded as most irreverent and sinful by the Shi'ahs or
Persian "followers of Ali," who make capital out of this
blasphemy and declare that if any prophet sinned he sinned only
against himself.

[FN#358] Koran xii. 18.

[FN#359] Koran ii. 107.

[FN#360] Koran ii. 57. He (Allah) does not use the plurale
majestatis.

[FN#361] Koran ii. 28.

[FN#362] Koran xvi. 100. Satan is stoned in the Miná or Muná
basin (Night ccccxlii.) because he tempted Abraham to disobey the
command of Allah by refusing to sacrifice Ishmael. (Pilgrimage
iii. 248.)

[FN#363] It may also mean "have recourse to God."

[FN#364] Abdallah ibn Abbas, before noticed, first cousin of
Mohammed and the most learned of the Companions. See D'Herbelot.

[FN#365] Koran xcvi., "Blood-clots," 1 and 2. "Read" may mean
"peruse the revelation" (it was the first Koranic chapter
communicated to Mohammed), or "recite, preach."

[FN#366] Koran xxvii. 30. Mr. Rodwell (p.1) holds to the old idea
that the "Basmalah" is of Jewish origin, taught to the Kuraysh by
Omayyah, of Taif, the poet and Haníf (convert).

[FN#367] Koran ix.: this was the last chapter revealed and the
only one revealed entire except verse 110.

[FN#368] Ali was despatched from Al-Medinah to Meccah by the
Prophet on his own slit-eared camel to promulgate this chapter;
and meeting the assembly at Al-'Akabah he also acquainted them
with four things; (1) No Infidel may approach the Meccah temple;
(2) naked men must no longer circut the Ka'abah; (3) only Moslems
enter Paradise, and (4) public faith must be kept.

[FN#369] Dictionaries give the word "Basmalah" (=saying
Bismillah); but the common pronunciation is "Bismalah."

[FN#370] Koran xvii. 110, a passage revealed because the
Infidels, hearing Mohammed calling upon The Compassionate,
imagined that Al-Rahmán was other deity but Allah. The "names"
have two grand divisions, Asmá Jalálí, the fiery or terrible
attributes, and the Asmá Jamálí (airy, watery, earthy or)
amiable. Together they form the Asmá al-Husna or glorious
attributes, and do not include the Ism al-A'azam, the ineffable
name which is known only to a few.

[FN#371] Koran ii. 158.

[FN#372] Koran xcvi. before noticed.

[FN#373] A man of Al-Medinah, one of the first of Mohammed's
disciples.

[FN#374] Koran lxxiv. 1, etc., supposed to have been addressed by
Gabriel to Mohammed when in the cave of Hira or Jabal Núr. He
returned to his wife Khadijah in sore terror at the vision of one
sitting on a throne between heaven and earth, and bade her cover
him up. Whereupon the Archangel descended with this text,
supposed to be the first revealed. Mr. Rodwell (p. 3) renders it,
"O thou enwrapped in thy mantle!" and makes it No. ii. after a
Fatrah or silent interval of six months to three years.

[FN#375] There are several versets on this subject (chapts. ii.
and xxx.)

[FN#376] Koran cx. 1.

[FN#377] The third Caliph; the "Writer of the Koran."

[FN#378] Koran, v. 4. Sale translates "idols." Mr. Rodwell, "On
the blocks (or shafts) of Stone," rude altars set by the pagan
Arabs before their dwellings.

[FN#379] Koran, v. 116. The words are put into the mouth of
Jesus.

[FN#380] The end of the same verse.

[FN#381] Koran, v. 89. Supposed to have been revealed when
certain Moslems purposed to practise Christian asceticism,
fasting, watching, abstaining from women and sleeping on hard
beds. I have said Mohammed would have "no monkery in Al-Islam,"
but human nature willed otherwise. Mr. Rodwell prefers "Interdict
the healthful viands."

[FN#382] Koran, iv. 124.

[FN#383] Arab. "Mukri." "Kári" is one who reads the Koran to
pupils; the Mukri corrects them. "With the passage of the clouds"
= without a moment's hesitation.

[FN#384] The twenty-first, twenty-fourth and eighteenth Arabic
letters.

[FN#385] Arab. "Hizb." The Koran is divided into sixty portions,
answering to "Lessons" for convenience of public worship.

[FN#386] Arab. "Jalálah,"=saying Jalla Jalálu-hu=magnified be His
Majesty!, or glorified be His Glory.

[FN#387] Koran, xi. 50.

[FN#388] The partition-wall between Heaven and Hell which others
call Al-'Urf (in the sing. from the verb meaning he separated or
parted). The Jews borrowed from the Guebres the idea of a
partition between Heaven and Hell and made it so thin that the
blessed and damned can speak together. There is much dispute
about the population of Al-A'aráf, the general idea being that
they are men who do not deserve reward in Heaven or punishment in
Hell. But it is not a "Purgatory" or place of expiating sins.

[FN#389] Koran, vii. 154.

[FN#390] A play on the word ayn, which means "eye" or the
eighteenth letter which in olden times had the form of a circle.

[FN#391] From misreading these words comes the absurd popular
belief of the moon passing up and down Mohammed's sleeves. George
B. Airy (The Athenæum, Nov.29, 1884) justly objects to Sale's
translation "The hour of judgment approacheth" and translates
"The moon hath been dichotomised" a well-known astronomical term
when the light portion of the moon is defined in a strait line:
in other words when it is really a half-moon at the first and
third quarters of each lunation. Others understand, The moon
shall be split on the Last Day, the preterite for the future in
prophetic style. "Koran Moslems" of course understand it
literally.

[FN#392] Chapters liv., lv. and lvi.

[FN#393] We should say, not to utter, etc.

[FN#394] These well-known "humours of Hippocrates," which
reappear in the form of temperaments of European phrenology, are
still the base of Eastern therapeutics.

[FN#395] The doctrine of the three souls will be intelligible to
Spiritualists.

[FN#396] Arab. "Al-lámi"=the l-shaped, curved, forked.

[FN#397] Arab. "Usus," our os sacrum because, being
incorruptible, the body will be built up thereon for
Resurrection-time. Hence Hudibras sings (iii. 2),

     "The learned Rabbis of the Jews
     Write there's a bone which they call leuz,
     I' the rump of man, etc."

It is the Heb. "Uz," whence older scholars derived os. Sale
(sect. iv.) called it "El Ajb, os coccygis or rump-bone."

[FN#398] Arab physiologists had difficulties in procuring
"subjects"; and usually practised dissection on the simiads.
Their illustrated books are droll; the figures have been copied
and recopied till they have lost all resemblance to the
originals.

[FN#399] The liver and spleen are held to be congealed blood.
Hence the couplet,

    "We are allowed two carrions (i.e. with throats uncut) and
         two bloods,
     The fish and the locust, the liver and the spleen."
(Pilgrimage iii. 92.)

[FN#400] This is perfectly true and yet little known to the
general.

[FN#401] Koran xvii. 39.

[FN#402] Arab. "Al-malikhulíya," proving that the Greeks then
pronounced the penultimate vowel according to the acute
accent–ía; not as we slur it over. In old Hebrew we have the
transliteration of four Greek words; in the languages of
Hindostan many scores including names of places; and in Latin and
Arabic as many hundreds. By a scholar-like comparison of these
remains we should find little difficulty in establishing the true
Greek pronunciation since the days of Alexander the Great; and we
shall prove that it was pronounced according to accent and
emphatically not quantity. In the next century I presume English
boys will be taught to pronounce Greek as the Greeks do.

