The Book of the Thousand Nights and a Night

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Title: The Book of the Thousand Nights and a Night — Volume 15
Author: Richard F. Burton, - To be updated
Language: English
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SUPPLEMENTAL
NIGHTS
To The Book Of The Thousand
And One Nights With Notes
Anthropological And
Explanatory

By
Richard F. Burton

VOLUME FIVE
Privately Printed By The Burton Club

To The Curators of the Bodleian Library, Oxford
Especially Revd. B. Price and Professor Max Muller.

Gentlemen,

I take the liberty of placing your names at the Head of this
Volume which owes its rarest and raciest passages to your kindly
refusing the temporary transfer of the Wortley Montague MS. from
your pleasant library to the care of Dr. Rost, Chief Librarian,
India Office. As a sop to "bigotry and virtue," as a concession
to the "Scribes and Pharisees," I had undertaken, in case the
loan were granted, not to translate tales and passages which
might expose you, the Curators, to unfriendly comment. But,
possibly anticipating what injury would thereby accrue to the
Volume and what sorrow to my subscribers, you were good enough
not to sanction the transfer--indeed you refused it to me twice--
and for this step my clientele will be (or ought to be) truly
thankful to you.

I am, Gentlemen,
Yours obediently,
Richard F. Burton.

Bodleian Library, August 5th, 1888

Contents of the Fifteenth Volume.

1. The History of the King's Son of Sind and the Lady Fatimah
2. History of the Lovers of Syria
3. History of Al-Hajjaj Bin Yusuf and the Young Sayyid
4. Night Adventure of Harun Al-Rashid and the Youth Manjab
a. Story of the Darwaysh and the Barber's Boy and the
Greedy Sultan
b. Tale of the Simpleton Husband
Note Concerning the "Tirrea Bede," Night 655
5. The Loves of Al-Hayfa and Yusuf
6. The Three Princes of China
7. The Righteous Wazir Wrongfully Gaoled
8. The Cairene Youth, the Barber and the Captain
9. The Goodwife of Cairo and Her Four Gallants
a. The Tailor and the Lady and the Captain
b. The Syrian and the Three Women of Cairo
c. The Lady With Two Coyntes
d. The Whorish Wife Who Vaunted Her Virtue
10. Coelebs the Droll and His Wife and Her Four Lovers
11. The Gatekeeper of Cairo and the Cunning She-Thief
12. Tale of Mohsin and Musa
13. Mohammed the Shalabi and His Mistress and His Wife
14. The Fellah and His Wicked Wife
15. The Woman Who Humoured Her Lover At Her Husband's Expense
16. The Kazi Schooled By His Wife
17. The Merchant's Daughter and the Prince of Al-Irak
18. Story of the Youth Who Would Flutter His Father's Wives
19. Story of the Two Lack-Tacts of Cairo and Damascus
20. Tale of Himself Told By the King
Appendix A: - Catalogue of Wortley Montague Manuscript
Contents
Appendix B: - Notes on the Stories Contained in Volumes XIV.
and XV by W. F. Kirby

THE TRANSLATOR'S FOREWORD.

This volume contains the last of my versions from the Wortley
Montague Codex, and this is the place to offer a short account of
that much bewritten MS.

In the "Annals of the Bodleian Library," etc., by the Reverend
William Dunn Macray, M.A. (London, Oxford and Cambridge, 1868:
8vo. p. 206), we find the following official notice:--

"A.D. 1803."

"An Arabic MS. in seven volumes, written in 1764-5, and
containing what is rarely met with, a complete collection of the
Thousand and one Tales (N.B. an error for "Nights") of the
Arabian Nights Entertainments, was bought from Captain Jonathan
Scott for £50. Mr. Scott published, in 1811, an edition of the
Tales in six volumes (N.B. He reprinted the wretched English
version of Prof. Galland's admirable French, and his "revisions"
and "occasional corrections" are purely imaginative), in which
this MS. is described (N.B. after the mos majorum). He obtained
it from Dr. (Joseph) White, the Professor of Hebrew and Arabic at
Oxford, who had bought it at the sale of the library of Edward
Wortley Montague, by whom it had been brought from the East.
(N.B. Dr. White at one time intended to translate it literally,
and thereby eclipse the Anglo French version.) It is noticed in
Ouseley's Oriental Collections (Cadell and Davies), vol. ii. p.
25."

The Jonathan Scott above alluded to appears under various titles
as Mr. Scott, Captain Scott and Doctor Scott. He was an officer
in the Bengal Army about the end of the last century, and was
made Persian Secretary by "Warren Hastings, Esq.," to whom he
dedicated his "Tales, Anecdotes and Letters, translated from the
Arabic and Persian" (Cadell and Davies, London, 1800), and he
englished the "Bahár-i-Dánish" (A.D. 1799) and "Firishtah's
History of the Dakkhan (Deccan) and of the reigns of the later
Emperors of Hindostan." He became Dr. Scott because made an LL.D.
at Oxford as meet for a "Professor (of Oriental languages) at the
Royal Military and East India Colloges"; and finally he settled
at Netley, in Shropshire, where he died.

It is not the fault of English Orientalists if the MS. in
question is not thoroughly well known to the world of letters. In
1797 Sir Gore Ouseley's "Oriental Collections" (vol. ii. pp.
25-33) describes it, evidently with the aid of Scott, who is the
authority for stating that the tales generally appear like pearls
strung at random on the same thread; adding, "if they are truly
Oriental It is a matter of little importance to us Europeans
whether they are strung on this night or that night."[FN#1] This
first and somewhat imperfect catalogue of the contents was
followed in 1811 by a second, which concludes the six volume
edition of "The

ARABIAN NIGHTS
ENTERTAINMENTS,
Carefully revised and occasionally corrected
from the Arabic.
to which is added
A SELECTION OF NEW TALES,
Now first translated
from the Arabic Originals.
also,
AN INTRODUCTION AND NOTES,
Illustrative of the
RELIGION, MANNERS AND CUSTOMS OF THE: MAHOMMEDANS."

The sixth volume, whose second title is "Tales | selected from
the Manuscript copy | of the | 1001 Nights | brought to Europe by
Edward Wortley Montague, Esq.," ends with a general Appendix, of
which ten pages are devoted to a description of the Codex and a
Catalogue of its contents. Scott's sixth volume, like the rest of
his version, is now becoming rare, and it is regretable that when
Messieurs Nimmo and Bain reprinted, in 1882, the bulk of the work
(4 vols. 8vo) they stopped short at volume five.

I am not aware that any attempt has been made to trace the
history of the Wortley Montague MS.; but its internal evidence
supplies a modicum of information.

By way of colophon to the seventh and last volume we have, "On
this wise end to us the Stories of the Kings and histories of
various folk as foregoing in the Thousand Nights and a Night,
perfected and completed, on the eighteenth day of Safar the
auspicious, which is of the months of (the year A.H.) one
thousand one hundred and seventy eight" (=A.D. 1764-65)

"Copied by the humblest and neediest of the poor, Omar-al-Safatí,
to whose sins may Allah be Ruthful!

"An thou find in us fault deign default supply,
And hallow the Faultless and Glorify."

The term "Suftah" is now and has been applied for the last
century to the sons of Turkish fathers by Arab mothers, and many
of these Mulattos live by the pen. On the fly leaf of vol. i. is
written in a fine and flowing Persian (?) hand, strongly
contrasting with the text of the tome, which is unusually
careless and bad, "This book | The Thousand Nights and a Night of
the Acts and deeds (Sírat) of the Kings | and what befel them
from sundry | women that were whorish | and witty | and various |
Tales | therein." Below it also is a Persian couplet written in
vulgar Iranian characters of the half-Shikastah type:

Chih goyam, o chih poyam? * Na mí-dánam hích o púch.
(What shall I say or whither fly? * This stuff and this nonsense
know not I.)

Moreover, at the beginning of vol. i. is a list of fifteen tales
written in Europeo-Arabic characters, after schoolboy fashion,
and probably by Scott. In vol. ii. there is no initial list, but
by way of Foreword we read, "This is volume the second of the
Thousand Nights and a Night from the xciiid. Night, full and
complete." And the Colophon declares, "And this is what hath been
finished for us of the fourth (probably a clerical error for
"second") tome of the Thousand Nights and a Night to the
clxxviith. Night, written on the twentieth day of the month
Sha'bán A.H., one thousand one hundred and seventy-seven" (=A.D.
1764). This date shows that the MS. was finished during the year
after incept.

The text from which our MS. was copied must have been valuable,
and we have reason to regret that so many passages both of poetry
and prose are almost hopelessly corrupt. Its tone and tenor are
distinctly Nilotic; and, as Mr. E. Wortley Montague lived for
some time in Egypt, he may have bought it at the Capital of the
Nile-land. The story of the Syrian (v. 468) and that of the Two
Lack facts (vi. 262), notably exalt Misr and Cairo at the expense
of Shám and Damascus; and there are many other instances of
preferring Kemi the Black Soil to the so called "Holy Land." The
general tone, as well as the special incidents of the book,
argues that the stories may have been ancient, but they certainly
have been modernised. Coffee is commonly used (passim) although
tobacco is still unknown; a youth learns archery and gunnery
(Zarb al-Risás, vol. vii. 440); casting of cannon occurs (vol. v.
186), and in one place (vol. vi. 134) we read of "Taban-jatayn,"
a pair of pistols; the word, which is still popular, being a
corruption of the Persian "Tabáncheh" = a slap or blow, even as
the French call a derringer coup de poing. The characteristic of
this Recueil is its want of finish. The stories are told after
perfunctory fashion as though the writer had not taken the
trouble to work out the details. There are no names or titles to
the tales, so that every translator must give his own; and the
endings are equally unsatisfactory, they usually content
themselves, after "native" fashion, with "Intihá" = finis, and
the connection with the thread of the work must be supplied by
the story-teller or the translator. Headlines were not in use for
the MSS. of that day, and the catchwords are often irregular, a
new word taking the place of the initial in the following page.

The handwriting, save and except in the first volume, has the
merit of regularity, and appears the same throughout the
succeeding six, except in the rare places (e.g. vi. 92-93), where
the lazy copyist did not care to change a worn-out pen, and
continued to write with a double nib. On the other hand, it is
the character of a village-schoolmaster whose literary culture is
at its lowest. Hardly a sheet appears without some blunder which
only in rare places is erased or corrected, and a few lacunæ are
supplied by several hands, Oriental and European, the latter
presumably Scott's. Not unfrequently the terminal word of a line
is divided, a sign of great incuria or ignorance, as "Sháhr |
baz" (i. 4), "Shahr | zád" (v. 309, vi. 106), and "Fawa |
jadtu-h" = so I found him (V. 104). Koranic quotations almost
always lack vowel points, and are introduced without the usual
ceremony. Poetry also, that crux of a skilful scribe, is
carelessly treated, and often enough two sets of verse are thrown
into one, the first rhyming in ur, and the second in ír (e.g.
vol. v. 256). The rhyme-words also are repeated within unlawful
limits (passim and vol. v. 308, 11. 6 and II). Verse is thrust
into the body of the page (vii. 112) without signs of citation in
red ink or other (iii. 406); and rarely we find it, as it should
be, in distichs divided by the normal conventional marks,
asterisks and similar separations. Sometimes it appears in a
column of hemistichs after the fashion of Europe (iv. III; iv..
232, etc.): here (v. 226) a quotation is huddled into a single
line; there (v. 242) four lines, written as monostichs, are
followed by two distichs in as many lines.

As regards the metrical part Dr. Steingass writes to me, "The
verses in Al-Hayfá and Yúsuf, where not mere doggerel, are
spoiled by the spelling. I was rarely able to make out even the
metre and I think you have accomplished a feat by translating
them as you have done."

The language of the MS. is generally that of the Fellah and
notably so in sundry of the tales, such as, "The Goodwife of
Cairo and her four Gallants" (v. 444). Of this a few verbal and
phrasal instances will suffice. Adíní = here am I (v. 198); Ahná
(passim, for nahnu) nakháf = we fear; 'Alaykí (for 'alayki) = on
thee; and generally the long vowel (-k ) for the short (-kí) in
the pronoun of the second person feminine; Antah (for ante) =
thou (vi. 96) and Antú (for antum) = you (iii. 351); Aráha and
even arúha, rúhat and rúha (for ráha) = he went (Vii. 74 and iv.
75) and Arúhú (for rúhú) = go ye (iv. 179); Bakarah * * * allazi
(for allatí) = a cow (he) who, etc.; (see in this vol., p. 253)
and generally a fine and utter contempt for genders, e.g. Hum
(for hunna) masc. for fem. (iii. 91; iii. 146; and v. 233); Tá
'áli (for ta'ál) fem. for masc. (vi. 96 et passim); Bíhím (for
bi-him) = with them (v. 367); Bi-kám (for bi-kum) = with you
(iii. 142) are fair specimens of long broad vowels supplanting
the short, a peculiarity known in classical Arab., e.g. Miftáh
(for Miftah) = a key. Here, however, it is exaggerated, e.g.
Bá'íd (for ba'íd) = far (iv. 167); Kám (for kam) = how many? Kúm
(for kum) = you (v. 118); Kúl-há (for kul-ha) = tell it (iv 58);
Mín (for man) = who? (iii. 89); Mirwád (for Mirwad)= a branding
iron; Natanáshshad (for natanashshad) = we seek tidings (v. 211);
Rájal (pron. Rágil, for Rajul) = a man (iv. 118 and passim);
Sáhal (for sahal) = easy, facile (iv. 7I); Sír (for sir) = go, be
off! (v. 199); Shíl (for shil) =carry away (i. 111); and Záhab
(for zahab) = gold (v. 186). This broad Doric or Caledonian
articulation is not musical to unaccustomed organs. As in popular
parlance the Dál supplants the Zál; e.g. Dahaba (for zahaba) = he
went (v. 277 and passim); also T takes the place of Th, as Tult
for thulth = one third (iii. 348) and Tamrat (for thamrat) =
fruit (v. 260), thus generally ignoring the sibilant Th after the
fashion of the modern Egyptians who say Tumm (for thumma) =
again; "Kattir (for kaththir) Khayrak" = God increase thy weal,
and Lattama (for laththama) = he veiled. Also a general ignoring
of the dual, e.g. Házá 'usfurayn (for 'Usfuráni) = these be birds
(vi. 121); Nazalú al-Wazirayn (do) = the two Wazirs went down
(vii. 123); and lastly Al-Wuzará al-itnayn (for Al-Wazíráni) =
the two Wazirs (vii. 121). Again a fine contempt for numbers, as
Nanzur ana (for Anzur) = I (we) see (v. 198) and Inní (for inná)
narúhu = indeed I (we) go (iii. 190). Also an equally
conscientious disregard for cases, as Min mál abú-há (for abí-há)
= out of the moneys of her sire (iv. 190); and this is apparently
the rule of the writer.

Of Egyptianisms and vulgarisms we have Ant, má ghibtshayy = thou,
hast thou not been absent at all? with the shayy (a thing)
subjoined to the verb in this and similar other phrases; Baksísh
for Bakhshish (iv. 356); Al-Jawáz (for al-zíwáj) = marriage (i.
14); Fakí or Fakí (for fakih) = a divine (vi. 207 and passim);
Finjál (for finján) = a coffee-cup (v. 424, also a Najdí or
Central Arabian corruption); Kuwayyis = nice, pretty (iv. 179);
Láyálí (for liallá) = lest that (v. 285); Luhúmát (for lukúm) =
meats, a mere barbarism (v. 247); Matah (for Matá) =when? (v.
464); Ma'áyah (for ma'í) =with me (vi. 13 et passim); Shuwayy (or
shuwayyah) Mayah, a double diminutive (for Muwayy or Muwayh) = a
small little water, intensely Nilotic (iv. 44); Mbarih or Embárah
(for Al-bárihah) = yesterday (v. 449); Takkat (for Dakkat) = she
rapped (iv. 190); Úzbáshá and Uzbáshá (for Yúzbáshí) = a
centurion, a captain (v.430 et passim); Záídjah for Záijah (vi.
329); Zarághít (for Zaghárít) = lullilooing (iv. 12); Zínah (for
Ziná) = adultery, and lastly Zúda (for Záda) = increased (iv.
87). Here the reader will cry jam satis; while the student will
compare the list with that given in my Terminal Essay (vol. x.
149).

The two Appendices require no explanation. No. I. is a Catalogue
of the Tales in the Wortley Montague MS., and No. II. contains
Notes upon the Storiology of the Supplemental Volumes IV. and V.
by the practiced pen of Mr. W. P. Kirby. The sheets during my
absence from England have been passed through the press and
sundry additions and corrections have been made by Dr. Steingass.

In conclusion I would state that my hope was to see this Volume
(No. xv.) terminate my long task; but circumstance is stronger
than my will and I must ask leave to bring out one more--The New
Arabian Nights.

RICHARD F. BURTON.

ATHENÆUM CLUB, September 1st, 1888.

Supplemental Nights

To The Book Of The

Thousand Nights And A Night

THE HISTORY OF THE KING'S SON OF SIND AND THE
LADY FATIMAH.[FN#3]

It is related that whilome there was a King of the many Kings of
Sind who had a son by other than his wife. Now the youth,
whenever he entered the palace, would revile[FN#4] and abuse and
curse and use harsh words to his step-mother, his father's Queen,
who was beautiful exceedingly; and presently her charms were
changed and her face waxed wan and for the excess of what she
heard from him she hated life and fell to longing for death.
Withal she could not say a word concerning the Prince to his
parent. One day of the days, behold an aged woman (which had been
her nurse) came in to her and saw her in excessive sorrow and
perplext as to her affair for that she knew not what she could do
with her stepson. So the ancient dame said to her, "O my lady, no
harm shall befal thee; yet is thy case changed into other case
and thy colour hath turned to yellow." Hereupon the Queen told
her all that had befallen her from her step-son of harsh language
and revilement and abuse, and the other rejoined, "O my lady, let
not thy breast be straitened, and when the youth shall come to
thee and revile thee and abuse thee, do thou say him, Pull thy
wits somewhat together till such time as thou shalt have brought
back the Lady Fatimah, daughter of 'Amir ibn al-Nu'umán.'" The
old woman taught her these words by heart, and anon went forth
from her, when the Prince entered by the door and spoke harsh
words and abused and reviled her; so his father's wife said to
him, "Lower thy tone and pull thy wits somewhat together, for
thou be a small matter until thou shalt bring back the daughter
of the Sultan, hight Fatimah, the child of 'Amir ibn al-Nu'uman."
Now when he heard these words he cried, "By Allah, 'tis not
possible but that I go and return with the said Lady Fatimah;"
after which he repaired to his sire and said, "'Tis my desire to
travel; so do thou prepare for me provision of all manner
wherewith I may wend my way to a far land, nor will I return
until I win to my wish." Hereupon his father fell to transporting
whatso he required of victuals, various and manifold, until all
was provided, and he got ready for him whatso befitted of bales
and camels and pages and slaves and eunuchs and negro chattels.
Presently they loaded up and the youth, having farewelled his
father and his friends and his familiars, set forth seeking the
country of Fatimah bint Amir, and he travelled for the first day
and the second day until he found himself in the middle of the
wilds and the Wadys, and the mountains and the stony wastes. This
lasted for two months till such time as he reached a region
wherein were Ghúls and ferals, and to one and all who met him and
opposed him he would give something of provaunt and gentle them
and persuade them to guide him upon his way. After a time he met
a Shaykh well stricken in years; so he salamed to him and the
other, after returning his greeting, asked him saying, "What was
it brought thee to this land and region wherein are naught but
wild beasts and Ghuls?" whereto he answered, "O Shaykh, I came
hither for the sake of the Lady Fatimah, daughter of 'Amir ibn
al-Nu'uman." Hereat exclaimed the greybeard, "Deceive not
thyself, for assuredly thou shalt be lost together with what are
with thee of men and moneys, and the maiden in question hath been
the cause of destruction to many Kings and Sultans. Her father
hath three tasks which he proposeth to every suitor, nor owneth
any the power to accomplish a single one, and he conditioneth
that if any fail to fulfil them and avail not so to do, he shall
be slain. But I, O my son, will inform thee of the three which be
these: First the King will bring together an ardabb of sesame
grain and an ardabb of clover-seed and an ardabb of lentils; and
he will mingle them one with other, and he will say:--Whoso
seeketh my daughter to wife, let him set apart each sort, and
whoso hath no power thereto I will smite his neck. And as all
have failed in the attempt their heads were struck off next
morning and were hung up over the Palace gateway. Now the second
task is this: the King hath a cistern[FN#5] full of water, and he
conditioneth that the suitor shall drink it up to the last drop,
under pain of losing his life; and the third is as follows: he
owneth a house without doors and windows, and it hath[FN#6] three
hundred entrances and a thousand skylights and two thousand
closets: so he covenanteth with the suitor that he make for that
place whatever befitteth of doors and lattices and cabinets, and
the whole in a single night. Now here is sufficient to engross
thine intellect, O my son, but take thou no heed and I will do
thy task for thee." Quoth the other, "O my uncle, puissance and
omnipotence are to Allah!" and quoth the Shaykh, "Go, O my son,
and may the Almighty forward the works of thee." So the Prince
farewelled him and travelled for the space of two days, when
suddenly the ferals and the Ghuls opposed his passage and he gave
them somewhat of provaunt which they ate, and after they pointed
out to him the right path. Then he entered upon a Wady wherein
flights of locusts barred the passage, so he scattered for them
somewhat of fine flour which they picked up till they had eaten
their sufficiency. Presently he found his way into another valley
of iron-bound rocks, and in it there were of the Jánn what could
not be numbered or described, and they cut and crossed his way
athwart that iron tract. So he came forward and salam'd to them
and gave them somewhat of bread and meat and water, and they ate
and drank till they were filled, after which they guided him on
his journey and set him in the right direction. Then he fared
forwards till he came to the middle of the mountain, where he was
opposed by none, or mankind or Jinn-kind, and he ceased not
marching until he drew near the city of the Sultan whose daughter
he sought to wife. Here he set up a tent and sat therein seeking
repose for a term of three days; then he arose and walked
forwards until he entered the city, where he fell to looking
about him leftwards and rightwards till he had reached the
palace[FN#7] of the King. He found there over the gateway some
hundred heads which were hanging up, and he cried to himself,
"Veil me, O thou Veiler! All these skulls were suspended for the
sake of the Lady Fatimah, but the bye-word saith, Whoso dieth
not by the sword dieth of his life-term,' and manifold are the
causes whereas death be singlefold." Thereupon he went forwards
to the palace gate--And Shahrazad was surprised by the dawn of
day, and fell silent and ceased saying her permitted say. Then
quoth her sister Dunyazad, "How sweet and tasteful is thy tale, O
sister mine, and how enjoyable and delectable!" Quoth she, "And
where is this compared with that I would relate to you on the
coming night an the Sovran suffer me to survive?" Now when it was
the next night and that was

The Four Hundred and Ninety-fifth Night,

Dunyazad said to her, "Allah upon thee, O my sister, an thou be
other than sleepy, finish for us thy tale that we may cut short
the watching of this our latter night!" She replied, "With love
and good will!" It hath reached me, O auspicious King, the
director, the right-guiding, lord of the rede which is benefiting
and of deeds fair-seeming and worthy celebrating, that the Prince
went forward to the Palace gate and purposed to enter, but they
forbade him nor availed he to go in; so he returned to his tents
and there spent the night till dawn. Then he again turned to the
King's Serai and attempted to make entry, but they stayed him and
he was unable to succeed, nor could he attain to the presence of
the Sovran. So he devised with one who was standing at the door a
device to enter the presence, but again he failed in his object
and whenever he craved admission they rejected him and drave him
away saying, "O youth, tell us what may be thy need?" Said he, "I
have a requirement of the Sultan and my purport is a business I
may transact with him and speech containeth both private and
public matters; nor is it possible that I mention my want to any
save to the Sovran." So a Chamberlain of the chamberlains went in
to the presence and reported the affair to the King, who
permitted them admit the stranger, and when he stood before the
throne he kissed ground and deprecated evil for the ruler and
prayed for his glory and permanency, and the Monarch, who
marvelled at the terseness of his tongue and the sweetness of his
speech, said to him, "O youth, what may be thy requirement?"
Quoth the Prince, "Allah prolong the reign of our lord the
Sultan! I came to thee seeking connexion with thee through thy
daughter the lady concealed and the pearl unrevealed." Quoth the
Sultan, "By Allah, verily this youth would doom himself
hopelessly to die and, Oh the pity of it for the loquence of his
language;" presently adding, "O youth, say me, art thou satisfied
with the conditions wherewith I would oblige thee?" and the
Prince replied, "O my lord, Omnipotence is to Allah; and, if the
Almighty empower me to fulfil thy pact, I shall fulfil it." The
King continued, "I have three tasks to impose upon thee," and the
Prince rejoined, "I am satisfied with all articles thou shalt
appoint." Hereupon the Sovran summoned the writers and witnesses,
and they indited the youth's covenant and gave testimony that he
was content therewith; and when the Prince had signified his
satisfaction and obligation, the King sent for an ardabb of
sesame and an ardabb of clover-seed and an ardabb of lentils and
let mingle all three kinds one with other till they became a
single heap. Then said the King to the Prince, "Do thou separate
each sort by itself during the course of the coming night, and if
dawn shall arise and every seed is not set apart, I will cut off
thy head." Replied the other, "Hearing and obeying." Then the
King bade place all the mixed heap in a stead apart, and
commanded the suitor retire into solitude; accordingly, he passed
alone into that site and looked upon that case and condition, and
he sat beside the heap deep in thought, so he set his hand upon
his cheek and fell to weeping, and was certified of death. Anon
he arose and going forwards attempted of himself to separate the
various sorts of grain, but he failed; and had two hundred
thousand thousands of men been gathered together for the work
they had on nowise availed to it. Hereupon he set his right hand
upon his cheek[FN#8] and he fell to weeping and suffered the
first third of the dark hours to pass, when he said to himself,
"There remaineth naught of thy life save the remnant of this
night!" But the while he was conjecturing and taking thought,
behold, an army of the locusts to whom he had thrown the flour
upon his road came speeding over him like a cloud dispread and
said to him with the tongue of the case,[FN#9] "Fear not neither
grieve, for we have flocked hither to solace thee and ward from
thee the woe wherein thou art: so take thou no further heed."
Then they proceeded to separate each kind of grain and set it by
itself, and hardly an hour had passed before the whole sample was
distributed grain by grain into its proper place while he sat
gazing thereon. After this the locusts arose and went their ways,
and when morning dawned the Sultan came forth and took seat in
the Hall of Commandment and said to those who were present,
"Arise ye and bring hither the youth that we may cut off his
head." They did his bidding but, when entering in to the Prince,
they found all the different grains piled separately, sesame by
itself and clover-seed alone and lentils distributed apart,
whereat they marvelled and cried, "This thing is indeed a mighty
great matter from this youth, nor could it befal any save himself
of those who came before him or of those who shall follow after
him." Presently they brought him to the Sultan and said, "O King
of the Age, all the grains are sorted;" whereat the Sovran
wondered and exclaimed, "Bring the whole before me." And when
they brought it he looked upon it with amazement and rejoiced
thereat, but soon recovered himself and cried, "O youth, there
remain to thee two tasks for two nights; and if thou fulfil them,
thou shalt win to thy wish, and if thou fail therein, I will
smite thy neck." Said the Prince, "O King of the Age, the
All-might is to Allah, the One, the Omnipotent!" Now when night
drew nigh the King opened to him a cistern and said, "Drink up
all that is herein and leave not of it a drop, nor spill aught
thereof upon the ground, and if thou drain the whole of it, thou
shalt indeed attain to thine aim, but if thou fail to swallow it,
I will smite thy neck." The Prince answered, "There is no Majesty
and there is no Might save in Allah, the Glorious, the Great!"
Then he took his seat at the cistern-mouth and fell to thinking
and saying in his mind, "Wherefore, O certain person, shouldst
thou venture thy life and incur the cruel consequence of this
King on account of thy frowardness to thy father's wife? and by
Allah, this is naught save Jinn-struck madness on thy part!" So
he placed his left hand upon his cheek, and in his right was a
stick wherewith he tapped and drew lines in absent fashion upon
the ground,[FN#10] and he wept and wailed until the third of the
first part of the dark hours had passed, when he said in himself,
"There remaineth naught of thine age, ho, Such-an-one, save the
remainder of this night." And he ceased not to be drowned in
thought when suddenly a host of savage beasts and wild birds came
up to him and said with the tongue of the case, "Fear not neither
grieve, O youth, for none is faithless to the food save the son
of adultery and thou wast the first to work our weal, so we will
veil and protect thee, and let there be no sorrowing with thee on
account of this matter." Hereupon they gathered together in a
body, birds and beasts, and they were like unto a lowering cloud,
no term to them was shown and no end was known as they followed
in close file one upon other--And Shahrazad was surprised by the
dawn of day, and fell silent and ceased to say her permitted say.
Then quoth her sister Dunyazad, "How sweet is thy story, O sister
mine, and how enjoyable and delectable!" Quoth she, "And where is
this compared with that I would relate to you on the coming night
an the King suffer me to survive?" Now when it was the next night
and that was

The Four Hundred and Ninety-seventh Night,

Dunyazad said to her, "Allah upon thee, O my sister, an thou be
other than sleepy, finish for us thy tale that we may cut short
the watching of this our latter night!" She replied, "With love
and good will!" It hath reached me, O auspicious King, the
director, the right-guiding, lord of the rede which is benefiting
and of deeds fair-seeming and worthy celebrating, that the wild
beasts and the feral birds met one another beside that cistern
and each took his turn thereat and drank without drinking his
full[FN#11] until naught of water remained in the reservoir and
they fell to licking the sides with their tongues so that anyone
seeing it would say that for the last ten years not a drop of
liquid had been stored therein. And after this they all went
their ways. Now as soon as it was morning-tide the King arose and
hied forth the Harem and taking his seat in the Hall of
Commandment said to sundry of his pages and Chamberlains, "Go
bring us tidings of the cistern." Accordingly they went thither
and inspected it but found no trace of water therein; so they
returned straightway to the ruler and reported the matter.
Hereupon the Sultan was amazed and his wits were bewildered and
he was certified that none had power to win his daughter for wife
save that youth. So he cried, "Bring him hither," and they fared
to fetch him and presented him in the presence where he salam'd
to the Sovran and deprecated[FN#12] for him and prayed for him.
The Sultan greeted him in return and said, "O Youth, there now
remaineth with me but a single task which if thou accomplish
shall save thee and win for thee my daughter; however if thou
fail therein I will smite thy neck." "Power is to Allah!"
exclaimed the Prince whereat the Sultan marvelled and said in his
mind, "Glory be to God: the words and works of this youth be
wonderful. Whatever I bid him do he beginneth with naming the
name of the Lord whereas those who forewent him never suffered me
hear aught of the sort. However, the fortunate are Fortune's
favourites and Misfortune never befalleth them." Now when it was
night-tide the Sultan said, "O youth, in very deed this mansion
which standeth beside the palace is brand-new and therein are
store of wood and timbers of every kind, but it lacketh portals
and lattices and the finishing of the cabinets; so I desire that
thou make for it doors and windows and closets. I have provided
thee with everything thou dost require of carpenter's gear and
turner's lathes; and either thou shalt work all this during the
coming night, or, if thou be wanting in aught and morning shall
morrow without all the needful being finished, I will cut 0ff thy
head. This is the fine of thy three labours which an thou avail
to accomplish thou shalt attain thine aim and if thou fail
thereof I will smite thy neck. Such be then my last word."
Accordingly the Prince arose and faring from before him entered
the unfinished mansion which he found to be a palace greater and
grander than that wherein the King abode. He cried, "O Veiler,
withdraw not Thy veiling!" and he sat therein by himself (and he
drowned in thought) and said, "By Allah, if at this hour I could
find somewhat to swallow I would die thereby and rest from this
toil and trouble have been my lot;[FN#13] and the morning shall
not morrow ere I shall find repose nor shall any one of the town
folk solace himself and say, The Sultan is about to cut off the
head of this youth.' Withal the bye-word hath it, Joyance which
cometh from Allah is nearer than is the eyebrow to the eye,' and
if Almighty (be He extolled and exalted!) have determined aught
to my destiny, there is no flight therefrom. Moreover one of the
Sages hath said, He released me from pillar to post and the
Almighty bringeth happiness nearhand.' From this time until dawn
of day many a matter may proceed from the Lord wherein haply
shall be salvation for me or destruction." Then he fell to
pondering his affair and thinking over his frowardness to the
wife of his father, after which he said, "The slave meditateth
and the Lord determineth, nor doth the meditation of the slave
accord with the determination of the Lord." And while thus
drowned in care he heard the sound of the Darabukkah-drum[FN#14]
and the turmoil of work and the shiftings of voices whilst the
house was full of forms dimly seen and a voice cried out to him,
"O youth, be hearty of heart and sprightly of spirits; verily we
will requite thee the kindness thou wroughtest to us in providing
us with thy provision; and we will come to thine aidance this
very night, for they who are visiting and assisting thee are of
the Jánn from the Valley of Iron." Then they began taking up the
timbers and working them and some turned the wood with lathes,
and other planed the material with planes, whilst others again
fell to painting and dyeing the doors and windows, these green
and those red and those yellow; and presently they set them in
their several steads; nor did that night go by ere the labour was
perfected and there was no royal palace like unto it, either in
ordinance or in emplacement. Now as morning morrowed the Sultan
went forth to his divan, and when he looked abroad he saw a
somewhat of magnificence in the mansion which was not to be found
in his palace, so he said in his surprise, "By Allah, the works
of this youth be wondrous and had the joiners and carpenters
loitered over three years upon this work they never would have
fulfilled such task: moreover we ken not by what manner of means
this young man hath been able to accomplish the labour."
Thereupon he sent for the Prince to the presence and robed him
with a sumptuous robe of honour and assigned to him a mighty
matter of money, saying, "Verily thou deservest, O youth, and
thou art the only one who meriteth that thou become to my
daughter baron and she become to thee femme." Presently Sultan
Amir ibn al-Nu'uman bade tie the marriage tie and led to her in
procession the bridegroom who found her a treasure wherefrom the
talisman had been loosed;[FN#15] and the bride rejoiced with even
more joyance than he did by cause of her sire, with his three
tasks, having made her believe that she would never be wedded and
bedded but die a maid, and she had long been in sadness for such
reason. Then the married couple abode with the King their father
for the space of a month, and all this time the camp of the young
Prince remained pitched without the town, and every day he would
send to his pages and eunuchs whatso they needed of meat and
drink. But when that term ended he craved from the Sultan leave
of travel to his own land and his father-in-law answered, "O
youth, do whatso thou ever wishest anent returning to thy native
realm;" and forthwith fell to fitting out his daughter till all
her preparations were completed and she was found ready for
wayfare together with her body-women and eunuchs. The Prince
having farewelled his father-in-law caused his loads to be loaded
and set out seeking his native country and kingdom; and he
travelled by day and by night, and he pushed his way through
Wadys and over mountains for a while of time until he drew near
his own land, and between him and his father's city remained only
some two or three marches. Here suddenly men met him upon the
road and as he asked them the tidings they replied that his sire
was besieged within his capital of Sind by a neighbour King who
had attacked him and determined to dethrone him and make himself
Sovereign and Sultan in his stead. Now when he heard this account
he pushed forward with forced marches till he reached his
father's city which he found as had been reported; and the old
King with all his forces was girded around within his own walls
nor could he sally out to offer battle for that the foe was more
forceful than himself. Hereupon the Prince pitched his camp and
prepared himself for fight and fray; and a many of his men rode
with him whilst another many remained on guard at the tents.--And
Shahrazad was surprised by the dawn of day and fell silent and
ceased saying her permitted say. Then quoth her sister Dunyazad,
"How sweet and tasteful is thy tale, O sister mine, and how
enjoyable and delectable!" Quoth she, "And where is this compared
with that I would relate to you on the coming night an the Sovran
suffer me to survive?" Now when it was the next night and that
was

The Four Hundred and Ninety-ninth Night,

HISTORY OF THE LOVERS OF SYRIA[FN#17]

It is stated that of olden times and by-gone there dwelt in the
land of Syria two men which were brothers and whereof one was
wealthy and the other was needy. Now the rich man had a love-some
daughter and a lovely, whilst the poor man had a son who gave his
heart to his cousin as soon as his age had reached his tenth
year. But at that time his father the pauper died and he was left
an orphan without aught of the goods of this world; the damsel
his cousin, however, loved him with exceeding love and ever and
anon would send him somewhat of dirhams and this continued until
both of them attained their fourteenth years. Then the youth was
minded to marry the daughter of his uncle, so he sent a party of
friends to her home by way of urging his claim that the father
might wed her to him, but the man them and they returned
disappointed. However, when it was the second day a body of warm
men and wealthy came to ask for the maid in marriage, and they
conditioned the needful conditions and stood agreed upon the
nuptials. Presently the tidings reached the damsel who took
patience till the noon o' night, when she arose and sought the
son of her uncle, bringing with her the sum of two thousand
dinars which she had taken of her father's good and she knocked
softly on at the door. Hereupon the youth started from sleep and
went forth and found his cousin who was leading a she-mule and an
ass, so the twain bestrode either beast and travelled through the
remnant of the night until the morning morrowed. Then they
alighted to drink and to hide themselves in fear of being seen
until the second night fell when they mounted and rode for two
successive days, at the end of which they entered a town seated
on the shore of the sea. Here they found a ship equipped for
voyage, so they repaired to the Ra'is and hired for themselves a
sitting place; after which the cousin went forth to sell the ass
and the she-mule, and disappeared for a short time. Meanwhile the
ship had sailed with the daughter of his uncle and had left the
youth upon the strand and ceased not sailing day after day for
the space of ten days, and lastly made the port she purposed and
there cast anchor.[FN#18] Thus it befel them; but as regards the
youth, when he had sold the beasts he returned to the ship and
found her not, and when he asked tidings thereof they told him
that she had put to sea; and hearing this he was mazed as to his
mind and sore amated as to his affair, nor wot he whither he
should wend. So he turned him inland sore dismayed. Now when the
vessel anchored in that port quoth the damsel to the captain, "O
Ra'is,[FN#19] hie thee ashore and bring for us a portion of flesh
and fresh bread," and quoth he, "Hearkening and obedience,"
whereupon he betook himself to the town. But as soon as he was
far from the vessel she arose and donning male's dress said to
the sailors, "Do ye weigh anchor and set sail," and she shouted
at them with the shouting of seamen. Accordingly they did as she
bade them and the wind being fair and the weather favourable, ere
an hour had sped they passed beyond sight of land.[FN#20]
Presently the captain returned bringing bread and meat but he
found ne'er a ship, so he asked tidings of her and they answered,
"Verily she is gone." Hereupon he was perplext and he fell to
striking hand upon hand and crying out, "O my good and the good
of folk!" and he repented whenas repentance availed him naught.
Accordingly, he returned to the town unknowing whither he should
wend and walked about like one blind and deaf for the loss of his
craft. But as regards the vessel, she ceased not sailing with
those within till she cast anchor near a city wherein was a King;
and no sooner was she made fast than the damsel fell to
scattering money amongst the crew and saying to them, "Hearten
your hearts and be no afraid on any wise!" In due time the news
of a fresh arrival reached the Ruler, and he ordered his men to
bring him tidings concerning that vessel, and when they went for
her and boarded her they found that her captain was a damsel of
virginal semblance exceeding in beauty and loveliness. So they
returned and reported this to the King who despatched messengers
bidding her lodge with him for they had heightened their praises
of her and the excess of her comeliness, and he said in his mind,
"By Allah, an she prove as they describe her, needs must I marry
her." But the damsel sent back saying, "I am a clean maid, not
may I land alone but do thou send to me forty girls, virgins like
myself, when I will disembark together with them."--And Sharazad
was surprised by the dawn of day and fell silent and ceased to
say her permitted say. Then quoth her sister Dunyazad, "How sweet
is thy story, O sister mine, and how enjoyable and delectable!"
Quoth she, "And where is this compared with that I would relate
to you on the coming night an the King suffer me to survive?" Now
when it was the next night and that was

The Five Hundred and Third Night,

Dunyazad said to her, "Allah upon thee, O my sister, an thou be
other than sleepy, finish for us thy tale that we may cut short
the watching of this our latter night!" She replied, "With love
and good will!" It hath reached me, O auspicious King, the
director, the right-guiding, lord of the rede which is benefiting
and of deeds fair-seeming and worthy celebrating, that the damsel
demanded of the king forty clean maids and said, "We will land, I
and they together," whereto he replied, "The right is with her."
Hereupon he ordered all those about him, the Lords of his land
and the Commons, that each and every who had in the house a
virginal daughter, should bring her to him until the full tale of
forty (the daughter of the Wazir being amongst them) was told and
he sent them on board the ship where the damsel was about sitting
down for supper. But as soon as the maidens came she met them in
her finest attire, none of the number being more beauteous than
herself, and she salam'd to them and invited them into the
cuddy[FN#21] where she bade food be served to them and they ate
and were cheered and solaced, after which they sat down to
converse till it was the middle of the night. Now when sleep
prevailed over the girls they retired to their several berths,
and when they were drowned in slumber, the damsel arose softly
and arousing the crew bade them leave their moorings and shake
out their canvas; not did daylight dawn to them ere they had
covered a far distance. As soon as the maidens awoke they saw
themselves on board a ship amid the billows of the main, and as
they asked the Captainess she answered, "Fear not for yourselves
or for the voyage you are making;"[FN#22] and she gentled them
and solaced them until whatso was in their hearts was allayed.
However, touching the affair of the King, when morrowed the morn
he sent to the ship with an order for the damsel to land with the
forty virgins, but they found not the craft and they returned and
reported the same to their lord, who cried, "By Allah, this be
the discreetest of deed which none other save she could have
done." So he arose without stay or delay and taking with him the
Wazir (both being in disguise), he went down to the shore and
looked around but he could not find what had become of them. And
as regards the vessel carrying the virgins, she ceased not
sailing until she made port beside a ruined city wherein none was
inhabitant, and here the crew cast anchor and furled their sails
when behold, a gang of forty pirate[FN#23] men, ever ready to cut
the highway and their friends to betray, boarded them, crying in
high glee, "Let us slay all in her and carry off whatso we find."
When they appeared before the damsel they would have effected
their intent; but she welcomed them and said, "Do ye return
ashore: we be forty maids and ye forty men and to each of you
shall befal one and I will belong to your Shaykh, for that I am
the Captainess." Now when they heard this they rejoiced with
excessive joy and they said, "Walláhi, our night shall be a
blessed one by virtue of your coming to us;" whereto she asked,
"Have you with you aught of sheep?" They answered, "We have," and
quoth she, "Do ye slay of them somewhat for supper and fetch the
meat that we may cook it for you." So a troop of pirates went off
and brought back ten lambs which they slaughtered and flayed and
brittled. Then the damsel and those with her tucked up their
sleeves ad hung up their chauldrons[FN#24] and cooked the meat
after the delicatest fashion, and when it was thoroughly done and
prepared, they spread the trays and the pirates came forward one
and all, and ate and washed their hands and they were in high
spirits each and every, saying, "This night I will take to me a
girl." Lastly she brought to them coffee which they drank, but
hardly had it settled in their maws when the Forty Thieves fell
to the ground, for she had mixed up with it flying Bhang[FN#25]
and those who had drunk thereof became like unto dead men.
Hereupon the damsel arose without loss of time and taking in her
hand a sharp-grided sword fell to cutting off their heads and
casting them into the sea until she came to the Shaykh of the
Pirates and in his case she was satisfied with shaving his beard
and tearing out his eye-teeth and bidding the crew to cast him
ashore. They did as she commanded, after which she conveyed the
property of all the caitiffs and having distributed the booty
amongst the sailors, bade them weigh anchor and shake out their
canvas. On this wide they left that ruined city until they had
made the middle of the main and they fared for a number of days
athwart the billowy deep nor could they hit upon their course
amongst the courses of the sea until Destiny cast them beside a
city. They made fast to the anchorage-ground, and the damsel
arose and donning Mameluke's dress and arraying the Forty Virgins
in the same attire all walked together and paced about the shore
and they were like garden blooms. When they entered the streets
they found all the folk a-sorrowing, so they asked one of them
and he answered, "The Sultan who over-reigneth this city is dead
and the reign lacketh rule." Now in that stead and under the hand
of the Wazir, was a Bird which they let loose at certain times,
and whenever he skimmed round and perched upon the head of any
man to him they would give the Sultanate.[FN#26] By the decree of
the Decreer they cast the fowl high in air at the very hour when
the damsel was landing and he hovered above her and settled upon
her head (she being in slave's attire), and the city folk and the
lords of the land cried out, "Strange! passing strange!" So they
flushed the bird from the place where he had alighted and on the
next day they freed hum again at a time when the damsel had left
the ship, and once more he came and settled upon her head. They
drove him away, crying, "Oh rare! oh rare!" but as often as they
started him off her head he returned to it and alighted there
again. "Marvellous!" cried the Wazir, "but Allah Almighty hath
done this[FN#27] and none shall object to what He doeth nor shall
any reject what He decreeth." Accordingly, they gave her the
Sultanate together with the signet-ring of governance and the
turband of commandment and they seated her upon the throne of the
reign. Hereupon she fell to ordering the Forty Virgins who were
still habited as Mamelukes and they served the Sultan for a while
of time till one day of the days when the Wazir came to the
presence and said, "O King of the Age, I have a daughter, a model
of beauty and loveliness, and I am desirous of wedding her with
the Sovran because one such as thou should not remain in single
blessedness."--And Sharazad was surprised by the dawn of day and
fell silent and ceased to say her permitted say. Then quoth her
sister Dunyazad, "How sweet is thy story, O sister mine, and how
enjoyable and delectable!" Quoth she, "And where is this compared
with that I would relate to you on the coming night an the King
suffer me to survive?" Now when it was the next night and that
was