[FN#403] Educated Arabs can quote many a verse bearing upon
domestic medicine and reminding us of the lines bequeathed to
Europe by the School of Salerno. Such e.g. are;

     "After the noon-meal, sleep, although for moments twain;
     After the night-meal, walk, though but two steps be ta'en;
     And after swiving stale, though but two drops thou drain."

[FN#404] Arab. "Sarídah" (Tharídah), also called "ghaut"=crumbled
bread and hashed meat in broth; or bread, milk and meat. The
Sarídah of Ghassán, cooked with eggs and marrow, was held a
dainty dish: hence the Prophet's dictum.

[FN#405] Koran v. 92. "Lots"=games of chance and
"images"=statues.

[FN#406] Koran ii. 216. The word "Maysar" which I have rendered
"gambling" or gaming (for such is the modern application of the
word), originally meant what St. Jerome calls            and
explains thereby the verse (Ezek. xxi. 22), "The King held in his
hand the lot of Jerusalem" i.e. the arrow whereon the city-name
was written. The Arabs use it for casting lots with ten azlam or
headless arrows (for dice) three being blanks and the rest
notched from one to seven. They were thrown by a "Zárib" or
punter and the stake was generally a camel. Amongst so excitable
a people as the Arabs, this game caused quarrels and bloodshed,
hence its prohibition: and the theologians, who everywhere and at
all times delight in burdening human nature, have extended the
command, which is rather admonitory than prohibitive, to all
games of chance. Tarafah is supposed to allude to this practice
in his Mu'allakah.

[FN#407] Liberal Moslems observe that the Koranic prohibition is
not absolute, with threat of Hell for infraction. Yet Mohammed
doubtless forbade all inebriatives and the occasion of his so
doing is well known. (Pilgrimage ii. 322.)

[FN#408] I have noticed this soured milk in Pilgrimage i. 362.

[FN#409] He does not say the "Caliph" or successor of his uncle
Mohammed.

[FN#410] The Jewish Korah (Numbers xvi.) fabled by the Koran
(xxviii. 76), following a Talmudic tradition, to have been a man
of immense wealth. The notion that lying with an old woman, after
the menses have ceased, is unwholesome, dates from great
antiquity; and the benefits of the reverse process were well
known to good King David. The faces of children who sleep with
their grandparents (a bad practice now waxing obsolete in
England), of a young wife married to an old man and of a young
man married to an old woman, show a peculiar wizened appearance,
a look of age overlaying youth which cannot be mistaken.

[FN#411] Arab. "Hindibá"(=endubium): the modern term is
Shakuríyah=chicorée. I believe it to be very hurtful to the eyes.

[FN#412] Arab. "Khuffásh" and "Watwát": in Egypt a woman is
called "Watwátíyah" when the hair of her privities has been
removed by applying bats' blood. I have often heard of this; but
cannot understand how such an application can act depilatory.

[FN#413] Dictionaries render the word by "dragon, cockatrice."
The Badawin apply it to a variety of serpents mostly large and
all considered venomous.

[FN#414] Arab. "Zarr wa 'urwah," 1it.=handle. The button-hole, I
have said, is a modern invention; Urwah is also applied to the
loopshaped handle of the water-skin, for attachment of the
Allákah or suspensory thong.

[FN#415] Koran lxx. 40; see also the chapter following, v. 16.

[FN#416] Koran x. 5; the "her" refers to the sun.

[FN#417] Koran xxxvi. 40.

[FN#418] Koran xxii. 60.

[FN#419] Arab. "Manázil:" these are the Hindu "Nakshatra";
extensively used in meteorology even by Europeans unconsciously:
thus they will speak of the Elephantina-storm without knowing
anything of the lunar mansion so called. The names in the text
are successively Sharatán=two horns of the Ram; (2) the Ram's
belly; (3) the Pleiades; (4) Aldebaran; (5) three stars in
Orion's head; (6) ditto in Orion's shoulder; (7) two stars above
the Twins; (8) Lion's nose and first summer station; (9) Lion's
eye; (1O) Lion's forehead; (11) Lion's mane; (12) Lion's heart;
(13) the Dog, two stars in Virgo; (14) Spica Virginis; (15) foot
of Virgo; (16) horns of Scorpio; (17) the Crown; (18) heart of
Scorpio; (19) tail of Scorpio; (2O) stars in Pegasus; (21) where
no constellation appears; (22) the Slaughterer's luck; (23)
Glutton's luck; (24) Luck of Lucks, stars in Aquarius; (25) Luck
of Tents, stars in Aquarius; (26) the fore-lip or spout of Urn;
(27) hind lip of Urn; and (28) in navel of Fish's belly (Batn
al-Hút); of these 28, to each of the four seasons 7 are allotted.

[FN#420] The Hebrew absey, still used by Moslems in chronograms.
For mnemonic purposes the 28 letters are distributed into eight
words of which the first and second are Abjad and Hawwaz. The
last six letters in two words (Thakhiz and Zuzigh) are Arabian,
unknown to the Jews and not found in Syriac.

[FN#421] Arab. "Zindík;" properly, one who believes in two gods
(the old Persian dualism); in books an atheist, i.e. one who does
not believe in a god or gods; and, popularly, a free-thinker who
denies the existence of a Supreme Being, rejects revelation for
the laws of Nature imprinted on the heart of man and for humanity
in its widest sense. Hence he is accused of permitting incestuous
marriages and other abominations. We should now call him (for
want of something better) an Agnostic.

[FN#422] Koran xxxi. 34. The words may still be applied to
meteorologists especially of the scientific school. Even the
experienced (as the followers of the late Mathieu de la Drôme)
reckon far more failures than successes. The Koranic passage
enumerates five things known only to Allah; Judgment-day; rain;
sex of child in womb; what shall happen to-morrow and where a man
shall die.

[FN#423] The fifth and seventh months (January and March) of the
Coptic year which, being solar, is still used by Arab and
Egyptian meteorologists. Much information thereon will be found
in the "Egyptian Calendar" by Mr. Mitchell, Alexandria, 1876. It
bears the appropriate motto "Anni certus modus apud solos semper
Egyptios fuit." (Macrobius.) See also Lane M.E., chapt. ix.

[FN#424] Vulg. Kiyák; the fourth month, beginning 9th--1Oth
December. The first month is Tút, commencing 1Oth--11th
September.

[FN#425] The 8th and 12th months partly corresponding with April
and August: Hátúr is the 3rd (November) and AmshRr the 6th
(February).

[FN#426] Moslems have been compelled to adopt infidel names for
the months because Mohammed's Koranic rejection of Nasy or
intercalation makes their lunar months describe the whole circle
of the seasons in a cycle of about thirty-three and a half years.
Yet they have retained the terms which contain the original
motive of the denomination. The first month is Muharram, the
"Holy," because war was forbidden; it was also known as Safar No.
1. The second Safar="Emptiness," because during the heats
citizens left the towns and retired to Táif and other cool sites.
Rabí'a (first and second) alluded to the spring-pasturages;
Jumádá (first and second) to the "hardening" of the dry ground
and, according to some, to the solidification, freezing, of the
water in the highlands. Rajab (No.7)="worshipping," especially by
sacrifice, is also known as Al-Asamm the deaf; because being
sacred, the rattle of arms was unheard. Sha'abán="collecting,"
dispersing, ruining, because the tribal wars recommenced: Ramazan
(intensely hot) has been explained and Shawwál (No. 10) derives
from Shaul (elevating) when the he-camels raise their tails in
rut. Zú'l-Ka'adah, the sedentary, is the rest time of the year,
when fighting is forbidden and Zu'l-Hijjah explains itself as the
pilgrimage-month.

[FN#427] The lowest of the seven.

[FN#428] Koran xxxvii. 5.

[FN#429] Arab. "Faylasúf," an evident corruption from the Greek.
Amongst the vulgar it denotes a sceptic, an atheist; much the
same a "Frammásún" or Freemason. The curious reader will consult
the Dabistan, vol. iii. chapt. xi. p. 138 et seq. "On the
Religion of the Wise" (philosophi), and, Beaconsfield's theft
from Shaftesbury.

[FN#430] Koran xxxvi. 37-38.

[FN#431] Koran xxii. 7. The Hour i.e. of Judgment.

[FN#432] Koran xx. 58. The Midrasch Tanchumah on Exod. vii. gives
a similar dialogue between Pharaoh and Moses. (Rodwell, in loco.)

[FN#433] Arab. "Sham'ún" or "Shim'ún," usually applied to Simon
Peter (as in Acts xv. 14). But the text alludes to Saint Simeon
(Luke ii. 25-35). See Gospel of Infancy (ii. 8) and especially
the Gospel of Nicodemus (xii. 3) which makes him a High-Priest.

[FN#434] Sálih the Patriarch's she-camel, miraculously produced
from the rock in order to convert the Thamúd-tribe. (Koran vii.)

[FN#435] When Abu Bakr was hiding with Mohammed in a cave on the
Hill Al-Saur (Thaur or Thúr, Pilgrimage ii. 131) South of Meccah,
which must not be confounded with the cave on Jabal Hirá now
called Jabal Núr on the way to Arafat (Pilgrimage iii. 246), the
fugitives were protected by a bird which built her nest at the
entrance (according to another legend it was curtained by a
spider's web), whilst another bird (the crow of whom I shall
presently speak) tried to betray them. The first bird is
popularly supposed to have been a pigeon, and is referred to by
Hudibras,

     "Th' apostles of this fierce religion
     Like Mahomet, were ass and widgeon."

The ass I presume alludes to the marvellous beast Al-Burák which
the Greeks called         from      (Euthymius in Pocock, Spec.
A.H. p.144) and which Indian Moslems picture with human face,
ass's ears, equine body and peacock's wings and tail. The
"widgeon" I presume to be a mistake or a misprint for pigeon.

[FN#436] The Arabs are not satisfied with the comparative
moderation of the Hebrew miracle, and have added all manner of
absurdities. (Pilgrimage ii. 288.)

[FN#437] Koran lxxxi. 18. Sale translates "by the morning when it
appeareth;" and the word (tanaffus) will bear this meaning. Mr.
Rodwell prefers, "By the dawn when it clears away the darkness by
its breath."

[FN#438] As a rule Moslems are absurdly ignorant of arithmetic
and apparently cannot master it. Hence in Egypt they used Copts
for calculating-machines and further East Hindds. The mildest
numerical puzzle, like the above, is sure of success.

[FN#439] The paradiseal tree which supplied every want. Mohammed
borrowed it from the Christians (Rev. xxi. 10-21 and xxii. 1-2)
who placed in their paradise the Tree of Life which bears twelve
sorts of fruits and leaves of healing virtue. (See also the 3rd
book of Hermas, his Similitudes.) The Hebrews borrowed it from
the Persians. Amongst the Hindus it appears as "Kalpavriksha;"
amongst the Scandinavians as Yggdrasil. The curious reader will
consult Mr. James Fergusson's learned work, "Tree and Serpent
Worship," etc. London, 1873.

[FN#440] Aaron's Rod becomes amongst Moslems (Koran vii. 110)
Moses' Staff; the size being that of a top-mast. (Pilgrimage i.
300, 301.) In Koran xx. 18, 19, we find a notice of its uses; and
during the Middle Ages it reappeared in the Staff of Wamba the
Goth (A.D.672-680) the witch's broomstick was its latest
development.

[FN#441] Christ, say the Eutychians, had only one nature, the
divine; so he was crucified in effigy.

[FN#442] Jesus is compared with Adam in the Koran (chapt. iii.):
his titles are Kalámu 'llah (word of God) because engendered
without a father, and Rúhu 'llah (breath of God) because
conceived by Gabriel in the shape of a beautifui youth breathing
into the Virgin's vulva. Hence Moslems believe in a "miraculous
conception" and consequently determine that one so conceived was,
like Elias and Khizr, not subject to death; they also hold him
born free from "original sin" (a most sinful superstition), a
veil being placed before the Virgin and Child against the Evil
One who could not touch them. He spoke when a babe in cradle; he
performed miracles of physic; he was taken up to Heaven; he will
appear as the forerunner of Mohammed on the White Tower of
Damascus, and finally he will be buried at Al-Medinah. The Jews
on the other hand speak of him as "that man:" they hold that he
was begotten by Joseph during the menstrual period and therefore
a born magician. Moreover he learned the Sham ha-maphrash or
Nomen tetragrammaton, wrote it on parchment and placed it in an
incision in his thigh, which closed up on the Name being
mentioned (Buxtorf, Lex Talmud, 25-41). Other details are given
in the Toldoth Jesu (Historia Joshuæ Nazareni). This note should
be read by the eminent English littérateur who discovered a fact,
well known to Locke and Carlyle, that "Mohammedans are
Christians." So they are and something more.

[FN#443] In the Kalamdán, or pen-case, is a little inkstand of
metal occupying the top of the long, narrow box.

[FN#444] A fair specimen of the riddle known as the "surprise."

[FN#445] Koran xli. 10.

[FN#446] Koran xxxvi. 82.

[FN#447] Here we enter upon a series of disputed points. The
Wahhábis deny the intercession of the Apostle (Pilgrimage ii.
76-77). The Shi'ahs place Ali next in dignity to Mohammed and
there is a sect (Ali-Iláhi) which believes him to be an Avatar or
incarnation of the Deity. For the latter the curious reader will
consult the "Dabistan," ii. 451. The Koran by its many
contradictions seems to show that Mohammed never could make up
his own mind on the subject, thinking himself at times an
intercessor and then sharply denying all intercession.

[FN#448] Arab. "Kanjifah"=a pack of cards; corrupted from the
Persian "Ganjífah." We know little concerning the date or origin
of this game in the East, where the packs are quite unlike ours.

[FN#449] It is interesting to compare this account with the
pseudo Ovid and with Tale clxvi. in Gesta "Of the game of
Schaci." Its Schacarium is the chess-board. Rochus (roccus, etc.)
is not from the Germ. Rock (a coat) but from Rukh (Pers. a hero,
a knight-errant) Alphinus (Ital. Alfino) is Al-Firzán (Pers.
science, wise).

[FN#450] Arab, "Baydak" or "Bayzak"; a corruption of the Persian
"Piyádah"=a footman, peon, pawn; and proving whence the Arabs
derived the game. The Persians are the readiest
backgammon-players known to me, better even than the Greeks; they
throw the dice from the hand and continue foully abusing the
fathers and mothers of the "bones" whilst the game lasts. It is
often played in the intervals of dinner by the higher classes in
Persia.

[FN#451] Metaphor from loading camels and mules. To "eat" a piece
is to take it.

[FN#452] Arab. "Bilábil"; a plural of "Bulbul" with a double
entendre balábil (plur. of ballalah)=heart's troubles, and "balá,
bul"=a calamity, nay, etc.