The Five Hundred and Fifth Night,

Dunyazad said to her, "Allah upon thee, O my sister, an thou be
other than sleepy, finish for us thy tale that we may cut short
the watching of this our latter night!" She replied, "With love
and good will!" It hath reached me, O auspicious King, the
director, the right-guiding, lord of the rede which is benefiting
and of deeds fair-seeming and worthy celebrating, that quoth the
Wazir to the Sultan, "I have a daughter, a model of beauty and
loveliness and I am desirous of wedding her with the Sultan,
because one such as thou should not remain in single
blessedness." "Do whatso thou wishest," quoth the King, "and
Allah prosper thy doing." Hereupon the Wazir fell to preparing
the marriage-portion[FN#28] of his daughter, and of forwarding
her affair with the Sultan, until her wedding appointments[FN#29]
and other matters were completed. After this he caused the
marriage-tie be tied, and he brought her to the supposed Sultan
where she lay for the first night, but the damsel having
performed the Wuzú-ablution did naught but pray through the hours
of darkness. When dawned the day, the Wazir's wife which was the
mother of the maiden cam to look upon her daughter and asked her
of her case, and the bride answered, "All the livelong night hath
he passed in orisons, nor came he near me even once." Quoth the
mother, "O my daughter, this be the first night, and assuredly he
was ashamed, for he is young in years, and he knoweth not what to
do; haply also his heart hangeth not upon thee; and he is but a
raw lad.[FN#30] However, on the coming night ye shall both enjoy
your desire." But as soon as it was the evening of the next day
the Sultan went in to his Harim and made the minor ablution, and
abode in prayer through the night until the morrow morrowed, when
again the mother came to see how matters stood, and she asked her
daughter, who answered, "All the dark hours he hath passed in
devotion, and he never approached me." Now on the third night it
happened after like fashion, so the mother said, "O my daughter,
whenever thou shalt see thy husband sitting by thy side, do thou
throw thyself upon his bosom." The bride did as she was bidden,
and casting herself upon his breast cried, "O King of the Age,
haply I please thee not at all;" whereat said the other, "O light
of mine eyes, thou art a joy to me for ever; but I am about to
confide to thee somewhat and say me canst thou keep a secret?"
Quoth she, "Who is there like me for hiding things in my heart?"
and quoth the other, "I am a clean maid, and my like is thy like,
but the reason for my being in man's habit is that the son of my
uncle, who is my betrothed, hath been lost from me and I have
been lost from him, but when Allah shall decree the reunion of
our lots he shall marry thee first and he shall not pay the
bridegroom's visit save unto thee, and after that to myself." The
Wazir's daughter accepted the excuse, and then arising went forth
and brought a pigeon whose weazand she split and whose blood she
daubed upon the snow-white sheet.[FN#31] And when it was morning
and her mother again visited her, the bride showed her this proof
of her pucelage, and she rejoiced thereat and her father rejoiced
also. After this the Sultan ruled for a while of time, but she
was ever deep in though concerning what device could be devised
in order to obtain tidings of her father and her cousin and what
had wrought with them the changes of times and tides. So she bade
edify a magnificent Hammám and by its side a coffee-house,[FN#32]
both nearhand to the palace, and forthwith she summoned
architects and masons and plasterers and painters, and when all
came between her hands she said to them, "Do ye take a long look
at my semblance and mark well my features for I desire that you
make me a carven image[FN#33] which shall resemble me in all
points, and that you fashion it according to my form and figure,
and you adorn it aright and render it to represent my very self
in all proportions, and then bring it to me." They obeyed her
order and brought her a statue which was herself to a nail, so
she looked upon it and was pleased therewith. Then she ordered
them set the image over the Hammam-door, so they placed it there,
and after she issued a firman and caused it to be cried through
the city that whoso should enter that Bath to bathe and drink
coffee, should do so free and gratis and for naught. When this
was done, the tongues of the folks were loosened with benison,
and they fell to praying for the Sultan and the endurance of his
glory, and the permanence of his governance till such time as the
bruit was spread abroad by the caravans and travellers, and the
folk of all regions has heard of the Hammam and the coffee-house.
Meanwhile the Sultan had summoned two eunuchs and ordered them
and repeatedly enjoined them that whoso might approach the statue
and consider it straitly him they should seize and bring before
the presence. Accordingly, the slaves fared forth and took their
seats before the Baths. After a while of time the father of the
damsel who had become Sultan wandered forth to seek her,[FN#34]
and arrived at that city, where he heard that whoso entered the
Hammam to bathe and afterwards drank coffee did this without
cost; so he said in his min, "Let me go thither to enter, when
behold, he looked at the statue over the gateway, and he stood
still and considered it with the tears flowing adown his cheeks,
and he cried, "Indeed this figure be like her!" But when the
eunuchs saw him they seized him and carried him away until they
had led him to the Sultan his daughter, who, seeing him,
recognized him forthright, and bade set apart for him an
apartment and appointed to him rations for the time being. The
next that appeared was the son of her uncle, who also had
wandered as far as that city seeking his cousin, and he also
having heard the folk speaking anent a free entrance to the
Baths, said in himself, "Do thou get thee like others to that
Hammam and solace thyself." But when he arrived there he also
cast a look at that image and stood before it and wept for an
hour or so as he devoured it with his eyes when the eunuchry
beholding him seized and carried him off to the Sultan, who knew
him at first sight. So she bade prepare a place for him and
appointed to him rations for the time being. Then also came the
Ra'is of the ship, who had reached that city seeking his lost
vessel, and when the fame of the free Hammam came to his ears, he
said in his mind, "Go thou to the Baths and solace thyself." And
when he arrived there and looked upon the statue and fixed his
glance upon it he cried out, "Walláhi! 'tis her very self."
Hereupon the eunuchry seized him and carried him to the Sultan
who seeing him recognised him and placed him in a place apart for
a while of time. Anon the King and the Wazir, who were
responsible for the Forty Virgins came to that city--And Sharazad
was surprised by the dawn of day and fell silent and ceased to
say her permitted say. Then quoth her sister Dunyazad, "How sweet
is thy story, O sister mine, and how enjoyable and delectable!"
Quoth she, "And where is this compared with that I would relate
to you on the coming night an the King suffer me to survive?" Now
when it was the next night and that was

The Five Hundred and Seventh Night,

The Five Hundred and Ninth Night,

HISTORY OF AL-HAJJAJ BIN YUSUF AND THE
YOUNG SAYYID.[FN#42]

It is related (but Allah is All-knowing) that there was in times
of yore a man named 'Abdullah al-Karkhí and he was wont to tell
the following tale:--One day I was present in the assembly of
Al-Hajjáj the son of Yúsuf the Thakafí[FN#43] what time he was
Governor of Kúfah, and the folk around him were seated and for
awe of him prostrated and these were the Emirs and Wazirs and the
Nabobs and the Chamberlains and the Lords of the Land and the
Headmen in command and amongst whom he showed like a rending
lion. And behold, there came to him a man young in years and
ragged of raiment and of case debased and there was none of
blossom upon his cheeks and the World had changed his cuticle and
Need had altered his complexion. Presently he salam'd and
deprecated and was eloquent in his salutation to the Governor who
returned his greeting and looking at him asked, "Who are thou, O
young man, and what hast thou to say and what is thine excuse for
pushing into the assembly of the Kings even as if, O youth, thou
hadst been an invited guest?[FN#44] So say me, who art thou and
whose son art thou?" "I am the son of my mother and my father,"
answered he, and Al-Hajjaj continued, "In what fashion hast thou
come hither?"--"In my clothes." "Whence hast thou come?"--"From
behind me." Whither art thou intending?"--"Before me." "On what
hast thou come?"--"On the ground." "Whence art thou O young
man?"--"I am from the city Misr." "Art thou from Cairo?"[FN#45]-
-"Why asketh thou me, oh Hajjaj?" Whereupon the Lieutenant of
Kufah replied, "Verily her ground is gold and her Nile is rare to
behold and her women are a toy for the conqueror to enjoy, and
her men are nor burghers nor Badawis." Quoth the youth, "I am not
of them," and quoth Al-Hajjaj, "Then whence art thou, O young
man?"--"I am from the city of Syria." "Then art thou from the
stubbornest of places and the feeblest of races."[FN#46]
"Wherefore, O Hajjaj?"--For that it is a mixed breed I ween, nor
Jew nor Nazarene." "I am not of them." "Then whence art thou, O
young man?"--"I am of Khorásán of 'Ajamí-land." "Thou art
therefore from a place the fulsomest and of faith the infirmest.
Wherefore, O Hajjaj?" "Because flocks and herds are their chums
and they are Ajams of the Ajams from whom liberal deed never
comes, and their morals and manners none to praise presumes and
their speech is gross and weighty, and stingy are their rich and
wealthy." "I am not of them." "Then whence art thou, O young
man?" "I am from Mosul." "Then art thou from the foulest and
filthiest of a Catamite race, whose youth is a scapegrace and
whose old age hath the wits of an ass." "I am not of them." "Then
whence art thou, O young man?" "I am from the land of Al-Yaman."
"Then art thou from a clime other than delectable." "And why so,
O Hajjaj?" "For that their noblest make womanly use of
Murd[FN#47] or beardless boys and the meanest of them tan hides
and the lowest amongst them train baboons to dance, and others
are weavers of Burd or woollen plaids."[FN#48] "I am not of
them." "Then whence art thou, O young man?" "I am from Meccah."
"Then art thou from a mine of captious carping and ignorance and
lack of wits and of sleep over-abundant, whereto Allah
commissioned a noble Prophet, and him they belied and they
rejected: so he went forth unto a folk which loved him and
honoured him and made him a conqueror despite the nose of the
Meccan churls." "I am not of them." "Then whence art thou, O
young man? for verily thou hast been abundant of prate and my
heart longeth to cut off thy pate."[FN#49] Hereupon quoth the
youth, "An I knew thou couldst slay me I had not worshipped any
god save thyself," and quoth Al-Hajjaj, "Woe to thee and who
shall stay me from slaying thee?" "To thyself be the woe with
measure enow," cried the youth; "He shall hinder thee from
killing me who administereth between a man and his heart,[FN#50]
and who falseth not his promise." "'Tis He," rejoined Al-Hajjaj,
"who directeth me to thy death;" but the Youth retorted, "Allah
forfend that He appoint thee to my slaughter; nay rather art thou
commissioned by thy Devil, and I take refuge with the Lord form
Satan the stoned." "Whence then art thou, O young man?" "I am
from Yathrib."[FN#51] "And what be Yathrib?" "It is Tayyibah."
"And what be Tayyibah?" "Al-Madinah, the Luminate, the mine of
inspiration and explanation and prohibition and
licitation,[FN#52] and I am the seed of the Banú Ghálib[FN#53]
and the purest scion of the Imam 'Ali bin Abí Talíb (Allah honour
his countenance and accept of him!), and all degree and
descent[FN#54] must fail save my descent and degree which shall
never be cut off until the Day of Doom." Hereupon Al-Hajjaj raged
with exceeding rage and ordered the Youth to execution; whereat
rose up against him the Lords of the realm and the headman of the
reign and sued him by was of intercession and stretched out to
him their necks, saying, "Here are our heads before his head and
our lives before his life. By Allah, ho thou the Emir, there is
naught but that thou accept our impenetration in the matter of
this Youth, for he is on no wise deserving of death." Quoth the
Governor, "Weary not yourselves for needs must I slay him; and
even were an Angel from Heaven cry out 'Kill him not,' I would
never hearken to his cry." Quoth the youth, "Thou shalt be
baffled[FN#55] O Hajjaj! Who art thou that an Angel from Heaven
should cry out to thee 'Kill him not,' for thou art the vilest
and meanest of mankind nor hast thou power to find a path to my
death." Cried Al-Hajjaj, "By Allah, I will not slay thee except
upon a plea I will plead against thee, and convict thee by thy
very words." "What is that, O Hajjaj?" asked the Youth, and
answered Hajjaj, "I will now question thee, and out of thine own
mouth will I convict thee and strike off thy head.[FN#56] Now say
me, O young man: - Whereby doth the slave draw near to Allah
Almighty?" "By five things, prayer (1), and fasting (2), and alms
(3), and pilgrimage (4), and Holy War upon the path of Almighty
Allah (5)." "But I draw near to the Lord with the blood of the
men who declare that Hasan and Husayn were the sons and
successors of the Apostle of Allah.[FN#57] Furthermore, O young
man, how can they be born of the Apostle of Almighty Allah when
he sayeth, 'Never was Mohammed the father of any man amongst you,
but he was the Apostle of Allah and the Seal of the
Prophets.'"[FN#58] "Hear thou, O Hajjaj, my answer with another
Koranic verse,[FN#59] 'What the Apostle hath given you, take: and
what he hath refused you, refuse.' Now Allah Almighty hath
forbidden the taking of life, whose destruction is therefore
unlawful." "Thou has spoken sooth, O young man, but inform me of
what is incumbent on thee every day and every night?" "The five
canonical prayers." "And for every year?" "The fast of the month
of Ramazan." "And for the whole of thy life?" "One pilgrimage to
the Holy House of Allah." "Sooth thou hast said, O young man; now
do inform me"--And Sharazad was surprised by the dawn of day and
fell silent and ceased to say her permitted say. Then quoth her
sister Dunyazad, "How sweet is thy story, O sister mine, and how
enjoyable and delectable!" Quoth she, "And where is this compared
with that I would relate to you on the coming night an the King
suffer me to survive?" Now when it was the next night and that
was

The Five Hundred and Twelfth Night,

Dunyazad said to her, "Allah upon thee, O my sister, an thou be
other than sleepy, finish for us thy tale that we may cut short
the watching of this our latter night!" She replied, "With love
and good will!" It hath reached me, O auspicious King, the
director, the right-guiding, lord of the rede which is benefiting
and of deeds fair-seeming and worthy celebrating, that Al-Hajjaj
said, "Now do thou inform me who is the most excellent of the
Arabs and the noblest and of blood the purest?"--"The Khoraysh."
"And wherefore so?" "For that the Prophets from them proceeded."
"And what tribe is the knightliest of the Arabs and the bravest
and the firmest in fight?"--"The Banu Háshim."[FN#60] "And
wherefore so?" "For that my grandsire the Imám Alí ibn Abí Tálib
is of them." "And who is the most generous of the Arabs and most
steadfast in the guest-rite?"--"The Banu Tayy." "And wherefore
so?" "For that the Hátim of Tayy[FN#61] was one thereof." "And
who is the vilest of the Arabs and the meanest and the most
miserly, in whom weal is smallest and ill is greatest?" "The Banu
Thakíf."[FN#62] "And wherefore so?" "Because thou, O Hajjaj, art
of them." Thereupon the Lieutenant of Kufah raged with exceeding
rage and ordered the slaughter of the youth; but the Grandees of
the State rose up and prayed him for mercy, when he accepted
their intercession and pardoned the offender. After which he said
to him, "O young man, concerning the kid[FN#63] that is in the
firmament, tell me be it male or female?" for he was minded on
this wise to cut short his words. The young Sayyid replied, "O
Hajjaj, draw me aside its tail so I may inform thee
thereanent."[FN#64] "O young man, say me on what pasture best
grow the horns of the camel?" "From leaves of stone." "O
lack-wit! do stones bear leaves?" "O swollen of lips and little
of wits and wisdom, say me do camels have horns?" "Haply thou art
a lover fond, O youth?" "Yes! in love drowned." "And whom lovest
thou?"--"I love my lord, of whom I hope that he will turn my
annoy into joy, and who can save me this day from thee, O
Hajjaj." "And dost thou know the Lord?" "Yes, I do." "And whereby
hast thou known Him?" "By the book of Him which descended upon
His Prophet-Apostle." "And knowest thou the Koran by heart?"
"Doth the Koran fly from me that I should learn it by rote?"
"Hast thou confirmed knowledge thereof?" "Verily Allah sent down
a book confirmed."[FN#65] "Hast thou perused and mastered that
which is therein?" "I have." "Then, O young man, if thou have
read and learned what it containeth, tell me which verset is the
sublimest (1) and which verset is the most imperious (2) and
which verset is hopefullest (3) and which verset is fearfullest
(4) and which verset is believed by the Jew and the Nazarene (5)
and in which verset Allah speaketh purely by himself (6) and
which verset alludeth to the Prophets (8) and in which verset be
mentioned the People of Paradise (9) and which verset speaketh of
the Folk and the Fire (10) and which verset containeth tenfold
signs (11) and which verset (12) speaketh of Iblís (whom Allah
curse!)." Then quoth the youth, "Listen to my answering, O
Hajjaj, with the aid of the Beneficient King. Now the sublimest
verset in the Book of Allah Almighty is the Throne verse;[FN#66]
and the most imperious is the word of Almighty Allah, 'Verily
Allah ordereth justice and well-doing and bestowal of gifts upon
kith and kin';[FN#67] and the justest is the word of the
Almighty, 'Whoso shall have wrought a mithkál (nay an atom) of
good works shall see it again, and whoso shall have wrought a
mithkál (nay an atom) of ill shall again see it';[FN#68] and the
fullest of fear is that spoken by the Almighty, 'Doth not every
man of them desire that he enter into the Paradise hight
Al-Na'im?'[FN#69] and the fullest of hope is the word of the
Almighty, 'Say Me, O My worshippers who have sinned against your
own souls, do not despair of Allah's ruth';[FN#70] and the verset
which containeth ten signs is the word of the Lord which
saith[FN#71] 'Verily in the Creation of the Heavens and the Earth
and in the shifts of Night and Day and in the ships which pass
through the sea with what is useful to mankind; and in the rain
which Allah sendeth down from Heaven, thereby giving to the earth
life after death, and by scattering thereover all the moving
creatures, and in the change of the winds, and in the clouds
which are made to do service between the Heavens and the Earth
are signs for those who understand'; and the verset wherein
believe both Jews and Nazarenes is the word of Alimighty
Allah,[FN#72] 'The Jews say the Nazarenes are on naught, and the
Christians say the Jews are on naught, and both speak the sooth
for they are on naught.' And the verset wherein Allah Almighty
speaketh purely of Himself is that word of Almighty Allah,[FN#73]
'And I created not Jinn-kind and mankind save to the end that
they adore Me'; and the verset which was spoken of the Angels is
the word of Almighty Allah which saith,[FN#74] 'Laud to Thee! we
have no knowledge save what Thou hast given us to know, and
verily Thou art the Knowing, the Wise.' And the verset which
speaketh of the Prophets is the word of Almighty Allah that
saith[FN#75] 'And We have already sent Apostles before thee: of
some We have told thee, and of others We have told thee naught:
yet no Apostle had the power to come with a sign unless by the
leave of Allah. But when Allah's behest cometh, everything shall
be decided with truth; and then perish they who entreated it as a
vain thing'; and the verset which speaketh of the Folk and the
Fire is the word of Almighty Allah which saith[FN#76] 'O out
Lord! Bring us forth from her (the Fire), and, if we return (to
our sins), we shall indeed be of the evildoers'; and the verset
that speaketh of the People of Paradise is the word of Almighty
Allah,[FN#77] 'And they shall say: Laud to the Lord who abated to
us grief, and verily our Lord is Gracious, Grateful'; and the
verset which speaketh of Iblis (whom Allah Almighty accurse!), if
the word of Almighty Allah,[FN#78] 'He said: (I swear) therefore
by thy glory, that all of them will I surely lead astray.'"
Hereupon Al-Hajjaj exclaimed, "Laud to the Lord and thanksgiving
Who giveth wisdom unto whoso He please! Never indeed saw I a
youth like this youth upon whom the Almighty hath bestowed wits
and wisdom and knowledge for all the tenderness of his age. But
say me, who art thou, O young man?" Quoth the youth, "I am of the
folk of these things,[FN#79] O Hajjaj." Resumed the Lieutenant,
"Inform me concerning the son of Adam what injureth him and what
profiteth him?" And the youth replied, "I will, O Hajjaj; do thou
and these present who are longing for permanency (and none is
permanent save Allah Almighty!) be early the fast to break nor be
over late supper to make; and wear light body-clothes in summer
and gar heavy the headgear in winter, and guard the brain with
what it conserveth and the belly with what it preserveth and
begin every meal with salt for it driveth away seventy and two
kinds of malady: and whoso breaketh his fast each day with seven
raisins red of hue"--And Sharazad was surprised by the dawn of
day and fell silent and ceased to say her permitted say. Then
quoth her sister Dunyazad, "How sweet is thy story, O sister
mine, and how enjoyable and delectable!" Quoth she, "And where is
this compared with that I would relate to you on the coming night
an the King suffer me to survive?" Now when it was the next night
and that was

The Five Hundred and Fourteenth Night,

The Five Hundred and Sixteenth Night,

'A fair one to idolaters if she herself should show, * They'd
leave their idols and her face for only Lord would know.
If in the Eastward she appeared unto a monk, for once * He'd
cease from turning to the West and to the East bend low;
And into the briny sea one day she chanced to spit, * Assuredly
the salt sea's floods straight fresh and sweet would grow.'"

Hereupon quoth Al-Hajjaj, "Thou hast said well and hast spoken
fair, O young man; and now what canst thou declare concerning a
maiden of ten years old?" Quoth the youth, "She is a joy to
behold." "And a damsel of twenty years old?"--"a coolth to eyes
manifold." "And a woman thirty of age?"--"One who the hearts of
enjoyers can engage." "And in her fortieth year?"--"Fat, fresh
and fair doth she appear." "And of the half century?"--"The
mother of men and maids in plenty." "And a crone of three
score?"--"Men ask of her never more." "And when three score and
ten?"--"An old trot and remnant of men." "And one who reacheth
four score?"--"Unfit for the world and for the faith forlore."
"And one of ninety?"--"Ask not of whoso in Jahím be."[FN#94] "And
a woman who to an hundredth hath owned?"--"I take refuge with
Allah from Satan the Stoned." Then Al-Hajjaj laughed aloud and
said, "O young man, I desire of thee even as thou describest
womankind in prose so thou show me their conditions in verse;"
and the Sayyid, having answered, "Hearkening and obedience, O
Hajjaj," fell to improvising these couplets,[FN#95]

"When a maid owns to ten her new breasts arise * And like diver's
pearl with fair neck she hies:
The damsel of twenty defies compare * 'Tis she whose disport we
desire and prize:
She of thirty hath healing on cheeks of her; * She's a pleasure,
a plant whose sap never dries:
If on her in the forties thou happily hap * She's best of her
sex, hail to him with her lies!
She of fifty (pray Allah be copious to her!) * With wit, craft
and wisdom her children supplies.
The dame of sixty hath lost some force * Whose remnants are easy
to ravenous eyes:
At three score ten few shall seek her house * Age-threadbare made
till afresh she rise:
The fourscore dame hath a bunchy back * From mischievous eld whom
perforce Love flies:
And the crone of ninety hath palsied head * And lies wakeful o'
nights and in watchful guise;
And with ten years added would Heaven she bide * Shrouded in sea
with a shark for guide!"

Hereupon Al-Hajjaj laughed aloud and all who were with him in
assembly; and presently he resumed, "O youth, tell me concerning
the first man who spake in verse[FN#96] and that was our common
sire, Adam (The Peace be upon him!), what time Kábil[FN#97] slew
Hábil his brother when her forefather improvised these lines,

'Changed I see my country and all thereon; * Earth is now a
blackavice, ugly grown:
The hue and flavour of food is fled * And cheer is fainting from
fair face flown.
An thou, O Abel, be slain this day * Thy death I bemourn with
heart torn and lone.
Weep these eyes and 'sooth they have right to weep * Their tears
are as rills flowing hills adown.
Kábil slew Hábil--did his brother dead; * Oh my woe for that
lovely face, ochone!'"[FN#98]

Hereat Al-Hajjaj asked, "O young man, what drove our ancestor to
poetry?" whereto answered youth--And Sharazad was surprised by
the dawn of day and fell silent and ceased to say her permitted
say. Then quoth her sister Dunyazad, "How sweet is thy story, O
sister mine, and how enjoyable and delectable!" Quoth she, "And
where is this compared with that I would relate to you on the
coming night an the King suffer me to survive?" Now when it was
the next night and that was

The Five Hundred and Eighteenth Night,

'Thou bewailest the land and all thereon * And scant was the
breadth of Eden didst own,
Where thou was girded by every good * O' life and in rest ever
wont to wone:
But ne'er ceased my wiles and my guile until * The wind o'erthrew
thee by folly blown.'"[FN#99]

Whereupon quoth Al-Hajjaj, "O young man, inform me concerning the
first couplet of verse spoken by the Arab in praise of
munificence;" and quoth the youth, "O Hajjaj, the first Arabic
distich known to me was spoken by Hátim of Tayy, and 'twas as
follows,

'And the guest I greet ere from me he go * Before wife and weans
in my weal and woe.'"

Then cried Al-Hajjaj, "Thou hast said well and hast spoken fair,
O young man; and thy due is incumbent upon us for that thou hast
drowned us in the deeps of thy wisdom." Presently the Lieutenant
of Kufah turning towards one of his eunuchs said, "Bring me at
this very moment a purse containing ten thousand dirhams[FN#100]
upon a charger of red gold and a suit of the rarest of my raiment
and a blood mare the noblest steed of my steeds with a saddle of
gold and a haubergeon;[FN#101] and a lance of full length and a
handmaid the handsomest of my slave-girls." The attendant
disappeared for a while, and presently brought all this between
the hands of Al-Hajjaj, who said, "O young man, this damsel is
the fairest of my chattels, and this be the purse on a charger of
gold, and this mare is the purest in blood of my steeds together
with her housings, so do thou take whatever thou desirest
thereof, either the mare with all upon her or the purse of gold
or the concubine," presently saying to himself, "If the young man
prefer the purse, 'twill prove he loveth the world and I will
slay him, also if he choose the girl, he lusteth after womankind,
and I will do him die: but if he take the mare and her furniture,
he will show himself the brave of braves, and he meriteth not
destruction at my hands." Then the youth came forward and took
the mare and her appointments. Now the damsel was standing by the
young Sayyid, and she winked at him with her eye as one saying,
"Do thou choose me and leave all the rest;" whereupon he began to
improvise the following couplets,

"The jingling bridle at Bayard's neck * Is dearer to me than what
sign thou deign:
I fear when I fall into strait and fare * Abroad, no comrade in
thee to gain:
I fear when lain on my couch and long * My sickness, thou prove
thee nor fond nor fain:
I fear me that time groweth scant my good * And my hand be strait
thou shalt work me bane:
A helpmate I want shall do what do I * And bear patient the
pasture of barren plain."[FN#102]

Presently the handmaid answered his verse with the following
couplets,

"Forfend me, Allah, from all thou say'st * Though my left with my
right thou shalt hew in twain.
A husband's honour my works shall keep * And I'll wone content
with his smallest gain:
Didst know me well and my nature weet * Thou hadst found me mate
of the meekest strain.
Nor all of women are like to sight * Nor all of men are of
similar grain.
The charge of a mate to the good belongs; * Let this oath by
Allah belief obtain."

Hearing these words Al-Hajjaj exclaimed, "Woe to thee, O damsel,
dost thou answer him in his verse? and do thou O young man, take
the whole, and may Allah give thee no blessing therein."[FN#103]
Answered by the young Sayyid, "Here with them, O Hajjaj, inasmuch
as thou hast given them to me, I will not oppose the order of
Allah through thee, but another time there is no union between us
twain, me and thee, as there hath been this day." Now the city of
Al-Hajjaj had two gates--the door of Destruction and the door of
Salvation; and when the youth asked him, "O Hajjaj, shall I go
forth from this or from that?" the Lieutenant of Kufah cried,
"Issue by this outlet," and showed him the Gate of Safety. Then
the youth took all the presents and fared forth by the passage
which had been shown him, and went his ways and was seen no more.
Hereupon the Grandees of the kingdom said to Al-Hajjaj, "O our
lord, how hast thou given to him these gifts and he hath on
nowise thanked thee, nor wished thee well[FN#104] for they
favours, and yet hast thou pointed out to him the Gate of
Salvation?" Hereupon he replied, "Verily, the youth asked
direction of me, and it becometh the director to be trustworthy
and no traitor (Allah's curse be upon him who betrayeth!), and
this youth meriteth naught save mercy by reason of his
learning."[FN#105]

NIGHT ADVENTURE OF HARUN AL-RASHID AND
THE YOUTH MANJAB.[FN#106]

It is told in various relations of the folk (but Allah is
All-knowing of His secret purpose and All-powerful and
All-beneficent and All-merciful in whatso of bygone years
transpired and amid peoples of old took place) that the Caliph
Hárún al-Rashíd being straitened of breast one day summoned his
Chief of the Eunuchs and said to him, "O Masrur!" Quoth he,
"Adsum, O my lord;" and quoth the other, "This day my breast is
straitened and I would have thee bring me somewhat to hearten my
heart and consume my care." Replied Masrur, "O my lord, do thou
go forth to thy garden and look upon the trees and the blooms and
the rills and listen to the warblings of the fowls." Harun
replied, "O Masrur, thou hast mentioned a matter which palleth on
my palate[FN#107] nor may my breast be broadened by aught thou
hast commended." Rejoined the Eunuch, "Then do thou enter thy
palace and having gathered thy handmaids before thee, let each
and every say her say whilst all are robed in the choicest of
raiment and ornaments; so shalt thou look upon them and thy
spirits shall be cheered." The Caliph retorted, "O Masrur, we
want other than this;" whereupon quoth the slave, "O Prince of
True Believers, send after the Wazirs and thy brotherhood of
learned men and let them improvise for thee poetry and set before
thee stories whereby shall thy care be solaced." Quoth he, "O
Masrur, naught of this shall profit me." Hereat cried the Eunuch,
"Then, O my lord, I see naught for thee save to take thy sabre
and smite the neck of thy slave: haply and peradventure this may
comfort thee and do away with thy disgust."[FN#108] When the King
Harun al-Rashid heard these words, he laughed aloud and said to
him, "O Masrur, go forth to the gate where haply thou shalt find
some one of my cup-companions." Accordingly he went to the porte
in haste and there came upon one of the courtiers which was Ali
ibn Mansúr Al-Dimishkí and brought him in. The Commander of the
Faithful seeing him bade him be seated and said, "O Ibn Mansur, I
would have thee tell me a tale somewhat rare and strange; so
perchance my breast may be broadened and my doleful dumps from me
depart." Said he, "O Prince of True Believers, dost thou desire
that I relate to thee of the things which are past and gone or I
recount a matter I espied with my own eyes?" Al-Rashid replied,
"An thou have sighted somewhat worthy seeing relate it to us for
hearing is not like beholding." He rejoined, "O Emir al-Muuminín,
whilst I tell thee this tale needs must thou lend me ear and
mind;" and the Caliph[FN#109] retorted, "Out with thy story, for
here am I hearkening to thee with ears and eyes wide awake, so
that my soul may understand the whole of this say." Hereupon Ibn
Mansur related to him "The Loves of the Lovers of
Bassorah."[FN#110] Now when Al-Rashid heard the tale of Ibn
Mansur there fell from him somewhat of his cark and care but he
was not wholly comforted. He spent the night in this case and
when it was morning he summoned the Wazir Ja'afar ibn Yahyá the
Barmaki, and cried to him, "O Ja'afar!" He replied, "Here am I!
Allah lengthen thy life, and make permanent thy prosperity." The
Caliph resumed, "Verily my breast is straitened and it hath
passed through my thought that we fare forth, I and thou (and
Eunuch Masrur shall make a third), and we will promenade the main
streets of Baghdad and solace ourselves with seeing its several
places and peradventure I may espy somewhat to hearten my heart
and clear off my care and relieve me of what is with me of
straitness of breast." Ja'afar made answer, "O Commander of the
Faithful, know that thou art Caliph and Regent and Cousin to the
Apostle of Allah and haply some of the sons of the city may speak
words that suit thee not and from that matter may result other
matter with discomfort to thy heart and annoyance to thy mind,
the offender unknowing the while that thou art walking the
streets by night. Then thou wilt command his head to be cut off
and what was meant for pleasure may end in displeasure and wrath
and wrongdoing." Al-Rashid replied, "I swear by the rights of my
forbears and ancestors even if aught mishap to us from the
meanest of folk as is wont to happen or he speak words which
should not be spoken, that I will neither regard them nor reply
thereto, neither will I punish the aggressor, nor shall aught
linger in my heart against the addresser; but need must I pass
through the Bazar this very night." Hereupon quoth Ja'afar to the
Caliph, "O Viceregent of Allah upon earth, do thou be steadfast
of purpose and rely upon Allah!"[FN#111] Then they arose and
arousing Masrur doffed what was upon them of outer dress and
bagtrousers and habited themselves each one of them in garments
differing from those of the city folks. Presently they sallied
forth by the private postern and walked from place to place till
they came to one of the highways of the capital and after
threading its length they arrived at a narrow street whose like
was never seen about all the horizons.[FN#112] This they found
swept and sprinkled with the sweet northern breeze playing
through it and at the head thereof rose a mansion towering from
the dust and hanging from the necks of the clouds. Its whole
length was of sixty cubits whereas its breadth was of twenty
ells; its gate was of ebony inlaid with ivory and plated with
plates of yellow brass while athwart the doorway hung a curtain
of sendal and over it was a chandelier of gold fed with oil of
'Irákí violets which brightened all that quarter with its light.
The King Harun al-Rashid and the Wazir and the Eunuch stood
marvelling at what they saw of these signs and at what they smelt
of the scents breathing from the clarity[FN#113] of this palace
as though they were the waftings of the perfumed gardens of
Paradise and they cast curious glances at the abode so lofty and
of base so goodly and of corners so sturdy, whose like was never
builded in those days. Presently they noted that its entrance was
poikilate with carvings manifold and arabesques of glittering
gold and over it was a line writ in letters of lapis lazuli. So
Al-Rashid took seat under the candelabrum with Ja'afar standing
on his right and Masrur afoot to his left and he exclaimed, "O
Wazir, this mansion is naught save in the utmost perfection of
beauty and degree; and verily its lord must have expended upon it
wealth galore and of gold a store; and, as its exterior is
magnificent exceedingly, so would to Heaven I knew what be its
interior." Then the Caliph cast a glance at the upper lintel of
the door whereupon he saw inscribed in letters of golden water
which glittered in the rays of the chandelier,

"WHOSO SPEAKETH OF WHAT CONCERNETH HIM NOT SHALL HEAR WHAT
PLEASETH HIM NOT."

Hereupon quoth Al-Rashid, "O Ja'afar, the house-master never
wrote yonder lines save for a reason and I desire to discover
what may be his object, so let us forgather with him and ask him
the cause of this legend being inscribed in this place." Quoth
Ja'afar, "O Prince of True Believers, yonder lines were never
written save in fear of the curtain of concealment being
withdrawn."--And Shahrazad was surprised by the dawn of day, and
fell silent and ceased to say her permitted say. Then quoth her
sister Dunyazad, "How sweet is thy story, O sister mine, and how
enjoyable and delectable!" Quoth she, "And where is this compared
with that I would relate to you on the coming night an the King
suffer me to survive?" Now when it was the next night and that
was

The Six Hundred and Thirty-fourth Night,

"If the house knew who visits it, it would indeed rejoice * And
stoop to kiss the happy place whereon her feet have stood;
And in the voice with which the case, though mute, yet speaks, *
Exclaim, 'Well come and many a welcome to the generous, and
the good.'"

Presently Manjab the master of the house bade bring for his
guests meats and viands meet for the great, of all kinds and of
every colour, so they obeyed his orders, and when they had eaten
their sufficiency they were served with confections perfumed with
rose-water wondrous fine. Hereupon quoth the youth to Al-Rashid
and those with him, "Almighty Allah make it pleasant to
you[FN#117] and blame us not and accept our excuses for what
Allah hath made easy to us at such time of night, and there is no
doubt but that this be a fortunate day when ye made act of
presence before us." They thanked him and Al-Rashid's breast was
broadened and his heart was heartened and there fell from him all
that whilom irked him. Then the youth shifted them from that
place to another room which was the women's apartment; and here
he seated them upon the highest Divan and bade serve to them a
platter containing fruits of all descriptions and ordered his
servants to bring roast meats and fried meats and when this was
done they set before them the service of wine. Anon appeared four
troops of singers with their instruments of music and each was
composed of five handmaids, so the whole numbered a score and
these when they appeared before the master kissed ground between
his hands and sat down each one in her own degree. Then amongst
them the cups went about and all sorrow was put to rout and the
birds of joyance flapped their wings. This continued for an hour
of time whilst the guests sat listening to the performers on the
lute and other instruments and after there came forward five
damsels other than the first twenty and formed a second and
separate set and they showed their art of singing in wondrous
mode even as was done by the first troop. Presently on like guise
came set after set till the whole twenty had performed and as
Al-Rashid heard their strains he shook with pleasure--And
Shahrazad was surprised by the dawn of day and fell silent and
ceased saying her permitted say. Then quoth her sister Dunyazad,
"How sweet and tasteful is thy tale, O sister mine, and how
enjoyable and delectable!" Quoth she, "And where is this compared
with that I would relate to you on the coming night an the Sovran
suffer me to survive?" Now when it was the next night and that
was

The Six Hundred and Thirty-fifth Night,

"My world goes strait when thou art a-gone * And when fled from
my ken in my heart dost wone[FN#119]
And I love my love with a love as fond * As Jacob him who in pit
was thrown."

Hereupon Ja'afar was delighted with exceeding delight and rent
his raiment even as the Caliph had done, but when the
house-master saw this from him he ordered for the twain a suit of
clothes that befitted them and bade strip them of the rended
garments and clothed them in the new. Presently the young man
said, "O my lords, your time is gleesome and Allah make it to you
gladsome and broaden your hearts and from you fend everything
loathsome and lasting to you be honour and all that is
blithesome." Hereupon he ordered another damsel to chaunt that
was with her and when Masrur the Eunuch heard it he tare his
garment as had been done by Al-Rashid and the Wazir, when the
house-master bade bring for him a suit that besitted him and they
donned it after doffing the torn clothes. Then the youth ordered
a handmaid of the fourth set who sang a tune and spake these
couplets,

"Thou hast a lover of looks lune-bright * And lighter than
crescent[FN#120] he shows to sight;
For the sheen of the crescent shall ever wane * But he shall grow
to a perfect light."[FN#121]

Hearing this Manjab the master of the house shrieked out a mighty
loud shriek and tare his upper dress and fell aswoon to the
ground, and as Al-Rashid looked upon him (and he bestrown in his
fainting fit) he beheld upon his sides the stripes of scourging
with rods and palm-sticks. At this sight he was surprised and
said, "O Ja'afar, verily I marvel at this youth and his
generosity and munificence and fine manners, especially when I
look upon that which hath befallen him of beating and
bastinadoing, and in good sooth this is a wondrous matter." Quoth
the other, "O our lord, haply someone hath harmed him in much
money and his enemy took flight and the owner of the property
administered to him this beating[FN#122] or peradventure someone
lied concerning him, and he fell into the hands of the rulers and
the Sultan bade bastinado him, or again perchance his tongue
tripped and his fate was fulfilled to him." Quoth Al-Rashid, "O
Ja'afar, this youth be not in the conditions thou hast mentioned
to me," and, replied the other, "Sooth thou hast said, O our
lord; by cause that indeed this young man, when we asked him for
a gugglet of water invited us into his place and honoured us with
all this honour and heartened our hearts and this was of the
stress of his generosity and his abundant goodness." Al-Rashid
continued to converse with his Wazir while the young man did not
recover from his swoon for a while of time, when another maiden
of the maidens spoke out reciting these couplets,

"He adorns the branch of his tribal-tree, * Loves the fawn his
song as his sight she see;
And beauty shines in his every limb * While in every heart he
must stablished be."

Hereat the young man came to himself and shrieked a mighty loud
shriek more violent than the first and put forth his hand to his
garment and rent it in rags and fell swooning a second time, when
his sides were bared more fully than before until the whole of
his back appeared and Al-Rashid was straitened thereby as to his
breast and his patience made protest, and he cried, "O Ja'afar,
there is no help but that I ask concerning the wheals of this
bastinadoing." And as they talked over the matter of the youth
behold, he came to his senses and his slaves brought him a fresh
suit and caused him don it, whereupon Al-Rashid came forward and
said, "O young man, thou hast honoured us and favoured us and
entreated us with such kindness as other than thyself could never
do nor can any requite us with the like; withal there remaineth a
somewhat in my heart"--And Shahrazad was surprised by the dawn of
day and fell silent and ceased to say her permitted say. Then
quoth her sister Dunyazad, "How sweet is thy story, O sister
mine, and how enjoyable and delectable!" Quoth she, "And where is
this compared with that I would relate to you on the coming night
an the King suffer me to survive?" Now when it was the next night
and that was

The Six Hundred and Thirty-sixth Night,

'We sowed kindness-seed but they wrought us wrong * Which is
caitiff-work and a traitor-deed.'"

Resumed the young man, "O vilest of folk, you asked of me a
gugglet of water, and I brought you into my house and honoured
and welcomed you and you ate of my victual and my salt, after
which I led you into my Harem with the fancy that ye were honest
men and behold you are no men. Woe to you, what may ye be?" On
this wise he continued to chide and revile them unknowing that
the Caliph Harun al-Rashid stood before him, and presently the
Prince of True Believers made reply, "We be folk of Bassorah."
"Truth you have spoken," cried the other, "nothing cometh from
Bassorah save the meanest of men and the weakest of wits but now
rise up, O ye dung[FN#124] of mankind, O ye foulest of folk, and
go forth from us and may Allah curse him who speaketh of whatso
concerneth him not." All this and Ja'afar and Masrur rose to
their feet for shame of the youth and of what they had heard from
him of ill language and they went from beside him. But
Al-Rashid's temper was ruffled and his jugulars swelled and the
Hashimi vein stood out between his eyes and he cried, "Woe to
thee, O Ja'afar! go this moment to Such-an-one the Wali and bid
him muster his men of whom each one must have in hand an
implement of iron, and let him repair to the mansion of this
youth and raze it till it return to be level with the ground, nor
let the morning dawn and show a trace thereof upon the face of
earth." Quoth Ja'afar to Al-Rashid, "O Prince of True Believers,
from the very first we feared for all this, and did we not make
condition on the subject? However, O our lord, the good man is
not ruined by the good man and this work is not righteous; nay,
'tis wholly unright, and one of the sages hath said, 'The mild in
mind is not known save in the hour of wrath.' But, O Prince of
faithful men and O Caliph of the Lord who the worlds dost
vice-reign, thou swarest an oath that although the vilest of men
should ill-speak thee yet wouldest thou not requite him with
evil, nor return him aught of reply nor keep aught of rancour in
thy heart for his unmannerly address. Moreover, O our lord, the
youth hath no default at all and the offence is from us, for that
he forbade and forefended us and wrote up in many a place the
warning words, Whoso speaketh of what concerneth him not, shall
hear what pleaseth him not. Therefore he unmeriteth the pain of
death. Now what we had better do in this case is as
follows:--Send thou for the Wali and bid him bring the youth and
when he is present between thy hands, encounter him with kindness
that his fear may find rest and his affright be arrested after
which he shall inform thee of whatso befel him." Cried Al-Rashid,
"This is the right rede and Allah requite thee with weal, O
Ja'afar. 'Tis the like of thee should be Wazir of the Councillors
and Counseller of the Kings." Hereupon Harun al-Rashid returned
to his palace in company with Masrur the eunuch, and they entered
the aforesaid private door whereby they had gone forth, nor was
any aware of them. But when Ja'afar reached his abode he took
thought in his mind as to how he should act and how he should
send the Wali to the young man and bring him into the presence;
and presently he retraced his way afoot and going to the Chief of
Police acquainted him with the matter of the youth and carefully
described his house and said to him, "Needs must thou bring him
to us in the front of morning, but do thou be courteous in thy
dealing and show him comradeship and startle him not nor cause
him aught of fear." After this Ja'afar dismissed the Wali and
returned to his own quarters. And when the morning morrowed the
Chief of Police, having chosen him as escort a single Mameluke,
made for the house of the youth, and when he had reached it
knocked at the door, upon which the owner came out to him and the
Wali knew him by the description wherewith Ja'afar had described
him, so he bade him accompany him. Hereat the heart of the young
man fluttered.--And Shahrazad was surprised by the dawn of day
and fell silent and ceased saying her permitted say. Then quoth
her sister Dunyazad, "How sweet and tasteful is thy tale, O
sister mine, and how enjoyable and delectable!" Quoth she, "And
where is this compared with that I would relate to you on the
coming night, an the Sovran suffer me to survive." Now when it
was the next night and that was

The Six Hundred and Thirty-eighth Night,

"Hail to this place for such be honoured stead * Of God's
viceregent known to all and some:
Palace of Al-Rashid, our lord, which aye * Excelleth Heaven
higher still become:
I haste that may I write what should be writ * And eloquent the
writ albe 'tis dumb."

After which he said, "The peace be upon thee, O Commander of the
Faithful, and Allah prolong thy life and gladden unto thee what
He hath given." Hereat Al-Rashid raised his head, and returning
his greeting signed to the Wazir Ja'afar who, as was his wont,
stood by his side, and the Minister taking the youth's hand, led
him up to Al-Rashid and seated him beside him. "Draw near me,"
said Harun al-Rashid, and the young man did accordingly until he
was close to the King who thus addressed him, "O young man, what
is thy name?" The other replied, "I am Manjab hight wherefrom
hath been cut off all cause of delight and who for a year hath
suffered parlous plight." "O Manjab," quoth the Caliph, "favour
for favour and the beginner is the better, and ill for ill and
the first is the worst, and whoso seed of good soweth shall reap
it, and whoso planteth evil shall harvest it, and know thou, O
Manjab, that yesterday we were thy guests, and that in thee was
no default, but we transgressed against thee when thou honouredst
us with most high honour, and favouredst us with the highmost
favours. I desire, however, that thou relate to me the cause of
the blows upon thy body and no harm shall befal thee." The youth
replied, "O Prince of True Believers, an thou desire to hear my
tale order me a cushion to be placed on my right hand, and deign
lend unto me three things, to wit, thine ears and thine eyes and
thy heart, for verily my adventure is wondrous and were it graven
with needle-gravers on the eye-corners it would be a warning to
whoso would be warned and a matter of thought to whoso would
think. Learn, O Commander of the Faithful, that my father was a
jeweller man, a connoisseur in gems, who owned no son save
myself; but when I had increased in age and had grown in stature
and Allah had given me comeliness and perfection and beauty and
brilliancy and plenty and good fortune, and my sire had brought
me up with the best of education, Allah vouchsafed to him a
daughter. Now as I had reached the age of twenty years my parent
departed to the ruth of Allah Almighty, bequeathing to me a
thousand thousand dinars and fiefs and tenements and landed
estates, so I let perform for him a sufficiency of
mortuary-ceremonies after committing him to mother earth, and
caused read twenty perlections of the Koran, and bestowed for him
in alms a mighty matter. I abode a-mourning for him a month full
told, and when the term was ended my heart turned to diversion
and disport and eating and drinking, and I made presents and gave
away and doled charities of that my property, and I bought other
tenements at the highest price. After this I purchased me singing
damsels of the greatest value, and whosoever of my friends and
companions was pleased with a musician girl I would hand her over
to him without price; nay, I would present her in free gift, and
if any saw aught of my belongings which pleased him and said to
me, 'This is nice,' I would bestow it upon him without
money-claim. Furthermore I robed all my familiars in honourable
robes, and honoured them with the highest honour, lavishing all
that was by me, and whatever my hand possessed, ever quoting
these lines,

'Rise, O comrade of cup, and to joy incline; * I've no patience,
O brother, from pressing of wine:
See'st not how night with her hosts be fled * Routed, and morn
doth her troops align?
How with Nadd and ambergris, rarest scents, * Rose laughs and
smiles on us Eglantine?
This, my lord, is joy, this is pure delight. * Not standing at
doors which the books confine.'