[FN#453] The popular English idea of the Arab horse is founded
upon utter unfact. Book after book tells us, "There are three
distinct breeds of Arabians -the Attechi, a very superior breed;
the Kadishi, mixed with these and of little value; and the
Kochlani, highly prized and very difficult to procure." "Attechi"
may be At-Tázi (the Arab horse, or hound) or some confusion with
"At" (Turk.) a horse. "Kadish" (Gadish or Kidish) is a nag; a
gelding, a hackney, a "pacer" (generally called "Rahwán").
"Kochlani" is evidently "Kohláni," the Kohl-eyed, because the
skin round the orbits is dark as if powdered. This is the true
blue blood; and the bluest of all is "Kohláni al-Ajúz" (of the
old woman) a name thus accounted for. An Arab mare dropped a
filly when in flight; her rider perforce galloped on and
presently saw the foal appear in camp, when it was given to an
old woman for nursing and grew up to be famous. The home of the
Arab horse is the vast plateau of Al-Najd: the Tahámah or lower
maritime regions of Arabia, like Malabar, will not breed good
beasts. The pure blood all descends from five collateral lines
called Al-Khamsah (the Cinque). Literary and pedantic Arabs
derive them from the mares of Mohammed, a native of the dry and
rocky region, Al-Hijaz, whither horses are all imported. Others
go back (with the Koran, chapt. xxviii.) to Solomon, possibly
Salmán, a patriarch fourth in descent from Ishmael and some 600
years older than the Hebrew King. The Badawi derive the five from
Rabí'at al-Faras (R. of the mare) fourth in descent from Adnán,
the fount of Arab genealogy. But they differ about the names:
those generally given are Kahilan (Kohaylat), Sakláwi (which the
Badawin pronounce Sagláwi), Abayán, and Hamdáni; others
substitute Manákhi (the long-maned), Tanís and Jalfún. These
require no certificate amongst Arabs; for strangers a simple
statement is considered enough. The Badawin despise all
half-breeds (Arab sires and country mares), Syrian, Turkish,
Kurdish and Egyptian. They call these (first mentioned in the
reign of Ahmes, B.C. 1600) the "sons of horses"; as opposed to
"sons of mares," or thorough-breds. Nor do they believe in
city-bred animals. I have great doubts concerning our old English
sires, such as the Darley Arabian which looks like a Kurdish
half-bred, the descendant of those Cappadocians so much prized by
the Romans: in Syria I rode a "Harfúshí" (Kurd) the very image of
it. There is no difficulty in buying Arab stallions except the
price. Of course the tribe does not like to part with what may
benefit the members generally; but offers of £500 to £1,000 would
overcome men's scruples. It is different with mares, which are
almost always the joint property of several owners. The people
too dislike to see a hat on a thorough-bred mare: "What hast thou
done that thou art ridden by that ill-omened Kafir?" the Badawin
used to mutter when they saw a highly respectable missionary at
Damascus mounting a fine Ruwalá mare. The feeling easily explains
the many wars about horses occurring in Arab annals, e.g. about
Dáhis and Ghabrá. (C. de Perceval, Essas, vol.ii.)

[FN#454] The stricter kind of Eastern Jew prefers to die on the
floor, not in bed, as was the case with the late Mr. Emmanuel
Deutsch, who in his well-known article on the Talmud had the
courage to speak of "Our Saviour." But as a rule the Israelite,
though he mostly appears as a Deist, a Unitarian, has a fund of
fanatical feelings which crop up in old age and near death. The
"converts" in Syria and elsewhere, whose Judaism is intensified
by "conversion," when offers are made to them by the missionaries
repair to the Khákhám (scribe) and, after abundant wrangling
determine upon a modus vivendi. They are to pay a proportion of
their wages, to keep careful watch in the cause of Israel and to
die orthodox. In Istria there is a legend of a Jew Prior in a
convent who was not discovered till he announced himself most
unpleasantly on his death-bed. For a contrary reason to Jewish
humility, the Roman Emperors preferred to die standing.

[FN#455] He wished to die in a state of ceremonial purity; as has
before been mentioned.

[FN#456] Arab. "Badal": in Sind (not to speak of other places) it
was customary to hire a pauper "badal" to be hanged in stead of a
rich man. Sir Charles Napier signed many a death-warrant before
he ever heard of the practice.

[FN#457] Arab. "La'an" = curse. The word is in every mouth though
strongly forbidden by religion. Even of the enemies of Al-Islam
the learned say, "Ila'an Yezíd wa lá tazíd" = curse Yezid but do
not exceed (i.e. refrain from cursing the others). This, however,
is in the Shafi'í school and the Hanafís do not allow it
(Pilgrimage i. 198). Hence the Moslem when scrupulous uses na'al
(shoe) for la'an (curse) as Ina'al abúk (for Ila'an abu'-k) or,
drat (instead of damn) your father. Men must hold Supreme
Intelligence to be of feeble kind if put off by such miserable
pretences.

[FN#458] Koran vi. 44, speaking of the Infidels. It is a most
unamiable chapter, with such assertions as "Allah leadeth into
error whom He pleaseth," etc.

[FN#459] Alluding to the "formication" which accompanies a stroke
of paralysis.

[FN#460] Pronounce Zool Karnayn.

[FN#461] i.e. the Koranic and our mediæval Alexander, Lord of the
two Horns (East and West) much "Matagrobolized" and very
different from him of Macedon. The title is variously explained,
from two protuberances on his head or helm, from two long locks
and, possibly, from the ram-horns of Jupiter Ammon. The anecdote
in the text seems suggested by the famous interview (probably a
canard) with Diogenes: see in the Gesta, Tale cxlvi., "The answer
of Diomedes the Pirate to Alexander." Iskandar was originally
called Marzbán (Lord of the Marches), son of Marzabah; and,
though descended from Yunán, son of Japhet, the eponymus of the
Greeks, was born obscure, the son of an old woman. According to
the Persians he was the son of the Elder Dáráb (Darius Codomannus
of the Kayanian or Second dynasty), by a daughter of Philip of
Macedon; and was brought up by his grandfather. When Abraham and
Isaac had rebuilt the Ka'abah they foregathered with him and
Allah sent him forth against the four quarters of the earth to
convert men to the faith of the Friend or to cut their throats;
thus he became one of the four world-conquerors with Nimrod,
Solomon, Bukht al-Nasr (Nabochodonosor); and he lived down two
generations of men. His Wazir was Aristú (the Greek Aristotle)
and he carried a couple of flags, white and black, which made day
and night for him and facilitated his conquests. At the end of
Persia, where he was invited by the people, on account of the
cruelty of his half brother Darab II., he came upon two huge
mountains on the same line, behind which dwelt a host of
abominable pygmies, two spans high, with curious eyes, ears which
served as mattresses and coverlets, huge fanged mouths, lions'
claws and hairy hind quarters. They ate men, destroyed
everything, copulated in public and had swarms of children. These
were Yájúj and Májúj (Gog and Magog) descendants of Japhet.
Sikandar built against them the famous wall with stones cemented
and riveted by iron and copper. The "Great Wall" of China, the
famous bulwark against the Tartars, dates from B.C. 320
(Alexander of Macedon died B.C. 324); and as the Arabs knew
Canton well before Mohammed's day, they may have built their
romance upon it. The Guebres consigned Sikandar to hell for
burning the Nusks or sections of the Zendavesta.