But when my mother, O Commander of the Faithful, espied these
doings she reproached me, yet would I not be reproved. Then she
saw that my wealth would be wasted, so she divided it between me
and her, to each one half, a moiety for herself and her daughter,
and the rest for myself. And presently she left me, carrying away
her good and separated herself from me, abiding afar and leaving
me to enjoy my frivolity and intoxication. I ceased not eating
and drinking and diversion and disport, and enjoying the
all-conquering faces of the beautiful,[FN#125] until the days
smote me with their shafts, and all my wealth fell away from me
and naught remained to me either above me or below me, and I
ceased to be master of aught. Then my condition waxed strait, and
as nothing was left to me at home I sold the pots and pans until
I lacked even a sleeping-mat, and I used to patch my skirt with
my sleeve. And naught profited me, neither friend nor familiar
nor lover, nor remained there any one of them to feed me with a
loaf of bread; so my case became hard and the folk entreated me
evilly, nor was there one of my comrades or compeers who would
take thought for me; nay more, when I met any of them on the road
or at the receptions they would turn away their faces from me. So
at last I took to pulling up the slabs[FN#126] of the house floor
and selling them by way of a livelihood, and one day as I did on
this wise, lo and behold! there opened in the floor a large vault
whereinto I descended."--And Shahrazad was surprised by the dawn
of day, and fell silent and ceased to say her permitted say. Then
quoth her sister Dunyazad, "How sweet is thy story, O sister
mine, and how enjoyable and delectable;" Quoth she, "And where is
this compared with that I would relate to you on the coming night
an the King suffer me to survive?" Now when it was the next
night, and that was

The Six Hundred and Fortieth Night,

Dunyazad said to her, "Allah upon thee, O my sister, an thou be
other than sleepy, finish for us thy tale that we may cut short
the watching of this our latter night!" She replied, "With love
and good will!" It hath reached me, O auspicious King, the
director, the right-guiding, lord of the rede which is benefiting
and of deeds fair-seeming and worthy celebrating, that the youth
Manjab continued his tale to Al-Rashid in these words. "So I
descended into the vault, O Commander of the Faithful, and I
found there three boxes each containing five bags and every bag
held five thousand gold pieces. I carried forth the whole of them
and set them in an apartment of the apartments and returned the
flag of the floor to its place. Then I pondered what my brethren
and companions had done with me, after which, O Prince of True
Believers, I bought handsome clothes and made my person as it was
before; and as soon as those men who were with me of yore and
upon whom I had spent my substance in gifts and presents beheld
me on such wise they flocked around me again. I accepted of them
for a device which I purposed carrying out and took patience with
them for a whole month whilst they came to visit me every day.
But when it was the thirty-first day I summoned the Kazi and his
assessors whom I concealed in a private place and bade write a
bond and an acceptance for everything they might hear from my
familiars and friends. After this I spread a feast and assembled
all my associates; and when we had eaten and drunken and made
merry, I drew them on to talk and to each and every whom I had
gifted with a present I said, 'Allah upon thee, O Such-an-one,
did I not donate to thee so-and-so without taking any return from
thee?' And they replied, 'Yes, thou gavest it to me for naught.'
I continued, O Prince of True Believers, to address each and all
after this fashion whilst the Kazi and witnesses wrote down
against them everything they heard from them and documented every
word until not one of my friends remained without confession.
Then, O Commander of the Faithful, I rose to my feet without
delay and ere anyone could leave the assembly I brought out the
Kazi and his assessors and showed them the writ in the name of
everyone, specifying whatso he had received from the youth
Manjab. After this manner I redeemed all they had taken from me
and my hand was again in possession thereof, and I waxed sound of
frame and my good case returned to me as it had been. Now one day
of the days I took thought in my mind, O Prince of True
Believers, that I could open the shop of my sire and I would sit
in it as my parent was wont to do, selling and buying in
sumptuous Hindi cloths and jewelry and precious metals.
Accordingly I repaired to the place, which I found fast locked
and the spider had pitched her web-tent about it; so I hired a
man to wipe it and sweep it clean of all that was therein. And
when the Bazar folk and the merchants and the masters of shops
saw me they rejoiced in me and came to congratulate me saying,
'Praise be to Allah who opened not the store save for the owner
thereof in succession to his sire.' Then I took of merchandise a
mighty matter and my shop became one whose like was not to be
looked upon throughout the market-street, and amongst the goods I
laid in were carnelians of Al-Yaman; after which I seated me upon
my shop-board that very day and sold and bought and took and
gave, and I ceased not to be after such wise for nine days. Now
when it was the tenth day I entered the Hammam and came out after
donning a dress which was worth one thousand gold pieces, and my
beauty was increased and my colour waxed sheeny-bright and my
youth looked as though it had been redoubled, and I was not such
but that the women were like to throw themselves upon me.
However, when I returned from the Baths and sat in my store for
an hour or so behold, I heard a shout that came from the depths
of the Bazar and heard one saying, 'Have patience,'[FN#127] when
suddenly I looked up and saw a stare-coloured mule whereon was a
saddle of gold dubbed with pearls and gems, and upon it an old
woman was riding accompanied by three pages. She ceased not going
till she stood at my shop-door where she drew rein and her
servants halted with her. Then she salam'd to me and said, 'How
long is't since thou hast opened this store?' and said I, 'This
day is the full tenth.' Quoth she, 'Allah have ruth upon the
owner of this shop, for he was indeed a merchant.' Quoth I, 'He
was my parent,' and replied she, 'Thou art Manjab named and as
uniter of thy friends enfamed.' Said I, 'Yes!' whereat she smiled
and questioned me, 'And how is thy sister, and what is the
condition of thy mother, and what is the state of thy
neighbours?' 'They are all well,' said I, when said she, 'O my
son, O Manjab, thou hast grown up and reached man's estate.'
Rejoined I, 'Whoso liveth groweth up;' and she continued, 'Say me
hast thou a necklace of gems which is pleasing to the sight?' I
responded, 'With me in the shop are many necklaces but I have
better at home and I will bring them for thee betimes to-morrow
if it be the will of Almighty Allah.' When she heard these my
words she returned by the way she came and her pages walked by
her side; and at the end of the day I went to my mother and
informed her of the adventure how it was with the old woman and
she said, 'O my son, O Manjab, verily that ancient dame is a
confidential nurse and she conferreth benefits upon the folk
amongst whom was thy sire before thee: therefore do thou be
urgent in bringing about her business nor do thou forgo thine
appointment with her.' The old woman disappeared for a day; but
on the next she returned in her wonted state and when she came to
my shop she said, 'O Manjab, arise and mount thy mule in weal and
good health!' So I left my store and mounted my she-mule."--And
Shahrazad was surprised by the dawn of day and fell silent and
ceased saying her permitted say. Then quoth her sister Dunyazad,
"How sweet and tasteful is thy tale, O sister mine, and how
enjoyable and delectable!" Quoth she, "And where is this compared
with that I would relate to you in the coming night an the Sovran
suffer me to survive?" Now when it was the next night, and that
was

The Six Hundred and Forty-second Night,

'To us she bent whenas Night hung her veil * And nigh went she my
sense to turn from right;
And rang her anklets and her necklace chimed * With dainty music
to my tearful plight.
Showed me that her face a four-fold charm, * Water and fire and
pitch and lamping light.'

Then, O Commander of the Faithful, she cried out to the slave
girls, 'Woe to you, where is the Nurse,' and when she was fetched
between her hands she asked her, 'Hast thou brought the
jeweller;' and the other answered, 'Yea, verily, O lady of
loveliness, and here he is sitting like the full moon when it
easteth.' The young lady cried, 'O old woman, is this he or is it
his servant?'[FN#128] Whereto she replied, 'No, 'tis he himself,
O lady of loveliness.' Quoth the other, 'By the life of my
youth,[FN#129] thou deservest naught for this[FN#130] save whatso
thou fanciest not and thou hast raised me from before my
food[FN#131] while yet I fancied that he merited rising up to
him.' Then she considered me and cried, 'Am I then in this
fashion become[FN#132] a bundle of dirty clothes all of poverty,
and say me now, hast thou not even washed thy face?' But I, O
Prince of True Believers, was still as I came forth from the
Hammam and my countenance was shining like unto lightning. Hereat
I made myself exceeding small and it mortified me to hear how she
had found fault with my face and befouled my dress, scorning me
till I became between her hands smaller than the very smallest.
Then she fixed her sight upon me and she said to me, 'Thou art
Manjab hight, thou dogs' trysting-site or gatherer of friends as
saith other wight, but by Allah how far be familiars and friends
from thy sight, O thou Manjab hight! Now, however, do thou look
upon me, O Jeweller man, the while I eat and when my meal shall
end there will be talk.' Hereupon, O Commander of the Faithful,
they brought her a crystal platter in a golden basin and therein
were the thighs of fowls; so she took seat before me and fell to
eating without shyness or difficulty as though in her presence I
were other than a son of Adam. And I stood looking at her and
whenever she raised her wrist to take up a morsel, the
dimple[FN#133] became manifest from without, and upon the skin
was a tattoo of green colour and about it jewelled
ornaments[FN#134] and armlets of red gold and a pink dye appeared
upon the whiteness of her hand: so glory be to Him who created
her and she was naught but a seduction to whoso espied her and
blessed be Allah the best of Creators. May the Almighty have ruth
upon the poet who said concerning the beauty of his lover these
couplets,

'Rise and pass me the wine, O thou son of Mansúr; * And for
stopping it hope not my pardon forsure:
Let it come by the hand of a fair white maid * As though she had
fared from the Heav'n of the Húr:
When we see the figure her wrist adorns * 'Tis a musk grain lying
on limestone pure.'

Then, O Prince of True Believers, she fell to conversing with me
hending in hand a broidered kerchief wherewith whenever she had
eaten a morsel she wiped her lips and when her sleeve fell from
off her wrist she tucked it up even as the poet said of such,

'She hideth her face from the folk, * With a wrist whereon Ottars
abound;
And to eye of watcher it seems * Gold shaft on Moon's silvern
round.'

Now when she had eaten, O Commander of the Faithful, I gazed at
her face and she cried, 'O ye women, behold how Manjab looketh
upon me and I am eating till my nature cry enough;' presently
adding, 'O Manjab, what calamity hath befallen thee that thou
comest not forward and eatest not of this food?' So I drew anigh
and ate with her, but I was dazed of my wits and sore amazed at
her ways."--And Shahrazad was surprised by the dawn of day and
fell silent and ceased to say her permitted say. Then quoth her
sister Dunyazad, "How sweet is thy story, O sister mine, and how
enjoyable and delectable!" Quoth she, "And where is this compared
with that I would relate to you on the coming night, an the King
suffer me to survive?" Now when it was the next night and that
was

The Six Hundred and Forty-third Night,

Dunyazad said to her, "Allah upon thee, O my sister, an thou be
other than sleepy finish for us thy tale that we may cut short
the watching of this our latter night!" She replied, "With love
and good will!" It hath reached me, O auspicious King, the
director, the right-guiding, lord of the rede which is benefiting
and of deeds fair-seeming and worthy celebrating that Manjab
continued to the Caliph, "Verily I came forward and ate with her,
but I was so dazed of my wits and so sore amazed at her beauty
and loveliness that as I took up a mouthful to carry it to my
mouth behold, I would carry it to my eyes in consequence of what
befel me from seeing that was in this young lady. And presently
she fell to laughing at me and inclining towards me in her
haughtiness and in beauty's pride, saying at the same time, 'By
Allah, indeed this man is a maniac and a Bahlul:[FN#135] where is
thy mouth and how far from thine eye?' So said I, 'By Allah, O
lady of loveliness, I am nor a madman nor a Bahlul, but whilst
looking at thy beauty my wits have fled and I am in condition of
unknowing how I ate.' Then she asked me, 'Do I please thee, O
Manjab?' and I answered her 'Yes! Walláhi, O my lady, indeed thou
dost.' Quoth she, 'What should be the penalty of him who owning
me and my white beauties[FN#136] shall then forsake me to take
other than myself?' and quoth I, 'His award should be a thousand
stripes upon his right side and as many upon his left ribs,
together with the cutting off of his tongue and his two hands and
the plucking out of either eye.' She cried, 'Wilt thou marry me
upon this condition?' and I replied, 'O my lady, dost thou mock
and laugh at me?' Said she, 'No, by Allah, my word is naught save
a true word'; and said I, 'I am satisfied and I accept this
compact; however do thou make haste and delay not.' But when she
looked at me and heard mine intent regarding the marriage she
shook with joy and pride and she inclined towards me as she sat
before me and my senses were like to take flight. Then she rose
up and left me for an hour and came back dressed in sumptuous
garments and fairer than before, and perfumes reeked from her
sides as she walked between four handmaidens like unto the
refulgent moon. But I, when I looked upon her in this condition,
cried out with a loud outcry and fell fainting to the ground for
what befel me from her beauty and perfection: and she had no
design therein, O Commander of the Faithful, save her favour for
me. When I came to myself she said, 'O Manjab, what dost thou say
of my beauty and comeliness?' and I replied, 'By Allah, O lady of
loveliness, there is none in this time can be thy peer.' Then
quoth she, 'An I please thee thou wilt be content with these
conditions?' whereto quoth I, 'Content! CONTENT!! CONTENT!!!'
Thereupon she bade summon the Kazi and the assessors who came
without stay or delay and she said to the Judge 'Do thou listen
to the condition of this marriage and write from his word of
mouth a bond on oath and under penalty for breaking it, to the
effect that if he betray me and mate with other or by way of
right or of unright, I will smite him a thousand stripes on his
right side and as many on his left ribs and I will cut off his
tongue and his two hands and I will pluck out his either eye.'
Said the Kazi to me, 'Shall we bear witness against thee with
this condition?' and when I answered 'Yes,' he wrote out, O
Commander of the Faithful, his testimony together with the
penalty, while I hardly believed in all this. Presently, she
brought out a tray, whereupon were a thousand miskals of gold and
a thousand dirhams of silver which she scattered among the Kazi
and witnesses; so they took them and went their ways having duly
tied the marriage-knot and indited the penalty thereto attached.
Then they served up food and we ate and drank and I lay with her
that night in the pleasantest of nighting and the gladsomest of
living and I only desired that morning would never appear for the
stress of what befel me of joyance and delight; and, verily, I
never saw and never heard and never knew any that was the like of
her. So I abode with her, O Prince of True Believers, for seven
days which passed away as one watch,[FN#137] and on the eighth
she said to me, 'O thou Manjab named and for friend of friends
enfamed, do thou take this purse wherein are a thousand dinars
and buy with it merchandise of necklaces and gems and fine
clothes wherewith to beautify thy shop and other things that
befit thee; for 'tis my will that thou become the greatest of men
in the Bazar and that none therein shall boast of more good than
thyself. Moreover 'tis my wish, O Manjab, that thou fare to thy
store at early dawn and return to me about noon-tide, lest my
breast be straitened by thine absence.' Replied I, 'Hearkening
and obedience,' but, O Commander of the Faithful, it was mine
intent and desire never to fare forth from her, or by night or by
day, from the stress of what befel me of enjoyment with my bride.
Now she was wont every hour to go don a dress other than that
which was upon her, and when I saw her in that condition I could
not contain my passion, so I would arise and fulfil my need of
her and she would do likewise. Also, as soon as morn appeared I
would repair to my shop and open it and take seat therein until
midday, at which time my mule would be brought me to ride
homewards when she would meet me alone at the threshold whereupon
opened the door of her apartment. And I would throw my arms round
her neck as soon as she appeared to me till she and I entered the
Harem where I had no patience from her but was fain to enjoy my
desire. After this she would cry to her women and bid them bring
us dinner whereof I ate with her, and in due time she would arise
and command her slave-girls to clean the Hammam and perfume it
with pastiles of lign-aloes and ambergris adding a sufficiency of
rose-water. Then we would enter it, I and she, and doff our
dresses when I again lost patience until I had my will of her
twice or three times.[FN#138] Anon we would wash and wipe
ourselves with apron napkins of thick silk and drying towels of
palm-fibre, after which she would cry aloud to the women who,
coming to us at her call, would bring sherbets and we would
drink, I and she, until mid-afternoon. Then I would mount my
she-mule and return to my store and as evening fell I would order
the slave to padlock the door and I would return to my house. Now
I abode in such case for ten months, but it fortuned one day of
the days that, as I was sitting upon my shop-board, suddenly I
saw a Badawi woman bestriding a she-dromedary and she was marked
with a Burka'[FN#139] of brocade and her eyes danced under her
face-veil as though they were the wantoning eyes of a gazelle.
When I looked upon her, O Commander of the Faithful, I was
perplexed as to my affair."--And Shahrazad was surprised by the
dawn of day and fell silent and ceased to say her permitted say.
Then quoth her sister Dunyazad, "How sweet and tasteful is thy
tale, O sister mine, and how enjoyable and delectable!" Quoth
she, "And where is this compared with that I would relate to you
on the coming night an the Sovran suffer me to survive?" Now when
it was the next night and that was

The Six Hundred and Forty-fifth Night,

Dunyazad said to her, "Allah upon thee, O my sister, an thou be
other than sleepy finish for us thy tale that we may cut short
the watching of this our latter night!" She replied, "With love
and good will!" It hath reached me, O auspicious King, the
director, the right-guiding, lord of the rede which is benefiting
and of deeds fair-seeming and worthy celebrating, that quoth
Manjab to the Caliph, "O Prince of True Believers, when I beheld
the eyes of the Badawi woman under her Burka' which were like
those of a gazelle they tempted my passions herto and I forgot my
oath and its penalty and the Kazi and witnesses. Then she
approached me and said, 'Allah give thee long life, O Chief of
the Arabs;' and said I, 'To thee too, O most seemly of
semblance!' Cried she, 'O comely of countenance, say me, hast
thou a necklace fine enough for the like of me;' whereto I
rejoined, 'Yes.' Then I arose and brought out one to her, but she
seeing it said, 'Hast thou naught better than this?' So I
displayed to her, O Commander of the Faithful, all the necklaces
I had by me in the shop but, none of them pleasing her, I said,
'In all the stores there is naught finer than these.' Then, O
Prince of True Believers, she brought out to me from off her neck
a carcanet and said, 'I want one such;' and, as I looked upon it,
I knew that there was nothing like it in my store, and that all I
had by me of collars and jewels and other goods were not worth a
single grain of that carcanet. So I said to her, 'O Winsome of
Eyes, this is a thing whereto none of this time can avail save it
be with the Commander of the Faithful or with his Wazir Ja'afar
bin Yahyá the Barmaki.' Quoth she, 'Wilt thou buy it of me?' and
quoth I, 'I have no power to its price,' when she exclaimed, 'I
require no payment for this necklace, and I want from thee
nothing save a kiss upon thy cheek.' Then said, I, 'O Lady of
loveliness, bussing without treading I trow is like a bowyer sans
a bow,' and she replied, 'Whoso kisseth surely treadeth.' Then, O
Prince of True Believers, she sprang from off her dromedary and
seated herself beside me within my store, so I arose with her and
went into the inner room, she following me (albeit I expected not
this from her), and when we were safely inside she clasped me to
her bosom and encountered me with her breasts never withal
withdrawing her veil from her face. Hereat I lost all power over
my senses and when I felt her strain me to her bosom I also
strained her to mine, and fulfilled of her my desire after the
fairest fashion. And when this was done she sprang to her feet
even as springeth the lion from his lair, and flying to the door
of the shop swiftlier than a bird and leaving the necklace with
me, she mounted her dromedary and went her ways. I imagined, O
Prince of True Believers, that she would never return to me at
all; so my heart rejoiced in the necklace which she had left and
I was of that fancy and opinion anent the matter and manner of
her going, when suddenly my pages brought me the she-mule, and
said to me, 'O our lord, rise up and fare to the house, for that
our lady hath required thee at this very hour and she hath caused
dinner to be served and sore we fear lest it wax cold.'
Therefore, O Commander of the Faithful, I found it impossible to
bathe[FN#140] by reason of the pages which were standing with the
mule at the door of my shop; so I mounted and rode home. I
entered my house according to my usual habit when my wife met me
and said to me 'O my dearling, my heart hath been occupied with
thee this day, for thou has tarried away from me so long a time
and contrary to thy custom is delaying on such a day as this.'
Said I, 'This morning the Bazar was crowded exceedingly and all
the merchants were sitting in their shops, nor was it possible
for me to rise from my store whilst the market was so warm.'
Quoth she, 'O my dearling and coolth of mine eyes, I was at this
moment sitting and reading in the Sublime Volume when there befel
me a doubt concerning a word in the chapter 'Yá Sín'[FN#141] and
I desire that thou certify it to me that I may learn it by heart
from thee.' Quoth I, 'O lady of loveliness, I am unable to touch
The Book much less may I read the Koran;' and quoth she, 'What is
the cause of that?' Replied I, 'I was sleeping at the side of my
shop when I had a polluting dream;' and she rejoined, 'An this
thy speech be sooth-fast thy bag-trowsers must be fouled, so draw
them off that I may see to their washing.' I retorted, 'Indeed my
trowsers are not bewrayed because I doffed them before lying down
to sleep.' Now when she heard these my words, O Commander of the
Faithful, she said to a slave of my slaves whose name was Rayhán,
'O man, go and open the shop and bring the kerchief that is
therein.'[FN#142] Then said I, 'O lady of lovelings, I presented
it in alms-gift to an old woman who was naked of head and her
condition pained me and her poverty, so I largessed it to her.'
Rejoined she, 'Say me, was the old woman she who was mounted on
the dromedary, the owner of the valuable necklace which she sold
to thee for a kiss when thou saidst to her, 'O Winsome of Eyes,
bussing without treading I trow, is as a bowyer sans bow.' Now
when her words were ended, O Commander of the Faithful, she
turned to her women and cried to them, 'Bring hither this moment
Sa'ídíyah, the kitchen-wench,' and when she came between her
hands behold, she was a slave-girl, a negress, and she was the
same in species and substance who came to me under the form of a
Badawi woman with a face-veil of brocade covering her features.
Hereupon my wife drew the Burka' from before the woman's face and
caused her doff her dress, and when she was stripped she was
black as a bit of charcoal. Now as soon as I saw this, O
Viceregent of Allah, my wits were bewildered and I considered my
affair and I knew not what to do, thinking of the conditions
whereto I had consented."--And Shahrazad was surprised by the
dawn of day and fell silent and ceased to say her permitted say.
Then quoth her sister Dunyazad, "How sweet is thy story, O sister
mine, and how enjoyable and delectable!" Quoth she, "And where is
this compared with that I would relate to you on the coming night
an the King suffer me to survive?" Now when it was the next night
and that was

The Six Hundred and Forty-sixth Night,

'The chambers were like a beehive well stocked; * When the bees
quitted them they became empty.'[FN#146]

So I lingered there an hour of time, when a woman suddenly came
out from one of the neighbouring houses and asked me, 'What dost
thou want, O asker; and what seekest thou?' I answered, 'We are
in quest of the owners of this mansion;' and said she, 'Here they
were in crowds and then they abandoned it, and may Allah have
mercy upon him who spake these two couplets,

'They fared and with faring fled rest from me * And my parted
heart no repose can see:
Have ruth on a wight with a heart weighed by woes * Seest not how
their door is without a key?'

Then indeed I repented, O Commander of the Faithful, over that I
had done and regretted what had befallen me and what had
proceeded from me of ill-deeds, and quoth I to the woman who had
addressed me, 'Allah upon thee, O my mistress, say me hast thou
of their traces any tidings?' "--And Shahrazad was surprised by
the dawn of day and fell silent, and ceased saying her permitted
say. Then quoth her sister Dunyazad, "How sweet and tasteful is
thy tale, O sister mine, and how enjoyable and delectable!" Quoth
she, "And where is this compared with that I would relate to you
on the coming night an the Sovran suffer me to survive?" Now when
it was the next night and that was

The Six Hundred and Forty-eighth Night,

'My tears flow fast, my heart knows no rest * And melts my soul
and cares aye molest:
Would Heaven mine eyeballs their form beheld * And flies my life,
and ah! who shall arrest?
'Tis wondrous the while shows my form to sight, * Fire burns my
vitals with flamey crest!
Indeed for parting I've wept, and yet * No friend I find to mine
aid addrest:
Ho thou the Moon in a moment gone * From sight, wilt thou rise to
a glance so blest?
An thou be 'stranged of estrangement who * Of men shall save me?
Would God I wist!
Fate hath won the race in departing me * And who with Fate can
avail contest?'"

"Then, O Commander of the Faithful, my longings grew and I poured
fast tears in torrents and I was like to choke with my sobs, so I
arose to walk about the city highways and I clung from wall to
wall for what befel me of despight and affright at the
disappearance of them,[FN#147] and as I wandered about I repeated
these verses,

'To man I'm humbled when my friends lost I * And missed the way
of right where hardships lie:
Sorrow and sickness long have been my lot * To bear, when need
was strong to justify:
Say me, shall any with their presence cheer-- * Pity my soul?
Then bless my friend who's nigh!
I kiss your footprints for the love of you, * I greet your envoy
e'en albeit he lie.'

After this, O Prince of True Believers, I remained immersed in
cark and care and anxious thought, and as ever I wandered about
behold, a man met me and said, ''Tis now three days since they
marched away and none wotteth where they have alighted.'[FN#148]
So I returned once more to the mansion-door and I sat beside it
to take my rest when my glance was raised and fell upon the
lintel and I saw attached to it a folded paper which I hent in
hand and found written therein these lines,

'Scant shall avail with judgment just the tear * When at
love-humbled heart man dareth jeer:
I was thy dearling, fain with thee to dwell * But thou
transgressedst nor return canst speer:
And if by every means thou find me not, * From thee I fled and
other hold I dear:
I come in dreams to see if sore thy heart; * Let it take patience
in its woe sincere:
Thou dost beweep our union fled, but I * Wist that such weeping
brings no profit clear:
Ho, stander at my door, once honoured guest, * Haply my tidings
thou some day shalt hear.'

Thereupon, O Commander of the Faithful, I returned to my mother
and sister and told them the tale of what had betided me, first
and last, and the twain wept over me and my parent said, 'I
thought not, O my son, that such case as this would come down
upon thee; withal every calamity save Death is no calamity at
all; so be thou of long-suffering, O my child, for the
compensation of patience is upon Allah; and indeed this that hath
happened to thee hath happened unto many the likes of thee, and
know thou that Fate is effectual and Sort is sealed. Hast thou
not heard the words of the poet who spoke these couplets,[FN#149]

'The world aye whirleth with its sweet and sour * And Time aye
trippeth with its joy and stowre:
Say him to whom life-change is wilful strange * Right wilful is
the world and risks aye low'r:
See'st now how Ocean overwhelms his marge * And stores the
pearl-drop in his deepest bow'r:
On Earth how many are of leafy trees, * But none we harvest save
what fruit and flow'r:
See'st not the storm-winds blowing fierce and wild * Deign level
nothing save the trees that tow'r?
In Heaven are stars and planets numberless * But none save Sun
and Moon eclipse endure.
Thou judgest well the days when Time runs fair * Nor fearest
trouble from Fate's evil hour:
Thou wast deceived what time the Nights were fain, * But in the
bliss o' nights 'ware days of bane.'

Now when I heard these words of my mother, O Prince of True
Believers, and what she addressed to me of wise sayings and
poetry, I took patience and rendered account to Allah;"--And
Shahrazad was surprised by the dawn of day and fell silent and
ceased to say her permitted say. Then quoth her sister Dunyazad,
"How sweet is thy story, O sister mine, and how enjoyable and
delectable!" Quoth she, "And where is this compared with that I
would relate to you on the coming night an the King suffer me to
survive?" Now when it was the next night and that was

The Six Hundred and Forty-ninth Night,

"With the King be familiar and 'ware his wrath * Nor be wilful
when cometh his order 'Do.'"

And he crossed and recrossed the city until it was noon-tide
without aught of novelty appearing to him, so he returned to his
mansion where he had a confidential nurse whom he apprised of the
tidings, and concealing naught from her said, "Verily the term
allowed to me by the King is until set of sun, at which time
unless I bring him the information required he will cut off my
head." Thereupon the Kahramánah went forth and circled through
the city until it was mid-afternoon, but she brought back no
fresh tidings; whereat Ja'afar cried, "There is no Majesty and
there is no Might, save in Allah, the Glorious, the Great!" Now
the Wazir had a sister who lived single in his home with her
women and eunuchs, and he said to himself, "I will go to my
sister Budur and solace myself by conversing awhile with her and
farewell her: haply Fate is not afar." This sister was yet
unwedded for none dared come forward and propose marriage to her,
albeit in the city of Baghdad not one was her peer in beauty,
even amongst the women of the Caliph. Accordingly he turned
towards her apartment and entered therein, when she met him upon
the threshold of the gate, and as she saw him changed of
condition she cried, "No harm to thee, O my brother, verily thou
art altered in case;" and he replied, "Indeed I have fallen into
evil plight and into a matter of affright, whereupon naught can
deliver me save the power of Allah of All-might, and unless the
affair be made evident to me by the morning the Caliph will cut
off my head." Then he related to her the affair from beginning to
end, and she, when she heard the words of her brother, waxed wan
of colour, and was altered in case and said, "O brother mine,
give me immunity and a binding bond when I will explain to thee
the matter of this youth." Hereat calmed was his affright, and
his heart was satisfied quite, and he gave her promise of safety
and a binding bond and contract not to harm her; whereupon said
she to him, "O my brother, womankind was created for mankind, and
mankind was created for womankind, and albe falsehood is an
excuse, yet soothfastness is more saving and safe-guiding. The
whole of this business is mine and I am she who married him and
made with him that condition which he accepted for himself, being
contented with the covenant and its penalty." Now when Ja'afar
heard these words spoken to him by his sister concerning the case
of Manjab, he outwardly made merry but he inwardly mourned, for
that he had forbidden her to wed, and she had worked this craft
and had given herself away to wife. Hereupon he arose without
stay or delay and fared forth until he went in to the Caliph
Harun al-Rashid whom he blessed and greeted, and the King, having
returned his salam, asked him, "Hast thou brought to me the
required tidings, O Ja'afar?" The Wazir answered, "Yes, O my
lord, the news hath become manifest and 'tis certified to me that
this is a private matter; and had not the Creator favoured me by
forgathering with the young lady in her substance and accidence
and had I not met her at a term not appointed, I should have been
done to die." Quoth the Caliph, "And who is she that I may
requite her for her deeds and for what she hath practiced upon
Manjab, who verily deserveth not that which hath betided him,
although he may have been somewhat in fault." Then Ja'afar came
forward and craved pardon from the Caliph in token of honour for
his sister's sake, and quoth his lord, "O Ja'afar, thou hast
declared that she it is with whom thou hast forgathered." Quoth
Ja'afar, "O Prince of True Believers, the same is my sister
Budur." But when the Caliph heard these words, he asked, "O
Ja'afar, and why did thy sister do such deed?" and the Wazir
answered, "Whatso is fated shall take place nor shall any defer
the predestined nor forbid it when decreed, nor hasten it when
forbidden. This thing which hath happened was of no profit to
anyone and whatever thou shalt ordain that shall be done."
Thereat Manjab after saluting the Caliph, accompanied Ja'afar to
the house of his sister, and when they went in the Wazir made
peace between the two, and the Caliph largessed the youth with
most sumptuous presents. Now the Caliph every year at times
appointed was accustomed to go by night in disguise to the house
of Manjab accompanied by Ja'afar for the sake of hearing music,
and one night of the nights he said to the youth,
"Alhamdolillah--Glory be to God--O Manjab, that I have caused
reunion between thee and Budur, thy beloved; but I desire that
thou tell me some tale which shall be rare and shall broaden my
breast." The youth replied, "Hearing and obeying,"--And Shahrazad
was surprised by the dawn of day and fell silent and ceased to
say her permitted say. Then quoth her sister Dunyazad, "How sweet
is thy story, O sister mine, and how enjoyable and delectable!"
Quoth she, "And where is this compared with that I would relate
to you on the coming night, an the King suffer me to survive?"
Now when it was the next night, and that was

The Six Hundred and Fifty-first Night,

Story of the Darwaysh and the Barber's Boy and the Greedy Sultan.

It is related (but Allah is All-knowing of hidden things and
All-wise!) that in the days of a King called Dahmár[FN#151] there
was a barber who had in his booth a boy for apprentice and one
day of the days there came in a Darwaysh man who took seat and
turning to the lad saw that he was a model of beauty and
loveliness and stature and symmetric grace. So he asked him for a
mirror and when it was brought he took it and considered his face
therein and combed his beard, after which he put hand in pouch
and pulling out an Ashrafi of gold set it upon the looking-glass
which he gave back to the boy.[FN#152] Hereupon the barber turned
towards the beggar and wondered in himself and said, "Praise be
to Allah, albeit this man be a Fakir yet he placeth a golden
piece upon the mirror, and surely this is a marvellous matter."
Hereupon the Darwaysh went his ways, and on the following day he
suddenly made his appearance and entering the booth called for a
looking-glass from the barber's prentice and when it was handed
to him combed his beard after he had looked at his features
therein; then, bringing forth an Ashrafi, he set it upon the
mirror and gave it back to the boy; and the barber marvelled yet
the more to see the Fakir rising up and wending his ways.[FN#153]
The beggar ceased not coming every day and gazing at himself in
the glass and laying down his ducat, whereat the barber said to
himself, "By Allah, indeed this Darwaysh must have some object of
his own and haply he is in love with the lad my prentice and I
fear from the beggar lest he seduce the boy and take him away
from me." Hereat he cried, "O boy, when the Darwaysh shall come
to thee draw thou not anear him; and when he demandeth the
looking-glass give it not to him; for I myself will do so." On
the third day behold, the Fakir appeared according to his custom
and asked for the mirror from the boy who wittingly disregarded
him, whereupon he turned towards him and waxed wroth[FN#154] and
was like to slay him. The apprentice was terrified at his rage
and gave him the looking-glass whilst he was still an-angered;
but when the man had reviewed himself therein and had combed his
beard and had finished his need, he brought out ten dinars of
gold and setting them upon the mirror handed them to the lad.
Seeing this the barber wondered anew with extreme wonderment,
saying to himself, "By Allah, this Darwaysh cometh daily and
layeth down an Ashrafi, but this day he hath given ten gold
pieces; withal there accrueth not to me from my shop even half a
piastre of daily wage. However, O Boy, when the man shall come
hither, as is his wont, do thou spread for him a prayer-rug in
the inner room of the shop, lest the people seeing his constant
visits should have ill suspicions of us." "Yes!" said the lad. So
when it was the next day the Fakir came and went into the ben
whither he was shown by the boy, and he followed him till they
were in the innermost of the booth. Now the heart of this
Religious hung to the love of the barber's boy for that he had of
beauty and perfection and he continued frequenting the shop every
day whilst the lad ceased not spreading the rug and receiving
upon the mirror ten Ashrafis. Hereat the barber and his
apprentice rejoiced till one day of the days when the Darwaysh
came to the shaving-shop, as was his wont, where he met none but
only the boy nor was there any other in sight. So he asked
concerning his employer and the other answered, "O uncle, my
master hath gone forth to solace himself with seeing the casting
of the cannon; for this day the Sultan and the Wazir and the
Lords of the land will all be present thereat." Said he, "O my
son, go thou with us and we will also enjoy the spectacle and
return before the rest of the folk, ere thy master can be back,
and we will enjoy ourselves and make merry and look at the sport
before I set out upon my journey, for 'tis my intention this day
to go forth about noontide." Quoth the lad, "'Tis well O uncle;"
and arising he locked the shop-door and walked with the Darwaysh
till they reached the spot where the cannon were being cast.
There they found the Sultan and the Wazirs and the Chamberlains
and the Lords of the land and the Grandees of the realm all
standing in a body until presently the workmen took the
crucibles[FN#155] from off the ore. Now the first who went up to
them was the Sultan and he found them full of molten brass: so he
put his hand into his pocket and drew it forth full of gold which
he cast into the melting pots. Then the Grand Wazir walked
forward and did as the King had done and all the Notables who
were present threw cash into the crucibles, bar-silver and
piastres and dollars. Thereat the Darwaysh stepped out of the
crowd and brought from his cowl a reed used as an étui[FN#156]
wherefrom he drew a spoon-like ear-picker and cast into one of
the crucibles a something of powder like grain.[FN#157] This he
did to each one of the melting pots; after which he disappeared
from the eyes of the folk and taking the boy with him returned to
the booth and opened it and said to him, "O my child, when the
Sultan shall send after thee and shall question thee concerning
me, do thou tell him that I am in such a town where shouldst thou
come to seek me thou shalt find me sitting beside the gate." Then
he farewelled the boy, the barber's apprentice, and set forth
seeking that city. Such was the case with these twain; but as
regards the matter of the King, he ceased not standing there
until they had brought the crucibles to the cannon-moulds and
when the folks designed to pour out their contents they found all
therein pure gold. Then quoth the Sultan to the Wazir and the
Notables of his realm, "Who was it threw aught into the crucibles
and what stranger man happened to be here?" Quoth they, "We
beheld a Darwaysh man who took some powder and fell to casting
thereof a somewhat into the crucibles." Hereupon enquiries were
made of the bystanders and they gave information how that same
Darwaysh was inclined to the barber's apprentice who lived in
such a quarter. Hereupon the Sultan ordered one of his
Chamberlains to bring the boy,--And Shahrazad was surprised by
the dawn of day and fell silent and ceased to say her permitted
say. Then quoth her sister Dunyazad, "How sweet is thy story, O
sister mine, and how enjoyable and delectable!" Quoth she, "And
where is this compared with that I would relate to you on the
coming night an the King suffer me to survive?" Now when it was
the next night and that was

The Six Hundred and Fifty-third Night,

Dunyazad said to her, "Allah upon thee, O my sister, an thou be
other than sleepy, finish for us thy tale that we may cut short
the watching of this our latter night!" She replied, "With love
and good will!" It hath reached me, O auspicious King, the
director, the right-guiding, lord of the rede which is benefiting
and of deeds fair-seeming and worthy celebrating, that the Sultan
sent one of his Chamberlains to the boy, the apprentice of the
barber, whom they sought for and brought into the presence and
placed between the royal hands; and he on entering kissed ground
and deprecated and prayed for his liege lord with prayers fit for
the Caliphs. The Sovran returned his salam and questioned him
concerning the Darwaysh who had been with him and he replied, "O
King of the Realm, he charged me saying that he was faring for
and would be found in such a city." Hereupon the Sultan commanded
the lad go forth and bring him, and was answered, "Hearkening and
obedience;" so he appointed for him an especial ship and gifted
him with various presents and the boy set sail and voyaged for a
short while till he reached the port-town in question. Here he
landed and made for the city-gate and as he entered it behold, he
came face to face with the Darwaysh who was sitting upon a raised
bench, and when he beheld him he salam'd to him and told him what
had taken place. The Fakir at once arose, and without resisting
the lad, went down to the ship and they shook out the sails and
the two voyaged together until they reached the city of the
Sultan. Here the twain went in to him and kissed ground between
his hands and salam'd to him and their greeting was answered. Now
as to the lad, the King largessed him largely and raised his
degree to Governor and despatched him to one of his provinces
therein to rule;[FN#158] but as for the Darwaysh, he remained
beside King Dahmar the first day and the second until the
seventh; after which quoth the Sovran, "'Tis my desire that thou
teach me the art and mystery of making gold;" whereto the other
replied, "Hearing and obeying, O our lord the Sultan." Presently
the Darwaysh arose; and, bringing a brazier,[FN#159] ranged
thereupon the implements of his industry and lighted a fire
thereunder; then, fetching a portion of lead and a modicum of tin
and a quant. suff. of copper, the whole weighing about a quintal,
he fanned the flame that was beneath the crucible until the metal
was fluid as water. And while the Sultan was sitting and looking
on and considering the operation, the Fakir brought out something
from a casket and taking a pinch of it on the ear-picker
besprinkled therewith the lead and copper and the tin which
presently became virgin gold. He repeated this feat once or twice
before the King who after that fell to working as the Religious
had wrought and turned out in his presence the purest gold. So
the Sultan rejoiced and was wont to sit before the Darwaysh
whatever time his heart chose[FN#160] and there and then he
gathered together ignoble metals and besprinkled them with the
powder[FN#161] which had been given to him by the Fakir and all
came out of the noblest gold. Now one night of the nights, as the
Sultan was sitting in his Harem and would have worked as he had
wrought in the presence of the Darwaysh, nothing went right with
him; whereat he was exceedingly sorrowful and said, "I have
neither magnified nor minished aught, so how is this
case?"[FN#162] As soon as it was morning he forgathered with the
Fakir and worked in his presence and produced virgin gold; so in
his surprise he said, "Walláhi, 'tis indeed most marvellous that
whatso I work alone cometh not right and when I have wrought in
presence of the Darwaysh it succeedeth and turneth to gold."
After this the Sultan never transmuted metals save in the
presence of the Fakir, until one day of the days when his breast
was narrowed and he sought recreation in the gardens. Accordingly
he rode forth, he and the Lords of the land, taking also the
Darwaysh with him and he went to the riverside, the Monarch
preceding and the Mendicant following together with the suite.
And as the King rode along with a heavy hand upon the reins he
grasped them strongly and his fist closed upon them; but suddenly
he relaxed his grip when his seal-ring flew from his little
finger and fell into the water, where it sank to the bottom.
Seeing this the Sultan drew bridle and halted and said, "We will
on no wise remove from this place till such time as my seal-ring
shall be restored to me." So the suite dismounted, one and all,
and designed plunging into the stream, when behold, the Fakir
finding the King standing alone and in woeful plight by cause of
his signet asked him saying, "What is to do with thee, O King of
the Age, that I find thee here halted?" He replied, "Verily my
signet-ring of Kingship[FN#163] hath dropped from me into the
river somewhere about this place." Quoth the Darwaysh, "Be not
grieved, O our lord;" after which he brought out from his breast
pocket a pencase, and having drawn from it a bit of bees' wax, he
fashioned it into the form of a man and cast it into the water.
Then he stood gazing thereat when, lo and behold! the Figure came
forth the river with the seal-ring hanging to its neck and sprang
upon the saddle-bow in front of the Sultan. The King would have
taken his signet when the Form jumped off and approached the
Darwaysh who hent the ring in hand and rubbed it and the Figure
at once became wax as it had been. Hereupon the Darwaysh restored
it to his pencase and said to the Sovran, "Now do thou ride on!"
All this and the Lords of the land sat gazing upon the Darwaysh
and what he had done; after which the whole party fared forwards
till they reached the gardens, where they dismounted and took
seat and fell to conversing together. They enjoyed themselves
that day and when evening fell they remounted and sought their
homes, and the Darwaysh returned to the apartment which had been
set apart for him. But presently the Grandees of the realm
forgathered with the Sultan and said to him, "O King of the Age,
yon Darwaysh requireth of thee exceeding caution seeing that he,
whenso he ever will, availeth to slay everyone in the Palace, and
after doing thee die can raise himself to rule in thy stead."
"How so?" quoth the King, and quoth they, "In that 'twere easy
for him to make Figures of wax and cause them prevail over thee
and over us, so that they may kill us and he may succeed thee as
Sultan; nor would this be aught of inconvenience to him." Now
when the King heard these words he was afeared and cried, "By
Allah, sooth ye speak, and this is the right rede and one which
may not be blamed indeed!" presently adding, "And how shall we
manage with this Darwaysh?" Said they, "Do thou send for him and
summon him and slay him forthright; and better 'twere that thou
kill him ere he kill thee;[FN#164] and if he say thee 'I will go
and return,' suffer him not depart." The Sultan acted after their
counsel and sending to fetch the Fakir--And Shahrazad was
surprised by the dawn of day and fell silent and ceased saying
her permitted say. Then quoth her sister Dunyazad, "How sweet and
tasteful is thy tale, O sister mine, and how enjoyable and
delectable!" Quoth she, "And where is this compared with that I
would relate to you on the coming night an the Sovran suffer me
to survive?" Now when it was the next night and that was

The Six Hundred and Fifty-fifth Night,

Tale of the Simpleton Husband.[FN#167]

It is related that there was a Badawi man who had a wife and he
dwelt under a tent of hair[FN#168] in the desert where, as is the
fashion of Arabs, he used to shift from site to site for the
purpose of pasturing his camels. Now the woman was of exceeding
beauty and comeliness and perfection, and she had a friend (also
a Badawi man) who at all times would come to her and have his
wicked will of her, after which he would wend his ways. But one
day of the days her lover visited her and said, "Wallahi, 'tis
not possible but that what time we sleep together, I and thou, we
make merry with thy husband looking on."--And Shahrazad was
surprised by the dawn of day and fell silent and ceased to say
her permitted say. Then quoth her sister Dunyazad, "How sweet is
thy story, O sister mine, and how enjoyable and delectable!"
Quoth she, "And where is this compared with that I would relate
to you on the coming night an the King suffer me to survive?" Now
when it was the next night and that was

The Six Hundred and Fifty-sixth Night,

NOTE CONCERNING THE "TIRREA BEDE," NIGHT 655.

Scott refers to a tale in the "Bahar-Danush" (Bahár-i-Dánish); or, "Garden of
Knowledge," translated by himself, story viii. lesson 4; chapter xii. vol.
iii. pp. 64-68. Cadell & Co., Strand, London, 1799. Five women come from a
town to draw water at a well; and, finding there a young Brahmin, become his
teachers and undertake to instruct him in the "Tirrea" or fifth "Veda"--there
being only four of these Hindu Scriptures. Each lesson consists of an
adventure showing how to cornute a husband, and the fourth runs as follows. I
leave them in Scott's language:--

The fourth lady through dread of the arrow of whose cunning the warrior of the
fifth heaven[FN#173] trembled in the sky, like the reed, having bestowed her
attention on the pilgrim bramin (Brahman), despatched him to an orchard; and
having gone home, said to her husband, "I have heard that in the orchard of a
certain husbandman there is a date tree, the fruit of which is of remarkably
fine flavour; but what is yet stranger, whoever ascends it, sees many
wonderful objects. If to-day, going to visit this orchard, we gather dates
from this tree, and also see the wonders of it, it will not be unproductive of
amusement." In short, she so worked upon her husband with flattering speeches
and caresses, that nolens volens he went to the orchard, and at the
instigation of his wife, ascended the tree. At this instant she beckoned to
the bramin, who was previously seated, expectantly, in a corner of the garden.

The husband, from the top of the tree, beholding what was not fit to be seen,
exclaimed in extreme rage, "Ah! thou shameless Russian-born[FN#174] wretch,
what abominable action is this?" The wife making not the least answer, the
flames of anger seized the mind of the man, and he began to descend from the
tree; when the bramin with activity and speed having hurried over the fourth
section of the Tirrea Bede,[FN#175] went his way.

VERSE.

The road to repose is that of activity and quickness.

The wife during her husband's descent from the tree having arranged her plan,
said, "Surely, man, frenzy must have deprived thy brain of the fumes of sense,
that having foolishly set up such a cry, and not reflecting upon thine own
disgrace (for here, excepting thyself, what male is present?), thou wouldst
fix upon me the charge of infidelity?" The husband, when he saw no person
near, was astonished, and said to himself, "Certainly, this vision must have
been miraculous."

The completely artful wife, from the hesitation of her husband, guessed the
cause, and impudently began to abuse him. Then instantly tying her vest round
her waist she ascended the tree. When she had reached the topmost branch, she
suddenly cried out, "O thou shameless man, what abominable action is this! If
thy evil star hath led thee from the path of virtue, surely thou mightest have
in secret ventured upon it. Doubtless to pull down the curtain of modesty from
thy eyes, and with such impudence to commit such a wicked deed, is the very
extreme of debauchery."

The husband replied, "Woman, do not ridiculously cry out, but be silent; for
such is the property of this tree, that whoever ascends it, sees man or woman
below in such situations." The cunning wife now came down, and said to her
husband, "What a charming garden and amusing spot is this! where one can
gather fruit, and at the same time behold the wonders of the world." The
husband replied, "Destruction seize the wonders which falsely accuse man of
abomination!" In short the devilish wife, notwithstanding the impudence of
such an action, escaped safely to her house, and the next day, according to
custom, attending at the well, introduced the bramin to the ladies, and
informed them of her worthy contrivance.[FN#176]

THE LOVES OF AL-HAYFA AND YUSUF.[FN#177]

I had a familiar in the Northern region who was called 'Adb
al-Jawád and he was one of the greatest of merchants there and
made of money; also he loved voyage and travel, and at whatever
time I visited him and we forgathered, I and he, we exchanged
citations of poetry. Now one day my heart yearned to visit him,
so I repaired to his place and found him there; and as we came
together we both sat down in friendly converse, I and he; and he
said to me "O my brother, do thou hear what happened and was
accomplished for me in these times. I travelled to the land of
Al-Yaman and therein met a familiar who, when we sat down to
talk, I and he, said, 'O my brother, verily there befel me and
betided me in the land of Al-Hind a case that was strange and an
adventure that was admirable and it ran as follows. There was
erewhile a King of the kings of India and one of her greatest,
who was abundant in money and troops and guards and he was called
Al-Mihrján.[FN#178] This same was a lord of high degree and a
majestic and he had lived for a long while of his age without
having issue male or female. Wherefor he was full of cark and
care wanting one who after him would preserve his memory, so he
said in his mind one night of the nights, 'Whenas I die cut off
shall be my name, and effaced shall be my fame nor shall anyone
remember me.' So saying he raised both hands to Heaven and
humbled himself before Allah (be He extolled and exalted!) to
vouchsafe him a child who should outlive him with the view that
man might not lose the memory of him. Now one night as he was
sleeping a-bed dreaming and drowned in slumber behold, he heard a
Voice (without seeing any form) which said to him, 'O Mihrjan the
Sage, and O King of the Age, arouse thee this moment and go to
thy wife and lie with her and know her carnally, for she shall
indeed conceive of thee at this very hour and bear thee a child
which, an it be a boy shall become thine aider in all thine
affairs but will, an it prove a girl, cause thy ruin and thy
destruction and the uprooting of thy traces.' When Al-Mihrjan
heard from the Speaker these words and such sayings, he left his
couch without stay or delay in great joy and gladness and he went
to his wife and slept with her and swived her and as soon as he
arose from off her she said, 'O King of the Age, verily I feel
that I have become pregnant; and (Inshallah--if Almighty Allah
please!) this shall prove the case.'[FN#179] When Al-Mihrjan
heard the words of his wife he was glad and rejoiced at good news
and he caused that night be documented in the archives of his
kingdom. Then, when it was morning he took seat upon the throne
of his kingship and summoned the Astrologers and the Scribes of
characts and Students of the skies and told them what had been
accomplished to him in his night and what words he had heard from
the Voice; whereupon the Sages one and all struck tables of sand
and considered the ascendant. But each and every of them
concealed his thought and hid all he had seen nor would any
return a reply or aught of address would supply; and said they,
'O King of the Age, verily appearances in dreams hit the mark at
times and at times fly wide; for when a man is of a melancholic
humour he seeth in his sleep things which be terrible and
horrible and he waxeth startled thereat: haply this vision thou
hast beheld may be of the imbroglios of dreams so do thou commit
the reins to Him who all overreigns and the best Worker is He of
all that wisheth and willeth He.' Now when Al-Mihrjan heard these
words of the Sages and the Star-gazers he gifted and largessed
them and he freed the captives in prison mewed and he clothed the
widows and the poor and nude. But his heart remained in sore
doubt concerning what he had heard from the Voice and he was
thoughtful over that matter and bewildered and he knew not what
to do; and on such wise sped those days. Now, however, returneth
the tale to the Queen his Consort who, when her months had gone
by, proved truly to be pregnant and her condition showed itself,
so she sent to inform her husband thereof. He was gladdened and
rejoiced in the good news and when the months of gestation were
completed the labour-pains set in and she was delivered of a
girl-child (praise be to Him who had created and had perfected
what He had produced in this creation!), which was winsome of
face and lovesome of form and fair fashioned of limbs, with
cheeks rosaceous and eyne gracious and eyebrows continuous and
perfect in symmetrical proportion. Now after the midwives
delivered her from the womb and cut her navel-string and kohl'd
her eyes, they sent for King Al-Mihrjan and informed him that his
Queen had borne a maid- babe, but when the Eunuchs gave this
message, his breast was narrowed and he was bewildered in his
wits, and rising without stay or delay he went to his wife. Here
they brought to him the new-born when he uncovered her face and,
noting her piquancy and elegancy and beauty and brilliancy and
size and symmetry, his vitals fluttered and he was seized with
yearning sorrow for her fate; and he named her Al-Hayfá[FN#180]
for her seemlihead. Then he gifted the midwife'"--And Shahrazad
was surprised by the dawn of day and ceased to say her permitted
say. Then quoth her sister Dunyazad, "How sweet is thy story, O
sister mine and how enjoyable and delectable!" Quoth she, "And
where is this compared with that I would relate to you on the
coming night an the King suffer me to survive?" Now when it was
the next night and that was

The Six Hundred and Sixty-third Night,

"Ho thou! Hear, O Mihrjan, what to thee shall be said * Learn the
drift of my words in these lines convey'd:
Thy daughter, Al-Hayfa (the girded round * With good, and with
highest of grade array'd)
Shall bring with right hand to thee ruin-bowl * And reave thee of
realm with the sharp-biting blade."[FN#182]

Now when Al-Mihrjan had heard what the Voice had spoken of verse
and had produced for him of prose, he was wholly aroused from his
sleep and became like one drunken with wine who knew not what he
did and his vitals fluttered and increased his cark and care and
anxious thought. So he removed from that site into another stead
and was stirred up and went awandering about. Then he set his
head upon the pillow but was unable to close his eyelids and the
Voice drew nearer and cried upon him in frightful accents and
said, "O Mihrjan, dost thou not hearken to my words and
understand my verse; to wit, that thy daughter Al-Hayfa shall
bequeath to thee shame and thou shalt perish by cause of her?"
Then the Unseen One recited these couplets,[FN#183]

"I see thee, O Mihrjan, careless-vain * who from hearing the
words of the wise dost abstain:
I see Al-Hayfa, by potent lord * Upraised in her charms and
speech sweet of strain,
Who shall home thee in grave sans a doubt and she * Shall seize
thy king-ship and reave thy reign."

But when Al-Mihrjan had heard the words of the Voice and what it
had urged upon him of poetry and of prose-addresses, he arose
from his rest in haste and anxiety until Allah caused the morn to
morrow and break in its sheen and it shone, whereupon the King
summoned the Mathematicians and the Interpreters of dreams and
the Commentators on the Koran; and, when they came between his
hands, he related to them his vision, fully and formally, and
they practised their several arts, making all apparent to them;
but they concealed the truth and would not reveal it, saying to
him, "Indeed the consequence of thy vision is auspicious."-- And
Shahrazad was surprised by the dawn of day and fell silent and
ceased saying her permitted say. Then quoth her sister Dunyazad,
"How sweet and tasteful is thy tale, O sister mine, and how
enjoyable and delectable!" Quoth she, "And where is this compared
with that I would relate to you on the coming night an the Sovran
suffer me to survive?" Now when it was the next night, and that
was

The Six Hundred and Sixty-fifth Night,

"Clear and clean is our seance from slanderous foe; * And from
envious rival whose aim is blame:
None hither may come save the cup-boy, and eke * Cup-comrades who
never our fame defame."

Upon the chandeliers themselves were inscribed these lines,

"I am raised in reverence high o'er head * For they see that my
gift is the boon of light:
I'm a pleasure to eyesight, so up with you all, * O Seers, and
joy ye the joys of my sight."

And upon the Palace-door was inscribed the following quatrain,

"This Mansion's adorned * As delight to mans eye;
O'er its door writ is 'Welcome,' * So safely draw nigh."

And when they had finished this inscription over the doorway,
they went forth from the entrance which stood at the head of the
Great Hall and proceeded to a square of large space abounding in
trees and enjoyable for rills; and they surrounded it with a
fencing-wall built of rough stone which they stuccoed over and
figured with various paintings. Then they planted this garden
with all manner fruit-bearing trees and fragrant herbs and
flowers and firstlings of every kind and hue and they trained the
branches after a wonderful fashion, leading under their shade
leats and runnels of cool water; and the boughs were cunningly
dispread so as to veil the ground which was planted with grains
of divers sorts and greens and all of vegetation that serveth for
the food of man. Also they provided it with a watering wheel
whose well was revetted with alabaster[FN#190]--And Shahrazad was
surprised by the dawn of day and fell silent and ceased to say
her permitted say. Then quoth her sister Dunyazad, "How sweet is
thy story, O sister mine, and how enjoyable and delectable!"
Quoth she, "And where is this compared with that I would relate
to you on the coming night an the King suffer me to survive?" Now
when it was the next night and that was

The Six Hundred and Sixty-seventh Night,

Dunyazad said to her "Allah upon thee, O my sister, an thou be
other than sleepy, finish for us thy tale that we may cut short
the watching of this our latter night!" She replied, "With love
and good will!" It hath reached me, O auspicious King, the
director, the right-guiding, lord of the rede which is benefiting
and of deeds fair-seeming and worthy celebrating, that the
Architects set up in that palace-garden a water-wheel whose well
was revetted with alabaster and whose wood-work and wheel were of
chaunders-wood, whilst its pitchers were of fine porcelain and
its cordage[FN#191] was of raw silk. And when they were free of
this work they edified amongst the scented shrubs and blossoms a
towering dome based upon four-square walls of variegated marbles
and alabasters studded with carbuncles[FN#192] and its ceiling
was supported upon columns of the finest stone with joinery of
lign-aloes and sandal, and they dubbed its cupola with jewels and
precious stones and arabesque'd[FN#193] it with gold and silver.
Then they made therein four saloons more, each fronting other,
and at the head of one and all was a latticed window impending
over the bloomy shrubs and fragrant herbs; the colonnettes of
those casements were silvern whilst the shutters were of
sandal-wood plated and studded with precious metals; and over the
lintels thereof was an ornamental frieze of gold inscribed with
lines of verse which shall be described in its due place. And
they inlaid that frieze with rubies and jacinths until it made
the cupola resemble the domes of Paradise. Moreover they trained
the flowering shrubs and the perfumed herbs to overrun with their
tendrils the casements in the drum of the dome, and when they had
completed the work and had embellished it with all adornments
they pierced for it an entrance and ranged around it three
ramparts which, built up with large stones, were in breadth seven
cubits. Then they edified for the Palace an impregnable gateway
of Chinese steel whereunto led flights of alabastrine steps which
were continued to the highmost parts, and lastly they derived the
river Al-Kawa'ib till it surrounded the edifice on every side and
encircled it as signet-ring girdeth finger or wristlet wrist. Now
when the Architects and Master-masons had made an end of building
the Palace and its domes and had finished laying out and planting
the parterres, they went in to King Al-Mihrjan and kissing ground
between his hands informed him thereof; and he, receiving this
report, at once took his daughter, Al-Hayfa, and mounting horse,
he and the Lords of his land rode forth till they reached the
river Al-Kawa'ib which ran at three days' distance from his
capital. When he arrived there and looked upon the Palace and its
elevation in fortalice-form he was pleased therewith and so were
all of his suite and retinue; whereupon he went up to it and
beholding the ordinance and the ornamentation and the cupolas and
the gardens and the edification and embellishment of the whole,
he sent for the Architects and Master-masons and the artificers
whom he thanked for their work, and he bestowed upon them robes
of honour and gifted and largessed them and assigned to them
rations and pay and allowances. So they kissed ground before him
and went their ways. Then King Al-Mihrjan and his host withdrew
within the Palace, and he bade serve up the trays of viands and
sumptuous food for a banquet, after which he and his abode three
days in eating and drinking and diversion and disport; and he
gave robes of honour to his Wazirs and Emirs and the Grandees of
his kingdom, and in fine issued orders for their departure. When
they went forth from him, he commanded to summon Al-Hayfa and her
women with all their belongings; and she, having made act of
presence and having ascended to the Palace and considered it with
its beauty and artifice and ornamentation, was pleased and
rejoiced therein. The father abode with her three days, and then
farewelling her returned to his capital; and she on his departure
bade her slave-girls distribute the couches about the saloons
placing in each one a seat of ebony plated with glittering gold,
whose legs were of elephant's ivory, and over one and all they
reared canopies of silk and brocade adorned with jewels and
precious metals and bespread them with mattresses and cushions
and pillows, and over the floor of the palaces they laid down
carpets whereupon was orfrayed this couplet,

"O Friend hereon seated be blythe and gay * Unless hereto bound
and debarred of way."[FN#194]

Then they set upon them settees for seats whereupon were
inscribed these couplets,

"O Seat, be thy beauty increased evermore; * Fair fall thee with
happiness choice and meet;
An I fail in life through my slip and sin, * To-morrow in Heav'n
I'll give thee seat."

Then[FN#195] the attendants decorated the whole Palace until it
became like unto one of the Mansions of Heaven, and when the
women had done her bidding, Al-Hayfa was much pleased, so she
took one of the slave-girls by the hand and walked with the rest
of them around the Palace considering its artifice and its
embellishment, especially the paintings which covered the walls;
and they rejoiced thereat, marvelling at the cunning decorations
and they were grateful to the Architects who had builded and
presented all these representations. And when Al-Hayfa reached
the terrace- roof of the Palace she descended by its long flight
of steps which led to the river-side, and bidding the door be
thrown open she gazed upon the water which encircled it like ring
around finger or armlet round arm, and admired its breadth and
its swiftness of streaming; and she magnified the work and
admired the gateway of steel for its strength and power of
defence and sued for pardon of Almighty Allah.[FN#196]--And
Shahrazad was surprised by the dawn of day and fell silent and
ceased saying her permitted say. Then quoth her sister Dunyazad,
"How sweet and tasteful is thy tale, O sister mine, and how
enjoyable and delectable!" Quoth she, "And where is this compared
with that I would relate to you on the coming night an the Sovran
suffer me to survive?" Now when it was the next night and that
was

The Six Hundred and Seventieth Night,

"Behold here's a mansion like 'Home of Delight' * Whose sight
heals the sick and abates all blight:
Here are roe-like maidens with breasts high raised * And with
charms of the straightest stature bedight:
Their eyes prey on the lion, the Desert's lord. * And sicken the
prostrate love- felled plight:
Whomso their glances shall thrust and pierce * Naught e'er
availeth mediciner's might:
Here Al-Hayfa scion of noble sire * E'en craven and sinner doth
fain invite;
And here for the drunken wight there abide * Five pardons[FN#198]
and bittocks of bread to bite.
My desire is the maiden who joys in verse, * All such I welcome
with me to alight,
And drain red wine in the garth a-morn * where beasts and birds
all in pairs unite;
Where rose and lily and eglantine * And myrtle with scent
morning-breeze delight,
Orange bloom, gillyflower and chamomile * With Jasmine and
palm-bud, a joyful site.
Whoso drinketh not may no luck be his * Nor may folk declare him
of reason right!
Wine and song are ever the will of me * But my morning wine lacks
a comrade-wight
O who brightenest the Five[FN#199] do thou rise and fetch * By
night for my use olden wine and bright:
O thou reading this writ, prithee comprehend: * Cross the stream
I swear thee by God's All-might!
This is House of Honour may none gainsay :* Cup-comrade shall be
who shall self invite;
For within these gates only women wone, * So of men-folk here
thou hast naught to affright."

When Al-Hayfa had finished her writing and what she had
improvised of verse and couplets, she bade close the entrance of
the Palace and went up, she and her women, to the higher
apartments; and the while she was drowned in thought and fell to
saying, "Would Heaven I knew an this mighty guard and ward will
defend Al-Mihrjan and would I wot if this fortalice will fend off
Fate and what fain must be." Then she enjoined her women to high
diet and the drinking of wine and listening to intimate converse
and the hearing of songs and musical instruments and gladness and
gaiety for a while of time; and she felt herself safe from the
shifts of chance and change. Such was her case but now we will
recount (Inshallah!) what further befel her.[FN#200] In the land
of Sind was a King hight Sahl[FN#201] and he was of the Monarchs
of might, endowed with puissance and prepotency and exalted
degree, abounding in troops and guards and overruling all that
fair region. Now Allah (be He extolled and exalted!) had
vouchsafed him a son than whom was none in his age fairer of
semblance: beautiful exceedingly was he, with a face brighter far
than the full moon; and he was of tongue eloquent and of pluck
puissant, valorous, formidable. Also he was mighty fond of wine
mere and rare and of drinks in the morning air and of converse
with the fair and he delighted in mirth and merriment and he was
assiduous in his carousing which he would never forego during the
watches of the night or the wards of the day. Now for the
abundance of his comeliness and the brilliancy of his
countenance, whenever he walked abroad in the capital he would
swathe his face with the Lithám,[FN#202] lest wax madly enamoured
of him the woman-kind and all creation, wherefore he was named
the Veiled Yúsuf of Beauty. It chanced one night as he sat
carousing with his boon companions that the wine prevailed over
him and he became sprightly and frolicsome; so he went forth from
the door of his cabinet in a state of drink, understanding naught
and knowing nothing of that he did. He wandered about the rooms
belonging to his father and there he saw a damsel of the paternal
concubines standing at the door of her bower and his wine so
mastered him that he went up to her and clasped her to his bosom
and threw her backwards upon the floor. She cried aloud to the
royal Eunuchs who stood there looking on at him; not one of them,
however, dared arrest him or even draw near him to free the girl,
so he had his will of her and abated her maidenhead after which
he rose up from off her and left her all bleeding[FN#203] from
his assault. Now this slave-girl had been gifted to his sire and
Yusuf left her to recover her condition when he would have
visited her again, but as soon as he had returned to his
apartment (and he not knowing what he had done) the Eunuchs took
the damsel (she bleeding as before) and carried her to King Sahl
who seeing her in such case exclaimed, "What man hath done this
to her?" Said they, "'Tis thy son Yusuf;" and he, when he heard
the words of his slaves, felt that this matter was hard upon him
and sent to fetch the Prince. They hastened to bring him, but
amongst the Mamelukes was one lovingly inclined to the youth who
told him the whole tale and how his father had bade the
body-guards summon him to the presence. And when Yusuf had heard
the words of the Mameluke he arose in haste and baldrick'd his
blade and hending his spear in hand he went down to the stables
and saddled him a steed of the noblest blood and likeliest
strain; then he mounted and, taking with him a score of Mamelukes
his pages, he sallied forth with them through the city gate and
rode on unknowing what was concealed from him in the Secret
Purpose--And Shahrazad was surprised by the dawn of day and fell
silent and ceased to say her permitted say. Then quoth her sister
Dunyazad, "How sweet is thy story, O sister mine, and how
enjoyable and delectable!" Quoth she, "And where is this compared
with that I would relate to you on the coming night an the King
suffer me to survive?" Now when it was the next night and that
was

The Six Hundred and Seventy-second Night.

"At your door, O Fountains of weal, I stand * A stranger from
home and a-morning bann'd.
Your grace shall haply forfend my foe * And the hateful band of
unfriends disband:
I have none resort save your gates, the which * With verse like
carcanet see I spann'd:
Ibn Sahl hath 'spied with you safe repair, * So for lonesome
stranger approach command!"

And when Yusuf had ended his writing, he folded the paper and
made it fast to a shaft; then he took his bow and arming it drew
the string and aimed the arrow at the upper terrace, where it
dropped within the parapet. Now, by the decree of The Decreer
Al-Hayfa was walking there with her women when the shaft fell
between her feet and the paper became manifest, so she caught
sight of it and took it up and opened it, and having read it
understood its significance. Hereat she rejoiced and
congratulated herself and her cheeks flushed rosy-red, and
presently she went hastily in the direction of the entrance,
whilst her women still looked down from the terrace upon the
doorway and saw Yusuf a-foot before it. They cried out to their
lady, "Verily there standeth below a youth lovely in his
youthfulness, with his face gladdening as the crescent moon of
Sha'aban."[FN#204] But when Al-Hayfa heard the words of the women
she was glad and gave herself joy and sensed an oppression of
pleasure, whilst her vitals palpitated and she perspired in her
petticoat-trowsers.[FN#205] Then she went down to the gateway
which she bade be thrown open, and seeing Prince Yusuf she smiled
in his face and welcomed him and greeted him. He returned her
salam with sweetness of phrase and softness of words, when said
she to him, "Well come and welcome and good cheer to thee, O thou
who dost visit us and takest refuge in our demesne[FN#206] and in
our presence, for that here thou hast immunity and impunity and
civility;" presently adding, "Enter into this guarded stead and
feel thou no fear from any foe, for thou hast wrought thy wish
and hast attained thine aim and hast won thy will, O fair of face
and o perfect of form, O thou whose countenance excelleth the new
moon: here thou hast preserved thy life and art saved from
foeman's strife." Thereupon she mounted the staircase and he
behind her, while the slave-girls surrounded the twain, and she
conversed with him and cheered him with fair words and welcomed
him once more till they had entered the Castle saloon, when she
took his hand and seated him at the head of the hall. But as
Yusuf looked upon the fortalice and the beauty of its building
and the excellence of its ordinance and the high degree of its
decorations which made it like unto the Palaces of Paradise, and
as he beheld that furniture and those couches, with what was over
them of hangings, and the gems and jewels and precious metals
which abounded there, he magnified the matter in his mind and
said to himself, "This place belongeth to none save to a mighty
monarch!" Then Al-Hayfa bade her women bring a bundle of
clothing, and when they had set it between her hands, she opened
it and drew forth a suit of Daylakian[FN#207] garments and a
caftan of Coptick stuff (fine linen of Misraim purfled with
gold), and bestowed them upon him, and she bound around his head
an or-fringed Shash[FN#208] with either end gem-adorned. And when
he donned the dress his countenance became brilliant and its
light shone afar, and his cheeks waxed red as rose, and she
seeing this felt her wits bewildered and was like to faint.
However, she soon recovered herself and said, "This is no mortal:
verily he is naught but of the Hur's of Heaven. Then she bade her
women bring food--And Shahrazad was surprised by the dawn of day,
and fell silent and ceased saying her permitted say. Then quoth
her sister Dunyazad, "How sweet and tasteful is thy tale, O
sister mine, and how enjoyable and delectable!" Quoth she, "And
where is this compared with that I would relate to you on the
coming night an the Sovran suffer me to survive?" Now when it was
the next night and that was

The Six Hundred and Seventy-fourth Night,

"For the gathering of friends and familiars design'd * Between
hands of Kings and Wazirs I'm shrin'd:
Upon me is whatever taste loves and joys * Of flesh and viands
all kinds combin'd:
From me fill thee full of these cates and praise * Thy Lord, the
Maker of all mankind."

Then the attendants placed bread upon the trays, and the Prince
found writ in moulded letters upon the loaves the couplets that
follow,

"And a loaf new-born from the flour of wheat, * White and piping
hot from the oven-heat:
Quoth to me my chider, Be wise and say * Soothe my heart and
blame not, O friend I greet."

Presently the handmaidens piled upon the trays platters of silver
and porcelain (whereof mention hath been made) containing all
that lip and tongue gratify of the meat of muttons in fry and
Katá-grouse and pigeon-poults and quails and things that fly of
every kind and dye which hungry men can long to espy, and Yusuf
saw inscribed upon the china dishes the following couplets,

"Platters of china fair * That all men's eyne ensnare,
None seeth in this our town * China of mould so rare.

Then he looked upon the silver plate and found it graven with
these lines,

"Plate worked in silver of the brightest white * In height of
beauty, O thou joy to sight,
When fully finisht and when perfect made * Becometh chargers
peerless in delight."

And portrayed upon the porcelain were all that grow and fly of
geese and poultry. Anon a handmaid brought in hand a knife
wherewith to carve the meats, and Yusuf looking at the blade saw
upon it letters gold-inlaid and forming these verses,

I am blade of finest grain * Wherefrom comes naught of bane:
Fro' my friends all harm I ward * And thy foes by me be slain!"

Hereupon the handmaids ended the ordinance of the table and set
everything in its own stead; after which the Princess took seat
beside the Prince and said to him, "O my lord, hearten our heart
and deign grace to us and honour us by eating with us: this
indeed be a day of joy for my union with thee and for thy
lighting this my lodging with the splendour of thy semblance so
bright and thy beauty so rare and for thine alighting at my home
and thine opportune kindness and thine inner
graciousness,[FN#209] O thou unique one of the Age and the Time,
and O thou who hast no peer in our day and our tide." Now when
Yusuf heard the words of Al-Hayfa he said to her, "Wallahi, O
thou who the moons adornest and who the sun and the daylight
shamest, O lady of brow flower-bright and of stature
elegant-slight, O thou who passest in beauty and comeliness all
mortal beings, O thou with smile like water sweet and mouth-dews
like purest spring and of speech the softest, I wot thou art the
lady of goodness and excellence and generosity and liberality."
Then she again fell to morselling the Prince until they both had
a sufficiency of food, whereupon she bade them fetch water for
washing their hands after meat. And they brought to Yusuf a basin
of glittering gold, when he rejoiced with exceeding exultation
the while he was sunk in meditation, and at times he gazed upon
Al-Hayfa and his wits were bewildered and his senses seduced him
to some- thing he would do with her for the abundance that was in
her of beauty and loveliness. But his reason forbade to him his
passion, and quoth he in his mind, "To everything its own
time,"-- And Shahrazad was surprised by the dawn of day and fell
silent and ceased to say her permitted say. Then quoth her sister
Dunyazad, "How sweet is thy story, O sister mine, and how
enjoyable and delectable!" Quoth she, "And where is this compared
with that I would relate to you on the coming night an the King
suffer me to survive?" Now when it was the next night and that
was

The Six Hundred and Seventy-sixth Night,

"I'm a Basin gold beautifies * For the hands of the great and the
wise:
Abased[FN#210] for the cleansing of palms, * Washing hands with
the water of eyes."

Thereat he considered the ewer and saw inscribed upon it these
lines,

"O rare the Ewer's form whereon must dote * Our hearts and pupils
of our eyes fain gloat:
Seems ferly fair to all admiring orbs * You seemly body wi' the
slender throat.

And when he had finished washing his hands and had dried them
with the napkins he pointed at them and spoke these couplets,

"Groweth my love a-heart and how to hide * When o'er the plains
of cheek tear-torrents glide?
I veil what love these sobs and moans betray * With narrowed
heart I spread my patience wide.
O Farer to the fountain,[FN#211] flow these eyes * Nor seek from
other source to be supplied:
Who loveth, veil of Love his force shall reave, * For tears shall
tell his secrets unespied:
I for the love of you am bye-word grown, * My lords, and driven
to the Desert-side;
While you in heart of me are homes, your home; * And the
heart-dweller kens what there may bide.

When Prince Yusuf had finished his improvisation and the poetry
which he produced, Princess Al-Hayfa bussed him upon the brow,
and he seeing this waxed dazed of his wits and right judgment
fled him and he fell fainting to the floor for a while of time.
And when he came to himself he pondered how she had entreated him
and his Passion would have persuaded him to do with her somewhat
but Reason forbade and with her force he overcame himself. After
his improvising Al-Hayfa again saluted him on the front and
cried, "Indeed thou hast done well in thy words, O thou with
Crescent's brow!" Presently she came for the table of wine and
filling a cup drank it off; then she crowned another goblet and
passed it to Yusuf who took it and kissed it while she improvised
some couplets as follows,

"Thy seduction of lips ne'er can I forbear * Nor deny
love-confession for charms so rare:
O thou aim of my eyes, how my longing stay? * O thou tall of form
and long wavy hair?
Thy rose-hued cheek showeth writ new-writ[FN#212] * Dimming wine
my cups in their rondure bear."

And presently she added,[FN#213]

"I hid his phantom, by the Lord, but showed * My looks the blush
his scented cheek had sent:
How veil the joy his love bestows, when I * To blood-red[FN#214]
tears on cheek give open vent,
When his uplighted cheek my heart enfires * As though a-morn in
flame my heart were pent?
By Allah, ne'er my love for you I'll change * Though change my
body and to change consent.

And when Al-Hayfa had finished her improvisation and her poetry,
Yusuf drained the goblet and after kissing it returned it to her;
but he was as one a-swoon. Then she took it from him and he
recovered and presently declaimed for her the following couplets,

"A maiden in your tribe avails my heart with love to fire[FN#215]
* And how can I a-hidden bear the love my eyes declare?
The branches of the sand-hill tree remember and recall * What
time she softly bent and showed a grace beyond compare;
And taught me how those eyne o'erguard the roses of her cheek *
And knew to ward them from the hand to cull her charms would
dare."

As soon as Yusuf had finished his improvisation and what of
poetry he had produced, Al-Hayfa took seat by his side and fell
to conversing with him in sweetest words with softest smiles, the
while saying, "Fair welcome to thee, O wonder of beauty and
lovesome in eloquence and O charming in riant semblance and lord
of high degree and clear nobility: thou hast indeed illumined our
place with the light of thy flower-like forehead and to our
hearts joyance hast thou given and our cares afar hast thou
driven and eke our breasts hast made broad; and this is a day of
festival to laud, so do thou solace our souls and drain of our
wine with us for thou art the bourne and end and aim of our
intent." Then Al-Hayfa took a cup of crystal, and crowning it
with clear-strained wine which had been sealed with musk and
saffron, she passed it to Prince Yusuf. He accepted it from her
albeit his hand trembled from what befel him of her beauty and
the sweetness of her poetry and her perfection; after which he
began to improvise these couplets,

"O thou who drainest thy morning wine * With friends in a bower
sweet blooms enshrine
Place unlike all seen by sight of man * In the lands and gardens
of best design--,
Take gladly the liquor that quivers in cup * And elevates man,
this clean aid of the Vine:
This goblet bright that goes round the room * Nor Chosroës held
neither Nu'uman's line.
Drink amid sweet flowers and myrtle's scent * Orange-bloom and
Lily and Eglantine,
And Rose and Apple whose cheek is dight * In days that glow with
a fiery shine;
'Mid the music of strings and musician's gear * Where harp and
pipe with the lute combine;--
An I fail to find her right soon shall I * Of parting perish
foredeemed to die!"

Then Al-Hayfa responded to him in the same rhyme and measure and
spake to him as follows,

"O thou who dealest in written line * Whose nature hiding shall
e'er decline;
And subdued by wine in its mainest might * Like lover drunken by
strains divine,[FN#216]
Do thou gaze on our garden of goodly gifts * And all manner
blooms that in wreaths entwine;
See the birdies warble on every bough * Make melodious music the
finest fine.
And each Pippet pipes[FN#217] and each Curlew cries * And
Blackbird and Turtle with voice of pine;
Ring-dove and Culver, and eke Hazár, * And Katá calling on Quail
vicine;
So fill with the mere and the cups make bright * With bestest
liquor, that boon benign;--
This site and sources and scents I espy * With Rizwan's garden
compare defy."

And when Al-Hayfa had ended her improvisation and what she had
spoken to him of poetry, and Yusuf had given ear to the last
couplet, he was dazed and amazed and he shrieked aloud and waxed
distraught for her and for the women that were beside and about
her, and after the cry he fell fainting to the ground. But in an
hour[FN#218] he came to, when the evening evened and the wax
candles and the chandeliers were lighted, his desire grew and his
patience flew and he would have risen to his feet and wandered in
his craze but he found no force in his knees. So he feared for
himself and he remained sitting as before.--And Shahrazad was
surprised by the dawn of day and fell silent and ceased saying
her permitted say. Then quoth her sister Dunyazad, "How sweet and
tasteful is thy tale, O sister mine, and how enjoyable and
delectable!" Quoth she, "And where is this compared with that I
would relate to you on the coming night an the Sovran suffer me
to survive?" Now when it was the next night and that was

The Six Hundred and Seventy-eighth Night,

"I left my home for a fair young maid * Whose love my night with
its light array'd;
Yet wot I not what her name may be * Thus ignorance mating with
union forbade.
But when of her gifts I was certified * Her gracious form the
feat easy made;
The King of Awe sent my steps to her * And to union with beauty
vouchsafed me aid:
Indeed disgrace ever works me shame * Tho' long my longing to
meet I'm afraid."

When Al-Hayfa heard his name her great love to him waxed greater.
Then she took the lute upon her lap and caressed it with her
finger-tips when it sighed and sobbed and groaned and
moaned[FN#219] and she fell to singing these verses,

"A thousand welcomes hail thy coming fain, * O Yusuf, dearling
son of Sahl's strain:
We read thy letter and we understood * Thy kingly birth from sand
that told it plain:[FN#220]
I'm thine, by Allah, I the loveliest maid * Of folk and thou to
be my husband deign:
Bruit of his fair soft cheek my love hath won * And branch and
root his beauty grows amain:
He from the Northern Realms to us draws nigh * For King Mihrjan
bequeathing ban and bane;
And I behold him first my Castle seek * As mate impelled by
inspiration fain.
The land upstirs he and the reign he rules * From East to West,
the King my father slain;
But first he flies us for no fault of ours * Upon us wasting
senseless words and vain:
E'en so Creation's Lord hath deigned decree, * Unique in
Heaven--glorified be He!"[FN#221]

Now when Yusuf heard the words of Al-Hayfa he rejoiced with
exceeding joy and she was gladdened in like manner, after which
he gifted her with all that was upon him of gear and in similar
guise she doffed what dress was upon her and presented it to
him.[FN#222] Then she bade the slave-girls bring her an especial
suit and they fetched her a second bundle and she clothed Yusuf
with what was therein of sumptuous clothes. After this the Prince
abode with Al-Hayfa as an inmate of her palace for a term of ten
days in all the happiness of life, eating and drinking and
enjoying conjugal intercourse.[FN#223] Presently Almighty Allah
(be He extolled and exalted!) decreed that, when all tidings of
Yusuf son of Sahl were lost, his sire sent in search of him
Yahyà,[FN#224] his cousin and the son of his maternal aunt,
amongst a troop of twenty knights to track his trail and be
taught his tidings until Allah (be He glorified and magnified!)
guided him to the pages who had been left upon the river-bank.
Here they had tarried for ten days whilst the sunshine burnt them
and hunger was exterminating them; and when they were asked
concerning their lord, they gave notice that he had swum the
stream and had gone up to yonder Castle and had entered therein.
"And we know not (they ended) whether he be alive or dead." So
the lord Yahya said to them, "Is there amongst you any will cross
the current and bring us news of him?" But not one of them would
consent and they remained in silence and confusion. So he asked
them a second time and a third time yet none would rise up before
him and hearten him to attempt the dangers of the stream,
whereupon he drew forth his ink-case of brass and a sheet of
paper and he fell to writing the following verses,

"This day I have witnessed a singular case * Of Yusuf scion to
Sahl's dear race:
Since he fared at undurn his sire was grieved * And the Palace
remained but an empty place:
I liken the youth to full moon 'mid stars * Disappeadng and
darkening Earth's bright face.
'Tis my only fear that his heart is harmed, * Brent by Love-fires
lacking of mercy and grace:
By Allah, albeit man's soul thou rule * Among stranger folk thou
art but an ace!"

Presently he took a reed and grasping it thrust thereinto the
twisted and folded paper, after which he stopped the hole with
wax; then, lashing it to the surface of the shaft, he set it upon
the bow-handle and drew the string and shot the bolt in the
direction of the Castle, whither it flew and fell at the foot of
the staircase beside the main entrance. It so fortuned at that
time a slave-girl came forth to fill her pitcher with water and
she found the arrow and picked it up and carried it to her lady
who was sitting in the speak-room at converse with Yusuf.
Hereupon the Prince hent the reed in hand and broke it and drew
forth the paper which he opened and read and comprehended.
Hereupon he wept with exceeding great weeping until he fell to
the floor a-faint and the Princess took the note from his grasp
and perused it, and it was hard upon her, so she bade them beat
the slave-girl who brought the writ with an hundred blows and
they bastinadoed her till she lost her senses. But when Yusuf
recovered, he thought of his pages and his people and his
homestead and his family and he cried to Al-Hayfa, "Wallahi, I
have sinned with a great sin when I left my suite in the desert;
and Satan garred me forget them and the wine made me mindless of
them and banished from my thought my folk and my home. And now
'tis my desire to fare and look upon my pages and to forgather
with Yahya my cousin, the son of the King's sister and greet them
and dismiss them to their homesteads, after which I will return
to thee forthright." Quoth she, "By Allah, I may not patient
myself away from thee a single hour otherwise shall my spirit
depart my body, and I conjure thee by the Almighty that thou bid
me return to them a reply!" Quoth Prince Yusuf, "What news wilt
thou give them? An thou say that I never came to thee none will
believe; for indeed my pages saw me passing into thy Palace"--And
Shahrazad was surprised by the dawn of day and fell silent and
ceased to say her permitted say. Then quoth her sister Dunyazad,
"How sweet is thy story, O sister mine, and how enjoyable and
delectable!" Quoth she, "And where is this compared with that I
would relate to you on the coming night an the King suffer me to
survive?" Now when it was the next night and that was

The Six Hundred and Eightieth Night,

"Rain, O mine eyeballs, gouts of blood beshed * From clouds of
eyelids e'en as grass turns red.
O mighty bane that beatest on my bones * And oh heart-core, that
melts with fire long-fed!
My soul's own dearling speedeth on his march * Who can be patient
when his true love sped?
Deal kindly with my heart, have ruth, return * Soon to my Castle
nor be long misled."

And when Al-Hayfa had ended her verse, Yusuf wept with sore
weeping and cried, "By Allah, I had intended to return to thee
after I had fared to them and had settled the matter in hand. But
suffer me dismiss those who have come for me and seek reunion
with thee, Inshallah--an it be the will of Allah Almighty." Then
he farewelled her and doffed what he had of dress, and when
Al-Hayfa asked him, "Wherefore take off these clothes?" he
answered,[FN#226] "I will not inform anyone of our news, and
indeed this dress mostly befitteth womenkind." Then he went forth
from her with a grief-bound heart and she wept and cried, "Help!
Help!"[FN#227] and all her women shrieked and shed tears over
parting with him. But as soon as Yusuf passed out of the
palace-door he took off the gown which was upon him and turband'd
it around his head together with his bow and quiver, and he
stinted not to stem the stream until he had reached the further
bank where he found and greeted the lord Yahya and his Mamelukes.
They all kissed his hand, and his cousin enquired of him, "What
is the cause of thy disappearing from these thy men for a space
of ten days?" He replied, "By Allah, O son of my aunt, when I
went up to yonder Palace, I found there a Youth of the sons of
the kings, who welcomed and greeted me as a guest and honoured me
with the highmost honour and favoured me with the fullest favour.
But when I would have taken leave of him, the air smote
me[FN#228] and fell upon my loins and laid me up so that I feared
to swim the stream and the unease that was upon me increased, and
such is the reason of my delaying away from you." Then he took
horse together with Yahya and the pages, and they all sought
their homes and cut across the wilds and the wastes and the vales
and the stony hills until they drew near to their destination and
their city rose clear before eyes of them. As soon as they
reached it the tidings were told to King Sahl[FN#229] who made
ready for faring forth, he and the lords of his land, to meet and
greet his son and heir Yusuf; and meanwhile he bade decorate the
capital with the choicest decorations and ornaments and
adornments. The lieges gave one another joy of their Prince's
safe return, and clothed their city in gala-guise, and the father
having met the son alighted from his steed and embraced him and
kissed him between the eyes, and personally conducting him up to
the Palace did him due honour and largessed him; and so great and
lasting was their joy that the day of arrival became high
holiday. As soon as night fell, Prince Yusuf repaired to his own
Palace where he was met by his mother and his women who were as
full moons a-rising; and the spouses numbered three, besides
forty concubines. However he turned away from them and he lay
alone that night moaning even as moaneth the dove for the loss of
her mate; and he regarded not one of those wives and lemans, and
he passed the dark hours in brooding over the loss of his
beloved, and in weeping and in the reciting of poetry-- And
Shahrazad was surprised by the dawn of day and fell silent and
ceased saying her permitted say. Then quoth her sister Dunyazad,
"How sweet and tasteful is thy tale, O sister mine, and how
enjoyable and delectable!" Quoth she, "And where is this compared
with that I would relate to you on the coming night an the Sovran
suffer me to survive?" Now when it was the next night and that
was

The Six Hundred and Eighty-second Night,

"No joy but you in house and home I know * Save bitter heart and
tears that ever flow;
Nor with mine eyes I view aught save yourselves * Whenas in lowe
of love-desire I glow:
My heart enjoys but gust and greed for you, * Mine eyelids own no
joy save wake and woe:
O blaming me for them, avaunt, by God * Nor leave me fancy-free,
worst gift of foe!"

And when Yusuf had finished his poetry he fell into a fainting
fit and he quivered as quivereth the fowl with cut
throat,[FN#230] and he came not to himself save when the sun had
arisen arraying the lowlands with its rays. Then he waxed wood
and sat with eyes at the ground, a-gazing and not accosting nor
answering aught, and lastly he took to his pillow. These tidings
presently reached the King his father, who accompanied by the
Lords of his land came to him and after greeting him said, "O my
son, whom I would ransom with my life, what contagion hath come
upon thee of disease, and whereof dost thou complain?" Quoth he,
"O my father, the air hath struck me and hath cut my
joints,"[FN#231] and quoth his father, "O my son, Almighty Allah
vouchsafe ease thee of this thy disease." Then the King mounted
and went forth from him, and sent a leach which was a Jew[FN#232]
of wits penetrating and sagacious. The man went in to him, and
sitting beside him felt his joints and asked him of his case; but
he held his peace nor would return aught of reply. So the
Israelite knew that he was a lover and in the depths of love
bedrowned; accordingly he left him and told the King that the
Prince had no complaint save that he was a hot amourist and
distraught of vitals. Hereupon his mother came to Yusuf and said,
"O my son, fear Almighty Allah for thy soul, and have some regard
for thy wives and concubines and yield not to thy passions which
will mislead thee from the path of Allah." But he deigned not
answer her. In this condition he remained until three days sped,
taking no taste of meat or drink, nor finding pleasure in any
stead, nor aught of rest a-bed. Presently he bade summon a
Mameluke of the Mamelukes Hilal hight, and asked him, "O Hilal,
say me wilt thou be my companion in travel?" whereto the other
answered, "Yea, verily, O my lord, to hear is to obey thee in all
thou devisest and desirest." Hereupon the Prince bade him saddle
a steed of the purest blood, whose name was
"The-Bull-aye-ready-and-for-Battle-day- steady,"[FN#233] a beast
which was a bye-word amongst the folk. The Prince waited until
the first third of the night had gone by when he mounted the
courser and placed Hilal his Mameluke upon the crupper, and they
cut once more the wilds and the wastes until they sighted hard-by
the river Al-Kawa'ib and the Castle of Al-Hayfa rising from its
waters. Hereupon Yusuf fell to the ground in a swoon, and he when
he recovered said to Hilal, "Do thou ungirth the horse's saddle
and hide it within the cave amid the rocks;" and the Mameluke did
as he was bidden and returned to him. Herewith Prince Yusuf
turband'd himself with his clothes and those of his man and
backing the horse bade Hilal hang on by its tail, then the beast
breasted the stream and ceased not swimming with them until it
reached the farther side. There Yusuf dismounted and knocked at
the door when a confidential handmaid established in the good
graces of her mistress,[FN#234] came down and threw it open,
after which she embraced him and kissed his hands and his breast
and his brow between the eyes. Then she ran up and informed
thereof her lady who with wits bedazed for excess of joy hurried
down to him and threw her arms round his neck, and he threw his
arms round hers, and she clasped him to her bosom, and he clasped
her to his, and he kissed her and she kissed him, and they
exchanged accolades, after which they both of them fell fainting
to the floor until the women who stood by thought that they had
been reaped by Death, and that their latest hour had been doomed.
But when they recovered from their swoon they complained and
wept, each lamenting to other the pains of parting, and lastly
she asked him concerning Hilal, and he answered, "This is a
Mameluke of the number of my Mamelukes." So she marvelled how two
men had come upon one horse,[FN#235] and quoth she to him, "O
Yusuf, thou hast indeed tortured me with thine absence;" and
quoth he to her, "By Allah (and beside Him God there is none!) my
hand never touched or woman or aught of feminine kind or of
she-Jinn or Jinn kind, but in me desire for thee ever surged up,
and wake and in vitals a fiery ache." Then the Princess bade her
handmaids wend with Hilal in a body to the garden, and when they
obeyed her bidding she arose and walked forth with Yusuf. And
Shahrazad was surprised by dawn of day and fell silent and ceased
to say her permitted say. Then quoth her sister Dunyazad, "How
sweet and tasteful is thy story, O sister mine, and how enjoyable
and delectable!" Quoth she, "And where is this compared with that
I would relate to you on the coming night an the King suffer me
to survive?" Now when it was the next night and that was

The Six Hundred and Eighty-fourth Night,

"O my need, thou hast left me a-field to fare * When come is a
craft which our men doth bear:
I deem she be sent by Al-Mihrján * And it bringeth of provaunt a
goodly share:
So loiter a little, then back to us * And obey my bidding, O
Beauty rare."[FN#238]

Then she made fast the paper to a shaft and setting it upon a
bow-handle drew the string aiming high in air, and the arrow fell
between the feet of the Prince, who seeing it took it up and read
the writ and comprehended its meaning and full significance. So
he hung back and he turned to wandering amongst the mountains,
but anon he said in himself, "There is no help but that I
discover this matter." Then he dismounted from his steed and
stabled it in a cave hard-by, and having loosed the antelopes he
propped himself against a rock and fell to gazing upon the batel,
which ceased not floating down until it made fast at the Palace
gate. Hereupon there issued from it a youth, singular of
comeliness, whom Al-Hayfa greeted and embraced, and forth- right
led within her Palace. Presently came forth from the batel the
four pages that were therein, and amongst them was a man hight
Mohammed ibn Ibráhim, one of the King's cup-companions, whereas
the youth she had embraced was her cousin, named Sahlúb, the son
of her maternal aunt. But when Yusuf looked upon this lover-like
reception, his wits were wildered and the sparks started from his
eyes, and he deprecated and waxed care-full and indeed he was
like one Jinn-mad, and he cried, "Walláhi, I will stay away from
them this night and see whatso they do." Now Al-Hayfa had left
her trusty handmaid at the Palace gate, saying to her, "Tarry
here alone: haply Yusuf shall return during the dark hours, when
do thou open to him the door." Then she returned to her guests
and bade serve the table of wine and seated Sahlub and Ibn
Ibrahim, and took seat between them after she had hidden the
Mameluke Hilal in a closet and she had disposed of the pages
about the Palace-sides. Then they fell to drinking wine. Such was
the case with these; but as regards Yusuf, he took patience until
the dark hours drew near, when he swam the stream and he came
forth it to the Palace-door, at which he knocked a light knock.
Hereupon the porter-hand-maiden opened to him and he accosted her
and questioned her concerning her lady, and was told that she was
sitting with her cousin and the prime favourite and cup-companion
of her sire. So quoth he to the girl, "Say me, canst thou place
me in some commanding place that I may look upon them?" and she
did accordingly, choosing a site whence he might spy them without
being espied. He gazed at them as one distraught, while Al-Hayfa
engaged them in converse and improvised verse to them; and this
was so distressful to him that at last he asked the slave-girl,
"Say me, hast thou by thee ink-case and paper?" And-- Shahrazad
was surprised by the dawn of day and fell silent and ceased
saying her permitted say. Then quoth her sister Dunyazad, "How
sweet and tasteful is thy tale, O sister mine, and how enjoyable
and delectable!" Quoth she, "And where is this compared with that
I would relate to you on the coming night an the Sovran suffer me
to survive?" Now when it was the next night and that was

The Six Hundred and Eighty-sixth Night,

"Indeed I deemed you of memory true * And our hearts as one that
had once been two;
But I found to my sorrow you kept no pact: * This much and you
fain of unfaith I view.
Ill eye ne'er looketh on aught but love * Save when the lover is
hater too.
You now to another than us incline * And leave us and homeward
path pursue;
And if such doings you dare gainsay, * I can summon witness
convicting you;
To the Lion, wild dogs from the fount shall drive * And shall
drink themselves, is none honour due.
That I'm not of those who a portion take * In love, O Moslems, I
know ye knew."