[FN#462] These terrific preachments to Eastern despots (who
utterly ignore them) are a staple produce of Oriental
tale-literature and form the chiaro-oscuro, as it were, of a
picture whose lights are brilliant touches of profanity and
indelicate humour. It certainly has the charm of contrast. Much
of the above is taken from the Sikandar-nameh (Alexander Book) of
the great Persian poet, Nizámi, who flourished A.H. 515-597,
between the days of Firdausi (ob. A.D.1021) and Sa'adi (ob. A.D.
1291). In that romance Sikandar builds, "where the sun goes
down," a castle of glittering stone which kills men by causing
excessive laughter and surrounds it with yellow earth like gold.
Hence the City of Brass. He also converts, instead of being
converted by, the savages of the text. He finds a stone of
special excellence which he calls Almás (diamond); and he obtains
it from the Valley of Serpents by throwing down flesh to the
eagles. Lastly he is accompanied by "Bilínas" or "Bilínus," who
is apparently Apollonius of Tyana.

[FN#463] I have explained the beautiful name in Night cclxxxix:
He is stil famous for having introduced into Persia the fables of
Pilpay (Bidyapati, the lord of lore) and a game which the genius
of Persia developed into chess.

[FN#464] Here we find an eternal truth, of which Malthusians ever
want reminding; that the power of a nation simply consists in its
numbers of fighting men and in their brute bodily force. The
conquering race is that which raises most foot-pounds: hence the
North conquers the South in the Northern hemisphere and visa
versa.

[FN#465] Arab. "Wayha," not so strong as "Woe to," etc. Al-Hariri
often uses it as a formula of affectionate remonstrance.

[FN#466] As a rule (much disputed) the Sayyid is a descendant
from Mohammed through his grandchild Hasan, and is a man of the
pen; whereas the Sharif derives from Husayn and is a man of the
sword. The Najíb al-taraf is the son of a common Moslemah by a
Sayyid, as opposed to the "Najib al-tarafayn," when both parents
are of Apostolic blood. The distinction is not noticed in Lane's
"Modern Egyptians". The Sharif is a fanatic and often dangerous,
as I have instanced in Pilgrimage iii. 132.

[FN#467] A theologian of Bassorah (eighth century): surnamed Abú
Yahyá. The prayer for mercy denotes that he was dead when the
tale was written.

[FN#468] A theologian of Bassorah (eighth century).

[FN#469] Arab. "Musallá"; lit. a place of prayer; an oratory, a
chapel, opp. to "Jámi'" = a (cathedral) mosque.

[FN#470] According to all races familiar with the negro, a calf
like a shut fist planted close under the ham is, like the
"cucumber shin" and "lark heel", a good sign in a slave. Shapely
calves and well-made legs denote the idle and the ne'er-do-well.
I have often found this true although the rule is utterly
empirical. Possibly it was suggested by the contrast of the
nervous and lymphatic temperaments.

[FN#471] These devotees address Allah as a lover would his
beloved. The curious reader will consult for instances the
Dabistan on Tasawwuf (ii. 221; i.,iii. end, and passim).

[FN#472] Arab. "Ma'rifat," Pers. Dánish; the knowledge of the
Truth. The seven steps are (1) Sharí'at, external law like night;
(2) Taríkat, religious rule like the stars; (3) Hakíkat, reality,
truth like the moon; (4) Ma'arifat like the sun; (5) Kurbat,
proximity to Allah; (6) Wasílat, union with Allah, and (7)
Suknat, dwelling in Allah. (Dabistan iii.29.)

[FN#473] Name of a fountain of Paradise: See Night xlix., vol.
ii., p.100.

[FN#474] Arab. "Atbák"; these trays are made of rushes, and the
fans of palm-leaves or tail-feathers.

[FN#475] Except on the two great Festivals when fasting is
forbidden. The only religion which has shown common sense in this
matter is that of the Guebres or Parsis: they consider fasting
neither meritorious nor lawful; and they honour Hormuzd by good
living "because it keeps the soul stronger." Yet even they have
their food superstitions, e.g. in Gate No. xxiv.: "Beware of sin
specially on the day thou eatest flesh, for flesh is the diet of
Ahriman." And in India the Guebres have copied the Hindus in not
slaughtering horned cattle for the table.

[FN#476] Arab. "Jallábiyah," a large-sleeved robe of coarse stuff
worn by the poor.

[FN#477] His fear was that his body might be mutilated by the
fall.

[FN#478] The phrase means "offering up many and many a prayer."

[FN#479] A saying of Mohammed is recorded "Al-fakru fakhrí"
(poverty is my pride!), intelligible in a man who never wanted
for anything. Here he is diametrically opposed to Ali who
honestly abused poverty; and the Prophet seems to have borrowed
from Christendom, whose "Lazarus and Dives" shows a man sent to
Hell because he enjoyed a very modified Heaven in this life and
which suggested that one of the man's greatest miseries is an
ecclesiastical virtue--"Holy Poverty"--represented in the Church
as a bride young and lovely. If a "rich man can hardly enter the
kingdom" what must it be with a poor man whose conditions are far
more unfavourable? Going to the other extreme we may say that
Poverty is the root of all evil and the more so as it curtails
man's power of benefiting others. Practically I observe that
those who preach and praise it the most, practise it the least
willingly: the ecclesiastic has always some special reasons, a
church or a school is wanted; but not the less he wishes for more
money. In Syria this Holy Poverty leads to strange abuses. At
Bayrut I recognised in most impudent beggers well-to-do peasants
from the Kasrawán district, and presently found out that whilst
their fields were under snow they came down to the coast, enjoyed
a genial climate and lived on alms. When I asked them if they
were not ashamed to beg, they asked me if I was ashamed of
following in the footsteps of the Saviour and Apostles. How much
wiser was Zoroaster who found in the Supreme Paradise
(Minuwán-minu) "many persons, rich in gold and silver who had
worshipped the Lord and had been grateful to Him." (Dabistan i.
265.)

[FN#480] Koran vii. 52.

[FN#481] Arab. "Al-bayt" = the house. The Arabs had probably
learned this pleasant mode of confinement from the Chinese whose
Kea or Cangue is well known. The Arabian form of it is "Ghull,"
or portable pillory, which reprobates will wear on Judgment Day.

[FN#482] This commonest conjuring trick in the West becomes a
miracle in the credulous East.

[FN#483] Arab. "Kánún"; the usual term is Mankal (pron. Mangal) a
pan of copper or brass. Some of these "chafing-dishes" stand four
feet high and are works of art. Lane (M.E. chapt. iv) gives an
illustration of the simpler kind, together with the "Azikí," a
smaller pan for heating coffee. See Night dxxxviii.

[FN#484] See vol. iii., p.239. The system is that of the Roman As
and Unciae. Here it would be the twenty-fourth part of a dinar or
miskal; something under 5d. I have already noted that all Moslem
rulers are religiously bound to some handicraft, if it be only
making toothpicks. Mohammed abolished kingship proper as well as
priestcraft.

[FN#485] Al-Islam, where salvation is found under the shade of
the swords.