This done, he folded the paper and gave it to the slave-girl
crying, "Say me, dost thou know where be Hilal?" and as she
replied "Yes," he told her to fetch him. So she went and brought
him, and when he came his lord dismissed the girl on some
pretext; then he opened the Castle-door and turband'd himself
with his gear and that of his Mameluke, and the twain went down
to the river and swam the stream until they reached the other
side. When they stood on terra firma, the Prince found his horse
and saddled and mounted him, taking Hilal upon the crupper, and
rode forth to his own country. Such was the case with Yusuf; but
as regards Al-Hayfa, when she awoke a-morn, she asked of her
lover and her handmaid handed to her the letter; so she took it
and read it and mastered its meaning and significance, after
which she wept with excessive weeping until she fainted and the
blood issued from her eyes. Presently she came to herself and
dismissed Sahlub and his companions; then she said to Ibn
Ibrahim, "Rise thou and depart our presence; haply some wight may
come to us and swim the stream and pass into the Palace." But Ibn
Ibrahim remained behind while Sahlub departed with those about
him; and when they had left the company, Al-Hayfa asked, "O Ibn
Ibrahim, say me, canst thou keep my secret and my being
fascinate[FN#239] by love?" and he answered, "Yea, verily, O my
lady, how should I not conceal it for thee, when thou art my
mistress and princess and the daughter of my master, even though
I keep it inside mine eyes?" So she continued, "O Ibn Ibrahim,
there came to me a youth named the Veiled Yusuf of Beauty, son of
King Sahl, Sovran of Sind; and I waxed enamoured of him and he
waxed enamoured of me, and he abode with me two score of days.
One day of the days, quoth I to him, 'Come up with me to the
Palace-roof that we may gaze upon the view,' when we saw from its
height a herd of gazelles, and I cried, 'Ah that I had one of
these!' Hereat said he, 'By Allah, and by the life of thine eyes
and by the blackness of their pupils, I will in very deed fill
thy Palace therewith,' and with such words he went forth and
saddled his steed and swam the river to the further side, where
he rode down three roes within sight of me. Then I looked
city-ward up stream and saw a batel cleaving the waters, whereby
I knew that my father had sent me somewhat therein; So I wrote to
the Prince and shot the paper bound to a shaft and bade him hide
away from your faces until ye should have departed. So he
concealed himself within a cave where he tethered his horse, then
he sought tidings of me, and seeing my cousin Sahlub, he was
seized by jealousy. So he lingered till yesternight, when he
again swam the stream and came to the Palace where I had posted
Rádih, the handmaid, bidding her take seat beside the door lest
haply he should enter; and presently she opened to him and he
sought a place commanding a sight of us, and he saw me sitting
with you twain, and both of you were carousing over your wine.
Now this was sore to him; so he wrote to me yonder note, and
taking his Mameluke with him, fared forth to his own folk; and my
desire is that you hie to him."[FN#240]--And Shahrazad was
surprised by the dawn of day, and fell silent and ceased to say
her permitted say. Then quoth her sister Dunyazad, "How sweet is
thy story, O sister mine, and how enjoyable and delectable!"
Quoth she, "And where is this compared with that I would relate
to you on the coming night, an the King suffer me to survive?"
Now when it was the next night and that was

The Six Hundred and Eighty-seventh Night,

"What state of heart be this no ruth can hoard? * And harm a
wretch to whom none aid accord,
But sobs and singulfs, clouds that rain with tears * And seas aye
flowing and with gore outpour'd;
And flames that rage in vitals sickness-burnt * The while in
heart-core I enfold them stor'd.
Yet will I hearten heart with thee, O aim! * O Ravisher, O
Moslems' bane ador'd:
Ne'er did I look for parting but 'twas doomed * By God Almighty
of all the lords the Lord."

Then Mohammed Ibn Ibrahim took the paper and Al-Hayfa said to
him, "Ho thou! Inform none that thou wast sitting beside me on
that night." Then he went forth until he drew near his folk and
there he mounted a she-dromedary and pushed her pace until he
arrived at the capital of Sind. He asked for the son of the King;
and when they had directed him thereto he entered and found the
Prince in privacy; so he kissed hands and gave him the writ which
he took and opened and read. But when he had comprehended its
object and purport, he turned and re-turned it with stern regards
until he had well nigh torn it to tatters. Then he threw it to
Ibn Ibrahim who said to him, "O lord of the Time and the Tide,
'tis not on this wise that the sons of the Kings cast away an
address without returning aught of reply." Quoth he, "There is no
response from me," and quoth Ibn Ibrahim, "O King of the Age,
pity that thou mayest be pitied!"[FN#241] Hereupon the Prince
called for pen-case and paper of note and pen of brass
wrought[FN#242] and wrote in reply to her poetry the following
couplets,

"Al-Hayfá with verses a-tip of tongue * Comes suing mercy for
love so strong:
She hath no mercy fro' me, but still * She pleadeth a plea that
our love was long:
She falsed, turned face, doubted, recked her naught * And her
hard false heart wrought me traitor's wrong:
Were my heart now changèd her love to woo * She with quick
despisal my heart had stung:
Were my eyne to eye her, she'd pluck them out * With tip of
fingers before the throng:
Soft and tranquil life for her term she seeks * While with
hardness and harshness our souls are wrung.

Then Yusuf folded the paper and handed it to Ibn Ibrahim and
ordered him a robe of honour and an hundred dinars. So he took
them and rode forth until he drew near the Palace of Al-Hayfa,
when he tethered his dromedary and hid her in a cave whose mouth
he walled with stones. Then he went down to the river and swam it
till he reached the other side; and entering into the presence of
Al-Hayfa he drew forth the paper and committed it to her. But
she, after perusing it, wept with sore weeping and groaned until
she swooned away for excess of tears and for the stress of what
had befallen her. Such was the effect of what she had read in the
letter, and she knew not what might be the issue of all this
affair and she was perplext as one drunken without wine. But when
she recovered she called for pen-case and paper, and she wrote
these improvised couplets,

"O Lord of folk, in our age alone * And O Raper of hearts from
the bonny and boon:
I have sent to thee 'plaining of Love's hard works * And my
plaint had softened the hardest stone:
Thou art silent all of my need in love * And with shafts of
contempt left me prone and strown."

And after she had ended writing she folded her note and gave it
to Ibn Ibrahim who took it, and cried to his slaves, "Saddle my
she-dromedary,", after which he mounted and fared until he had
made the city of Sind. Then he repaired to Yusuf and after
greetings handed the letter to him, but the Prince after perusing
it[FN#243] threw it in his face, and presently rose and would
have left him. But Ibn Ibrahim followed him and heard him say to
his pages, "Send him back without beating him," and they did
accordingly, after forbidding him the place. So he again bestrode
his she-camel and ceased not pushing on till he arrived at the
Palace of Al-Hayfa where he presented himself in her
presence.[FN#244] But when he handed to her the writ she found it
was that very same she had sent to the Prince, so she wept and
sorrow was sore upon her and presently she cried, "O Ibn Ibrahim
what's to do?" He replied, "When I delivered thy writ to him, he
brake its seal and read it and threw it in my face: then he rose
in wrath from beside me, and as I followed he bade his slaves and
pages drive me away, adding, 'I have for her nor answer nor
address'; and this was all he did." When the Princess heard his
words, she felt the matter to be grievous, and she wept unknowing
how she should act, and fainted for awhile, and when she
recovered she said, "O Ibn Ibrahim, what is this affair and on
what wise shall I behave? Do thou advise me in my case; and haply
joy shall come to me from thy hand, for that thou be a Counsellor
of the Kings and their boon-companion." "O my lady," he replied,
"do thou not cut off thy tidings from him and haply shall
Almighty Allah change his heart from case to case and
peradventure insistence overcometh hindrance."[FN#245] Quoth she,
"Had he sent me a reply I had been rightly directed as to what I
should write, but now I wot not what to indite, and if this
condition long endure I shall die." "Address him again," answered
he, "and I will fare back once more and fain would I ransom thee
with my life, nor will I return without a reply."--And Shahrazad
was surprised by the dawn of day and fell silent and ceased
saying her permitted say. Then quoth her sister Dunyazad, "How
sweet and tasteful is thy tale, O sister mine, and how enjoyable
and delectable!" Quoth she, "And where is this compared with that
I would relate to you on the coming night an the Sovran suffer me
to survive?" Now when it was the next night and that was

The Six Hundred and Eighty-ninth Night,

"Ah would thou knew what I of parting dree * When all my hiddens
show for man to see;
Passion and longing, pine and lowe o' love * Descend surchargèd
on the head of me:
God help the days that sped as branches lopt * I spent in Garden
of Eternity.[FN#246]
And I of you make much and of your love * By rights of you, while
dearest dear be ye:[FN#247]
May Allah save you, parted though we be, * While bide I parted
all unwillingly:
Then, O my lord, an come thou not right soon * The tomb shall
home me for the love of thee."

And when she had written her reply, she largessed Ibn Ibrahim
with an hundred dinars, after which he returned[FN#248] to the
capital of Sind, where he found Yusuf issuing forth to hunt; so
he handed to him the letter, and the Prince returning citywards
set apart for him a fair apartment and spent the livelong night
asking anent Al-Hayfa. And when it was morning he called for
pen-case and paper whereupon he wrote these improvised couplets,

"You dealt to us a slender dole our love mote satisfy, * Yet nor
my gratitude therefor nor laud of me shalt gain:
I'm none of those console their hearts by couplets or by verse *
For breach of inner faith by one who liefly breaks the
chain:
When so it fortunes she I love a partner gives to me * I wone in
single bliss and let my lover love again:
Take, then, what youth your soul desires; with him forgather, for
* I aim not at your inner gifts nor woo your charms I deign:
You set for me a mighty check of parting and ill-will * In public
fashion and a-morn you dealt me bale and bane:
Such deed is yours and ne'er shall it, by Allah satisfy * A boy,
a slave of Allah's slaves who still to slave is fain."

Then Prince Yusuf robed Ibn Ibrahim in a robe of green; and
giving him an hundred gold pieces, entrusted him with the letter
which he carried to Al-Hayfa and handed it to her. She brake the
seal and read it and considered its contents, whereupon she wept
with sore weeping which ended in her shrieking aloud; and after
she abode perplext as to her affair and for a time she found no
sweetness in meat and drink, nor was sleep pleasant to her for
the stress of her love-longing to Yusuf. Also her nature tempted
her to cast herself headlong from the terrace of the Palace; but
Ibn Ibrahim forbade her saying, "Do thou write to him replies,
time after time; haply shall his heart be turned and he will
return unto thee." So she again called for writing materials and
indited these couplets, which came from the very core of her
heart,

"Thou art homed in a heart nothing else shall invade; * Save thy
love and thyself naught shall stay in such stead;
O thou, whose brilliancy lights his brow, * Shaped like
sandhill-tree with his locks for shade,
Forbid Heaven my like to aught else incline * Save you whose
beauties none like display'd:
Art thou no amongst mortals a starless moon * O beauty the dazzle
of day hath array'd?"

These she committed[FN#249] to Ibn Ibrahim who rode again on his
route and forgathered with Prince Yusuf and gave him the letter,
whose Contents were grievous to him; so he took writing materials
and returned a reply in the following verses,

"Cease then to carry missives others write, * O Son of Ibrahim,
shun silly plight:
I'm healed of longing for your land and I * Those days forget and
daysters lost to sight:
Let then Al-Hayfá learn from me I love * Distance from her and
furthest earthly site.
No good in loving when a rival shows * E'en tho' 'twere victual
shared by other wight;
These modes and fashions never mind arride * Save him unknowing
of his requisite.

Then he entrusted the writ to Ibn Ibrahim, after giving him an
hundred dinars, and he fared forth and ceased not faring till he
had reached the palace of the Princess. Presently he went in and
handed to her the writ, and as soon as she had read it, the
contents seemed to her sore and she wept until her vitals were
torn with sobs. After this she raised her hand[FN#250]
heavenwards and invoked Allah and humbled herself before him and
said, "My God, O my Lord, do Thou soften the heart of Yusuf ibn
Sahl and turn him mewards and afflict him with love of me even as
thou hast afflicted me with his love; for Thou to whatso Thou
wishest canst avail, O bestest of Rulers and O forcefullest of
Aiders." Anon she fell to writing and indited these verses,

"Love rules my bosom and a-morn doth moan * The Voice, ah Love,
who shows strength weakness grown! His lashes' rapier-blade hath
rent my heart; * That keen curved brand my me hath overthrown:
That freshest cheek-rose fills me with desire: * Fair fall who
plucketh yonder bloom new-blown! Since love befel me for that
youth did I * Begin for charms of him my pride to own: O thou my
hope, I swear by Him did share * Love and decreed thou shouldst
in longing wone, In so exceeding grief why sight I thee * Jacob
made Joseph by the loss of me?"

She then handed the letter to Ibn Ibrahim, after giving him an
hundred dinars; and he returned forthright to the city of Sind
and, repairing to Yusuf, gave him the writ which he took and
read. Hereupon the Prince waxed sore sorrowful and said to
himself, "By Allah, indeed Al-Hayfa cleaveth to love."--And
Shahrazad was surprised by the dawn of day and fell silent and
ceased to say her permitted say. Then quoth her sister Dunyazad,
"How sweet is thy story, O sister mine, and how enjoyable and
delectable!" Quoth she, "And where is this compared with that I
would relate to you on the coming night an the King suffer me to
survive?" Now when it was the next night and that was

The Six Hundred and Ninety-first Night,

O thou of stature fair with waist full slight[FN#251] *
Surpassing sandhill- branch and reedlet light;
I deal in words and gems of speech that melt, * By none 'mid all
of mortal kind indite;
From my tribe's lord, a lion rending foes * Moon of Perfections
and 'The Yusuf' hight:
Homed in thy home I joyed my joys with maids *
High-breasted,[FN#252] virgins weakening forceful sprite;
Your songs and touch of lute 'mid trembling wine * Consoled all
sorrows, made all hearts delight,
Till you to other deignèd union grant * And I your nature learnt
and learnt aright,
Whereat my vitals failed, sore bane befel, * Pine,
disappointment, and injurious blight.
No virtue dwelleth in the fairest forms * But forms the fairest
are by goodness dight.
How many a maiden deckt with crescent brow * Hath nature dealing
injury and despite?
Man hath no merit save in kindly mind * And loquent tongue with
light of wits unite."[FN#253]

And when Yusuf had ended his poetry he presented an hundred
dinars to Ibn Ibrahim, who took the letter and fell to cutting
through the wilds and the wolds, after which he went in to the
presence of Al-Hayfa and gave her the missive. She wept and
wailed and cried, "O Ibn Ibrahim, this letter is indeed softer
than all forewent it; and as thou hast brought it to me, O Ibn
Ibrahim, I will largesse thee with two honourable robes of golden
brocade and a thousand dinars." So saying, she called for
pen-case and paper whereupon she indited these couplets,

"O my lord, these words do my vitals destroy, * O thou gem of the
earth and full moon a-sky!
How long this recourse to denial and hate * With heart whose
hardness no rocks outvie?
Thou hast left my spirit in parting-pangs * And in fires of
farness that flame on high:
How long shall I 'plain of its inner pains? * Haps thy grace
shall grant me reunion-joy:
Then pity, my vitals and whatso homed * Thy form within me before
I die.

She then handed the paper to Ibn Ibrahim who again set out and
sought the Prince and kissed his hand and gave him the letter;
whereupon said he, "O Ibn Ibrahim, come not thou again bringing
me aught of missive--ever or any more after this one." Quoth Ibn
Ibrahim, "Wherefore, O my lord, shall I not do on such wise?" and
quoth Yusuf "Suffer her to learn the fates of men-kind." Said the
other, "I conjure thee, by Allah Almighty, ho thou the King,
inasmuch as thou art of the seed of mighty monarchs, disappoint
her not of her question; and Allah upon thee, unless thou show
pity to her heart it haply will melt away with melancholy and
love and madness for thy sake; and all of this is for the truth
of her affection." Hereupon Yusuf smiled and taking up his pen
wrote these couplets,

"Stay thy tears; for hindrance and parting hie, * And the endless
of Empire aye glorify:
From my core of heart fly all cark and care * After parting that
seemed all Time defy.
A Lion am I for the love of him * Whom the slanderer's part ne'er
can satisfy:
My mind and soul be this day with you * But my heart and thought
are at enmity:
Thought and mind delight in Love's cruelty * While heart and soul
for re-union cry:
And if mind and thought e'er can overcome * Soul and heart,
Re-union thou ne'er shalt 'spy."

And when Yusuf had finished his writing, he gifted Ibrahim with
an hundred dinars and sent him again to Al-Hayfa with the letter,
and she on receiving it shed tears and said, "O Ibn Ibrahim,
seeing that his soul and heart be with us, Allah Almighty
availeth to turn his thoughts and his fancy and the mind of him."
Hereupon she took writing materials and wrote,

"Calm, O my lord, thy vitals' painful plight, * O thou whose
semblance lighteth sooty night:
O gladding heart, O sweet of union, Oh * Whose charms the tribe
in festal hours delight:
O high in honour passing height of Kings, * O thou with purest
blood 'mid Kings bedight,
Fear'st not the Throne[FN#254] of God (O hope of me!) * When
harming heart whereon all pains alight?
Then deign thou grant me union, for such wise * Shall rest my
heartstrings and dark care wax bright:
From none, except that Lion O' men Ali[FN#255] * Comes pardon
proving to man- kind his might."

Then she passed her missive to Ibn Ibrahim giving him an hundred
gold pieces and he pushed his pace till he reached the city of
Sind, where he went in to Yusuf and kissed his hands and feet.
The Prince taking the letter smiled and laughed and said, "O Ibn
Ibrahim, when Allah (be He extolled and exalted!) shall decree my
faring I will fare to them[FN#256] within a short while; but do
thou return and let know that I intend forgathering with them."
Quoth the other, "Ah! O my lord, do thou indite her a reply,
otherwise she will have no trust in me; so the Prince fell to
penning these lines,

"My vitals restless bide for very jealousy * The while my heart
must ever show unfriendly gree:
Yet I obeyed my heart and tore it out for him * Albe man ever
holds his heart in amity;
And I have heard my lover drives me forth from him * But Allah
grant my prayer of benedicite.
In anxious care I came and sought your side this day * Naught
shall the youth exalt save generosity."

Then Prince Yusuf passed the letter to Ibn Ibrahim who, after
receiving his hundred dinars, repaired to Al-Hayfa and greeted
her[FN#257] informing her the while that her lover was about to
make act of presence.--And Shahrazad was surprised by the dawn of
day and fell silent and ceased saying her permitted say. Then
quoth her sister Dunyazad, "How sweet and tasteful is thy tale, O
sister mine, and how enjoyable and delectable!" Quoth she, "And
where is this compared with that I would relate to you on the
coming night an the Sovran suffer me to survive?" Now when it was
the next night and that was

The Six Hundred and Ninety-third Night,

"O thou world-seducer and full moon bright, * Stay thy speech and
with boon of good news requite.
Love pledged me his word he would see thee and said, * Hie thee
home and order the house aright.
I awoke this morning in cark and care, * In tears distraught and
in dire despite;
For the wrongs and farness thou doom'st me dree * Have forced my
forces to fright-full flight."

And when Ibn Ibrahim had ended his verse, Al-Hayfa joyed with
increased and exceeding joy, and in her delight she answered him
according to the rhyme and rhythm of his verse,

"O who spreadest clouds,[FN#258] Son of Ibrahim hight; * By the
Lord who ruleth in 'Arsh his height,
By Mohammed the bestest of men and by * Th' adorers of yore and
the Tá-Há's[FN#259] might,
By Zemzem, Safá and wall Hatím[FN#260] * And Ka'abah and glories
of Ka'abah's site,
An this speech be sooth and my dearling come * One thousand, two
thou- sand dinars are thy right;
And I'll give thee a courser, O Ibrahim's son, * Selle, stirrups
and bridle with gold bedight;
Six turbands and robes that shall honour show * With that courser
the colour of blackest night.
So hold me not like the most of mankind, * Who joy the fair ones
to twit and flyte."

And when Al-Hayfa had finished her verses, Ibn Ibrahim brought
out to her the letter of the Prince, and as soon as she read it
her heart was comforted and she waxed glad with exceeding
gladness and she bade them present him with largesse of value
great and a thousand dinars upon a china plate. After this she
took him by the hand and led him into a closet and said, "O Ibn
Ibrahim, all that be in this cabinet is a free gift to thee when
thou shalt have brought to me that lover of mine." Such was the
case with them; but as regards Prince Yusuf, when Ibn Ibrahim
left him, he felt love-lowe aflaming in his heart, and he
summoned his Mameluke Hilal and said to him, "Go saddle for us
the steed known by the name of The
Bull-aye-ready-and-for-Battle-day-steady." Hereupon the slave
arose and enselled the courser and Yusuf mounted; and, taking his
Mameluke on the crupper, pushed his pace (and he madly in love
with Al-Hayfa), and he ceased not faring till he reached her
Palace. He then swam the stream with his Mameluke hanging on, as
before, to the tail, and knocked at the door which was opened by
a damsel hight Nuzhat al-Zaman[FN#261] and she on recognising him
kissed his hands and hurrying to her lady informed her of his
coming. Al-Hayfa hearing of the arrival fell fainting to the
ground and when she recovered she found Yusuf standing beside her
head; so she arose and embraced him for a long while, after which
she improvised and said,

"O thou Pilgrim of Love, after parting far * From us driven by
malice of jealous foe!
My life for the friend in affection comes; * Naught dearer to me
than such boon can show;
Full many a writ have I written thee * Nor union nor grace of
return I know.
In this world I see him with single heart * O my wish! and Allah
ne'er part us two.

And when she had ended her verses she bade the slave-girls convey
Ibn Ibrahim and Hilal to the gardens, after which she led Yusuf
to the saloon of session and the twain passed the night together
he and she, in joyance and enjoyment, for that night was indeed a
night of delight. But when Allah bade the morn to morrow,
Al-Hayfa arose and cried, "How short it is for a night: Ah that
it had been longer for us! but 'tis for me to say even as said
Imr al-Kays[FN#262] in sundry of his verses upon a similar theme,

"On me Night waxeth long nor would I shorten Night; * Yet hasteth
Morn when I for longer Nights would sue:
It brings me union till 'My lover's mine' I cry * Yet when with
him unite disunion comes to view.

Now when it was the second day, Al-Hayfa took seat in the
assembly of converse.--And Shahrazad was surprised by the dawn of
day and fell silent and ceased to say her permitted say. Then
quoth her sister Dunyazad, "How sweet is thy story, O sister
mine, and how enjoyable and delectable!" Quoth she, "And where is
this compared with that I would relate to you on the coming night
an the King suffer me to survive?" Now when it was the next night
and that was

The Six Hundred and Ninety-fourth Night,

"We are noblest of lords amongst men of might; * What we give and
largesse bring the most delight:
And when we strive with our hearts and souls * We strive in
public nor rue our plight.
With me the pact no regret shall breed * Save in head of
suspecting envying wight.
I am none who riseth sans bounteous deed; * I am none who giveth
with felon sprite."

And when Al-Hayfa had ended her poetry, Prince Yusuf
largessed[FN#263] Ibn Ibrahim and said to him, "Thou shalt have
on my part one thousand dinars and twenty robes of brocade and an
hundred she-camels and eighty horses (whereof the meanest is
worth five hundred gold pieces and each is saddled with a golden
selle), and lastly forty handmaids." After which he began to
improvise these couplets,

"Good signeth man to sight and all men see * Sahl's son is lord
of liberality:
Time and the world and mortals one and all * Witness my goodness
and for aye agree:
Who comes for purpose him I gratify * With boons, though 'twere
with eyen-light of me:
I back my neighbour whenas harmèd by * Dolour of debt and
foeman's tyranny:
Whoso hath moneys lacking liberal mind * Though he snatch Fortune
'mid the vile is he."

And when Yusuf had finished his verse, Ibn Ibrahim arose and
bussed his hands and feet and cried, "Allah dole to thee all thou
desirest." The other replied, "When thou shalt return to our
city, do thou go to my quarters and therefrom take thee whatso I
have promised." Then the Prince and Princess waxed assiduous in
the eating of meat and the drinking of wine; and this continued
for many successive months[FN#264] until Ibn Ibrahim craved leave
to visit his folk; and, when he received permission, he took with
him that was light in weight and weighty of worth. And as he set
forth, Al-Hayfa said to him, "When thou shalt return to thy
people in safety, do thou salute for me my sire and name to him a
certain stallion which same he shall largesse to thee and
likewise its saddle and bridle." Hereupon he farewelled them and
went forth and stemmed the stream and withdrawing his
she-dromedary from the cave harnessed her and mounted her and set
forth upon his desert way, and as soon as he reached the capital
of Sind he went to his folk who greeted him kindly. Now when King
Al-Mihrjan heard of Mohammed ibn Ibrahim's coming he sent to
summon him and as soon as he appeared between his hands he asked
concerning his absence. "O King of the Time and the Tide," quoth
he, "I have been in Yasrib[FN#265] city;" and indeed he was one
of the cup-companions of Al-Hayfa's father and by the decree of
Destiny he had been ever in high favour with the King. So the
twain sat down to drink wine and as Fortune willed it Ibn Ibrahim
bore about him a letter containing poetry, part of the
correspondence between the Prince and Princess, wherein were
written the names of all three. Now when he was at the height of
his joy he wagged his head and shook off his turband and the
paper fell therefrom into Al-Mihrjan's lap.[FN#266] The King took
it and read it and understood its contents but he kept the case
secret for a while; presently, however, he dismissed his
Courtiers and Equerries who were around him and forthright bade
smite Mohammed ibn Ibrahim with stripes until his sides were
torn. Then quoth he, "Acquaint me concerning this youth who
correspondeth with my daughter, making thee the goer between them
twain, otherwise I will cut off thy head." Quoth Ibn Ibrahim, "Ho
thou King; verily this be only poetry which I found in one of the
histories of old."--And Shahrazad was surprised by the dawn of
day and fell silent and ceased saying her permitted say. Then
quoth her sister Dunyazad, "How sweet and tasteful is thy tale, O
sister mine, and how enjoyable and delectable!" Quoth she, "And
where is this compared with that I would relate to you on the
coming night an the Sovran suffer me to survive?" Now when it was
the next night and that was

The Six Hundred and Ninety-sixth Night,

"O Yúsuf, master mine, for safety fly; * In sorest danger
Ibrahim's son doth lie:
When from thy side for house and home he sped * Forthright bade
Al-Mihrjan to bring him nigh,
And 'mid th' Assembly highest stead assigned * A seat in public
with a sleight full sly.
A writ thou wrotest bore he on his head * Which fell and picked
it up the King to 'spy:
'Tis thus discovered he thy state and raged * With wrath and fain
all guidance would defy.
Then bade he Ibrahim's son on face be thrown * And painful
beating to the bare apply;
With stripes he welted and he tare his sides * Till force waxed
feeble, strength debility.
So rise and haste thee to thine own and fetch * Thy power, and
instant for the tribe-lands hie;
Meanwhile I'll busy to seduce his men * Who hear me, O thou
princely born and high;
For of the painful stress he made me bear * The fire of bane I've
sworn him even I."

Now when Ibn Ibrahim had finished his verse, he said to the
gaoler, "Do thou summon for me the son of my brother hight
Manná[FN#268] and thou shalt have from me one hundred gold
pieces." The man did his bidding, and when the youth came the
uncle gave him the letter and bespake him as follows: "O son of
my brother, take thou this paper and fare with it to the Castle
of Al-Hayfa and swim the stream, and go up to the building and
enter therein and commit this missive unto a youth whom thou
shalt see sitting beside the Princess. Then do thou greet him
with the salam from me, and inform him of all that I am in and
what I have seen and what thou hast witnessed, and for this
service I will give thee an hundred gold pieces." The nephew took
the uncle's letter and set forth from the first of the night
until he drew nigh the Castle. Such was the case with Ibn Ibrahim
and his sending his nephew Manna' on a mission to the Princess;
but as regards King Al-Mihrjan, when the morning morrowed and
showed its sheen and shone and the sun arose with rays a-low-
land strown, he sent to summon Ibn Ibrahim; and, when they set
him between his hands, he adjured him saying, "O thou! by the
rights of the God unique in his rule for Unity; by Him who set up
the skies without prop and stay and dispread the Earths firmly
upon the watery way, unless thou inform me and apprise me rightly
and truly I will order thy head to be struck off this very
moment." So the cup-companion related to the King the whole
affair of Princess Al-Hayfa and Prince Yusuf, and all that had
passed between the twain; whereupon Al-Mihrjan asked, "And this
Yusuf from what land may he be?" "He is son to the Sovran of
Sind, King Sahl," quoth the other, and quoth Al- Mihrjan, "And is
he still in the Palace, or hath he gone to his own country?" "He
was therein," replied Ibn Ibrahim, "but I know not whether he be
yet there, or he be gone thence." Hereupon Al-Mihrjan commanded
his host at once to mount, and all took horse and rode forth
making for the Castle of Al-Hayfa. Now, between Manna and King
Al-Mihrjan was a march of only a single night, when the youth
went up to the Palace of the Princess, where he knocked at the
door and they opened and admitted him to the presence of Prince
Yusuf. There he handed to him the letter, which the Prince opened
and read; then he suddenly rose up crying upon Hilal, whom when
he was fetched he bade forthwith bring out his steed. Hereat
cried Al-Hayfa, "I ask thee by Allah, O my lord, what may be the
news?" and he answered her, "Verily when Ibn Ibrahim fared from
us to his folk he was summoned on his arrival by thy sire, and he
went to him and informed him of all that hath befallen us, first
and last." So saying he put the letter into her hands, and she
having read it exclaimed, "O my lord, do thou take me with thee
lest haply he slay me." Answered the Prince, "O end and aim of
mine every wish, we have naught with us save this one steed who
availeth not to carry three; therefore will thy father overtake
us upon the road and will put us to death one and all. Now the
rede that is right be this, that thou conceal thyself somewhere
in the Palace and charge the slave-girls when thy sire shall come
hither, to tell him that I have carried thee off to mine own
country, and for the rest be thou assured that I will tarry away
from thee but a few days." So saying Yusuf took his horse with
him and Hilal his page a-crupper and swam the river and made for
his own land pushing his pace, and presently he drew within sight
of the capital. Such was the case of Prince Yusuf, son to King
Sahl; but as regards the matter of King Al-Mihrjan and his host,
he ceased not marching them till such time as he came within
sight of the Castle of his daughter Al-Hayfa; and this was soon
after the departure of Yusuf. And when he had led hither his
host, which was like unto a dashing sea, he dismounted upon the
river-bank that all might free themselves of their fatigue, after
which he summoned Sahlub and bade him swim the stream and walk up
to the Castle and knock at the door. The youth did as he was
bidden, and the handmaids opened to him and greeted him as he
asked for Al-Hayfa--And Shahrazad was surprised by the dawn of
day, and fell silent and ceased to say her permitted say. Then
quoth her sister Dunyazad, "How sweet is thy story, O sister
mine, and how enjoyable and delectable!" Quoth she, "And where is
this compared with that I would relate to you on the coming night
an the King suffer me to survive?" Now when it was the next night
and that was

The Six Hundred and Ninety-eighth Night,

"Ibn Sahl, ho scion of tree abhorr'd! * Rise, meet me in mellay
and prove thee lord:
My daughter hast snatched, O thou foul of deed, * And approachest
me fearing the Lion of the horde.
Hadst come in honour and fairly sued * I had made her thine own
with the best accord;
But this rape hath o'erwhelmed in dishonour foul * Her sire, and
all bounds thou hast overscor'd."

Now when King Al-Mihrjan finished his verse, Yusuf rushed out to
him, and cried at him with a terrible cry and a terrifying, and
garred his own steed bound upon the battle-plain, where he played
with brand and lance until he cast into oblivion every knight,
reciting in the meantime the following verses,

"I am son to Al-Sahl, O of forbears vile! * Come forth and fight
me sans guile or wile;
Thou hast hurt my heart; O of deed misdone, * So thou com'st to
contend with this rank and file."[FN#271]

King Al-Mihrjan re-echoed his war-cry, but hardly had he ended
when Yusuf drawing near him answered it with a shout which
enquaked his heart and ravished his reason with sore terror, and
repeated in reply these couplets,

"I am not to be titled of forbears vile * O whose ape-like face
doth the tribe defile!
Nay, I'm rending lion amid mankind, * A hero in wilds where the
murks beguile.
Al-Hayfa befitteth me, only me; * Ho thou whom men for an
ape[FN#272] revile,"

When Yusuf had ended these words, Al-Mihrjan rushed forth and
charged down upon him, and the two drawing nigh each of the
foemen set on the other with a mighty onset and a prodigious.
They fought in duello and lanced out with lance and smote with
sword, and dashed together as they were two ships of two
mountains clashing; and they approached and retired, and the
dust- cloud arose over them and they disappeared from men's
sight. But hardly had an hour passed by when Yusuf made a final
attack upon his enemy and narrowed his course and barred his way
and pressed him hard; and, hanging upon his flank, smote him with
the scymitar upon the nape of the neck[FN#273] and caused his
head to fall between his feet, when he slipt from his steed upon
the ground, and he lay stone dead and in his gore drowned. Now as
soon as the folk looked upon Yusuf and what he had dealt to their
King and how he had made his head fly his body and had done him
dead, they turned to take flight. Thereupon Yusuf recognised
Sahlub the cousin of Al-Hayfa, he who had been the cause of their
separation and had roused her wrath against him; so he drew near
to him and smote him with the bright shining blade on the right
flank, and it came forth gleaming between his left ribs; so he
fell to the ground drenched with blood, and he was left prostrate
in the dust. And when Yusuf had slain King Al- Mihrjan and
Sahlub, his nephew, the Grandees of the realm came around him and
greeted him with the salam.--And Shahrazad was surprised by the
dawn of day and fell silent and ceased saying her permitted say.
Then quoth her sister Dunyazad, "How sweet and tasteful is thy
tale, O sister mine, and how enjoyable and delectable!" Quoth
she, "And where is this compared with that I would relate to you
on the coming night an the Sovran suffer me to survive?" Now when
it was the next night and that was

The Seven Hundredth Night,

Dunyazad said to her, "Allah upon thee, O my sister, an thou be
other than sleepy, finish for us thy tale that we may cut short
the watching of this our latter night!" She replied, "With love
and good will!" It hath reached me, O auspicious King, the
director, the right-guiding, lord of the rede which is benefiting
and of deeds fair-seeming and worthy celebrating, that when the
Grandees of King Al-Mihrjan's reign saw their Sovran slain, they
flocked to Prince Yusuf and greeted him, marvelling at his beauty
and valour and excellence: then they all agreed to salute him as
their Sultan and they raised him to the rank of King and sole
ruler over them. Presently they led him with them, and fared
seeking the city of Al-Mihrjan until they reached it, when they
adorned the streets on the occasion of his coming. And King Yusuf
having entered his capital took seat on the throne of his
kingship and bade and forbade and deposed and appointed; and
lastly freed Mohammed ibn Ibrahim from gaol, and established him
his Wazir. Hereupon the new Minister displayed to him the four
wives and the hundred concubines of King Al-Mihrjan, also the
negro slaves, male and female, whom he found to number two
hundred and four hundred. Moreover, he showed his riches and
rarities and treasuries wherein were found an hundred boxes full
of silk and fine linen, and parcels of pearls and rubies and
jacinths and jewels and precious minerals and other wealth in
abundance. So he distributed the whole amongst his nobles, and
largessed them with excessive largesses; and his partisans of his
subjects and his guards flocked to him with presents and
offerings; and all the city-folk gave him joy and rejoiced in
him. Then he commissioned Ibn Ibrahim to Al-Hayfa, daughter of
King Al-Mihrjan, saying "Do thou bring her hither to me, her and
her hand-maids and all that be in her palace." Accordingly he
went forth to Al-Hayfa's Castle, and ceased not wending till he
came to its entrance where he discovered that King Yusuf had
appointed a craft for the river transport. And when he arrived
there and found the vessel afloat he went in to Al-Hayfa and he
greeted her. Then he related to her what had betided her sire
from Yusuf and how the Prince had slain him after the fashion of
what befel; so she cried, "There is no Majesty and no Might save
in Allah, the Glorious, the Great; and this was writ in the Book
of Life!" Then she asked Ibn Ibrahim touching her mother, and he
answered that she was sound and safe in her own home which she
had never left nor did any one go in to her; and (added he) "she
expecteth thy coming to her." Then he bade carry down her
impediments and her bondmaids and all the good that was in her
Castle until nothing remained, and embarked them upon the craft;
and presently, mounting her in a litter of sandal-wood plated
with ruddy gold, he set her women in Howdahs;[FN#274] and, taking
horse himself, he rode until they drew near the city. And when
they arrived there he went up to King Yusuf whom he informed of
their coming and was told, "Suffer them to be till night shall
set in." Hereupon he took patience, and when came the appointed
term Al-Hayfa went up to the Palace. Now as Allah caused the morn
to morrow and to light the world with its shine and sheen, King
Yusuf sent to summon the Kazi and witnesses and bade them write
his writ of marriage with Al-Hayfa and was wedded to her by Book
and traditional Usage.[FN#275] After this Al-Hayfa sent to fetch
her mother and bore her to her home and their joy and enjoyment
were great and lasting. Now by the decree of the Decreer anon it
befel that the Caliph Al-Maamun waxed strait of breast one night
of the nights: so he summoned a certain of his courtiers whose
name was Ibrahim the Cup-companion;[FN#276] but, as they found
him not, he bade bring a man hight Al-Khadí'a, and when he came
between his hands quoth he to him, "'Tis a while since I have
seen thee here." Quoth the other, "O Commander of the Faithful, I
have been wayfaring about the land of Syria." Continued the
Prince of True Believers, "Do thou this very night broaden the
Caliph's heart with a delectable tale;" and the other rejoined,
"O Viceregent of Allah upon Earth, know thou an adventure befel
me with a youth named the Veiled Yusuf of Beauty, son to King
Sahl, the friendly ruler of Al-Sind, and with Al-Hayfa the
daughter of King Al-Mihrjan, and 'tis a tale whose like hath
never been heard; no, never." Hereupon he related to Al-Maamun
the history of the two, first and last, adding, "Furthermore, O
Commander of the Faithful, I have learnt that Al-Hayfa owneth ten
handmaidens whose peers are not to be found in thy Palace, and
they are mistresses of all manner instruments of mirth and
merriment and other matters; and amongst things said of them by
their lady when they marvelled at her good fortune, 'Verily this
day I have acquired half a score of slave- girls the like of
which Al-Maamun hath never collected.'" But when the Prince of
True Believers heard this he gave ear to the tale anent them
during the livelong night till Allah caused the morn to morrow.
Then he sent for Ibrahim the Cup-companion, and to him coming
into the presence the Viceregent of Allah exclaimed "Mount
without stay and delay taking with thee one thousand Mamelukes
and make thy way to this youth who is King of Al-Sind[FN#277] and
named 'The Veiled Yusuf of Beauty,' and bring me his ten
handmaidens. After which do thou ask concerning his case and
anent his subjects, whether he be just or unjust to the lieges,
and if he be righteous I will robe him in honourable robes and if
otherwise do thou bring him to my presence." Hereupon Ibrahim
took leave of the Caliph and went forth at that very time and
tide intending for Al-Sind, and he ceased not wending till he
arrived there and found Yusuf setting out for the chase. But when
the youth saw the host approaching him--And Shahrazad was
surprised by the dawn of day and fell silent and ceased to say
her permitted say. Then quoth her sister Dunyazad, "How sweet is
thy story, O sister mine, and how enjoyable and delectable!"
Quoth she, "And where is this compared with that I would relate
to you on the coming night an the King suffer me to survive?" Now
when it was the next night, and that was

The Seven Hundred and Second Night,

"My heart for parting ever burns with lowe; * My lids fiery with
tear-floods ever flow:
Ho thou in lover's loving ferly fair, * Cut is the road for those
Love gars to glow.
How many a youth has felt his vitals torn * By slender forms and
glances forceful prow?
Alas for lover slain by might of Love; * Nor friend avails nor
brother true, I trow!"

When the first handmaiden had finished, Yusuf rejoiced (as did
Ibrahim the Cup-companion) with excessive joy and the King bade
robe her in a sumptuous robe. Hereupon she drained her cup and
passed it to her compeer whose name was Takná, and this second
handmaiden taking beaker in hand placed it afore her and hending
the lute smote on it with many a mode; then, returning to the
first[FN#279] while the wits of all were bewildered, she
improvised the following verses,

"Look on the lute that 'minds of Mangonel; * Whose strings are
ropes that make each shot to tell:
And note the pipes that sound with shriek and cry, * The pipes
that cast a fearful joyful spell;
Espy the flagons ranged in serried rank * And crops becrowned
with wine that longs to well."

But when Takna had finished her poetry Yusuf and Ibrahim were
gladdened and the King bade largesse her with a sumptuous robe
and a thousand dinars and she tossed off her cup and passed it to
her successor the third handmaiden Mubdi'[FN#280] hight. She
accepted it and setting it before her took the lute and smote it
after manifold fashions and presently she spake these couplets,

"Love with his painful pine doth rack this frame of me; * Melts
heart and maims my vitals cruel agony;
And rail my tears like cloud that rains the largest drops; * And
fails my hand to find what seek I fain to see:
Thee I conjure, O Yúsuf, by Him made thee King * O Sahl-son, Oh
our dearest prop, our dignity,
This man methinks hath come to part us lovers twain * For in his
eyes I see the flame of jealousy."

And when Mubdi' had sung her song, Ibrahim the Cup-companion and
King Yusuf smiled and rejoiced and anon there befel them what
there befel and the two slipt down aswoon;--And Shahrazad was
surprised by the dawn of day and fell silent and ceased saying
her permitted say. Then quoth her sister Dunyazad, "How sweet is
thy story, O sister mine, and how enjoyable and delectable!"
quoth she, "And where is this compared with that I would relate
to you on the coming night an the Sovran suffer me to survive?"
Now when it was the next night and that was

The Seven Hundred and Third Night,

"O Blamer, blaming me for draining lonely wine, * Stint carping,
I this day to Holy War incline:
Oh fair reflection she within her wine-cup shows * Her sight
makes spirit dullest earthly flesh refine:
How mention her? By Allah 'tis forbid in writ * To note the
meaner charms in Eden-garth divine."

When the fourth handmaiden had ended her verse, Ibrahim gifted
her with one thousand dinars and presented a sumptuous robe to
her owner, then she drank off her cup and passed it to her
compeer hight Al-Badr[FN#282] and she sang the following lines,

"One robbed of heart amid song and wine * And Love that smiteth
with babe of eyne:
His voice to the lute shall make vitals pain * And the wine shall
heal all his pangs and pine:
Hast e'er seen the vile drawing near such draught * Or miser
close-fisted thereto incline?
The wine is set free in the two-handed jar[FN#283] * Like sun of
summer in Aries' sign.

When she had finished Ibrahim bade reward her like the rest with
gold and gear and she passed her cup to her compeer whose name
was Radáh.[FN#284] The sixth handmaiden drained it and performed
in four-and-twenty modes after which she sang these couplets,

"O thou wine-comrade languor cease to show; * Hand me the morning
draught and ne'er foreslow;
And prize fair poesy and sweet musick hear * And shun the 'say'
and naught of 'said' beknow:
The wine of day-dawn drunk with joyous throng * From house of
Reason garreth Grief to go:
The man of Kays aye loved his wine right well * And from his lips
made honey'd verse to flow;
And in like guise[FN#285] came Isa singing sweet * For such was
custom of the long-ago.