[FN#486] Moslems like the Classics (Aristotle and others) hold
the clitoris (Zambúr) to be the sedes et scaturigo veneris which,
says Sonnini, is mere profanity. In the babe it protrudes beyond
the labiæ and snipping off the head forms female circumcision.
This rite is supposed by Moslems to have been invented by Sarah
who so mutilated Hagar for jealousy and was afterwards ordered by
Allah to have herself circumcised at the same time as Abraham. It
is now (or should be) universal in Al-Islam and no Arab would
marry a girl "unpurified" by it. Son of an "uncircumcised" mother
(Ibn al-bazrá) is a sore insult. As regards the popular idea that
Jewish women were circumcised till the days of Rabbi Gershom
(A.D.1000) who denounced it as a scandal to the Gentiles, the
learned Prof. H. Graetz informs me, with some indignation, that
the rite was never practised and that the great Rabbi contended
only against polygamy. Female circumcision, however, is I believe
the rule amongst some outlying tribes of Jews. The rite is the
proper complement of male circumcision, evening the sensitiveness
of the genitories by reducing it equally in both sexes: an
uncircumcised woman has the venereal orgasm much sooner and
oftener than a circumcised man, and frequent coitus would injure
her health; hence I believe, despite the learned historian, that
it is practised by some Eastern Jews. "Excision" is universal
amongst the negroids of the Upper Nile (Werne), the Somál and
other adjacent tribes. The operator, an old woman, takes up the
instrument, a knife or razor-blade fixed into a wooden handle,
and with three sweeps cuts off the labia and the head of the
clitoris. The parts are then sewn up with a packneedle and a
thread of sheepskin; and in Dar-For a tin tube is inserted for
the passage of urine. Before marriage the bridegroom trains
himself for a month on beef, honey and milk; and, if he can open
his bride with the natural weapon, he is a sworder to whom no
woman in the tribe can deny herself. If he fails, he tries
penetration with his fingers and by way of last resort whips out
his whittle and cuts the parts open. The sufferings of the first
few nights must be severe. The few Somáli prostitutes who
practised at Aden always had the labiæ and clitoris excised and
the skin showing the scars of coarse sewing. The moral effect of
female circumcision is peculiar. While it diminishes the heat of
passion it increases licentiousness, and breeds a debauchery of
mind far worse than bodily unchastity, because accompanied by a
peculiar cold cruelty and a taste for artificial stimulants to
"luxury." It is the sexlessness of a spayed canine imitated by
the suggestive brain of humanity.

[FN#487] Koran vi. So called because certain superstitions about
Cattle are therein mentioned.

[FN#488] Koran iv. So called because it treats of marriages,
divorces, etc.

[FN#489] Sídi (contracted from Sayyidí = my lord) is a title
still applied to holy men in Marocco and the Maghrib; on the East
African coast it is assumed by negro and negroid Moslems, e.g.
Sidi Mubárak Bombay; and "Seedy boy" is the Anglo-Indian term for
a Zanzibar-man. "Khawwás" is one who weaves palm-leaves (Khos)
into baskets, mats, etc.: here, however, it may be an inherited
name.

[FN#490] i.e. in spirit; the "strangers yet" of poor dear Richard
Monckton Milnes, Lord Houghton.

[FN#491] Al-Hakk = the Truth, one of the ninety-nine names of
Allah.

[FN#492] The Moslem is still unwilling to address Salám (Peace be
with you) to the Christian, as it is obligatory (Farz) to a
Moslem (Koran, chapt. iv. and lxviii.). He usually evades the
difficulty by saluting the nearest Moslem or by a change of words
Allah Yahdí-k (Allah direct thee to the right way) or "Peace be
upon us and the righteous worshipers of Allah" (not you) or
Al-Samm (for Salam) alayka = poison to thee. The idea is old:
Alexander of Alexandria in his circular letter describes the
Arian heretics as "men whom it is not lawful to salute or to bid
God-speed."

[FN#493] Koran xxxvi. 82. I have before noted that this famous
phrase was borrowed from the Hebrews, who borrowed it from the
Egyptians.

[FN#494] The story of Moses and Khizr has been noticed before.
See Koran chapt. xviii. 64 et seq. It is also related, says Lane
(ii. 642), by Al-Kazwíni in the Ajáib al-Makhlúkát. This must be
"The Angel and the Hermit" in the Gesta Romanorum, Tale lxxx.
which possibly gave rise to Parnell's Hermit; and Tale cxxvii.
"Of Justice and Equity." The Editor says it "contains a beautiful
lesson:" I can find only excellent excuses for "doing evil that
good may come of it."

[FN#495] Koran chapt. v.108.

[FN#496] The doggrel is phenomenal.

[FN#497] He went in wonder and softened heart to see the miracle
of saintly affection.

[FN#498]  In Sufistical parlance, the creature is the lover and
the Creator the Beloved: worldly existence is Disunion, parting,
severance; and the life to come is Reunion. The basis of the idea
is the human soul being a divinæ particula auræ, a disjoined
molecule from the Great Spirit, imprisoned in a jail of flesh;
and it is so far valuable that it has produced a grand and
pathetic poetry; but Common Sense asks, Where is the proof? And
Reason wants to know, What does it all mean?

[FN#499] Koran xiii. 41.

[FN#500] Robinson Crusoe, with a touch of Arab prayerfulness.
Also the story of the Knight Placidus in the Gesta (cx.),
Boccaccio, etc.

[FN#501] Arabs note two kinds of leprosy, "Bahak" or "Baras" the
common or white, and "Juzam" the black leprosy; the leprosy of
the joints, mal rouge. Both are attributed to undue diet as
eating fish and drinking milk; and both are treated with tonics,
especially arsenic. Leprosy is regarded by Moslems as a
Scriptural malady on account of its prevalence amongst the
Israelites who, as Manetho tells us, were expelled from Egypt
because they infected and polluted the population. In mediæval
Christendom an idea prevailed that the Saviour was a leper; hence
the term "morbus sacer"; the honours paid to the sufferers by
certain Saints and the Papal address (Clement III. A.D.1189)
dilectis filiis leprosis. (Farrar's Life of Christ, i.149.) For
the "disgusting and impetuous lust" caused by leprosy, see
Sonnini (p.560) who visited the lepers at Canea in Candia. He is
one of many who describes this symptom; but in the Brazil, where
the foul malady still prevails, I never heard of it.

[FN#502] A city in Irak; famous for the three days' battle which
caused the death of Yezdegird, last Sassanian king.

[FN#503] A mountain pass near Meccah famous for the "First Fealty
of the Steep" (Pilgrimage ii. 126). The mosque was built to
commemorate the event.

[FN#504] To my surprise I read in Mr. Redhouse's "Mesnevi"
(Trubner, 1881), "Arafat, the mount where the victims are
slaughtered by the pilgrims." (p.60). This ignorance is
phenomenal. Did Mr. Redhouse never read Burckhardt or Burton?

[FN#505] i.e. listening to the sermon.

[FN#506] It is sad doggrel.

[FN#507] This long story, containing sundry episodes and
occupying fifty-three Nights, is wholly omitted by Lane (ii. 643)
because "it is a compound of the most extravagant absurdities."
He should have enabled his readers to form their own judgment.

[FN#508] Called Jamasp (brother and minister of the ancient
Persian King Gushtasp) in the translations of Trebutien and
others from Von Hammer.

[FN#509] The usual term of lactation in the East, prolonged to
two years and a-half, which is considered the rule laid down by
the Shara' or precepts of the Prophet. But it is not unusual to
see children of three and even four years hanging to their
mothers' breasts. During this period the mother does not cohabit
with her husband; the separation beginning with her pregnancy.
Such is the habit, not only of the "lower animals," but of all
ancient peoples, the Egyptians (from whom the Hebrews borrowed
it), the Assyrians and the Chinese. I have discussed its bearing
upon pregnancy in my "City of the Saints": the Mormons insist
upon this law of purity being observed; and the beauty, strength
and good health of the younger generation are proofs of their
wisdom.

[FN#510] Thus distinguishing it from "Asal-kasab," cane honey or
sugar. See vol. i., 271.

[FN#511] The student of Hinduism will remember the Nága-Kings and
Queens (Melusines and Echidnæ) who guard the earth-treasures in
Naga-land. The first appearance of the snake in literature is in
Egyptian hieroglyphs, where he forms the letters f and t, and
acts as a determinative in the shape of a Cobra di Capello
(Coluber Naja) with expanded hood.

[FN#512] In token that he was safe.

[FN#513] "Akhir al-Zamán." As old men praise past times, so
prophets prefer to represent themselves as the last. The early
Christians caused much scandal amongst the orderly law-loving
Romans by their wild and mistaken predictions of the end of the
world being at hand. The catastrophe is a fact for each man under
the form of death; but the world has endured for untold ages and
there is no apparent cause why it should not endure as many more.
The "latter days," as the religious dicta of most "revelations"
assure us, will be richer in sinners than in sanctity: hence "End
of Time" is a facetious Arab title for a villain of superior
quality. My Somali escort applied it to one thus distinguished:
in 1875, I heard at Aden that he ended life by the spear as we
had all predicted.

[FN#514] Jahannam and the other six Hells are personified as
feminine; and (woman-like) they are somewhat addicted to prolix
speechification.

[FN#515] These puerile exaggerations are fondly intended to act
as nurses frighten naughty children.

[FN#516] Alluding to an oft-quoted saying "Lau lá-ka, etc.
Without thee (O Mohammed) We (Allah) had not created the
spheres," which may have been suggested by "Before Abraham was, I
am" (John viii. 58); and by Gate xci. of Zoroastrianism "O
Zardusht for thy sake I have created the world" (Dabistan i.
344). The sentiment is by no means "Shi'ah," as my learned friend
Prof. Aloys Springer supposes. In his Mohammed (p. 220) we find
an extract from a sectarian poet, "For thee we dispread the
earth; for thee we caused the waters to flow; for thee we vaulted
the heavens." As Baron Alfred von Kremer, another learned and
experienced Orientalist, reminds me, the "Shi'ahs" have always
shown a decided tendency to this kind of apotheosis and have
deified or quasi-deified Ali and the Imams. But the formula is
first found in the highly orthodox Burdah poem of Al-Busiri:--

     "But for him (Lau lá-hu) the world had never come out of
     nothingness."

Hence it has been widely diffused. See Les Aventures de Kamrup
(pp. 146-7) and Les Œuvres de Wali (pp. 51-52), by M. Garcin de
Tassy and the Dabistan (vol. i. pp. 2-3).

[FN#517] Arab. "Símiyá" from the Pers., a word apparently built
on the model of "Kámiyá" = alchemy, and applied, I have said, to
fascination, minor miracles and white magic generally like the
Hindu "Indrajal." The common term for Alchemy is Ilm al-Káf (the
K-science) because it is not safe to speak of it openly as
Alchemy.

[FN#518] Mare Tenebrarum = Sea of Darknesses; usually applied to
the "mournful and misty Atlantic."

[FN#519] Some Moslems hold that Solomon and David were buried in
Jerusalem, others on the shore of Lake Tiberias. Mohammed,
according to the history of Al-Tabari (p. 56 vol. i. Duleux's
"Chronique de Tabari") declares that the Jinni bore Solomon's
corpse to a palace hewn in the rock upon an island surrounded by
a branch of the "Great Sea" and set him on a throne, with his
ring still on his finger, under a guard of twelve Jinns. "None
hath looked upon the tomb save only two, Affan who took Bulukiya
as his companion: with extreme pains they arrived at the spot,
and Affan was about to carry off the ring when a thunderbolt
consumed him. So Bulukiya returned."

[FN#520] Koran xxxviii. 34, or, "art the liberal giver."

[FN#521] i.e. of the last trumpet blown by the Archangel Israfil:
an idea borrowed from the Christians. Hence the title of certain
churches--ad Tubam.

[FN#522] This may mean that the fruits were fresh and dried like
dates or tamarinds (a notable wonder), or soft and hard of skin
like grapes and pomegranates.

[FN#523] Arab. "Ai-lksír" meaning lit. an essence; also the
philosopher's stone.

[FN#524] Name of the Jinni whom Solomon imprisoned in Lake
Tiberias (See vol. i., 41).

[FN#525] Vulgarly pronounced "Jahannum." The second hell is
usually assigned to Christians. As there are seven Heavens (the
planetary orbits) so, to satisfy Moslem love of symmetry, there
must be as many earths and hells under the earth. The Egyptians
invented these grim abodes, and the marvellous Persian fancy
worked them into poem.

[FN#526] Arab. "Yájúj and Majuj," first named in Gen. x. 2, which
gives the ethnology of Asia Minor, circ. B.C. 800. "Gomer" is the
Gimri or Cymmerians; "Magog" the original Magi, a division of the
Medes, "Javan" the Ionian Greeks, "Meshesh" the Moschi; and
"Tires" the Turusha, or primitive Cymmerians. In subsequent
times, "Magog" was applied to the Scythians, and modern Moslems
determine from the Koran (chaps. xviii. and xxi.) that Yajuj and
Majuj are the Russians, whom they call Moska or Moskoff from the
Moskwa River,

[FN#527] I attempt to preserve the original pun; "Mukarrabin"
(those near Allah) being the Cherubim, and the Creator causing
Iblis to draw near Him (karraba).

[FN#528] A vulgar version of the Koran (chaps. vii.), which seems
to have borrowed from the Gospel of Barnabas. Hence Adam becomes
a manner of God-man.

[FN#529] These wild fables are caricatures of Rabbinical legends
which began with "Lilith," the Spirit-wife of Adam: Nature and
her counterpart, Physis and Antiphysis, supply a solid basis for
folk-lore. Amongst the Hindus we have Brahma (the Creator) and
Viswakarmá, the anti-Creator: the former makes a horse and a bull
and the latter caricatures them with an ass and a buffalo, and so
forth.

[FN#530] This is the "Lauh al-Mahfúz," the Preserved Tablet, upon
which are written all Allah's decrees and the actions of mankind
good (white) and evil (black). This is the "perspicuous Book" of
the Koran, chaps. vi. 59. The idea again is Guebre.

[FN#531] i.e. the night before Friday which in Moslem parlance
would be Friday night.

[FN#532] Again Persian "Gáw-i-Zamín" = the Bull of the Earth.
"The cosmogony of the world," etc., as we read in the Vicar of
Wakefield.

[FN#533] The Calc. Edit. ii. 614. here reads by a clerical error
"bull."

[FN#534] i.e. Lakes and rivers.

[FN#535] Here some abridgement is necessary, for we have another
recital of what has been told more than once.

[FN#536] This name, "King of Life," is Persian: "Tegh" or "Tigh"
means a scimitar and "Bahrwán," is, I conceive, a mistake for
"Bihrún," the Persian name of Alexander the Great.

[FN#537] Arab. "Mulákát" or meeting the guest which, I have said,
is an essential part of Eastern ceremony, the distance from the
divan, room, house or town being proportioned to his rank or
consideration.

[FN#538] Arab. "Sifr": whistling is held by the Badawi to be the
speech of devils; and the excellent explorer Burckhardt got a bad
name by the ugly habit.

[FN#539] The Arabs call "Shikk" (split man) and the Persians
"Nímchahrah" (half-face) a kind of demon like a man divided
longitudinally: this gruesome creature runs with amazing speed
and is very cruel and dangerous. For the celebrated soothsayers
"Shikk" and "Sátih" see Chenery's Al-Hariri, p. 371.

[FN#540] Arab. "Takht" (Persian) = a throne or a capital.

[FN#541] Arab. "Wady al-Naml"; a reminiscence of the Koranic Wady
(chaps. xxvii.), which some place in Syria and others in Táif.

[FN#542] This is the old, old fable of the River Sabbation which
Pliny ((xxx). 18) reports as "drying up every Sabbath-day"
(Saturday): and which Josephus reports as breaking the Sabbath by
flowing only on the Day of Rest.