When Radah ended her verse and her improvising of mysterious
significance, and secret, King Yusuf and Ibrahim the Cup-
companion tore their robes from their bodies until naught
remained upon them save only the bag-breeches about their waists.
Then the twain shrieked aloud and at one moment and they fell
fainting to the floor, unheeding the world and their own selves
from the excess of that was in their heads of wine and hearing of
poetry spoken by the slave-girl. They remained in such condition
for a while of time, after which they recovered though still
amazed, a-drunken. Then they donned other dresses and sat down to
listen as before, when Radah drained her goblet and filled and
passed it to her compeer whose name was Na'ím;[FN#286] and she
taking her lute, improvised the following verses,

"My poesy-gem showeth clear of shine, * When appears that pearl
with cheek coralline:
'Tis marvel the cloud cannot quench the blaze * That fire in the
heart and this water of eyne!
Then alas for Love who hath made me woe! * Pine that rends and
racks limbs and vitals o' mine:
O thou Well of Poetry well forth thy gems * O'er our drink when
our cups overbrim with wine:
And sing in her presence, for Envy hath fled * And flies jealous
spite and all joys combine.
Oh the charms of wine which enthral the mind, * Clear and
clearing sprites by its sprite refined!"

When the seventh handmaiden had ended her verses, King Yusuf and
Ibrahim rejoiced with exceeding joy and each of them bade gift
her with a thousand gold pieces and quoth the courtier, "By Allah
Almighty, none of the Emirs or of the Wazirs or of the Kings or
of the Caliphs hath attained excellence like unto this handmaid."
Hereupon Na'im passed her goblet to her compeer and she, whose
name was Surúr,[FN#287] tossed it off and taking in hand her
lute, sang these couplets,

"How is't with heart of me all cares waylay * As drowned in
surging tears of Deluge-day?
I weep for Time endured not to us twain * As though Time's honour
did not oft betray.
O my lord Yúsuf, O my ending hope, * By Him who made thee lone on
Beauty's way,
I dread lest glorious days us twain depart * And youth's bright
world be dimmed to old and grey;
O Lord! be Parting's palm for us undyed[FN#288] * Ere death, nor
carry this my lord away."

When the eighth handmaiden had ended her song, the twain
marvelled at her eloquence and were like to rend that was upon
them of raiment--And Shahrazad was surprised by the dawn of day
and fell silent and ceased to say her permitted say. Then quoth
her sister Dunyazad, "How sweet is thy story, O sister mine, and
how enjoyable and delectable!" Quoth she, "And where is this
compared with that I would relate to you on the coming night an
the King suffer me to survive?" Now when it was the next night
and that was

The Seven Hundred and Fifth Night,

"O cup-boy, I crave thee cup-comrade to be * And hearten my heart
of its malady;
Nor pass me the bowls for I sorely dread * when drunken all
dolours of Love- lowe to dree,
To be vilely reviled in the sittings of men, * To be frowardly
treated where zephyrs play free.
God-blest is the Lute for her melodies * Which pain me with
painfullest penalty,
With the jewels of speech whose transcendent charms * Like fires
of Jahím[FN#290] burn the vitals of me.
By Allah, show ruth, be compassionate, * For Allah deals pardon
compassionately.

Yusuf and Ibrahim, hearing her words, were gladdened with
excessive gladness and cried to the ninth handmaid, "May the lord
be copious to thee like the fruitful years!" Then the Cup-
companion bade gift her with one thousand gold pieces as like-
wise did her lord. Hereupon she passed her cup to the tenth
handmaiden known as Muhjat al-Kulúb[FN#291] who fell to
improvising these couplets,

"O Blamer, who canst not my case explain; * Cease, for who blame
friends shall of blame complain;
And whoso unknoweth the workings of Love * Mankind shall reckon
him mean and vain:
Alas for Love, O ye tribe-landers, I * Am weaned that wont
nipples of union to drain.
I have learnt the whole of Love's governance * Since my baby days
amid cradles lain.
Forbear by Allah to ask of my state * How shall morn one banned
with debtor bane?
O thou jewel of speech, O thou Yúsuf, laud * To the Lord who
robed thee with charms amain!
Deign the God of 'Arsh make thy days endure * In wealth and
honour sans pause or wane;
E'en as Ishak's son[FN#292] every gift conjoined * Amid men,
making rulers to serve him fain."

When Muhjat al-Kulub ended her song, Yusuf gifted her with a
splendid robe and a thousand gold pieces as eke did Ibrahim and
presently the courtier said to the handmaiden, "Who is Ibrahim
that thou shouldst sing of him in song?" She replied, "Walláhi, O
my lord, he is son of Ishak, amongst the pleasant ones sans peer
and a cup-companion to the Caliphs dear and the pearl concealed
and the boon friend of our lord the Commander of the Faithful
Al-Maamún and his familiar who to him joy and enjoyment maketh
known. Ah! happy the man who can look upon him and forgather with
him and company with him before his death; and verily by Allah he
is the Master of the Age and the one Wonder of the World.
Moreover, by the Almighty, O my lord, wert thou to see this lute
fall into his hands, thou wouldst hear it converse in every
language with the tongues of birds and beasts and of the sons of
Adam: and well nigh would the place dance ere he had improvised a
word. And he the horizons can make to joy and lovers with
overlove can destroy, nor shall any after his decease such
excellence of speech employ." All this, and Muhjat al-Kulub knew
not who was sitting beside them as she went on to praise Ibrahim.
Hereupon he took the lute from her hand and smote it till thou
hadst deemed that within the instrument lurked babes of the
Jinns[FN#293] which were crying and wailing while spake the
strings, and in fine King Yusuf imagined that the palace had
upflown with them between heaven and earth. And the handmaidens
sang to his tunes in sore astonishment; when Ibrahim designed to
talk but King Yusuf cut kin short and fell to saying poetry in
these couplets,

"By the rights of our lord who shows ruth in extreme, * And Giver
and Guide and boon Prophet we deem,
And by Ka'abah resplendent and all its site * And by Zemzem, Safa
and the wall Hatim,
Lo! thou'rt hight Ibrahim, and suppose I say * Thee sooth, my
wits thou must surely esteem:
And thy face shows signalled with clearest eyne * Deliv'rance
followed by Yá and Mím."[FN#294]

Now Ibrahim kept his secret and did not manifest himself to any,
but presently he also improvised and spake in these words
preserving the measure and rhyme,

"By him who chose Musà, the Speaker,[FN#295] by Him * who
made[FN#296] Háshimite orphan select and supreme!
Ibrahim am I not, but I deem this one * The Caliph who sits by
Baghdadian stream;
Of his grace the heir of all eloquent arts * And no partner hath
he in all gifts that beseem."

And when Ibrahim had finished his verses, Yusuf said to him, "By
the virtue of Almighty Allah, an I guess aright and my
shot[FN#297] go not amiss, thou art Ibrahim the musician;" but
the courtier retained his incognito and replied, "O my lord,
Ibrahim is my familiar friend and I am a man of Al-Basrah who
hath stolen from him sundry of his modes and airs for the lute
and other instruments and I have the practice of improvisation."
Now when Ibrahim was speaking behold, there came one of the
Caliph's pages and he walked up to the head of the assembly
bearing with him a letter, which he handed to his lord. But Yusuf
put forth his hand and took it, and after reading the
superscription he learnt that his companion was Ibrahim without
doubt or mistake, so he said to him, "By Allah, O my lord, verily
thou hast slighted me, for that thou hast not informed me of
thyself." Quoth the other, "By Allah, I feared from thee lest I
give thee excess of trouble;" and quoth Yusuf, "Do thou take to
thee all these handmaids whom the Commander of the Faithful hath
bid thee receive." Ibrahim replied, "Nay, I will not accept from
thee the hand- maidens but rather will I fend from thee the
Prince of True Believers;" however, King Yusuf rejoined, "I have
gifted them to the Viceregent of Allah: an thou take them not I
will send them by other than thyself." Presently King Yusuf set
apart for the Caliph great store of gifts, and when the
handmaidens heard of that they wept with sore weeping. Ibrahim,
hearing their wailing, found it hard to bear, and he also shed
tears for the sobbing and crying of them; and presently he
exclaimed, "Allah upon thee, O Yusuf leave these ten handmaidens
by thee and I will be thy ward with the Prince of True
Believers." But Yusuf answered, "Now by the might of Him who
stablished the mountains stable, unless thou bear them away with
thee I will despatch them escorted by another." Hereupon Ibrahim
took them and farewelled King Yusuf and fared forth and hastened
his faring till the party arrived at Baghdad, the House of Peace,
where he went up into the Palace of the Commander of the
Faithful-- And Shahrazad was surprised by the dawn of day and
fell silent and ceased saying her permitted say. Then quoth her
sister Dunyazad, "How sweet and tasteful is thy tale, O sister
mine, and how enjoyable and delectable!" Quoth she, "And where is
this compared with that I would relate to you on the coming night
an the Sovran suffer me to survive?" Now when it was the next
night and that was

The Seven Hundred and Seventh Night,

Dunyazad said to her, "Allah upon thee, O my sister, an thou be
other than sleepy, finish for us thy tale that we may cut short
the watching of this our latter night!" She replied, "With love
and good will!" It hath reached me, O auspicious King, the
director, the right-guiding, lord of the rede which is benefiting
and of deeds fair-seeming and worthy celebrating, that when
Ibrahim reached Baghdad and went up to the Palace of the
Commander of the Faithful and stood in the presence he was asked,
"What hast thou brought for us from thy journey, O Ibrahim?"
whereto he answered, "O our lord, I have come to thee with all
thou willest and wishest that of rede be right and of word
apposite." Quoth he, "And what may that be?" and quoth the other,
"The ten handmaids:" and so saying he set them before the Caliph,
whereupon they kissed ground and did him suit and service and
deprecated for him and greeted him with blessings, and each and
every of them addressed him in tongue most eloquent and with
theme most prevalent. The Prince of True Believers hugely admired
them, marvelling at their deftness of address and their sweetness
of speech which he had never witnessed in any other; and he was
delighted with their beauty and loveliness and their stature and
symmetrical grace, and he wondered with extreme wonderment how
their lord had consented they should be brought before him. Then
cried he, "O Ibrahim, what hath been thy case with the owner of
these damsels, and did he commit them to thee despite himself in
anger and care or with resignation of mind and broadening of
bosom and joy and satisfaction?" "O my lord," said Ibrahim,
"verily he made them over to me in none except the best of
dispositions, and Allah give him length of life for a youth! How
benign was his countenance and how beautiful, and how perfect and
how liberal were his hands and prompt to act, and how excellent
were his wits and how goodly and gracious was his society and how
yielding was his nature and how great was his dignity and how
just were his dealings with his lieges! By Allah, O Commander of
the Faithful, when I went to him from thee I found him outside
his city intending for the hunt and chase and about to enjoy
himself in pleasurable case, but seeing our coming he met me and
salam'd to me and greeted me and rejoiced in me with extreme joy.
All this, and he knew me not nor did I on my part know him; but
he took me with him and returned to town, and as we entered he
was met by the Lords of the land and the lieges who prayed for
him; so I knew that man to be their King and Captain of
commandment, also that he was equitable to his subjects. Then he
made me alight in his House of Hospitality, and went up into his
Palace, after which he sent to call me and I obeyed his summons,
when he set apart for me an apartment under his own roof and
taking me by the hand led me thereto, where I found everything
the best that could be. Anon he despatched for us wine and wax
candles and perfumes and fruits fresh and dry and whatnot of that
which becometh such assembly; and, when this was done, he bade
summon the ten handmaidens, and they also took their seats in the
session, and they smote their instruments and they sang verse
wherein each one excelled her companion. But one of them insisted
in her song upon the name of me, saying, 'None availeth to
compose such lines save Ibrahim the Cup-companion, the son of
Ishak.' Now I had denied myself to their lord and acquainted him
not with my name; but when the damsel had finished her verse, I
largessed to her a thousand gold pieces and asked her, 'Who may
be this Ibrahim whereat thou hast hinted in thy song?' Said she,
'He is the boon-companion of the Caliph and he is unique among
the pleasant'; then she fell to praising me with praise galore
than which naught could be more, unknowing me the while, until I
took the lute from her hand and smote it with a touch unlike
their play. Hereby their lord discovered me and said in his
verse, 'Thou art Ibrahim without doubt or mistake'; but still I
denied myself, replying, 'I am a man from Al-Basrah and a
familiar of Ibrahim the Master-Musician': And on this wise I
answered him, when behold, there came up to us a page bearing a
rescript from thee. So King Yusuf took it from his hand and read
the address when he made certain that I was Ibrahim, the
Cup-companion, and having learnt my name he blamed me saying, 'O
Ibrahim, thou hast denied thyself to me.' 'O my lord,' I replied,
'Twas that I feared for thee excess of trouble'; after which
quoth he, 'Verily these ten damsels are a free gift from me to
the Commander of the Faithful.' Hearing these words I refused to
receive them and promised on my return to the Caliph that I would
defend their lord from all detraction, but he cried, 'O Ibrahim,
unless thou take them I will forward them with other than
thyself' And lastly, O Prince of True Believers, he presented to
me fifty slave-girls and as many Mamelukes and an hundred and
fifty negro-serviles and twenty steeds of purest blood, with
their housings and furniture, and four hundred she-camels and
twenty pods of musk."[FN#298] Then having told his tale, the
Cup-companion fell to commending Yusuf, and the Caliph inclined
ear to him admiring at this man and his generosity and his
openness of hand and the eloquence of his tongue and the
excellence of his manners, until Al-Maamun desired to forgather
with him and work him weal and gift him with liberal gifts.
Presently the Caliph bade summon the ten handmaidens and the hour
was past supper-tide, at which time Ibrahim the Cup-companion was
seated beside him without other being present. And as soon as the
girls came before him the Caliph bade them take their seats, and
when they obeyed his order the wine cups went merrily round, and
the ten were directed to let him hear somewhat of their chaunting
and playing. So they fell to smiting their instruments of mirth
and merriment and singing their songs, one after other, and each
as she ended her poetry touched the Caliph with delight until it
came to the last of them, who was hight Muhjat al-Kulúb;--And
Shahrazad was surprised by the dawn of day and fell silent and
ceased to say her permitted say. Then quoth her sister Dunyazad,
"How sweet is thy story, O sister mine, and how enjoyable and
delectable!" Quoth she, "And where is this compared with that I
would relate to you on the coming night an the King suffer me to
survive?" Now when it was the next night and that was

The Seven Hundred and Ninth Night,

THE THREE PRINCES OF CHINA.[FN#303]

Whilome there was a King in the land of Al-Sín and he had three
male children to whose mother befel a mysterious malady. So they
summoned for her Sages and leaches of whom none could understand
her ailment and she abode for a while of time strown upon her
couch. At last came a learned physician to whom they described
her disorder and he declared, "Indeed this sickness cannot be
healed save and except by the Water of Life, a treasure that can
be trove only in the land Al-'Irák." When her sons heard these
words they said to their sire, "There is no help but that we make
our best endeavour and fare thither and thence bring for our
mother the water in question." Hereupon the King gat ready for
them a sufficiency of provaunt for the way and they farewelled
him and set forth intending for Barbarian-land.[FN#304] The three
Princes ceased not travelling together for seven days, at the end
of which time one said to other, "Let us separate and let each
make search in a different stead, so haply shall we hit upon our
need." So speaking they parted after dividing their viaticum and,
bidding adieu to one another, each went his own way. Now the
eldest Prince ceased not wending over the wastes and none
directed him to a town save after a while when his victual was
exhausted and he had naught remaining to eat. At that time he
drew near to one of the cities where he was met at the entrance
by a Jewish man who asked him saying, "Wilt thou serve, O
Moslem?" Quoth the youth to himself, "I will take service and
haply Allah shall discover to me my need." Then said he aloud, "I
will engage myself to thee;" and said the Jew, "Every day thou
shalt serve me in yonder Synagogue, whose floor thou shalt sweep
and clean its mattings and rugs and thou shalt scour the
candlesticks." "Tis well," replied the Prince, after which he
fell to serving in the Jew's house, until one day of the days
when his employer said to him, "O Youth, I will bargain with thee
a bargain." "And what may that be?" asked the young Prince, and
the man answered, "I will condition with thee for thy daily food
a scone and a half but the broken loaf thou shalt not devour nor
shalt thou break the whole bread; yet do thou eat thy sufficiency
and whoso doth contrary to our agreement we will flay[FN#305] his
face. So, an it be thy desire to serve, thou art welcome." Now of
his inexperience the Prince said to him, "We will serve thee;"
whereupon his employer rationed him with a scone and a half and
went forth leaving him in the Synagogue. When it was noon the
youth waxed anhungered so he ate the loaf and a half; and about
mid-afternoon the Jew came to him and finding that he had
devoured the bread asked him thereanent and the other answered,
"I was hungry and I ate up all." Cried the Jew, "I made compact
with thee from the beginning that thou shouldst eat neither the
whole nor the broken," and so saying he fared forth from him and
presently brought a party of Jews, who in that town numbered some
fifty head, and they seized the youth and slew him and bundling
up the body in a mat[FN#306] set it in a corner of the synagogue.
Such was his case; but as regards the Cadet Prince, he ceased not
wayfaring and wending from town to town until Fate at last threw
him into the same place where his brother had been slain and
perchance as he entered it he found the same Jew standing at the
Synagogue-door. The man asked him, "Wilt thou serve, O Moslem?"
and as the youth answered "Yea verily," he led the new comer to
his quarters. After this the Jew had patience for the first day
and the second day--And Shahrazad was surprised by the dawn of
day and fell silent and ceased saying her permitted say. Then
quoth her sister Dunyazad, "How sweet and tasteful is thy tale, O
sister mine, and how enjoyable and delectable!" Quoth she, "And
where is this compared with that I would relate to you on the
coming night an the Sovran suffer me to survive?" Now when it was
the next night and that was

The Seven Hundred and Eleventh Night,

The Seven Hundred and Twelfth Night,

Dunyazad said to her, "Allah upon thee, O my sister, an thou be
other than sleepy, finish for us thy tale, that we may cut short
the watching of this our latter night." She replied, "With love
and good will!" It hath reached me, O auspicious King, the
director, the right-guiding, lord of the rede which is benefiting
and of deeds fair-seeming and worthy celebrating, that, when the
Jew came to his home and looked around, he found it in the
condition which the youth had contrived, so he beat his face with
his brogue and cried, "O the ruin of my house!" Suddenly the
prince entered and his employer asked him "Wherefore doest thou
on such wise, O Moslem?" Answered the youth, "Verily thou hast
defrauded me," and rejoined the other, "No; I have not cheated
thee on any wise." Then said the Jew in his mind:--"Needs must I
set a snare for this youth and slay him;" so he went in to his
wife and said, "Spread for us our beds upon the terrace-roof; and
we will take thereto the young Moslem, our servant, and cause him
lie upon the edge, and when he is drowned in slumber we will push
him between us and roll him along the floor till he fall down
from the terrace and break to bits his neck." Now by fiat of Fate
the youth was standing and overhearing[FN#311] their words. As
soon as it was night-time the woman arose and spread the beds
upon the roof according as her husband had charged her do; but
about midafternoon the Prince bought him half a pound of filberts
and placed them with all care and circumspection in his
breast-pocket. Presently the Jew said to him, "O Moslem, we
design to sleep in the open air, for the weather is now summery;"
and said he, "'Tis well, O my Master." Hereupon the Jew and the
Jewess and the children and the Prince their servant went up to
the roof and the first who lay him down was the house-master,
placing his wife and children beside him. Then said he to the
youth, "Do thou sleep here upon the side,"[FN#312] when the
Prince brought the filberts out of his breast-pocket and cracked
them with his teeth, and as often as they repeated to him,
"Arise, O Moslem, and take thy place on the couch," he answered
them, "Whenas I shall have eaten these filberts." He ceased not
watching them till all had lain down and were fast asleep, when
he took his place on the bed between the mother and the two boys.
Presently the Jew awoke, and thinking that the youth was sleeping
on the edge, he pushed his wife, and his wife pushed the servant,
and the servant pushed the children towards the terrace-marge,
and both the little ones fell over and their brain-pans[FN#313]
were broken and they died. The Jew hearing the noise of the fall
fancied that none had tumbled save his servant the young Moslem;
so he rose in joy and awoke his wife saying, "Indeed the youth
hath rolled off the terrace-roof and hath been killed." Hereat
the woman sat up, and not finding her boys beside her, whilst the
Prince still lay there she wailed and shrieked and buffeted her
cheeks, and cried to her husband, "Verily none hath fallen save
the children." Hereat he jumped up and attempted to cast the
youth from the roof; but he, swiftlier than the lightning, sprang
to his feet and shouted at the Jew and filled him with fear,
after which he stabbed him with a knife which was handy, and the
other fell down killed and drowned in the blood he had spilled.
Now the Jew's wife was a model of beauty and of loveliness and
stature and perfect grace, and when the King's son turned upon
her and designed to slay her, she fell at his feet, and kissing
them, placed herself under his protection. Hereupon the youth
left her alive, saying to himself, "This be a woman and indeed
she must not be mishandled;"[FN#314] and the Jewess asked him, "O
my lord, what is the cause of thy doing on this wise? At first
thou camest to me and toldest me the untruth, such-and-such
falsehoods, and secondly, thou wroughtest for the slaughter of my
husband and children." Answered he, "In truth thy man slew my two
brothers wrongously and causelessly!" Now when the Jewess heard
of this deed she enquired of him, "And art thou their very
brother?" and he replied, "In good sooth they were my brethren;"
after which he related to her the reason of their faring from
their father to seek the Water of Life for their mother's use.
Hereat she cried, "By Allah, O my lord, the wrong was with my
mate and not with thee; but the Decreed chevisance doth need, nor
is there flight from it indeed; so do thou abide content.
However, as regards the Water in question, it is here ready
beside me, and if thou wilt carry me along with thee to thy
country I will give thee that same, which otherwise I will
withhold from thee; and haply my wending with thee may bring thee
to fair end." Quoth the Prince in his mind, "Take her with thee
and peradventure she shall guide thee to somewhat of good:" and
thereupon promised to bear her away. So she arose and led him
into a closet where she showed him all the hoards of the Jew,
ready moneys and jewellery and furniture and raiment; and
everything that was with her of riches and resources she
committed to the young Prince, amongst these being the Water of
life. So they bore away the whole of that treasure and he also
carried off the Jewess, who was beautiful exceedingly, none being
her peer in that day. Then they crossed the wilds and the wastes,
intending for the land of Al-Sín, and they persevered for a while
of time.--And Shahrazad was surprised by the dawn of day, and
fell silent and ceased saying her permitted say. Then quoth her
sister Dunyazad, "How sweet and tasteful is thy tale, O sister
mine, and how enjoyable and delectable!" Quoth she, "And where is
this compared with that I would relate to you on the coming night
an the Sovran suffer me to survive?" Now when it was the next
night and that was

The Seven Hundred and Fourteenth Night,

Dunyazad said to her, "Allah upon thee, O my sister, an thou be
other than sleepy, finish for us thy tale that we may cut short
the watching of this our latter night!" She replied, "With love
and good will!" It hath reached me, O auspicious King, the
director, the right-guiding, lord of the rede which is benefiting
and of deeds fair-seeming and worthy celebrating, that the young
Prince ceased not wayfaring until the twain drew near to the
capital of China[FN#315] where, by the fiat of Fate and the
sealed decree of Destiny, on entering the walls he found that his
father had fared to the mercy of Allah Almighty, and that the
city, being Kingless, had become like unto a flock of sheep
lacking shepherd. Moreover he was certified that the Lords of his
father's land and the Grandees of the realm and all the heges
were in the uttermost confusion. He went up to the palace and
forgathered with his mother, and seeing that she had not been
healed of her sickness, he brought her out the Water of Life and
gave her to drink some little thereof whereby health returned to
her and she rose from her couch and took seat and salam'd to him
and asked concerning his brethren. However he concealed his
secret thereanent fearing lest it induce in her weakly state a
fresh attack and discovered to her naught but said, "Verily, we
parted at such a place in order to seek the Water of Life." Then
she looked upon his companion the Jewess (and she cast in the
mould of loveliness) and she questioned him concerning the woman
and he recounted to her the whole affair, first and last, still
concealing for the reason aforesaid, the fate of his brothers.
Now on the second day the bruit went abroad throughout the city
that the King's son had returned; so the Wazirs and Emirs and the
Lords of the land and all who had their share in governance
forgathered with him and they set him as King and Sultan in the
stead of his sire. He took seat on the throne of his Kingship and
bade and forbade and raised and deposed and so tarried for a
while of time, until one day of the days when he determined to
enjoy the hunt and chase and divert himself in pleasurable
case.[FN#316] So he and his host rode forth the city when his
glance fell upon a Badawi girl who was standing with the Shaykh
her father considering his retinue; and the age of the maiden
might have mastered thirteen years. But as soon as the King
looked upon the girl love of her upon his heart alighted, and he
was thereby engrossed, for she was perfect in beauty and
comeliness. Hereupon he returned to his palace and sending for
her father asked her of him in marriage; the Shaykh, however,
answered saying, "O our lord the Sultan, I will not give up my
daughter save to one who hath a handicraft of his own,[FN#317]
for verily trade is a defence against poverty and folk say,
'Handicraft an it enrich not still it veileth.'"[FN#318] Hereupon
the King took thought in himself and said to the Shaykh, "O Man,
I am Sovran and Sultan and with me is abundant good;" but the
other replied, "O King of the Age, in King-craft there is no
trust." However, of his exceeding love to the girl the Sultan
presently summoned the Shaykh of the Mat-makers and learnt from
him the craft of plaiting and he wove these articles of various
colours both plain and striped.[FN#319] After this he sent for
the father of the damsel and recounted to him what he had done
and the Shaykh said to him "O King of the Age, my daughter is in
poor case and you are King and haply from some matter may befal a
serious matter; moreover the lieges may say, 'Our King hath wived
with a Badawi girl.'" "O Shaykh," replied the King, "all men are
the sons of Adam and Eve." Hereupon the Badawi granted to him his
daughter and got ready her requisites in the shortest possible
time and when the marriage-tie was tied the King went in unto her
and found her like unto a pearl.[FN#320] So he rejoiced in her
and felt his heart at rest and after tarrying with her a
full-told year, one chance day of the days he determined to go
forth in disguise and to wander about town and solace himself
with its spectacles alone and unattended. So he went into the
vestiary where the garments were kept and doffing his dress
donned a garb which converted him into a Darwaysh. After this he
fared forth in early morning to stroll around the streets and
enjoy the sights of the highways and markets, yet he knew not
what was hidden from him in the World of the Future. Now when it
was noon-tide he entered a street which set off from the Bazar
and yet was no thoroughfare,[FN#321] and this he followed up
until he reached the head and end, where stood a cook[FN#322]
making Kabábs. So he said to himself, "Enter yon shop and dine
therein." He did so and was met by sundry shopmen who seeing him
in Darwaysh's garb welcomed him and greeted him and led him
within, when he said to them, "I want a dinner." "Upon the head
and the eyes be it," they replied, and conducting him into a room
within the shop showed him another till he came to the place
intended, when they said to him, "Enter herein, O my lord." So he
pushed open the door and finding in the closet a matting and a
prayer-rug[FN#323] spread thereupon he said to himself, "By
Allah, this is indeed a secret spot, well concealed from the eyes
of folk." Then he went up to the prayer-rug and would have sat
down upon it after pulling off his papooshes, but hardly had he
settled himself in his seat when he fell through the floor for a
depth of ten fathoms. And while falling he cried out, "Save me, O
God the Saviour;" for now he knew that the people of that place
only pretended to make Kababs and they had digged a pit within
their premises. Also he was certified that each and every who
came in asking for dinner were led to that place where they found
the prayer-rug bespread and supposed that it was set therein for
the use of the diners. But when the Sultan fell from his seat
into the souterrain, he was followed by the thieves who designed
to murther him and to carry off his clothes, even as they had
done to many others.--And Shahrazad was surprised by the dawn of
day and fell silent and ceased to say her permitted say. Then
quoth her sister Dunyazad, "How sweet is thy story, O sister
mine, and how enjoyable and delectable!" Quoth she, "And where is
this compared with that I would relate to you on the coming night
an the King suffer me to survive?" Now when it was the next night
and that was

The Seven Hundred and Sixteenth Night,

THE RIGHTEOUS WAZIR WRONGFULLY
GAOLED.[FN#331]

It is related that there was a King among the manifold Kings of
Al-Hind, and he had a Wazir which was a right good counsellor to
the realm and pitiful to the lieges and the Fakirs and merciful
to the miserable and just in all his dealings. Despite this the
Grandees of the kingdom hated him and envied him, and at all
times and seasons when he went forth the presence or returned to
his house, one of the Emirs would come forward and say to the
King, "O our lord, verily the Wazir doth of doings thus and
thus,"--And Shahrazad was surprised by the dawn of day and fell
silent and ceased saying her permitted say. Then quoth her sister
Dunyazad, "How sweet and tasteful is thy tale, O sister mine, and
how enjoyable and delectable!" Quoth she, "And where is this
compared with that I would relate to you on the coming night an
the Sovran suffer me to survive?" Now when it was the next night
and that was

The Seven Hundred and Twenty-ninth Night,

Dunyazad said to her, "Allah upon thee, O my sister, an thou be
other than sleepy, finish for us thy tale that we may cut short
the watching of this our latter night!" She replied, "With love
and good will!" It hath reached me, O auspicious King, the
director, the right guiding, lord of the rede which is benefiting
and of deeds fair seeming and worthy celebrating, that the Lords
of the land, whenever the Wazir was absent traduced him and
maligned him in the presence of the Sultan, saying, "The Minister
doth such and such doings," and this continued for a while of
time. Now one day of the days, as the Sultan was sitting in his
palace behold, a running messenger came to him bearing letters
from sundry of the provinces which were in his reign imploring
help against their foemen's violence. "What may be done in this
case?" asked the Sultan, and his Nobles answered saying, "Send to
them the Wazir," but they spake not this speech save in their
resolve to ruin him and their determination to destroy him.
Hereupon the King sent for him and summoned him and commended him
to journey to the places in question; but those of whom the
complaints had been made threw dangers and difficulties in his
way. Said the Wazir, "Hearing and obeying;" and after preparing
himself for wayfare he set forth on his way. Now the Lords had
despatched letters to the province whither he intended, apprising
the folk of his coming, and saying to them, "Empower him not with
anything, and if you avail to work him aught of wrong, so do."
When the Wazir marched upon those places he was met by the people
with welcomes and deputations to receive him and offer him
presents and rarities and sumptuous gifts, and all who were
therein honoured him with highmost honour. Presently he sent for
their adversaries, and having brought them before him made peace
between the two parties, and their gladness increased and their
sadness ceased, and he tarried with them for a month full-told;
after which he set out on his homeward march. The Lords, however,
had reported all this to the King and they were right sore and
sorrowful, for that their desire had been the destruction of the
Minister. And one day of the days as the Wazir was sitting at
home, behold, a party of Chamberlains appeared before him and
summoned him to the presence, saying, "Arise, the King requireth
thee." He rose without stay or delay, and taking horse made for
the presence, and ceased not riding until he had reached the
palace and had gone in to the King, who forthright bade throw him
into gaol. (Now it happened that the prison had seven
doors.)[FN#332] Cried the Wazir, "There is no Majesty and there
is no Might save in Allah, the Glorious, the Great; and verily we
be Allah's and unto Him are we returning! Would I wot why and
wherefore the King hath confined me and for what cause; but
Omnipotence is Allah's." As soon as the Minister was quartered in
his new quarters the Sovran sent to interdict his eating any food
of **flesh-kind, allowing only bread and cheese and olives and
oil, and so left him in durance vile. Hereupon all the folk
applied them to addressing the King with petitions and to
interceding for the captive; but this was not possible; nay, the
Sultan's wrath waxed hotter nor did it soon cool, for the Wazir
abode in gaol during the longsome length of seven years. At last
one day of the days that Sultan went forth disguised in
Darwaysh-garb and toured about town unattended, and ceased not
walking until he reached and passed before the palace of the
Wazir, where he found a gathering of much folk, some sweeping and
others sprinkling water, and others spreading[FN#333], whilst the
Harem and household were in high glee and gladness. He stood
there amongst the spectators and presently asked what was doing,
and they informed him, saying, "The Wazir returneth from abroad
this night and folk have been informed by messenger that the
Sultan hath deigned restore him to favour and expressed himself
satisfied, so presently we shall see him once more at home."
"Praise be to Allah!" quoth the King in his mind; "by the
Almighty, this occurrence hath no cause, and how went the bruit
abroad that the King hath again accepted him? And now there is no
help but that I forgather with the Wazir and see what there may
be to do and how this occurred." The Sultan increased in
disquietude therefor, so he went and bought a somewhat of bread
and repairing to the gaol (he being still in Fakir's garb)
accosted the gaoler and said to him, "Allah upon thee, O my lord,
open to me the bridewell that I may enter and distribute this
provaunt among the prisoners, for that I have obliged myself to
such course by oath, and the cause is that when suffering from a
sickness which brought me nigh to death's door I vowed a vow and
sware a strong swear that, an Almighty Allah deign heal me, I
would buy somewhat of bread and dole it out to the inmates of the
gaol[FN#334]. So here am I come for such purpose." Upon this the
man opened to him the door and he went in and divided all the
bread amongst the captives yet he saw not the Wazir; so he said
to the gaoler, "Hath any one remained that I may dole to him his
share?" "O Darwaysh," said the other, "whereof askest thou?" and
said the Fakir, "O my lord, I have sworn an oath and Allah upon
thee, if there be among the captives any save these I have seen,
do thou tell me thereof." Quoth the man, "There remaineth none
save the Wazir who is in another place, but indeed he is not in
want;" and quoth the Fakir, "O my lord, my desire is to free
myself from the obligation of mine oath." Accordingly the gaoler
led him in to the Wazir and when the Darwaysh drew nigh the
visitor shrieked and fell fainting to the floor, and the warder
seeing him prostrate left him to himself and went his ways.
Hereupon the Minister came to him and sprinkling somewhat of
water upon his face said to him, "O Darwaysh, there is no harm to
thee!" So the Fakir arose and said, "O my lord, my heart hath
been upon thee for a while of time;"--And Shahrazad was surprised
by the dawn of day and fell silent and ceased to say her
permitted say. Then quoth her sister Dunyazad, "How sweet is thy
story, O sister mine, and how enjoyable and delectable!" Quoth
she, "And where is this compared with that I would relate to you
on the coming night an the King suffer me to survive?" Now when
it was the next night and that was

The Seven hundred and Thirty-First Night,

The Seven Hundred and Thirty-Third Night,

THE CAIRENE YOUTH, THE BARBER, AND THE
CAPTAIN.

It is related that in Misr there was a Youth, a Shalabí,[FN#343]
sans peer for semblance and excellence, and he had to friend a
lovely woman whose husband was a Yúzbáshí[FN#344] or captain. Now
whenever that young man or his playmate would fain conjoin, each
with other, union proved almost impossible and yet his heart was
always hanging to her love and she was in similar state and even
more enamoured for that he was passing fair of form and feature.
One day of the days the Captain returned home and said to his
wife, "I am invited to such a place this afternoon, therefore an
thou require aught ask it of me ere I go." Cried they,[FN#345]
"We want nothing save thy safety;" yet were they delighted
therewith, and the youth's friend said, "Alhamdolillah--Glory to
God--this day we will send to a certain person and bring him
hither and we will make merry he and I." As soon as the husband
fared forth his home in order to visit the gardens according to
his invitation, the wife said to a small boy which was an eunuch
beside her, "Ho boy, hie thee to Such-an-one (the Shalabi) and
seek him till thou forgather with him and say to him, 'My lady
salameth to thee and saith, Come to her house at this moment.' "
So the little slave went from his mistress and ceased not wending
to seek the Shalabi (her friend) till he found him in a barber's
booth where at that time it was his design to have his head
shaved and he had ordered the shaver so to do. The man said to
him, "O, my lord, may this our day be blessed!" whereupon he
brought out from his budget a clean towel, and going up to the
Shalabi dispread it all about his breast. Then he took his
turband and hung it to a peg[FN#346] and placing a basin before
him washed his pate, and was about to poll it when behold, the
boy slave passed within softly pacing, and inclining to him
whispered in his ear confidentially between them twain so that
none might overhear them, "My lady So-and-so sendeth thee many
salams and biddeth me let thee know that to-day the coast is
clear, the Captain being invited out to a certain place. Do thou
come to her at once and if thou delay but a little thou mayst not
avail to possess her nor may she possess thee, and if thou be
really minded to forgather with her come with all speed." Hearing
these words of the boy the lover's wits were wildered and he
could not keep patience; no, not for a minute; and he cried to
the Barber, "Dry my head this instant and I will return to thee,
for I am in haste to finish a requirement." With these words he
put his hand into his breast pouch and pulling out an ashrafi
gave it to the Barber, who said in himself, "An he have given me
a gold-piece for wetting his poll, how will it be when I shall
have polled him? Doubtless he will then gift me with half a score
of dinars!" Hereupon the youth went forth from the Barber who
followed him saying, "Allah upon thee, O my lord, when thou shalt
have ended thy business, return to me that I may shave thy scalp
and 'twere better that thou come to the shop." "Right well," said
the youth, "we will presently return to thee," and he continued
walking until he drew near the place of his playmate when
suddenly the Barber caught him up a second time--And Shahrazad
was surprised by the dawn of day and fell silent and ceased to
say her permitted say. Then quoth her sister Dunyazad, "How sweet
is thy story, O sister mine, and how enjoyable and delectable!"
Quoth she, "And where is this compared with that I would relate
to you on the coming night an the King suffer me to survive?" Now
when it was the next night and that was

The Seven Hundred and Thirty-fifth Night,

The Seven Hundred and Thirty-seventh Night,

THE GOODWIFE OF CAIRO AND HER FOUR
GALLANTS.[FN#354]

It is said that in Misr lived a woman, a model of beauty and
loveliness and stature and perfect grace, who had a difficulty
with a man which was a Kazi and after this fashion it befel. She
was the wife of an Emir[FN#355] and she was wont to visit the
Baths once a month; and when the appointed term for her going
forth had come, she adorned herself and perfumed herself and
beautified herself and hastened, tripping and stumbling,[FN#356]
to the Hammám. Now her path passed by the Kazi's court-house
where she saw many a man[FN#357] and she stopped to enjoy the
spectacle, upon which the judge himself glanced at her with a
glance of eyes that bequeathed to him a thousand sighs and he
asked her saying, "O woman, hast thou any want?" "No indeed,"
answered she, "I have none." Then he inclined to her and drawing
near her said, "O lady mine and O light of these eyne, is union
possible between us twain?" She replied, "'Tis possible," and he
enquired of her when it could be, and she made an appointment
with him saying, "Do thou come to me after supper-time,"--And
Shahrazad was surprised by the dawn of day and fell silent and
ceased to say her permitted say. Then quoth her sister Dunyazad,
"How sweet is thy story, O sister mine, and how enjoyable and
delectable! Quoth she, "And where is this compared with that I
would relate to you on the coming night an the King suffer me to
survive?" Now when it was the next night and that was

The Seven Hundred and Thirty-ninth Night,

Dunyazad said to her. "Allah upon thee, O my sister, an thou be
other than sleepy, finish for us thy tale that we may cut short
the watching of this our latter night." She replied, "With love
and good will!" It hath reached me, O auspicious King, the
director, the right-guiding, lord of the rede which is benefiting
and of deeds fair-seeming and worthy celebrating, that the
Goodwife said to the Kazi, "Do thou come to me after
supper-time," and went her ways and entered the Hammam, where she
washed herself and cleaned herself; then, coming out thence, she
determined to go home. But she was met on her road by a
Gentleman[FN#358] who was Sháhbandar of the Trader-guild, and he
seeing her set his affections upon her; so he accosted her,
saying, "Is't possible that we ever be merry together?" Hereat
she appointed him to come when supper was done, after which she
left him and ganged her gait. As she neared her home she was met
by a Butcher whose heart inclined to her, so he addressed her
saying, "Is union possible?" and she appointed him to visit her
an hour after supper had been eaten. Then she went home and
mounting the stairs took seat in the upper saloon open to the
air, where she doffed her head-veil[FN#359] and all that was upon
her head. Now in the neighbourhood of her house was a Trader and
he had mounted to the terrace-roof for a reason; so when the
woman bared her hair and taking up a comb began to dry and
prepare it for dressing, his eyes fell upon her whilst so
engaged, and his heart was engrossed with her love. Presently he
sent to her an old woman; and she returned him a reply and
appointed him to visit her house during the night after
supper-tide. On this wise she had promised herself to four
men.[FN#360] Now the Kazi had got ready for her a Kohl-style and
the Gentleman had prepared for her a fine suit of clothes and the
Butcher had led for her a full-sized ram and the Trader had set
apart for her two pieces of silk. As soon as it was supper-time,
behold, the Kazi repaired to her in privacy bringing his gift and
knocked at the door which he found unbolted and she cried to him,
"Come in." Accordingly he entered to her and presented to her
that which was with him, but hardly had he settled himself
comfortably in his seat when the Gentleman arrived and also
rapped. Quoth the Kazi to the Goodwife, "Who may this be?" and
quoth she, Fear thou nothing, but arise and doff thy dress;" so
he stripped himself altogether and she garbed him in a gaberdine
and bonnet[FN#361] and hid him in a closet and went to open the
door. Hereupon appeared the Consul and she let him in and
accepted what he had brought and seated him beside her. But
hardly had he settled down when, behold, there came a knock at
the door and he cried, "Who may that be?" Said she, "Fear nothing
but up and doff thy dress;" so he arose and stripped himself and
she disguised him in a gaberdine and bonnet and hid him in
another closet all alone. Then she hastened to the door and
suddenly the Flesher-man appeared and she let him in and led him
within and having accepted his present seated him; but hardly was
he at his case when the door was again knocked, whereat he was
overcome and affrighted: however, she said to him, "Fear nothing,
but arise and doff thy dress in order that I may hide thee." So
he threw off his clothes and she invested him in a gaberdine and
a bonnet and thrust him into a third cabinet. After this she went
and opened the door when there came to her the Trader who was her
neighbour, so she let him in and took what was with him, and
seated him; and he was proceeding to sit down in comfort when
behold, some one knocked at the door and he said, "Who may that
be?" Hereupon she cried, "O my honour! O my calamity! This is my
husband who but yesterday[FN#362] killed off four men; however do
thou rise up and doff thy dress." He did as she bade him, upon
which she garbed him in a gaberdine and a bonnet and laid him in
a fourth closet. So these four one and all found themselves in as
many cabinets[FN#363] sorely sorrowful and fearful; but she went
forth and suddenly her mate the Emir came in and took seat upon a
chair that was in the house. Hereat all four sensed that she had
opened to her husband and had admitted him; and they said in
their minds, "Yesterday he killed four men and now he will kill
me." And each and every considered his own affair and determined
in his mind what should happen to him from the husband. Such was
the case with these four; but as regards the housemaster, when he
took seat upon the chair, he fell to chatting with his wife and
asking her saying, "What hast thou seen this day during thy walk
to the Hammam?" Said she, "O my lord, I have witnessed four
adventures and on every one hangeth a wondrous tale!" Now when
the four heard the Goodwife speaking these words each of them
said to himself, "Indeed I am a dead man and 'tis the intention
of this woman to peach upon me." Presently her husband asked her,
"What be these four histories?" and answered she, "I saw four men
each and every of whom was an antic fellow, a droll, a buffoon;
furthermore, O my lord, one and all of them were garbed in
gaberdine and bonnet."--And Shahrazad was surprised by the dawn
of day and fell silent and ceased saying her permitted say. Then
quoth her sister Dunyazad, "How sweet and tasteful is thy tale, O
sister mine, and how enjoyable and delectable!" Quoth she, "And
where is this compared with that I would relate to you on the
coming night an the Sovran suffer me to survive?" Now when it was
the next night and that was

The Seven Hundred and Forty-first Night,

The Tailor and the Lady and the Captain.[FN#364]

It is related that a Tailor was sitting in his shop facing a tall
house tenanted by a Yúzbáshi, and this man had a wife who was
unique for beauty and loveliness. Now one day of the days as she
looked out at the latticed window the Snip espied her and was
distraught by her comeliness and seemlihead. So he became
engrossed by love of her and remained all day a-gazing at the
casement disturbed and perturbed, and as often as she approached
the window and peered out therefrom, he would stare at her and
say to her, "O my lady and O core of my heart, good morning to
thee; and do thou have mercy upon one sore affected by his
affection to thee; one whose eyes sleep not by night for thy fair
sake." "This pimp be Jinn-mad!" quoth the Captain's wife, "and as
often as I look out at the window he dareth bespeak me: haply the
folk shall say, Indeed she must needs be his mistress.'" But the
Tailor persevered in this proceeding for a while of days until
the lady was offended thereby and said in her mind, "Walláhi,
there is no help but that I devise for him a device which shall
make unlawful to him this his staring and casting sheep's eyes at
my casement; nay more, I will work for ousting him from his
shop." So one day of the days when the Yuzbashi went from home,
his wife arose and adorned and beautified herself, and donning
the bestest of what dresses and decorations she had, despatched
one of her slave-girls to the Tailor instructing her to say to
him, "My lady salameth to thee and biddeth thee come and drink
coffee with her." The handmaiden went to his shop and delivered
the message; and he, when hearing these words,[FN#365] waxed
bewildered of wits and rose up quivering in his clothes;--And
Shahrazad was surprised by the dawn of day and fell silent and
ceased to say her permitted say. Then quoth her sister Dunyazad,
"How sweet is thy story, O sister mine, and how enjoyable and
delectable!" Quoth she, "And where is this compared with that I
would relate to you on the coming night an the King suffer me to
survive?" Now when it was the next night and that was

The Seven Hundred and Forty-third Night,

The Seven Hundred and Forty-fifth Night,

The Syrian and the Three Women of Cairo.[FN#376]

There was a man, a Shámí, who came to the God-guarded city of
Misr al-Káhirah--Misr of Mars--and with him was a store of money
and merchandize and sumptuous clothing. He hired for himself a
room in a caravanserai, and having no slave, he was wont to go
forth every day and roam about the city-thoroughfares and cater
for himself. Now this continued for a while of time till one day
of the days, as he was wandering and diverting his mind by
looking to the right and to the left, he was met on the way by
three women who were leaning and swaying one towards other as
they walked on laughing aloud; and each and every of the three
surpassed her fellow in beauty and loveliness. When he looked at
them his mustachios curled[FN#377] at the sight and he accosted
them and addressed the trio, saying, "May it be that ye will
drink coffee in my lodging?" "Indeed we will," said they, "and we
will make mirth with thee and exceeding merriment, passing even
the will of thee." Quoth he, "When shall it be?" and quoth they,
"To-night we will come to thy place." He continued, "I am living
in a room of Such-and-such a Wakálah."[FN#378] and they rejoined,
"Do thou make ready for us supper and we will visit thee after
the hour of night-prayers." He cried, "These words are well; " so
they left him and went their ways; and he, on the return way
home, bought flesh and greens and wine and perfumes; then, having
reached his room, he cooked five kinds of meats without including
rice and conserves, and made ready whatso for the table was
suitable. Now when it was supper-time behold, the women came in
to him, all three wearing capotes[FN#379] over their dresses, and
when they had entered they threw these cloaks off their shoulders
and took their seats as they were moons. Hereupon the Syrian
arose and set before them the food-trays and they ate their
sufficiency, after which he served to them the table of wine,
whereat they filled and passed to him and he accepted and swilled
until his head whirled round, and as often as he looked at any
one of them and considered her in her mould of beauty and
loveliness he was perplext and his wits were wildered. They
ceased not to be after such fashion until the noon o' night.--And
Shahrazad was surprised by the dawn of day and fell silent and
ceased to say her permitted say. Then quoth her sister Dunyazad,
"How sweet is thy story, O sister mine, and how enjoyable and
delectable!" Quoth she, "And where is this compared with that I
would relate to you on the coming night an the King suffer me to
survive?" Now when it was the next night and that was

The Seven Hundred and Forty-seventh Night,

Dunyazad said to her, "Allah upon thee, O my sister, an thou be
other than sleepy, finish for us thy tale that we may cut short
the watching of this our latter night!" She replied, "With love
and good will!" It hath reached me, O auspicious King, the
director, the right-guiding, lord of the rede which is benefiting
and of deeds fair-seeming and worthy celebrating, that the Syrian
and the three ladies ceased not to persevere in the drinking of
wine until the noon o' night, at which time he would not
distinguish between masculine and feminine from the excess of his
wine-bibbing, so he said to one of the three, "Allah upon thee, O
my lady, what may be the name of thee?" She replied, "I am hight
Hast-thou-seen-aught-like-me?'" Whereat he exclaimed, "No,
Walláhi!" Then he up-propped himself on his elbow and rising from
the ground said to the second, "Thou, O my lady, and life-blood
of my heart, what is thy name?" She answered, "I am hight
Never-sawest-thou-my-like,'" and he replied, "Inshallah--what
Allah willeth--O my lady Never-sawest-thou-my-like." Then said he
to the third, "And thou, O dearling of my heart, what may be the
name of thee?" And said she, "I am hight
Look-at-me-and-thou-shalt-know-me.'" When he heard these words
he cried out with a loud outcry and fell to the ground saying,
"No, by Allah, O my lady
Look-at-me-and-thou-shalt-know-me."[FN#380] But when the three
women regarded him his reason was upset and they forced upon him
more wine-bibbing whilst he cried to them, "Fill for me, ho my
lady Never-sawest-thou-my-like, and thou too, my lady
Hast-thou-seen-aught-like-me, and eke thou, O my lady
Look-at-me-and-thou-shalt-know-me." And they drove him to drink
still more until he fell to the ground without a vein
swelling[FN#381] for he had become drunken and dead drunk. When
they saw him in this condition they doffed his turband and
crowned him with a cap, and fringes projecting from the
peak,[FN#382] which they had brought with them; then they arose
and finding in his room a box full of raiment and ready money,
they rifled all that was therein. Presently they donned their
dresses and, waiting until the door of the Wakalah was opened
after the call to the morning-prayer, they went their ways and
the Veiler vouchsafed them protection[FN#383] and they left the
Syrian man in his room strown as a tried toper and unknowing what
the women had done with him of their wile and guile. Now when it
was the undurn-hour he awoke from his crapula and opening his
eyes, cried, "Ho my lady Never-sawest-thou-my-like! and ho my
lady Hast-thou-seen-aught-like-me! and ho my lady
Look-at-me-and-thou-shalt-know-me!" But none returned to him any
reply. Then he pulled himself together and glanced carefully
around but his sight fell not upon anyone beside him, so he arose
and went to the box wherein he found never a single thing. This
restored him to his right senses and he recovered from his drink
and cried, "There is no Majesty and there is no Might save in
Allah, the Glorious, the Great: this be a judgment they have
wrought forme." Then he went forth still wearing the tall fringed
cap and knowing nothing of himself and, when he had issued from
his caravanserai, he cried to everyone he met in the streets, "I
am seeking Hast-thou-seen-aught-like-me?" and the men would
reply, "No, I never sighted the like of thee;" and to a second he
would say, "I am looking for one
Never-sawest-thou-aught-like-me;" and the other would answer,
"Indeed, I never beheld thy fellow;" then he would ask a third,
"Hast thou seen one Look-at-me-and-thou-shalt-know-me?" and the
questioned would answer, "Indeed, I have looked at thee but I
know thee not at all." And he ceased not wandering about, bonnet
on head, and everyone who met him by the way returned to him the
like replies until he came upon a party of folk who were in front
of a barber's booth.[FN#384] There he cried upon them also, "Ah!
Hast-thou-seen-aught-like-me! and Ah! Never-sawest-thou-my-like!
and Ah! Look-upon-me-and-thou-shalt-know-me!" Hereat,
understanding that he was touched in brain and this was a
judgment that had been wrought upon him, they seized him and
forced him into the barber's shop and bringing a mirror set it in
his hands. When he looked therein he found a fool's cap upon his
head, so forthwith he tore it off and took thought and said to
those present, "Who of you can guide me to those three women?"
They said to him, "O Syrian, march off with thyself to thy own
land for that the folk of Egypt can play with the egg and the
stone."[FN#385] So he arose without stay and delay; then, taking
what provaunt was sufficient for the way and what little of fine
raiment had been left to him, he quitted Cairo intending for his
own country. Now the Emir hearing this tale of the Shahbandar
wondered thereof with extreme wonderment and said to the
Gentleman, "An thou have finished do thou fare forth and go about
thy business." Accordingly he went from him still garbed in
gaberdine and bonnet on head when the house-master asked his
wife, "Who of them here remaineth with thee?" And she answered,
"Have patience and I will bring thee the third." So she arose and
opening another closet summoned the Flesher and taking him by the
hand, whilst he was ashamed and abashed, led him till he stood
before her spouse and the poor fellow availed not to raise his
eyes from the ground. Presently the husband considered him and
knew him and was certified that he was Such-and-such the Chief
Butcher and head of the craft, so he said to him, "Ho thou the
clever one, do thou dance for us a wee and after that tell us a
tale." Accordingly he stood up and clapped hands and fell to
dancing and prancing till such time as he dropped down for
fatigue; after which he said, "O my lord, I have by me a tale
anent the craft and cunning of women." Asked the other, "And what
may it be?" and the Butcher began to relate the tale of

The Lady with Two Coyntes.