[FN#543] They were keeping the Sabbath. When lodging with my
Israelite friends at Tiberias and Safet, I made a point of never
speaking to them (after the morning salutation) till the Saturday
was over.

[FN#544] Arab. "La'al" and "Yákút," the latter also applied to
the garnet and to a variety of inferior stones. The ruby is
supposed by Moslems to be a common mineral thoroughly "cooked" by
the sun, and produced only on the summits of mountains
inaccessible even to Alpinists. The idea may have originated from
exaggerated legends of the Badakhshán country (supposed to be the
home of the ruby) and its terrors of break-neck foot-paths,
jagged peaks and horrid ravines: hence our "balas-ruby" through
the Spanish corruption "Balaxe." Epiphanius, archbishop of
Salamis in Cyprus, who died A.D. 403, gives, m a little treatise
(De duodecim gemmis rationalis summi sacerdotis Hebræorum Liber,
opera Fogginii, Romae, 1743, p. 30), a precisely similar
description of the mode of finding jacinths in Scythia. "In a
wilderness in the interior of Great Scythia," he writes, "there
is a valley begirt with stony mountains as with walls. It is
inaccessible to man, and so excessively deep that the bottom of
the valley is invisible from the top of the surrounding
mountains. So great is the darkness that it has the effect of a
kind of chaos. To this place certain criminals are condemned,
whose task it is to throw down into the valley slaughtered lambs,
from which the skin has been first taken off. The little stones
adhere to these pieces of flesh. Thereupon the eagles, which live
on the summits of the mountains, fly down following the scent of
the flesh, and carry away the lambs with the stones adhering to
them. They, then, who are condemned to this place watch until the
eagles have finished their meal, and run and take away the
stones." Epiphanius, who wrote this, is spoken of in terms of
great respect by many ecclesiastical writers, and St. Jerome
styles the treatise here quoted, "Egregium volumen, quod si
legere volueris, plenissimam scientiam consequeris ," and,
indeed, it is by no means improbable that it was from the account
of Epiphanius that this story was first translated into Arabic. A
similar account is given by Marco Polo and by Nicolò de Conti, as
of a usage which they had heard was practiced in India, and the
position ascribed to the mountain by Conti, namely, fifteen days'
journey north of Vijanagar, renders it highly probable that
Golconda was alluded to. He calls the mountain Albenigaras, and
says that it was infested with serpents. Marco Polo also speaks
of these serpents, and while his account agrees with that of
Sindbad, inasmuch as the serpents, which are the prey of
Sindbad's Rukh, are devoured by the Venetian's eagles, that of
Conti makes the vultures and eagles fly away with the meat to
places where they may be safe from the serpents. (Introd. p.
xiii., India in the Fifteenth Century, etc., R. H. Major, London,
Hakluyt Soc. MDCCCLVII.)

[FN#545] Elder Victory: "Nasr" is a favourite name with Moslems.

[FN#546] These are the "Swan-maidens" of whom Europe in late
years has heard more than enough. It appears to me that we go
much too far for an explanation of the legend; a high-bred girl
is so like a swan in many points that the idea readily suggests
itself. And it is also aided by the old Egyptian (and Platonic)
belief in pre-existence and by the Rabbinic and Buddhistic
doctrine of ante-natal sin, to say nothing of metempsychosis.
(Joseph Ant. xvii.. 153.)

[FN#547] The lines have occurred before. I quote Mr. Payne for
variety.

[FN#548] Arab. "Al-Khayál": it is a synonym of "al-Tayf' and the
nearest approach to our "ghost," as has been explained. In poetry
it is the figure of the beloved seen when dreaming.

[FN#549] He does not kiss her mouth because he intends to marry
her.

[FN#550] It should be "manifest" excellence. (Koran xxvii. 16.)

[FN#551] The phrase is Koranic used to describe Paradise, and
Damascus is a familiar specimen of a city under which a river,
the Baradah, passes, distributed into a multitude of canals.

[FN#552] It may be noted that rose-water is sprinkled on the
faces of the "nobility and gentry, " common water being good
enough for the commonalty. I have had to drink tea made in
compliment with rose-water and did not enjoy it.

[FN#553] The "Valley Flowery:" Zahrán is the name of a place near
Al-Medinah.

[FN#554] The Proud or Petulant.

[FN#555] i.e. Lion, Son of ( ?).

[FN#556] i.e. Many were slain.

[FN#557] I venture to draw attention to this battle-picture which
is at once simple and highly effective.

[FN#558] Anglicè a quibble, evidently evasive.

[FN#559] In text "Aná A'amil," etc., a true Egypto-Syrian
vulgarism.

[FN#560] i.e. magical formulæ. The context is purposely left
vague.

[FN#561] The repetition is a condescension, a token of kindness.

[FN#562] This is the common cubic of 18 inches: the modern vary
from 22 to 26.

[FN#563] I have noticed the two-humped Bactrian camel which the
Syrians and Egyptians compare with an elephant. See p. 221 (the
neo-Syrian) Book of Kalilah and Dimnah.

[FN#564] The Noachian dispensation revived the Islam or true
religion first revealed to Adam and was itself revived and
reformed by Moses.

[FN#565] Probably a corruption of the Turkish "Kara Tásh" = black
stone, in Arab. "Hájar Jahannam" (hell-stone), lava, basalt.

[FN#566] A variant of lines in Night xx., vol. i., 211.

[FN#567] i.e. Daughter of Pride: the proud.

[FN#568] In the Calc. Edit. by misprint "Maktab." Jabal Mukattam
is the old sea-cliff where the Mediterranean once beat and upon
whose North-Western slopes Cairo is built.

[FN#569] Arab. "Kutb"; lie. an axle, a pole; next a prince; a
high order or doyen in Sainthood especially amongst the
Sufi-gnostics.

[FN#570] Lit. "The Green" (Prophet), a mysterious personage
confounded with Elijah, St. George and others. He was a Moslem,
i.e. a ewe believer in the Islam of his day and Wazir to
Kaykobad, founder of the Kayanian dynasty, sixth century B.C. We
have before seen him as a contemporary of Moses. My learned
friend Ch. Clermone-Ganneau traces him back, with a multitude of
his similars (Proteus, Perseus, etc.), to the son of Osiris (p.
45, Horus et Saint Georges).

[FN#571] Arab. "Waled," more ceremonious than "ibn." It is, by
the by, the origin of our "valet" in its sense of boy or servant
who is popularly addressed Yá waled. Hence I have seen in a
French book of travels "un petit Iavelet."

[FN#572] Arab. "Azal" = Eternity (without beginning); "Abad" =
Infinity (eternity without end).

[FN#573] The Moslem ritual for slaughtering (by cutting the
throat) is not so strict as that of the Jews; but it requires
some practice; and any failure in the conditions renders the meat
impure, mere carrion (fatís).

[FN#574] The Wazir repeats all the words spoken by the Queen--but
"in iteration there is no recreation."

[FN#575] A phrase always in the Moslem's mouth: the slang meaning
of "we put our trust in Allah" is "let's cut our stick."

[FN#576] Koran liii. 14. This "Sidrat al-Muntahá" (Zizyphus
lotus) stands m the seventh heaven on the right hand of Allah's
throne: and even the angels may not pass beyond it.

[FN#577] Arab. "Habash" the word means more than "Abyssinia" as
it includes the Dankali Country and the sea-board, a fact unknown
to the late Lord Stratford de Redcliffe when he disputed with the
Porte. I ventured to set him right and suffered accordingly.

[FN#578] Here ends vol. ii. of the Mac. Edit.





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