It is told of a woman which was a fornicatress and adulteress and
a companion of catastrophes and calamities that she was married
to a Káim-makám[FN#386] who had none of the will of mankind to
womankind, at all, at all. Now the wife was possessed of beauty
and loveliness and she misliked him for that he had no desire to
carnal copulation, and there was in the house a Syce-man who was
dying for his love of her. But her husband would never quit his
quarters, and albeit her longing was that the horse-keeper might
possess her person and that she and he might lie together, this
was impossible to her. She abode perplext for some sleight
wherewith she might serve her mate, and presently she devised a
device and said to him, "O my lord, verily my mother is dead and
'tis my wish to hie me and be present at her burial and receive
visits of condolence for her; and, if she have left aught by way
of heritage, to take it and then fare back to thee." "Thou mayest
go," said he, and said she, "I dread to fare abroad alone and
unattended; nor am I able to walk, my parent's house being afar.
Do thou cry out to the Syce that he fetch me hither an ass and
accompany me to the house of my mother, wherein I shall lie some
three nights after the fashion of folk." Hereupon he called to
the horse-keeper and when he came before him, ordered the man to
bring an ass,[FN#387] and mount his mistress and hie with her;
and the fellow, hearing these words, was hugely delighted. So he
did as he was bidden, but instead of going to the house they
twain, he and she, repaired to a garden carrying with them a
flask of wine and disappeared for the whole day and made merry
and took their pleasure[FN#388] until set of sun. Then the man
brought up the ass and mounting her thereon went to his own home,
where the twain passed the entire night sleeping in mutual
embrace on each other's bosoms, and took their joyance and
enjoyment until it was morning tide. Hereupon he arose and did
with her as before, leading her to the garden, and the two, Syce
and dame, ceased not to be after this fashion for three days
solacing themselves and making merry and tasting of love-liesse.
On the fourth day he said to her, "Do thou return with us to the
house of the Kaim-makam," and said she, "No; not till we shall
have spent together three days more enjoying ourselves, I and
thou, and making merry till such time as I have had my full will
of thee and thou thy full will of me; and leave we yon
preposterous pimp to lie stretched out, as do the dogs,[FN#389]
enfolding his head between his two legs." So the twain ceased not
amusing themselves and taking their joyance and enjoyment until
they had ended the six days, and on the seventh they wended their
way home. They found the Kaim-makam sitting beside a slave which
was an old negress; and quoth he, "You have disappeared for a
long while!" and quoth she, "Yes, until we had ended with the
visits of condolence for that my mother was known to foyson of
the folk. But, O my lord, my parent (Allah have ruth upon her!)
hath left and bequeathed to me a somewhat exceeding nice." "What
may that be?" asked he, and answered she, "I will not tell thee
aught thereof at this time, nor indeed until we remain, I and
thou, in privacy of night, when I will describe it unto thee."--
And Shahrazad was surprised by the dawn of day and fell silent
and ceased to say her permitted say. Then quoth her sister
Dunyazad, "How sweet is thy story, O sister mine, and how
enjoyable and delectable!" Quoth she, "And where is this compared
with that I would relate to you on the coming night an the King
suffer me to survive?" Now when it was the next night and that
was

The Seven Hundred and Fifty-first Night,

The Whorish Wife who Vaunted her Virtue.

It is related that once upon a time there was a man which was an
astronomer[FN#396] and he had a wife who was singular in beauty
and loveliness. Now she was ever and aye boasting and saying to
him "O man, there is not amongst womankind my peer in
nobility[FN#397] and chastity;" and as often as she repeated this
saying to him he would give credit to her words and cry,
"Walláhi, no man hath a wife like unto the lady my wife for high
caste and continence!" Now he was ever singing her praises in
every assembly; but one day of the days as he was sitting in a
séance of the great, who all were saying their says anent
womankind and feminine deeds and misdeeds, the man rose up and
exclaimed, "Amongst women there is none like my wife, for that
she is pure of blood and behaviour;" hereat one of those present
said to him, "Thou liest, O certain person!"--And Shahrazad was
surprised by the dawn of day and fell silent and ceased saying
her permitted say. Then quoth her sister Dunyazad, "How sweet and
tasteful is thy tale, O sister mine, and how enjoyable and
delectable!" Quoth she, "And where is this compared with that I
would relate to you on the coming night an the Sovran suffer me
to survive?" Now when it was the next night and that was

The Seven Hundred and Fifty-fourth Night,

The Seven Hundred and Fifty-fifth Night,

CLEBS THE DROLL AND HIS WIFE AND HER
FOUR LOVERS.

There lived at the Court of a certain King a man wherewith he was
wont to jest and this droll was unmated. So one day of the days
the Sultan said to him, "O Man, thou art a bachelor, so suffer us
to marry thee," and said the buffoon, "No, O King of the Age;
allow me to remain in single blessedness, for in womankind there
is no rest and they work many a wile, and indeed I fear lest
haply we fall upon one who shall be of the fornicatresses, the
adulteresses." Quoth the King, "There is no help but that thou
wed;" and quoth the Droll, "'Tis well, O King of the Age."
Hereupon the Sultan sent to summon the Wazir and bade him betroth
the man to a woman of righteous conduct and come of decent folk.
Now the Minister had with him an old nurse, and he commanded her
to find a match for the Sultan's Jester; whereupon she rose and
went out from him and engaged for the man a beautiful woman. And
presently the marriage-tie was tied between these twain and he
went in unto the bride and she tarried with him a while of time
even half a year or may be seven months. Now one day of the days
the King's Jester went forth his house ere the dawn-prayer had
been called on some business for the Sultan, intending to return
before rise of sun. Such was the case with him; but as regards
his wife, she had known when yet unmarried four men who to her
were the liefest of her companions and who, during the earlier
days of her wedding, had not been able to possess her. However,
on the morning when her husband fared forth from her before the
call to dawn-prayers, each and every of these four favoured
lovers made up their minds to visit their playmate. Now one of
them was a Pieman[FN#409] and the second was an
Herbalist[FN#410], the third was a Flesher and the fourth was the
Shaykh of the Pipers[FN#411]. When the Droll went forth from his
wife behold, the Pieman came and rapped at the door, whereat she
opened to him and said, "Thou hast come betimes," and said he, "I
have minced the meat and I desired to work it up when I found
that the hour was too early and that no one was in the market. So
I said to myself, 'Up with thee and go to Such-and-such a woman'"
"'Tis well," quoth she; but when they desired to make merry
together, of a sudden the door was knocked; so quoth he to her,
"Who is this?" and quoth she to him, "I know not, but do thou hie
and hide thee in yonder closet." He did her bidding, whereupon
she went forth and threw open the door when behold, it was the
Herbalist and she said to him, "This is a time betimes." Said he,
"By Allah, I was nighting in the garden and I have brought these
sweet-scented herbs, and as the hour was over-early I said to
myself, 'Go thou to Such-and-such a woman and make merry, thou
and she, for a wee.'" So she let him in; but hardly had he
settled himself in his seat when suddenly the door was again
rapped and he asked her, "Who is this?" and she answered, "I know
not, but do thou hie and hide thee in yonder closet." So he went
in and found the Pieman there seated and said to him, "What thing
mayest thou be?"[FN#412] and said the other, "I and thou are each
like other." Meanwhile the woman had gone forth and opened the
door when behold, she was met by the Flesher whom she led within
and then said to him, "This is a time betimes." Quoth he, "By
Allah, I arose from sleep and slaughtered a ram[FN#413] and
prepared the flesh for selling when I found that the hour was
over-early and said I to myself, 'Take thee a piece of mutton
flesh and go thou in to a certain person and enjoy yourselves,
thou and she, until the Bazar shall have opened.'" But hardly had
he taken seat when came a fourth knock at the door and as he
heard this he was wonderstruck; so she said to him, "Fear not,
but hie thee and hide thee within yonder closet." Accordingly he
went in and found the Pieman and the Herbalist there sitting and
he salam'd to the twain who returned his salute; then he asked
them, "What hath brought you hither?" and they answered, "That
which brought us brought also thee." He took seat with them while
the woman went and threw open the door and behold, she was met by
her friend the Shaykh of the Pipers belonging to the Sultan, so
she brought him in and said to him, "Indeed thy time is betimes."
Said he, "Walláhi, I went forth my home intending to fare and
prepare the band[FN#414] in the Royal Palace when I found the
hour was over-early, so said I to myself, 'Hie thee to a certain
person and make ye merry, thou and she, until the sun shall rise
and thou art bound to wend palace- wards.'" "'Tis well," quoth
she and seated him and designed to take seat beside him when
behold, came a rap at the door and he cried, "Who is that?" and
she replied, "Allah only is Omniscient, but haply 'tis my
husband." So he was startled and afeard, and when she whispered
to him, "Up and enter yon closet," he did her bidding and found a
facing him therein the Pieman and the Herbalist and the Flesher
to whom he said, "Peace be upon you," and when they returned his
greeting he asked them, "Ye, who brought you?" They answered him
saying, "That which brought us also brought thee." After this he
sat beside them and the four remained seated in the closet and
huddled together, whilst each addressed himself saying, "What now
wilt thou do?" Meanwhile the woman suddenly went forth and opened
the door when behold, it was her mate the Droll who walked in and
took seat; whereupon she asked him, "And thou, why hast thou come
at such an hour? 'tis not often thy wont to return early from the
King's presence. Haply thou art unwell, for thy custom is not to
appear until near supper-tide and now thou hast forestalled our
meeting-time and hast returned a-morn. I suspect that he hath
bespoken thee concerning some matter of urgent matters that thou
comest home at this hour; but haply thou wilt finish off such
business and hie thee back to the Sultan." Quoth he, "By Allah, O
Woman, when I fared forth hence and went to the King I found that
he had many and important affairs to settle, so he said, 'Hie
thee to thy home and abide therein nor return to me till after
the third day.'"--And Shahrazad was surprised by the dawn of day
and fell silent, and ceased saying her permitted say. Then quoth
her sister Dunyazad, "How sweet and tasteful is thy tale, O
sister mine, and how enjoyable and delectable!" Quoth she, "And
where is this compared with that I would relate to you on the
coming night an the Sovran suffer me to survive?" Now when it was
the next night and that was

The Seven Hundred and Fifty-eighth Night,

Dunyazad said to her, "Allah upon thee, O my sister, an thou be
other than sleepy, finish for us thy tale, that we may cut short
the watching of this our latter night!" She replied, "With love
and good will!" It hath reached me, O auspicious King, the
director, the right-guiding, lord of the rede which is benefiting
and of deeds fair-seeming and worthy celebrating, that when the
King's Jester went in to his wife she said, "Thou, wherefore hast
thou come so early?" and said he, "By Allah, the Sultan hath much
and important business and said to me, 'Hie thee home, and tarry
there and return not to me save after the third day.'" Now when
the four men who were closeted together heard these words they
were perplext as to their affair, and said one to other, "What
shall we do? Indeed we are unable to sit out three days in this
stead." Hereupon the Pieman said to them, "Nay, rather let us
play a prank whereby we may escape," and said they, "What may be
the device thou wouldest devise?" Quoth he, "Whatso I do that do
ye look upon and then act in like guise," and so speaking he
arose and taking his minced meat fell to sticking it upon his
skin until he was like a leper covered with sores.[FN#415] Then
he went forth the closet to the husband of the mistress, and
cried, "The Peace be upon you!" The man returned his salute and
asked him, "What art thou?" to which he made answer "I am the
Prophet Job the Ulcered, where is the way out of this?" "Here,"
cried the Jester, upon which Job passed out of the door and went
about his business and on such wise made his escape. Next the
Herbalist stood up and opening his basket brought out fragrant
herbs and fell to scattering them over his sconce and about it
and over his ears,[FN#416] till such time as all his face was
hidden in greens, after which he also went out and accosting the
house-master said, "The Peace be upon you!" And when the man
returned the salam he asked him, "Hath Job the Ulcered passed by
thee on this path?" "Indeed he hath," said the other; "but what
mayst thou be?" "I am Al-Khizr, the Green Prophet" (upon whom be
The Peace),[FN#417] and so saying he brushed by the Droll and
passed through the door. Now when the second lover had gone forth
and escaped, the Flesher arose and donning the ram's skin set its
horns upon his head and began crawling out of the closet upon all
fours, hands and knees, until he stood before the husband of his
beloved, and said to him, "The Peace be upon you!" "And upon you
be The Peace," returned the other, "What mayst thou be?" "I am
Iskandar, Lord of the Two Horns," cried the other; "say me, have
there passed by thee Job the Ulcered and Al-Khizr the Green
Prophet (upon whom be The Peace)?" Quoth the house-master, "They
went by this place and forewent thee." So the third lover passed
through the doorway and escaped, and presently the Shaykh of the
Pipers rose to his feet and applying the mouthpiece of his pipe
to his lips went up to his mistress's mate and said, "The Peace
be upon you!" and on the man returning his salam, asked him,
"Hath it so happened that Job the Ulcered and Al Khizr the Green
Prophet and Iskandar Lord of the Two Horns passed this way?"
"They have," answered the other, "What art thou?" Cried he, "I am
Israfil,[FN#418] and 'tis my design forthright to blow the Last
Trump." Hereupon the Droll straightway arose and laid hands upon
him crying, "Yállah, Yállah,[FN#419] O my brother, blow not at
all until we shall have gone, I and thou, to the Sultan." So
saying he took him by the hand and fared forth with him and
ceased not faring until he had carried him into the presence,
when the King asked, "Wherefore hast thou arrested this man?"
Answered he, "O King of the Age, this is our Lord Israfil and
'twas his intent to blow the Last Trump, so I forbade him
therefrom until such time as I had brought him for thee to look
upon, lest haply he might so have done without thy knowledge, and
said I to myself, 'By Allah, better set him before the Sultan ere
he sound his Trumpet.' Furthermore I do pray for thy welfare, O
King of the Age, inasmuch as thou hast married me to this dame
because I had fear of her lest she company with strange men. But
I found her a saintly woman who admitted none of mankind save
that to-day when I went forth from thee at morning-tide I turned
me homewards and going into my house caught with her three
Prophets and one Archangel and this is he who intended to blow
the Last Trump." Hereupon quoth the Sultan to him, "O Man, art
thou Jinn mad? How canst thou have found with thy spouse any of
the Prophets as thou sayest?" And quoth he, "By Allah, O King of
the Age, whatso hath befallen me that I have reported to thee nor
have I hidden from thee aught." The King asked, "Which was he of
the Prophets thou foundest beside thy wife?" and he answered,
"The Prophet Job (on whom be The Peace) and after him came forth
to me from a closet the Prophet Al-Khizr (on whom be the Peace!),
and after him Iskandar Lord of the Two Horns (on whom be the
Peace!) and lastly this the fourth is the Archangel Israfil." The
Sultan marvelled at his words, and exclaimed, "Laud to the Lord!
Verily this man whom thou entitlest Israfil is naught but the
Shaykh of my Pipers." "I wist naught, O King of the Age," said
the other, "but I have related to thee what hath occurred and
what I beheld and eyewitnessed." Hereupon the Sultan understood
that the wife had friends who forgathered with her, and who had
served her husband with such sleight, so he said to the musician,
"O man, unless thou tell me truly what happened I will cut off
thy head." Thereupon the Shaykh of the Pipers arose, and kissing
ground before the Sultan, said to him, "O King of the Age, give
me promise of immunity and I will relate to thee all that befel."
Quoth the King, "'Tis upon condition that thou tell no lies;" and
quoth the other, "O King of the Age, verily, I will shun
leasing."[FN#420] So the King gave him a pledge of safety, and
the Shaykh described everything that had been done and kept
nothing back, and when the King heard the story and the trick
which had been wrought by the woman's friends he marvelled
thereat and cried, "Allah kill all womankind,[FN#421] the
fornicatresses, the adulteresses, the traitresses!" After which
he despatched a posse of the Chamberlains to bring into his
presence the four persons.--And Shahrazad was surprised by the
dawn of day and fell silent and ceased to say her permitted say.
Then quoth her sister Dunyazad, "How sweet is thy story, O sister
mine, and how enjoyable and delectable!" Quoth she, "And where is
this compared with that I would relate to you on the coming night
an the King suffer me to survive?" Now when it was the next night
and that was

The Seven Hundred and Sixtieth Night,

I have also by me (said Shahrazad) another tale concerning the
wiles of womankind, and it is that of

THE GATE-KEEPER OF CAIRO AND THE CUNNING
SHE-THIEF.[FN#423]

It is related that in Misr of Káhir there was a man who had
reached the age of fourscore and ten years, and he was a
chief-watchman of the ward in the service of the Wáli; a brave
man withal, and one not wont to be startled or afeard. Now one
night as he was going around about the city with the Chief of
Police, and he was returning to the guard-house[FN#424] before
break o' day that he might perform the Wuzú-ablution, and at the
call to dawn-prayers he might rise and repeat them, it so
fortuned that when he was about to stand up to his orisons,
according to the custom of him, suddenly a purse fell before him
upon the ground. As soon as he had done with his devotions he
arose and gazed around to see who had thrown him that bag of
money, but he could find nobody; so he took it up and opened it,
when an hundred dinars met his sight. Hereat he wondered; but on
the following day when he had washed and was praying, behold, a
second purse was cast at his feet; so he waited until he had
finished his orisons and then stood up and looked around to see
who had thrown it. Thereupon, as he failed to find any, he took
it up and opened it and again beheld an hundred dinars, a matter
which filled him with wonder. This continued till the third day
at morning-tide, when he had washed as was his wont and stood up
to his prayers, and lo and behold! another purse was dropped at
his feet. Herewith he cut short his devotions, and turning him
round saw beside him a girl whose years had reached fifteen; so
he seized her and said, "Who art thou, and what is the reason of
thy throwing at my feet every day a purse of an hundred gold
pieces, and this is the third time; argal the sum amounteth to
three hundred. What may be this case?" Said she, "O my lord, my
name is Fátimah, and my wish and will is a matter which thou
canst bring to an end for me by means of thy tongue!" Quoth he,
"What is't thou wantest of me?" and quoth she, "'Tis my intent
that on the morrow I sham drunkenness with wine and cast myself
before the mansion of the Kazi of the Army.[FN#425] Thou shalt
find me there strown upon the ground and dressed in all the best
of my clothes and finest ornaments. So when thou shalt come to
that quarter and espy me lying there in drink do thou bid the
Linkman move the links to and fro; then come forward, O
Mukaddam,[FN#426] and investigate the case and examine me, and
say the Wali, 'This girl is in liquor.' The Chief of Police shall
reply to thee, 'Take her and carry her to the watch-house and
keep her there till day-break.'"--And Shahrazad was surprised by
the dawn of day, and fell silent and ceased saying her permitted
say. Then quoth her sister Dunyazad, "How sweet and tasteful is
thy tale, O sister mine, and how enjoyable and delectable!" Quoth
she, "And where is this compared with that I would relate to you
on the coming night an the Sovran suffer me to survive?" Now when
it was the next night, and that was

The Seven Hundred and Sixty-first Night,

The Seven Hundred and Sixty-third Night,

The Seven Hundred and Sixty-fifth Night,

TALE OF MOHSIN AND MUSA.[FN#434]

It fortuned once upon a time that two men went forth from the
same place, one foregoing the other, and they forgathered by the
way. Now each had a bag full of flour and a flask[FN#435]
containing somewhat of water; and when they made acquaintance on
the road the first of them said to his companion, "O my brother,
what may be thy name?" and said the Second, "I am hight Mohsin,
the Beneficent,[FN#436] and thou, what art thou called?" Quoth
the other, "Músà the Malignant."[FN#437] So the two fared on in
converse and whenever mealtime came round, each would bring out a
portion of meal and knead it and make of it a scone,[FN#438] and
light a fire and bake it thereon: after which they would satisfy
their hunger. But Mohsin knew not that had been doomed for him by
his companion Musa the Misdoer, so the twain would fare together
and feed together. On the following day quoth Musa to Mohsin, "O
my brother, I have with me a bag of flour and a flask of water
and thou hast the same, and whenever eating-time cometh round
each one bringeth out somewhat of his vivers. Now this is not
right; 'twere the better way that we first eat that is with thee
and when 'tis ended we use my provaunt." "'Tis well, O my
brother," quoth Mohsin. They agreed upon this condition and
whenever moved by appetite they ate of Mohsin's viaticum until
his bag of flour and his flask of water were clean emptied. But
when the meal-hour came, Musa arose and made for him a single
scone and no more, and baked it and ate it by himself, while
Mohsin sat by looking on. This befel time after time for the
first day and the second day until Mohsin waxed anhungered and
famine wrung his vitals, so quoth he to Musa, "O my brother, give
me somewhat of thy food that I may nourish myself therewith, for
indeed I am empty exceedingly." But Musa made reply, "By Allah, I
will not give it to thee; no, not a single mouthful." Rejoined
Mohsin, "O my brother, we two made covenant that we should become
brethren, and first eat of my provaunt and then of thine; now,
however, thou art not pleased to grant me or bite or sup. This is
not the act of an honest man." He answered, "Be brief! an thou be
hungry I will give thee half of my scone on condition that I
pluck out thine eye." "How so, O my brother?" rejoined Mohsin,
"Wilt thou blind me of one eye for the sake of half a scone?
better leave me to die with my sight as it is." Said Musa, "At
thy pleasure!"[FN#439] But on the third day Mohsin was like to
sink for extreme hunger, and he cried, "There is no Majesty and
there is no Might save in Allah, the Glorious, the Great. Do
thou, O Musa, give the half-scone and pluck out one of mine
eyes." Musa did as he was bidden, and thrusting forth his finger
gouged[FN#440] out the right eye, whereby Mohsin remained
purblind, withal was he not filled by the half-scone. Now on the
fourth day Mohsin waxed yet more ravenous and famine was right
sore upon him, and he cried, "There is no Majesty! by Allah, O
Musa, my brother, I am afamished, so pity me and the Lord shall
pity thee." Replied the other, "I will give thee nothing until I
shall have gouged out thine other eye." Quoth Mohsin, "Verily we
are Allah's and unto him we shall return! but, by the Almighty,
famishing is bitter; so do thou with me, O Musa, what the
Omniscient hath predestined as to the plucking out of my two
eyes." Accordingly the man gave him the half scone and plucked
out his other eye; and on such wise made him stone blind.
Hereupon Musa left his companion darkly tramping[FN#441] about
the roads. Now in the neighbourhood of that place was a well full
of water;[FN#442] so when Mohsin drew near knowing nothing
thereof, Musa came up and pushed him thereinto; and while falling
into the pit Mohsin said to himself, "O Lord, thou hast doomed me
to blinding and at last Thou hast condemned me to drowning."--And
Shahrazad was surprised by the dawn of day and fell silent and
ceased to say her permitted say. Then quoth her sister Dunyazad,
"How sweet is thy story, O sister mine, and how enjoyable and
delectable!" Quoth she, "And where is this compared with that I
would relate to you on the coming night an the King suffer me to
survive?" Now when it was the next night and that was

The Seven Hundred and Sixty-seventh Night,

Dunyazad said to her, "Allah upon thee, O my sister, an thou be
other than sleepy, finish for us thy tale that we may cut short
the watching of this our latter night!" She replied, "With love
and good will!" It hath reached me, O auspicious King, the
director, the right-guiding, lord of the rede which is benefiting
and of deeds fair-seeming and worthy celebrating, that when Musa
had thrust Mohsin into the well with intent to drown him, the
blinded man cried, "O Lord thou hast doomed me to blinding, and
at last Thou hast condemned me to drowning." Then he struck out
with hands and feet till he felt the walls of the well wherein he
found two niches; so he set toes into one of them and there stood
awaiting the salvation of Allah which was nearhand; and his heart
was satisfied and he drank of the water. When the first night
fell behold, two of the Jinns came to the pit and sat down in
converse each with other, when quoth the first to the second,
"Walláhi! O certain person, there is now to be found nor sage nor
leach, and all of them are preposterous pretenders and barkers of
man's intent." Quoth the other, "What may be these words?" and
the former resumed, "By Allah, I have possessed the daughter of
the Sultan and she is the dearling of my heart whom I love with
dearest love; yet can none avail to unsorcel her of me." Quoth
his companion, "And what would expel thee?" And quoth he, "Naught
will oust me save a black cock or a sable chicken; and whenas one
shall bring such and cut his throat under her feet of a
Saturday,[FN#443] I shall not have power to approach the city
wherein she dwelleth." "By Allah, O my brother," said the other,
"thou hast spoken sooth: there is in this land nor wizard nor
mediciner who knoweth aught and all of them are liars and
contradictors who lay claim to science without aught of
intelligence; indeed there is not one of them who knoweth of this
tree (which adjoineth our well) that whoso shall take the leaves
thereof and plaster them upon his eyes, even though he be born
blind he will be gifted with sight and wax sound after two or
three days by the kind permission of Allah Almighty. Yet are the
folk all heedless of such virtue in the tree." Now Mohsin
remained listening to these words and pondering them as he stood
supported by the side-wall of the well, and when it was the last
third of the night, the Jinns which were conversing at the mouth
took leave each of other. And as soon as the day brake and the
time waxed bright behold there came a Kafilah which passed by the
pit seeking drink for themselves and water for their cattle.
Presently they let down a bucket by a cord and when Mohsin felt
the rope he caught hold thereof, whereat the caravan people
cried, "We take refuge with Allah from Satan the Stoned," and
said one to other, "Verily in this well is a Satan!" Mohsin heard
their words and answered them and said, "Yá'llah[FN#444] Ho you,
draw me out hence, for verily I am of mankind and not of
Jinn-kind and being blind I fell yesterday into this hole." Cried
they, "Catch tight hold of the cord," and when he did so they
drew him out and finding him weak from famine they gave him a
somewhat of food and he ate and drank. The caravan-folk on like
guise drank from the well and watered their beasts; after which
they would have led Mohsin away with them but he said, "O my
brethren (whose weal Allah increase[FN#445] and whose grace may
He reward!), I have a single want wherewith I fain ye would
favour me!" Asked they, "And what may that be?" and he answered,
"That ye direct me to the tree which adjoineth this well and lead
me close thereto and God shall gar your good to grow!" Hereupon
one hent him by the hand and after doing as he desired and
setting him beside the tree returned to his own folk and the
caravan loaded and left the place. Presently Mohsin swarmed up
the trunk; and, taking seat upon a branch of its branches, fell
to cropping the leaves and patching them upon either eye as he
had heard the Jinni prescribe; and hardly had two days gone by
when he felt healed of his hurt and opened his eyelids and saw
what was around him. Then, after taking somewhat of its foliage,
he came down from the tree and went on his wayfare until he
entered a city and found him a lodging. When this was done he
fell to threading the streets and ways crying aloud the while, "I
am the Leach, the Healer![FN#446] I am the Mediciner who can cure
the blind!" whereat all the one-eyed and the sightless would
summon him with outcries and he would apply to them somewhat of
his leaves; and after two or three days (he superintending the
while) they would open their eyes and see. On this wise went by a
term of time until at last the King of that city heard rumour of
a new leach; so he sent to him and summoned him and said to him,
"Art thou a clever Medicine-man even as they have informed me
concerning thee? I have a daughter ridden[FN#447] by a Jinni of
the Jann and we desire of thee that thou unsorcel her." "And if I
avail not to free her?" asked Mohsin, and the King answered,
"Then will I kill thee even as I have slain a many before thee
who have looked upon the face of the Princess." "And if I prove
able to deliver her and fend her from further offence?" "I will
give thee what thou askest of coin and hoards." "No, O King of
the Age; this condition I will not accept: if I free her I must
take her to wife, for an I fail therein thou wilt slay me; and
unless thou agree with me after I shall have saved her that thou
e'en wed her to me"--[FN#448] "'Tis well, O Shaykh; and for
releasing her I give thee a delay of three months for visiting
and healing her."--And Shahrazad was surprised by the dawn of day
and fell silent and ceased saying her permitted say. Then quoth
her sister Dunyazad, "How sweet and tasteful is thy tale, O
sister mine, and how enjoyable and delectable!" Quoth she, "And
where is this compared with that I would relate to you on the
coming night, an the Sovran suffer me to survive?" Now when it
was the next night and that was

The Seven Hundred and Sixty-ninth Night,

Dunyazad said to her, "Allah upon thee, O my sister, an thou be
other than sleepy, finish for us thy tale that we may cut short
the watching of this our latter night!" She replied, "With love
and good will!" It hath reached me, O auspicious King, the
director, the right-guiding, lord of the rede which is benefiting
and of deeds fair-seeming and worthy celebrating, that the King
covenanted with the Mediciner that the unsorceling of the
Princess should be within three months; after which he set apart
an apartment for him with all the furniture and appurtenances
thereof and appointed to him rations of meat and drink. So Mohsin
abode with him the appointed time and he in the extreme of
comfort and enjoyment; but when the three months were ended the
Sultan sent for him and summoned him between his hands and said,
"O Shaykh, the term is gone by." Hereupon Shaykh Mohsin went
forth and bought him a black cock and when Sabbath[FN#449] came
round the Sultan presented him to his daughter whom he found in
sore and sorrowful state, unknowing how the mishap had occurred
to her. Now when he went in and looked upon her in such case, he
drew near to her and fell to reciting Koranic versets which avert
evil (the Sultan sitting beside them the while); and at the last
he slaughtered the cock between her feet. Hereat the Princess
recovered her senses and rose up and sat down[FN#450] forthright
and called for meat and drink which were brought to her; then she
ate and drank and besought for herself the guidance of God and
said, "Alhamdolillah"--laud to the Lord--and presently she kissed
the hand of her sire and of Shaykh Mohsin. Quoth the King, "O my
daughter, art thou indeed well?" and quoth she, "At this present
I feel naught of pain in my person nor do I sense anything of
what hath been with me; and all this is by blessing of yonder
Shaykh thou hast brought to me. But say me, O my father, what
hast thou made over to him of money as a reward for unsorcelling
me?" "O my dauvhter," replied he, "I have offered him all he
shall ask." But when the Princess recovered from her malady and
returned to self, she changed from mode to mode and she became as
one cast in the mould of beauty and loveliness and Shaykh Mohsin
looking upon her was dazed and amazed in his wits by cause of her
exceeding comeliness and seemlihead. Presently the Princess
addressed, "O Shaykh Mohsin, what thing dost thou ask of the
King's Majesty?" for indeed her heart was fulfilled of the love
to him which had mastered her. Now the Wazir had a son and it was
his aim that his heir should marry the King's daughter, but this
his wish was in vain; for when she was certified that her
salvation was at the hand of Shaykh Mohsin, she said to her sire,
"Do thou, O my father, largesse what is dearest to thee upon my
healer."[FN#451] Her design in these words was that the Sultan
might bestow her to wife upon her deliverer, and she added,
"Indeed our joyance hath been at his hands and he is deserving of
munificence full and abundant." But again the object of her
speech was that her parent might espouse her to the Shaykh for
the love to Mohsin which had mastered her heart. Quoth her
father, "O my daughter we will give him a sumptuous robe of
honour and ten purses;" but quoth she, "No, O my sire, this be
not gift sufficient for the like of such service." Now she was
the sole prop of her parents who had no child save herself, so
the King replied, "O my daughter, I will give him whatso thou
shalt say." Thereupon she asked him, "How many of the folk came
in to me and uncovered my shame[FN#452] and were slain therefor?"
and he answered, "Some fifty." Then cried she, "Had not Shaykh
Mohsin been able to exorcise me what hadst thou done with him?"
"Indeed I had slain him." "Then Alhamdolillah--Glory be to
God--for that my deliverance was at his hand: so do thou bestow
upon him thy best," and so she spake for that she was ashamed to
say her sire, "Wed me to him." The King not understanding the
hint she had hinted said to her, "All thou wishest I will
largesse to him;" and she, "I have spoken to thee but thou hast
not comprehended my words! All who have looked upon my shame and
proved unable to deliver me thou wast wont to slay and this man
hath been my salvation after seeing me unveiled: how then wilt
thou gift him with money and means or condition with him when
thou art unable to carry out thy compact?" Hereupon the King
became ware of what was in his daughter's mind and forthwith
sending to summon the Kazi and witnesses he bade bind the
marriage-bond between her and Shaykh Mohsin and in due time let
them lead him to her in procession and suffer him go in unto her.
So he cohabited with the Princess a while of time, after which
the life-term of the Sultan drew near, and he fell sick of a
sickness whereof he died. And when they had committed his remains
to earth the Lords of the land and the Grandees of command
forgathered and agreed in council that none should overrule them
save the Shaykh Mohsin. So they invested him with the signet-ring
of Sovranty and seated him upon the throne of Kingship and he
became Sovereign and Sultan. Moreover Allah Almighty enlightened
his heart in governance with justice and equity; and all the
subjects with the Notables of the realm and the Rulers of high
rank blessed him and prayed for him. Now one day of the days
Sultan Mohsin felt desirous of solacing himself in the gardens;
so he rode forth, he and his suite, when he suddenly sighted his
whilome comrade, the same who had plucked out one eye for half a
scone and had gouged out the other eye for the other half. He
bade them bring the man to the presence and when they set him
between his hands he asked him saying, "O Shaykh, what may be thy
name?" and he answered, "I am hight Shaykh Mohammed." So he
carried him with his suite to the gardens where they abode until
day ended, after which the Sultan rode back and entering his
palace, bade bring Shaykh Mohammed whom he despatched to the
House of Hospitality.[FN#453] On the third day he bade summon his
guest after supper-tide and taking him by the hand led him into a
cabinet and said, "O Shaykh Mohammed, do thou tell us a
tale."--And Shahrazad was surprised by the dawn of day and fell
silent and ceased to say her permitted say. Then quoth her sister
Dunyazad, "How sweet is thy story, O sister mine, and how
enjoyable and delectable!" Quoth she, "And where is this compared
with that I would relate to you on the coming night an the King
suffer me to survive?" Now when it was the next night and that
was

The Seven Hundred and Seventy-first Night

Dunyazad said to her, "Allah upon thee, o my sister, an thou be
other than sleepy, finish for us thy tale that we may cut short
the watching of this our latter night!" She replied, "With love
and good will!" It hath reached me, O auspicious King, the
director, the right-guiding, lord of the rede which is benefiting
and of deeds fair-seeming and worthy celebrating, that when the
King entered the closet leading Mohammed by the hand he said to
him, "Do thou, O Shaykh, tell us a tale." "By Allah, O our lord,"
quoth the other, "I know naught of stories." Whereupon the Sultan
rejoined, "If so it be, I will relate to thee, O Shaykh Mohammed,
an adventure of my own and 'tis as follows:--Once upon a time a
man went forth his town and he made companionship with another
upon the way, and each one of them bore with him a bag of meal
and a flask of water." On this wise the Sultan continued
recounting to him the real history of Mohsin and Musa the
Malignant, till at the end of the tale he said, "And Musa, after
gouging out both eyes of Mohsin for the sake of a single scone,
thrust him into a well designing to drown him therein, but Allah
Almighty preserved his life and brought him forth the pit and our
Lord favoured him and restored to him his two eyes and empowered
him over the kingdom and thus did he become Sovran and Sultan.
Now the prosperity of that Shaykh Mohsin was from the well
whereinto Musa had thrust him." Presently he added, "An this tale
be soothfast, then am I Mohsin and thou art Musa the Malignant. I
am able at this moment to slay thee but I will spare thee and
moreover counsel thee as follows:--Do thou go to the well and
haply Almighty Allah shall thereby grant to thee some good, for
that the root of my fair fortune was from that same pit." Now
when the first third of the night had sped, Musa arose and
repaired to the pit and descended therein when behold, the same
two Jinnis had forgathered beside the wellmouth at that same hour
and were seated together conversing each with other. Quoth the
first, "What is thy case this day?" and quoth the second, "By
Allah, O my brother, my condition is ill-conditioned ever since a
certain night when we met in this place and talked together. And
so it hath continued until the present time, for that I have been
unable to approach the city wherein dwelleth the Sultan's
daughter: and someone that was in the well must have overheard us
whilst we knew naught of him and he must have acted according to
our words and slaughtered the black cock; after which I have been
unable to near her abode." Quoth the other, "By Allah, O my
brother, thou hast spoken sooth; but our ill-constraint is from
this well." Hereupon the Jinni put forth his hand about the
pit[FN#454] and finding Musa the Misdoer snatched him up and
seizing him between his palms tore his body into four pieces and
cast away the quarters in some desert stead. And this (said
Shahrazad) is the award of whoso betrayeth his fellow man. And
they also relate the adventure of

MOHAMMED THE SHALABI AND HIS MISTRESS
AND HIS WIFE.[FN#455]

It is told among the many things which happened in Cairo the
God-guarded that therein dwelt a man who was an Emir and who had
a son Mohammed Shalabi[FN#456] hight, a youth in his day unique
for beauty and loveliness, nor in his time was there his peer for
comeliness and seemlihead amongst women or amongst men. Now when
he had attained the age of ten and was approaching puberty, his
sire betrothed him and wedded him to a fair wife who loved him
with fondest love even after marriage. There was also in Misr a
Kazi al-'Askar, a Judge of the Army, who had a daughter singular
for form and favour and bloom and brilliancy, and stature and
symmetric grace and she was known as Sitt al-Husn--the Lady of
Loveliness. Now one chance day of the days she went forth
together with her mother and the handmaidens to the Baths and
when they reached the half way behold, they were confronted by
the young Shalabi whose glance fell upon the girl and her glance
lit upon the youth, wherefrom love and affection for him settled
in her heart and it was with him after the same fashion.
Presently she began to send him messages and letters and he to do
on like guise, yet could neither win possession of other nor
indeed could the twain meet privately in one place. This endured
for the space of three years therefore were their hearts melted
in fire of mutual love-longing, until on a certain day when
desire in the girl surged high for her lover and likewise did his
yearning for his beloved; withal neither availed to win union.
Hereupon befel them sore travail and trouble and the young lady
sent an old woman to her dearling praying him to meet her in such
a site; and when the go-between had informed him thereof, he
arose to obey her without stay or delay, unknowing what was
hidden from him in the Secret Purpose. He fared till he came to
the place in question when it was the hour of sunset and here the
Shalabi forgathered with the Kazi's daughter who had kept tryst
with him accompanied by her handmaidens; and anon the twain, he
and she, repaired to a retired spot. Now by the decree of the
Decreer which is written upon the foreheads and the brows of
mankind, one of the folk belonging to the Chief of Police was
loitering about the place when the couple entered that secret
stead; and as soon as they had settled themselves comfortably,
each began complaining to other of the pangs of separation. After
this the handmaidens brought to them food, meat and wine, and
they ate and drank and toyed and were cheered and made merry from
set of sun till the noon o' night and they conversed together as
boon companions until either was fulfilled of other and the pains
of parting had vanished from their hearts. Such was the case with
the lover and the beloved; but as regards the Wali's man who was
looking upon them and listening, he well knew the place wherein
the couple had retired and having noted it and certified himself
thereof, he went to the Chief of Police and made his report
saying, "In such a site of such a ward are a man and a maid
whereupon show the signs of affluence, and doubtless an thou
seize them thou shalt easily get from each and either some
fifteen purses." The Wali hearing these words forthwith led out
his party and marched with them to the spot appointed; and he
ceased not wending for half the night until they all came to the
trysting place. Then he pushed forward axe[FN#457] in hand and
smote the door and broke it down; and forthright he rushed into
the room without being expected by the youth or the young lady
whom he found sitting together in the very height of enjoyment.
But when they saw him suddenly appear they were consterned and
confounded and confused as to their affair, so he arrested them
and led them off and carried them to his house, where he placed
them in prison.[FN#458] Forthwith the bruit concerning the youth
went abroad and reached his family; to wit, how Mohammed Shalabi
had been seized by the Chief of Police, together with the girl
his beloved. Now after imprisoning them the Wali said, "This pair
shall remain with me for a day or two days and until I catch them
in their robbery;"[FN#459] but quoth one of the party, "Indeed
thou knowest not and thou hast not learnt that this damsel is the
daughter of the Kazi of the Army who throughout the past year
wrought for the slaying of thee by the Sultan." And hardly had
the Wali heard these words than his heart was filled with joy and
he exclaimed, "By Allah, needs must I have his wench disgraced
and proclaimed by bell[FN#460] about the thoroughfares of Cairo
and him dishonoured in the presence of the Sultan and degraded
from his degree." Now when it was morning-tide a rumour flew
about town that the Judge's daughter had been seized by the Wali
and the watch together with the young Shalabi in a certain place
and presently the report reached her father who cried, "There is
no Majesty and there is no Might save in Allah, the Glorious, the
Great! O Saving God, save me! Oh, vile disgrace and foul
dishonour before Sultan and subjects who shall say the Kazi's
daughter hath been seduced and abused. However may the Veiler
enveil me!" On his part the Wali went up to the Palace and sought
the Sovran to acquaint him therewith; but, finding that he had
business, he sat him down to await its ending when he purposed
informing him concerning the daughter of his enemy the Chief
Kazi. On such wise it befel him; but as regards the wife of the
youth who was lover to the girl, as soon as the rumour reached
her that the Shalabi had been arrested by the Wali and the watch,
she arose to her feet without stay and delay and doffing whatso
of woman's dress was upon her--And Shahrazad was surprised by the
dawn of day, and fell silent and ceased saying her permitted say.
Then quoth her sister Dunyazad, "How sweet and tasteful is thy
tale, O sister mine, and how enjoyable and delectable!" Quoth
she, "And where is this compared with that I would relate to you
on the coming night an the Sovran suffer me to survive?" Now when
it was the next night and that was

The Seven Hundred and Seventy-fourth Night,

Dunyazad said to her, "Allah upon thee, O my sister, an thou be
other than sleepy, finish for us thy tale that we may cut short
the watching of this our latter night!" She replied, "With love
and good will!" It hath reached me, O auspicious King, the
director, the right-guiding, lord of the rede which is benefiting
and of deeds fair-seeming and worthy celebrating, that as soon as
the Shalabi's wife was informed touching her husband how the Wali
had seized him in company with the Kazi's daughter, she arose
forthright and doffing whatso of woman's dress was upon her and
donning man's disguise provided herself with somewhat of
provaunt[FN#461] and went forth intending for the gaol in the
Wali's house. She asked for the road as she went and a man of the
people directed her to the office until she reached the place
carrying her victuals; then she enquired for the gaoler. So they
made him meet her and quoth she, "Open to me the prison wherein
they have gaoled the Shalabi and the maiden," and she promised
him by signs a gold piece; hereupon he admitted her and she
passed into the room where lay her spouse and the girl and set
meat before him. But he knew her not and cried, "Indeed I will
nor eat nor drink, and do thou fare from me and leave me in this
my plight." Quoth she, "Nay, thou must eat and gladness shall
befal thee." Accordingly he came forward and ate a small matter
and she after sitting with him for an hour or so, arose and
doffed her man's dress. Then she stripped the Kazi's daughter of
all the clothes she was wearing and garbed her in the masculine
garb wherewith she had entered to the twain. The young lady did
as she was bidden and showed likest to the Shalabi's wife who
lastly served her with what remained of the meat and said to her,
"Up with thee and hie thee home." So the Kazi's daughter fared
forth under the disguise of a dainty youth such an one as he who
anon had entered the gaol; and as soon as she had wended her way
the wife took seat beside her husband. When he saw her habited in
the habit of the Kazi's daughter he recognised her and knew her
for his spouse; so he asked of her, "What hath brought thee
hither?" and she answered, "I have come with this contrivance for
the purpose of saving thee and of saving the honour of the girl
thou lovest." But as soon as the Kazi's daughter had departed in
her disguise the gaoler was deaf to entreaty and closed the
prison doors upon the pair and the Shalabi and his spouse sat
down together and his heart was satisfied and his secret was
safe-directed,[FN#462] and fell from him all the sorrow which had
settled upon his heart. Such was the case with these two; but as
regards the Chief of Police, when he went up to the Sultan and
saw that he was busied he took patience until the work was ended,
after which he came forward and kissed ground before him and
salam'd to him and blessed him. The King returned his salute and
then said, "What is to do?" and said he, "O King of the Age. I
found during the past night the Lady Sitt al-Husn, daughter to
the Kazi al-'Askar, companying with her lover a certain Mohammed
Shalabi son of the Emir Such-and-such; so I seized the couple and
confined them by me and now I myself come to report the case in
thy presence." When the Sultan heard these words, he was wroth
with exceeding wrath and his eyes flashed red and his outer
jugulars[FN#463] swelled and he foamed at the mouth and roaring
cried, "How can it be that the daughter of the Kazi al-Islam
companieth with a lover and alloweth herself to be debauched? By
Allah, needs must I slay her and slay her father and slay the
youth her lover." Thus befel it with the Sultan and the Wali; but
as regards the matter of the girl Sitt al-Husn, when she went
forth the prison in the dress of a Shalabi, a dainty youth, she
ceased not wending till she reached her paternal home. Here she
repaired to a place which was private and having doffed her man's
dress garbed her in maidenly garments, then retiring secretly to
her own room lay her down and her heart was heartened and trouble
and turmoil and travail of mind fell from her. Now at that time
her mother was lamenting like a funeral mourner and buffeting her
face and her breast and kept crying out, "Oh the shame of us! Oh
the dishonour of us! When they shall have informed the Sultan of
this, he shall surely slay her sire." And the Kazi waxed
distraught and full of thought and he also said in his mind, "How
shall I remain Kazi al-Islam when the folk of Cairo say, 'Verily
the daughter of our Lord High Chancellor hath been debauched?'"
With these words he kept visiting his wife's apartment and
sitting with her for awhile, then faring forth and coming in from
place to place[FN#464] and he wandered about like one bewildered
of wits. When behold, a handmaid of the handmaidens entered the
room wherein lay the Kazi's daughter and finding her strown upon
her bed looked upon her and recognised her. So she left her and
running in her haste hied her to the mistress and cried, "O my
lady, indeed Sitt al-Husn of whom you are talking is lying down
in such a room of the Harem." Thereupon the mother arose and went
and came upon her daughter, so she rejoiced in her and returning
to the Kazi in his apartment acquainted him therewith. He also
repaired to his daughter's bower and finding her therein quoth
he, "Where hast thou been?" Quoth she, "O my father, my head
began to ache after sunset-time, so I lay me down in this place."
Hereupon without stay or delay the Kazi took horse, he and his
Officials, and repaired to the Sultan--And Shahrazad was
surprised by the dawn of day and fell silent and ceased to say
her permitted say. Then quoth her sister Dunyazad, "How sweet is
thy story, O sister mine, and how enjoyable and delectable!"
Quoth she, "And where is this compared with that I would relate
to you on the coming night an the King suffer me to survive?" Now
when it was the next night and that was

The Seven Hundred and Seventy-sixth Night,

The Seven Hundred and Seventy-seventh Night,

THE FELLAH AND HIS WICKED WIFE.[FN#466]

There was of olden time in the land of Egypt a Fellah, or tiller
of the ground, who had a fair woman to wife and she had another
man to friend. The husband used to sow every year some fifty
faddán[FN#467] of seeding-wheat wherein there was not one
barley-grain, and grind it in the mill and pass this meal to his
spouse who would sift it and bolt it. Then would she take the
softest and best of the flour to make thereof either scones or
cakes[FN#468] or something more toothsome which she would give to
her friend and feed him therewith, whereas the refuse of the
flour[FN#469] she would make into loaves for her husband so this
bread would be ruddy-brown of hue.[FN#470] Now every day about
dawn-time the Fellah was wont fare to his field either to ear or
to delve and tarry there working till noon at which time the wife
would send him the bread of bran and refuse flour, whilst to
those beside him who wrought as he did would be brought from
their homes white bread and clean. So they said, "Ho certain
person! thy wheat is from fine sowing-seed, nor is there in it a
barley-corn, how then be your bread like unto barley?" Quoth he,
"I know not." He remained in such case for a while of time whilst
his wife fed her playmate with all the good food and served to
her husband the vilest of diet, until one chance day of the days
the Fellah took his plough and went off at early dawn to work and
wrought till midday when his wife sent him his dinner of dirty
bread. Hereupon he and his neighhours, who were earing in the
same field, took seat and each one set before him white bread and
seeing the Fellah's scones brown as barley-meal they marvelled
thereat. They had with them a scald-head boy who was sitting with
them at the noon-meal, so they said to the peasant, "Take thee to
servant this youngster and he shall manifest thee the case
wherein thou art from the doings of thy dame." He obeyed their
bidding--And Shahrazad was suprised by the dawn of day and fell
silent and ceased to say her permitted say. Then quoth her sister
Dunyazad, "How sweet is thy story, O sister mine, and how
enjoyable and delectable!" Quoth she, "And where is this compared
with that I would relate to you on the coming night an the King
suffer me to survive?" Now when it was the next night, and that
was

The Seven Hundred and Seventy-eighth Night,

The Seven Hundred and Seventy-ninth Night,

THE WOMAN WHO HUMOURED HER LOVER AT
HER HUSBAND'S EXPENSE.[FN#481]

There was a man in Cairo and he had a wife who ever boasted of
her gentle blood and her obedience and her docility and her fear
of the Lord. Now she happened to have in the house a pair of
fatted ganders[FN#482] and she also had a lover whom she kept in
the background. Presently the man came to visit her and seeing
beside her the plump birds felt his appetite sharpened by them,
so he said to her, "O Such-an-one, needs must thou let cook these
two geese with the best of stuffing so that we may make merry
over them, for that my mind is bent upon eating goose flesh."
Quoth she, "'Tis right easy; and by thy life, O So-and-so, I will
slaughter them and stuff them and thou shalt take them and carry
them home with thee and eat them, nor shall this pimp my husband
taste of them or even smell them." "How wilt thou do?" asked he,
and she answered, "I will serve him a sleight shall enter into
his brains and then give them to thee, for none is dear to me as
thyself, O thou light of mine eyes; whereas this pander my mate
shall not touch a bittock thereof." Upon this agreement the lover
went from her and when her husband returned at sunset-tide she
said to him, "Ho Man, how canst thou ever call thyself a man when
thou never invitest anybody to thy house and no day of the days
thou sayest me, 'I have a guest coming to us,' even as another
would do; and folk surely will talk of thee and declare thou art
a miser and unknowing the ways of generosity." "O Woman," said
he, "this were for me an easy business and to-morrow morning
(Inshallah!) I will buy for thee flesh and rice and thou shalt
let cook for us or dinner or supper, whereto I will invite one of
my intimates." Quoth she to him, "Nay, O Man; rather do thou buy
for me a pound of mince-meat; then slaughter the two geese and I
will stuff them and fry them, for that nothing is more savoury to
set before guests." Said he, "Upon my head and mine eye be it!"
and as soon as it was dawn he slaughtered the geese and went
forth and bought a Rotolo of meat which he minced and took all
was required of rice and hot spices and what not else. These he
carried home to his wife and said to her, "Do thou finish off thy
cooking before midday when I will bring my guests," and presently
he fared forth from her. Then she arose and cleaned out the geese
and stuffed them with minced meat and a portion of rice and
almonds and raisins;[FN#483] and fried them until they were well
cooked; after which she sent for her lover and as soon as he came
she and he made merry together, and she gave him the geese which
he took up and left her.--And Shahrazad was surprised by the dawn
of day and fell silent and ceased to say her permitted say. Then
quoth her sister Dunyazad, "How sweet is thy story, O sister
mine, and how enjoyable and delectable!" Quoth she, "And where is
this compared with that I would relate to you on the coming night
an the King suffer me to survive?" Now when it was the next night
and that was

The Seven Hundred and Eighty-first Night,

Dunyazad said to her, "Allah upon thee, O my sister, an thou be
other than sleepy, finish for us thy tale that we may cut short
the watching of this our latter night." She replied, "With love
and good will!" It hath reached me, O auspicious King, the
director, the right-guiding, lord of the rede which is benefiting
and of deeds fair-seeming and worthy celebrating, that the woman
gave to her lover the geese which she had fried and he took the
twain and fared away with them. Now when it was noon suddenly her
husband came home accompanied by a friend and knocked at the
door; so she arose and opened to him and admitted them. Then she
asked, "And hast thou brought only one man?[FN#484] hie thee
forth and fetch at least two or better still three." "'Tis well,"
said he and went off to do her bidding. Then the woman accosted
the guest who came first and cried, "Oh the pity of it! By Allah
thou art lost and the Lá Haul of Allah[FN#485] is upon thee and
doubtless thou hast no children." Now when the man heard these
words he exclaimed, "Why, O Woman?" for indeed fear and affright
had sunk deep into his heart. She rejoined, "Verily my husband
hath not brought thee hither save with the intention of cutting
off thy precious stones the honours of thy yard[FN#486] and of
gelding thee to a Castrato; and heigho and alas for thee whether
thou die or whether thou live, and Oh the pity of it for thee!"
Now when the man heard this speech, he arose in haste and hurry
and rushed out by the door, when behold, the husband came
bringing with him two of his familiars. So the wife met him at
the entrance and said to him, "O Man, O miserablest of men, O
thou disappointed, O thou dissatisfied,[FN#487] thou hast brought
to me a fellow which was a thief, a ne'er-do-well like unto
thyself." "How so?" asked he, and she answered, "The man stole
the two geese and stole away." Thereupon the husband went out and
catching sight of the guest running off shouted to him, "Come
back! Come back! even although thou bring only one with thee and
take the other." Cried the man in reply, "An thou catch me do
thou take thee the two. But the house-master meant the two geese
whilst the man who was running away thought only of himself,
saying in his mind, "This one speaketh of my ballocks, meaning
that he will take only one of my stones[FN#488] and leave me the
other." So he ceased not running and the other followed after
him, but being unable to catch him he returned to his guests and
served them with somewhat of bread and so forth, whilst the woman
kept blaming him and nagging about the matter of the geese which
she said had been carried off, but which had been given by her to
her lover. The husband enjoined her to silence; however she would
not hold her peace[FN#489] and on this wise he was balked of the
meal to feed his wife's friend. And now (quoth Shahrazad) I will
relate to you somewhat of the wiles of an honest woman, and
thereupon she fell to recounting the adventure of

THE KAZI SCHOOLED BY HIS WIFE.

It is related of a man which was a Kazi that he had a wife of the
virtuous and the righteous and of the charitable and the pitiful
to the orphan and the pauper; and the same was beautiful
exceedingly. Her husband held and was certified anent womankind
that all and every were like unto his spouse; so that when any
male masculant came into his court[FN#490] complaining about his
rib he would deliver his decision that the man was a wrong-doer
and that the woman was wronged. On such wise he did because he
saw that his wife was the pink of perfection and he opined that
the whole of her sex resembled her, and he knew naught of the
wickedness and debauchery of the genus and their sorcery and
their contrariety and the cunning contrivance wherewith they work
upon men's wits. He abode all careless of such matters, in
consequence of the virtues of his spouse, until one chance day of
the days when suddenly a man came to him with a grievance about
his better half and showed how he had been evil entreated by her
and how her misconduct was manifest and public. But when the man
laid his case before the Kazi and enlarged upon his charge, the
Judge determined that he was in tort and that his wife was in the
right; so the complainant went forth the court as one deaf and
blind who could neither hear nor see. Moreover he was perplexed
as to his affair, unknowing what he should do in the matter of
his helpmate and wherefore the Kazi had determined contrary to
justice that he had ill-used his spouse. Now as to the Kazi's
wife none could forgather with her;[FN#491] so the plaintiff was
distraught and confounded when he was met unexpectedly on the way
by one who asked him, "What may be thy case, O certain person,
and how hath it befallen thee with the Kazi in the matter of thy
rib?" "He hath given sentence," quoth the man, "that I am the
wrong-doer and that she is the wronged, and I know not how I
shall act." Whereupon quoth the other, "Return and take thy
station hard by the entrance to the Judge's Harem and thyself
under the protection of its inmates." The man did as his friend
advised him and knocked, when a handmaiden came out and he said
to her, "O Damsel, 'tis my desire that thou send me hither thy
lady, so I may bespeak her with a single word." She went in and
informed her mistress[FN#492] who rose and humoured him, and
standing veiled behind the door asked, "What is to do with thee,
O man?" "O my lady," said he, "I place myself under thy ward and
thine honour, so thou enable me to get justice of my wife and
overcome her and prevail over her, for in very deed she hath
wronged me and disgraced me. I came to complain of her
ill-conduct before His Honour our lord the Kazi, yet he hath
determined that I am the wrong-doer and have injured her while
she is the wronged. I know not what I shall do with him, and
sundry of the folk have informed me that thou art of the
beneficent; so I require that thou charge for me the Judge to
deliver according to Holy Law his decree between me and my mate."
Quoth she, "Go thou and take thy rest, nor do thou return to him
until he shall have sent after thee, and fear not aught from him
at all." "Allah increase thy weal, O my lady," quoth he, and he
left her and went about his business pondering his case and
saying to himself in mind, "Oh would Heaven I wot whether the
Kazi's wife will protect me and deliver me from this
fornicatress, this adulteress, who hath outraged me and carried
away my good and driven me forth from her." Now when it was
night-tide and the Judge was at leisure from his commandments, he
went into his Harem, and it was his wife's custom whenever he
returned home to meet him at the middle doorway. But as on that
occasion she failed so to do, he walked into the apartment
wherein she woned and found her at prayers; then he recalled to
mind the contention of the man who had come to him with a
grievance against his spouse--And Shahrazad was surprised by the
dawn of day and fell silent and ceased saying her permitted say.
Then quoth her sister Dunyazad, "How sweet and tasteful is thy
tale O sister mine, and how enjoyable and delectable!" Quoth she,
"And where is this compared with that I would relate on the
coming night an the Sovran suffer me to survive?" Now when it was
the next night and that was

The Seven Hundred and Eighty-third Night,

Dunyazad said to her, "Allah upon thee, O my sister, an thou be
other than sleepy, finish for us thy tale that we may cut short
the watching of this our latter night!" She replied, "With love
and good will!" It hath reached me, O auspicious King, the
director, the right-guiding, lord of the rede which is benefiting
and of deeds fair-seeming and worthy celebrating, that when the
Kazi went in to his wife whom he found praying, he recalled to
mind the matter of the man who had come to him with a contention
against his spouse and he said in his thought, "Verily nor
hurting nor harming ever cometh from womankind and indeed this
liar complaineth of his wife falsely;" for it was still in his
mind that all of the contrary sex are as virtuous as his lady.
But when she had done with her devotions, she rose up to him and
served him and set before him, she and her handmaidens, the tray
of food and she sat down at meat with him as was her wont. Now
amongst the dishes was a charger containing two chickens, so said
she to her husband, "By Allah, O my lord, do thou buy for us
to-morrow a couple of geese that I may let stuff them, for my
heart is set upon eating of their meat." Said he, "O my lady,
to-morrow (Inshallah! an it be the will of the Almighty) I will
send to the Bazar and let buy for thee two geese of the biggest
and the fattest and the Eunuchs shall slaughter them and thou
shalt use them as thou will." Accordingly, at dawn-tide the Judge
sent to buy two plump birds and bade the Eunuchs cut their
throats and the handmaidens gutted them and stuffed them and
cooked them with rice over and above the usual food. Thereupon
the Kazi's wife arose and proceeded to work her contrivance. She
had bought two sparrows which the hunter had trapped; and she
bade kill and dress them and place them upon the rice instead of
the geese and awaited the even-tide when her husband would return
to supper. Then they spread the tables whereupon was placed a
covered platter under which he supposed stood the geese, so he
took it off and behold, he found the two sparrows. Hereat he was
perplext and said to his wife, "Allaho Akbar-God is most
Great-where be the geese?" and said she to him, "Whatso thou
broughtest here it be[FN#493] before thee upon the dish." "These
be two sparrows," quoth he, and quoth she, "I wot not." So the
Judge arose displeased[FN#494] with his wife and going to her
home fetched her father and as she saw him coming, she stood up
and whipping off the two small birds placed the big ones in their
stead; and he uncovered the plate and found the geese. So he said
to his son-in-law, "Thou declarest that these be sparrows but
indeed they are geese;" for he also was deceived and went forth
in displeasure with the Judge, after which the Kazi followed in
his footstep and soothed him and invited him to meat but he would
not return with him. Hereupon the husband padlocked the door but,
before he had entered, the wife had substituted the birdies for
the big birds and when her mate sat down to meat and would fain
have eaten he uncovered the platter and beheld the two sparrows.
Seeing this he was like to go out of his mind and he cried aloud,
"Walláhi! Indeed this be a portentous calamity," and he went
forth, trotting in his haste, until he met his father-in-law upon
the way. Then he cried upon him and said, "Come and look at the
two geese which were in the platter." "Wherefore?" asked the
other and answered he, "Because I found them changed to two
sparrows." Hereupon the father returned with him to the house and
walked up to the table whence the lady, during her husband's
absence, had removed the birdies and replaced the birds in lieu
of them. So the father took off the cover and finding before him
the pair of geese said to his son-in-law, "Be these two geese?
consider them well whether they be sparrows or not." "Two geese,"
said the other and said the sire, "Then why dost thou come to me
a second and a several time and bring me hither and complain of
my daughter?" Hereupon he left him and went forth an-angered and
the Judge came up with him at the doorway and soothed him and
conjured him to return. Meanwhile the lady arose and whipping off
the geese set the two birdies in lieu thereof and covered them
up; and as soon as the Kazi returned and sat down to meat he
removed the cover from the platter and found the two sparrows.
Hereat he shrieked aloud and arose and went forth the door and
cried, "Ho Moslems, come ye to my help!"[FN#495] Now when the
people of the quarter heard the outcry, they gathered together
about the house, when the lady seized the occasion to carry off
the two birdies and to set in lieu of them the two geese. Asked
they, "What is to do with thee, O our lord the Kazi, and what
hath befallen thee?" and he answered, "I bought two geese for our
supper and now I find them turned into two sparrows;" and so
saying he led the Notables of the quarter into his house and
showed them the dish. They uncovered it and found therein two
geese, so they exclaimed, "These be two geese which thou callest
sparrows;" and so saying they left him and went their ways. He
followed them making excuses and was absent for a while, when his
wife took the birds and set the birdies in place of them and when
the Kazi returned and proceeded to sit down at meat he uncovered
the platter and behold, thereon stood the two sparrows. So he
smote hand upon hand crying, "These be two sparrows without doubt
or hesitation;" whereat his wife arose and called out with a loud
voice, "O ye Moslems, help ye a Moslemah."[FN#496] So the folk
ran to her aidance and asked her saying, "What is to do, O our
lady?" and she answered, "Verily my calamity is grievous and
there is no Majesty and there is no Might save in Allah, the
Glorious, the Great. My husband the Kazi hath gone Jinn-mad and
do you of our grace and benevolence lay hold of him and carry him
to the Máristán."--And Shahrazad was surprised by the dawn of day
and fell silent and ceased to say her permitted say. Then quoth
her sister Dunyazad, "How sweet is thy story, O sister mine, and
how enjoyable and delectable!" Quoth she, "And where is this
compared with that I would relate to you on the coming night an
the King suffer me to survive?" Now when it was the next night
and that was

The Seven Hundred and Eighty-fifth Night,

THE MERCHANT'S DAUGHTER AND THE PRINCE
OF AL-IRAK.[FN#497]

Whilome there was, men say, a Khwajah, a merchant man who was
lord of money and means and estates and endowments and appanages,
withal he had no seed, or son or daughter, and therefore he sued
Almighty Allah that he might be blessed with even a girl-child to
inherit his good and keep it together. Suddenly he heard a Voice
bespeak him in dreamery saying, "Ho Such-an-one, Predestination
overcometh Prudence and resignation to the trials sent by Allah
is foremost and fairest." Hearing this he arose without stay or
delay and casually[FN#498] slept with his wife who, by decree of
the Decreer and by allowance of Allah Almighty, conceived that
very night. When she became pregnant and the signs of gestation
showed in her, the merchant rejoiced and distributed and doled
and did alms-deed; and, as soon as her tale of days was
fulfilled, there befel her what befalleth womankind of
labour-pangs, and parturition came with its madding pains and the
dolours of delivery, after which she brought forth a girl-babe
moulded in mould of beauty and loveliness and showing promise of
brilliance and stature and symmetric grace. Now on the night
after the birth and when it was the middle thereof, the Merchant
was sitting at converse beside his wife and suddenly he again
heard the Voice announcing to him that his daughter was fated to
become a mother in illicit guise by the son of a King who reigned
in the region Al-Irak. He turned him towards the sound but could
see no man at such time, and presently he reflected that between
his city and the capital of the King's son in Al-Irak was a
distance of six months and a moiety. Now the night wherein the
Merchant's wife became a mother was the same when the King's wife
of Al-Irak bare a boy-heir, and the Merchant, albe he wist naught
thereof, was seized with trembling and terror at the words of the
Voice and said in himself, "How shall my daughter forgather with
the King's son in question when between us and him is a travel of
six months and a half? What can be such case? But haply this
Voice is of a Satan!" As soon as it was morning-tide the father
summoned astrologers and men who compute horoscopes and scribes
who cast lots,[FN#499] and when they presented themselves he
informed them that a daughter had been added to his household and
his aim was to see what the prognostic[FN#500] might be. Hereupon
all and every wrought at his art and mystery, and it was shown
that the Merchant's daughter would become a mother by the son of
a King and this would be in the way of unright: but so far from
informing him of this or suffering him to learn concerning of her
circumstance they said, "The future none wotteth it save Allah
Almighty and our craft at times proveth soothfast and at times
falsifieth us." However the Khwajah's heart was on no wise
satisfied and he ceased not to suffer patiently nor did rest
repose him nor were meat and sleep to him sweet for the space of
two years, during which his daughter was suckled and in due time
was weaned. The father never ceased pondering how he should act
towards his child and at sundry times he would say, "Let us slay
her and rest from her," and at other times he would exclaim, "Let
us remove her to a stead where none shall approach her or of
man-kind or of Jinn-kind." Withal did none point out a path to
pursue nor did any guide him to any course of the courses he
might adopt. Now one day of the days he fared forth his house
unknowing whither he should wend and he stinted not wending until
he found himself without the town,--And Shahrazad was surprised
by the dawn of day and fell silent and ceased saying her
permitted say. Then quoth her sister Dunyazad, "How sweet and
tasteful is thy story, O sister mine, and how enjoyable and
delectable!" Quoth she, "And where is this compared with that I
would relate to you on the coming night an the Sovran suffer me
to survive?" Now when it was the next night and that was

The Seven Hundred and Eighty-seventh Night,

Dunyazad said to her, "Allah upon thee, O my sister, an thou be
other than sleepy, finish for us thy tale that we may cut short
the watching of this our latter night!" She replied, "With love
and good will!" It hath reached me, O auspicious King, the
director, the right-guiding, lord of the rede which is benefiting
and of deeds fair-seeming and worthy celebrating, that the
Khwajah stinted not wending until he found himself without the
town, where he was expectedly met by a wight in Darwaysh-garb to
whom he salam'd and by whom he was saluted. Presently the holy
man turned to the merchant and seeing him changed of colour and
conduct asked him, "What is with thee to do, and what ill hast
thou to rue that thy case and complexion are so changed to view?"
"O Fakir," answered the other, "verily a matter of marvel hath
betided me and I know not how to act therein." Quoth the ghostly
man, "And what may that be?" whereupon the Merchant related to
him all his affair first and last, and how he had heard a Voice
saying to him, "In very deed thy daughter shall conceive after
unlawful fashion by the King's son of Al-Irak." The Darwaysh was
surprised on hearing these words from him and said in his
thought, "There is no averting of adversity foredoomed and Allah
will do whatso he will;" presently adding, "O Khwajah, in yonder
direction riseth a mountain Jabal al-Saháb[FN#501] hight, which
is impenetrable or to mankind or to Jinn-kind; but given thou
avail to reach it thou wilt find therein and about the middle
combe thereof a vast cavern two miles in breadth by an hundred
long. Here, an thou have in thee force and thou attain thereto
and lodge thy daughter, haply shall Allah Almighty conserve and
preserve the maid from what evils thou heardest the Voice declare
to thee for her destiny: however, thou shalt on no wise reach
those highlands until thou shalt have expended thereon a matter
of much money. Moreover at the head and front of that
cave[FN#502] is an inner crevice which, extending to the
mountain-top, admitteth daylight into its depths and displayeth a
small pavilion by whose side be five-fold pleasaunce-gardens with
flowers and fruits and rills and trees besprent and birds hymning
Allah, the One, the Omnipotent. Now an thou avail to convey thy
daughter to that place, she shall dwell there secure,
safe-guarded." As soon as the Khwajah heard those words from the
Fakir, there faded from his heart whatso there was of thought and
forethought and cark and care and he took the hand of the
Religious whom he led to his home and honoured him and robed him,
for that he had indicated such place of protection. When the
maiden reached the age of five and had waxed killing in beauty,
her father brought her a learned Divine with whom she began
reading and who taught her the Koran and writing and the art of
caligraphy;[FN#503] and when she had seen the first decade, she
fell to studying astrology and astronomy and the aspect of the
Heavens. Such was her case; but as regards that of her sire the
Merchant, from the hour he forgathered with the Darwaysh he
ceased not to hold him in his heart and presently he proposed to
take him and travel with him to the mountain aforementioned. So
they set out together and when they reached it they found it a
site right strong as though fortified, and entering the antre
they fell to considering it right and left till they reached its
head where they came upon the little pavilion. After all this
quoth the Fakir, "Indeed such stead shall safe-guard thy daughter
from the shifts of the Nights and the Days;" withal was he
unknowing that the Decreed be determined and must perforce be
done, albeit Doom be depending from the skirts of the
clouds.[FN#504] And the Religious ceased not showing the site
until he caused his companion enter the parterres, which he found
as they had been described to him with flowers and fruits and
streams and trees besprent and birds hymning the One, the
Omnipotent. As soon as they had finished solacing themselves with
the sights, they fared back to their town where, during their
absence-term, the damsel's mother had made ready for them
viaticum and presents, and by the time the twain returned they
found ready to hand everything of travel-gear and all the wants
of wayfare. So they equipped themselves and set forth, taking
with them the maiden together with five white slave-girls and ten
negresses and as many sturdy black chattels who loaded the packs
upon the mules' and the camels' backs. Then they fell to cutting
across the wilds and , each and everyone intent upon ministering
to the maiden, and they ceased not faring until they drew near
the mountain, and they took station by the cavern-door. Here they
unloaded the bales and burthens and transported them to the
pavilion within the cave, after which the Merchant's daughter
went in and as she walked forwards fell to gazing, rightwards and
leftwards, until such time as she had reached the pavilion.
Presently she found it poikilate of corners and columns, and she
was assured that the distance of that mountain from her father's
town measured the march of a full-told month. And whenas she had
taken seat and had settled in that pavilion, her father
considered the unapproachable nature of the place and waxed
contented of heart and his mind became right of rede, because he
was certified of his daughter that she was safe from the tricks
of Time and every trickster.[FN#505] So he tarried beside her for
a decade of days, after which he farewelled her and wended him
home, leaving the damsel in the mountain-cave. Thus fared it with
these; but as regards the case of the Prince of Al-Irak, his
father who owned no issue, or man-child or girl-child, lay
sleeping one night of the nights when, lo and behold! he heard
the words, "All things befal by Fate and Fortune." Hereat he
arose from slumber being sore startled and cried, "Laud to the
Lord whom I have heard say[FN#506] that all things depend upon
Doom and Destiny." On the next night he slept with his spouse who
by leave of Almighty Allah forthright conceived. When her
pregnancy became manifest the Sovran rejoiced and he scattered
and largessed and doled alms-deeds to the widows and paupers and
the mean and miserable; and he sued the Creator on high saying,
"O Lord vouchsafe to me a man-boy which may succeed me in the
reign, and deign Thou make him a child of life."[FN#507] But when
the Queen's time had sped she was seized by labour-pangs and
delivery-pains, after which she bare a babe--Glory be to God who
created him and confirmed what He had wrought in the creation of
that child who was like unto a slice of the moon! They committed
him to the wet-nurses who fell to suckling him and tending him
and fondling him till the milk-term was completed, and when his
age had reached the sixth year, his father brought for him a
Divine perfect in knowledge of all the sciences, spiritual and
temporal, and the craft of penmanship and what not. Accordingly,
the boy began to read and study under his learner until he had
excelled him in every line of lore, and he became a writer deft,
doughty in all the arts and sciences: withal his sire knew not
that was doomed to him of dule and dolours.--And Shahrazad was
surprised by the dawn of day and fell silent and ceased to say
her permitted say. Then quoth her sister Dunyazad, "How sweet is
thy story, O sister mine, and how enjoyable and delectable!"
Quoth she "And where is this compared with that I would relate to
you on the coming night an the King suffer me to survive?" Now
when it was the next night and that was

The Seven Hundred and Ninetieth Night,

Dunyazad said to her, "Allah upon thee, O my sister, an thou be
other than sleepy, finish for us thy tale that we may cut short
the watching of this our latter night!" She replied, "With love
and good will!" It hath reached me, O auspicious King, the
director, the right-guiding, lord of the rede which is benefiting
and of deeds fair-seeming and worthy celebrating, that the Prince
became a penman doughty in all knowledge, withal he wist not that
was written for him of dule and dolours. This lasted until his
tenth year, and the old King rejoiced in him and caused him to
back steeds until he had mastered all of horsemanship, and he
waxed accomplished in hunting and birding and he had attained the
bourne of omnis res scibilis. Every morning he would superintend
the governance of his sire in the office of Commandments and
direct him to affairs wherein lay rede that was right until, one
day of the days, his parent said to him "O my son, do thou rule
for a day and I will govern on the next." "O my father," said he,
"I am young of years nor is it meet that I meddle with public
matters or sit in thy Divan." Now when he reached the age of
fourteen and had entered upon man's estate and had waxed perfect
in the words of ordinance and had become complete and sanspareil
in beauty and loveliness, the King resolved upon marrying him,
but he consented not, nor did his heart incline to womankind for
the being in the All-Knowledge of Almighty Allah all that was
foredoomed to him from Time beginningless. Presently on a chance
day his nature longed for the hunt and chase, and he asked leave
of his sire who consented not, fearing for his safety; but he
said in himself, "An I go not I will slay myself;"[FN#508] and so
he privily apprized of his intent a party of his dependents who,
all and every, prepared to ride forth with him into the Desert.
Now the King had in his stables a stallion, known as Abú
Hamámah,[FN#509] which was kept alone in a smaller stall, and he
was chained by four chains to a like number of posts[FN#510] and
was served by two grooms who never could draw nigh to him or let
him loose; nor could any, save only his lord, approach him with
bridle or saddle or aught of horse-gear. But when the Prince had
designed to fare forth a-hunting and a-birding, he went in to his
father's steed Abu Hamamah by hest of Allah Almighty's might over
him and for what was hidden to him in the Future, and found him
chained and tethered; and, as the horse pleased him and affected
his fancy, he approached him and gentled him with caressing
hands. The stallion also at that time under decree of Destiny was
influenced by the Lord and directed towards the Prince for the
sake of that which was hidden from him in the World of Secrets.
So he continued to gentle the animal and to caress him and to
make much of him and he was all the more pleased with him, and
said to himself, "Verily my going forth to hunt and the chase
shall not be save upon this stallion;" and he ceased not pacing
and pressing around him, soothing him the while, until the steed
showed subjection and neither started nor lashed-out nor indeed
moved a limb, but stood like a man obedient and dependent. And
when the youth's glance wandered around he saw beside the
stallion a closet, and as he neared it and opened it he found
therein all manner harness and equipments, such as a saddle
complete with its girths and shovel-stirrups and bit and
bridle,[FN#511] whilst on every side was gear of warfare enfolded
in the furniture, such as scymitar and dagger;[FN#512] and a pair
of pistols. So he wondered at this circumstance of the horse how
that none could draw near him or place upon him that harness, and
he likewise marvelled at the subjection of the steed to himself.
Hereupon he carried the furniture from the closet and going forth
with it walked up to the Father of a Pigeon, which was somewhat
fearful of him and affrighted, and he uplifted the saddle and
threw it upon his back, and girthed him tight and bridled him
with the bit, when the horse became adorned as a bride who is
displayed upon her throne. Now the King's son at times enquired
of himself saying, "An I loose this horse from his chains he will
start away from me;" and at other times quoth he, "At this hour
the stallion will not think of bolting from me," and on this wise
he abode between belief and unbelief in his affair. And he
stinted not asking of himself until his suite was a-weary of
waiting and of looking at him, so they sent to him praying that
he would hurry, and he said in his thought, "I place my trust in
Allah, for the Forewritten hath no flight therefrom." Anon he
loosed the stallion's chains after harnessing and girthing him
straitly; then, throwing his right leg over his back[FN#513]
mounted thereupon with a spring and settled himself in selle and
came forth. And all who looked at that steed were unable to stand
upon the road until the Prince had ridden forwards and had
overtaken the rest of his suite without the town, whence they
sought the hunting-grounds. But when they were amiddlemost the
waste lands and beyond sight of the city, the courser glanced
right and left and tossed his crest and neighed and snorted and
ran away; then shaking his head and buck-jumping under the son of
the Sultan bolted[FN#514] with him until he became like a bird
whereof is seen no trace nor will trick avail to track.[FN#515]
When his folk beheld him they were impotent to govern their
horses until their lord had vanisht from their view, nor had
anyone the muscle or the manhood to keep up pursuit. So waxing
perplext and wildered in their wits they sought counsel one of
other saying, "Let each and every of us ride by a separate road
until such a day when haply we shall meet him." Hereupon the
whole party dispersed and all took their own directions seeking
the Prince; and they stinted not search, anon putting out to
speed and anon retracing their steps[FN#516] and then returning
by the same road. This endured for five days when not a soul came
upon their liege lord, so they waxed distraught nor could they
find right guidance to aught they should do. However when the
trysting-day came, all gathered together and said, "Fare we to
the Sultan and acquaint we him with this and let him devise a
device for the matter of his son; because this youth is his
father's prop and stay, nor owneth he any other than this one."
Hereupon they set out citywards and ceased not riding until they
drew near the capital where they found a marquee pitched without
the walls, and having considered it they knew it to be the King's
own. So they drew near it and there found the Chamberlains and
Nabobs and officers of high commandment standing round about it,
and when they asked saying, "What is the cause for setting up
yonder tent in such place?" they were answered, "Verily, whenas
his son fared from him designing to hunt and bird, on the next
day his heart was straitened for the Youth and he wist not what
had befallen him. On the first night when the Prince fared forth
from him and disappeared, all went well, but on the second his
breast was straitened and in his vitals he sensed a change and
'twas at the hour when the stallion began buck-jumping with his
child and running away. Anon he lost all patience and unable to
endure session within his Palace so he commanded pitch his
pavilion without the walls and here we have been sitting for a
space of six days, awaiting the escort to return." As the party
drew near the marquee the bruit of them went abroad until it came
to the King's ears.--And Shahrazad was surprised by the dawn of
day, and fell silent and ceased saying her permitted say. Then
quoth her sister Dunyazad, "How sweet and tasteful is thy tale, O
sister mine, and how enjoyable and delectable!" Quoth she, "And
where is this compared with that I would relate to you on the
coming night an the Sovran suffer me to survive?" Now when it was
the next night and that was

The Seven Hundred and Ninety-third Night,

Dunyazad said to her, Allah upon thee, O my sister, an thou be
other than sleepy, finish for us thy tale that we may cut short
the watching of this our latter night!" She replied, "With love
and good will!" It hath reached me, O auspicious King, the
director, the right-guiding, lord of the rede which is benefiting
and of deeds fair-seeming and worthy celebrating, that the King
feeling his breast a-straitened bade pitch his pavilion without
the walls and tarried therein for a space of six days and on the
seventh appeared his son's suite which had been left behind when
the horse ran away with the Prince, nor did any know what
direction the beast had taken. As soon as the bruit went abroad
and came to the ears of the bereaved father, he cried out with a
single outcry and fell to the ground aswoon, and the fainting fit
lasted for two days. But when he came to himself and asked after
his son, the suite reported all that had befallen the youth from
the stallion and at that moment the King recalled to mind the
Voice which had spoken saying, "All things befal by Fate and
Fortune;" and had declared, "Resignation to the trials sent by
Allah is first and best till such time as Destiny shall win to
her end." "If" (he mused) "my lot be forgathering with him
anywheres then needs must it be; and, if otherwise, we will be
patient under the All-might of Allah Most Highest." Such was the
case with these; but as concerns the young Prince,[FN#517] when
the stallion started off with him and bolted and became like a
bird flying between the firmament and terra firma, he suffered
nor fatigue nor emotion, nay, he sat contented upon the beast's
back, for that had he hent in hand a cup full of coffee naught
thereof would have been spilt. And the stallion ceased not
galloping at speed with him through the livelong day until night
came on when, seeing a lake, he halted by the side of it. The
Prince thereupon dismounted and withdrawing the bridle offered
him water which he drank; then he foddered him with forage which
he ate, for our Lord had subjected to him that steed till it
became between his hands like one familiar from the first and, as
the youth had somewhat of provaunt in his budget, he drew forth
of it and took food. But the Prince knew not whither the horse
was minded to bear him and the Fiat of Fate drove him to the
matter foredoomed to him from Eternity. So after that time as
often as he mounted and let loose the bridle thongs,[FN#518] the
horse paced unguided on those wilds and wastes and hills and
dales and stony leas, and whenever they drew near a city or a
town the son of the Sultan dismounted from his steed; and,
leaving him where he was, went into the streets in order to bring
provaunt and forage, after which he could return to his beast and
feed him in the same place. And he ceased not wayfaring until he
drew near a city where he designed to dismount as was his wont
and lay in somewhat of vivers and fodder, so he alighted and
leaving his horse outside the houses he went in to satisfy his
need. Now by the decree of the Decreer the King of that Capital
had left it on an excursion to hunt and bird, and he chanced
return at that moment and as he drew near the walls behold, he
found the steed standing alone and harnessed with trappings fit
for the Kings. The Sultan was astounded when he looked upon this
and being on horseback himself he designed to draw near and catch
the animal, and when he came close he put forth his hand. But the
steed was scared with the scaring of a camel, and the King bade
his followers form ring around him and seize him; so they gat
about him and designed to catch him and lead him away, when
suddenly the steed screamed a scream which resounded throughout
the city and when the horses heard the cry of that stallion they
turned with their riders in headlong flight and dispersed one
from other. And amongst them was the Sultan, who, when his
courser ran away with him, strove hard to pull him up and control
him, but he lost all power and whilst the rest of the horses were
trembling under their riders he swooned and fell to the ground.
Presently the followers came to his aid and found him in fainting
condition, so they propped him up and sprinkled somewhat of water
upon him, when he recovered and asked them, "Where is the horse?"
Answered they, "He is still standing in the same place;" and
quoth he, "Walláhi, needs must this affair have a cause, and do
ye lie awaiting him and see whither he will wend, for this beast
God wots must be of the Jinns." On this wise it befel them; but
as regards the horse's owner, the son of the Sultan, when he
entered the city seeking to buy somewhat of victual and fodder,
he heard the scream of the steed and recognised it, but of the
city-folk all who had hearkened to that outcry felt their hearts
fluttering with extreme affright; so each one rose and padlocked
his shop and hardly believed that he could reach his house in
safety and this continued until the capital (even within its
bazars) became empty like a waste, a ruin. Hereupon quoth the
youth, "By Allah, needs must some matter of the matters have
befallen the horse," and so saying he went forth the city and
walked on till he neared the site where he had left the steed
when, behold, he came suddenly upon a party of people in the
middlemost whereof appeared one sitting and trembling in all his
limbs, and he saw the attendants standing about him and each one
holding in hand a horse. So he drew near him and asked him what
was to do and they acquainted him with the affair of the stallion
and his scream and the cause of the man being seated; and this
was none other than the Sultan who had been seized with affright
and had fainted at the outcry of the Father of a Pigeon. Hereupon
he fell to conversing with them and they knew not that he was the
owner of the steed until such time as he asked them, "And doth
not any of you avail to draw near him?" Answered they, "O Youth
indeed there is none who can approach him." Quoth he, "This is a
matter which is easy to us and therein is no hindrance;" and so
saying he left them and turned towards the courser who no sooner
saw him than he shook his head at him; and he approached the
beast and fell to stroking his coat and kissing him upon the
brow. After this he strewed somewhat of fodder before him and
offered him water and the stallion ate and drank until he was
satisfied. All this and the suite of the Sultan was looking on at
the Prince and presently informed their lord, saying, "O King of
the Age, a Youth hath come to us and asked us for information
touching this steed and when we told him what had happened he
approached him and gentled him and bussed him on the brow; and
after that he strewed before him somewhat of forage which he ate
and gave him water to drink and still he standeth hard by him."
When the Sultan heard these words he marvelled and cried, "By
Allah, indeed this is a wondrous matter, but do ye fare to him
and bring him to me, him and his horse; and, if he make aught
delay with you, seize and pinion him and drag him before me
debased and degraded and in other than plight pleasurable!"--And
Shahrazad was surprised by the dawn of day and fell silent and
ceased to say her permitted say. Then quoth her sister Dunyazad,
"How sweet is thy story, O sister mine, and how enjoyable and
delectable!" Quoth she, "And where is this compared with that I
would relate to you on the coming night an the King suffer me to
survive?" Now when it was the next night and that was

The Seven Hundred nd Ninety-fifth Night,

And how many an one in the tribe they count * When to one a
thousand shall ne'er amount?'

Verily this youth could not be confronted by a thousand, nor
indeed could a whole tribe oppose him, and by Allah, I have been
deficient in knightly devoir for not doing him honour; however,
it was not to be save on such wise." But the youth ceased not
faring through days and nights for the whole of four months,
unknowing the while when he should reach a place wherein to take
repose. And as soon as this long wayfare ended, suddenly a
mountain towering high to the heights of heaven arose before him;
so he set his face thither, and after a further term of three
days[FN#521] (and he ever wayfaring) he reached it and beheld
upon its flanks fair leasows with grasses and rills and trees and
fruits besprent, and birds hymning Allah the One, the Omnipotent.
Anon he alighted therein for that his heart had somewhat to say
anent that mountain, and he also marvelled thereat by cause that
during his wayfare he had never seen aught like it at all, nor
anything resembling that herbage and those streams. And after
dismounting he unbridled his steed and suffered him browse and
pasture upon the greenery and drink of the water, while he on
like wise fell to eating of the fruits which hung from the trees
and taking his ease and repose. But the more he shifted from
place to place the fairer he found it than the first, so he was
delighted with the site, and as he looked upon it he improvised
these couplets,

"O who fearest the world do thou feel right safe; * Trust all to
Him did mankind create:
Fate aye, O my lord, shall come to pass * While safe thou art
from th' undoomed by Fate."

The Sultan's son ceased not straying from stead to stead for a
term of ten days, during which he wandered round about the
Mountain and solaced himself by gazing upon the trees and
waters,[FN#522] and he was gladdened by the warbling of the birds
till at length the Doom of Destiny and the Fiat of Fate cast him
over against the door of the cave which contained the Khwajah's
daughter with her handmaids and her negro slaves. He looked at
the entrance and marvelled and was perplexed at--And Shahrazad
was surprised by the dawn of day and fell silent and ceased
saying her permitted say. Then quoth her sister Dunyazad "How
sweet and tasteful is thy tale, O sister mine, and how enjoyable
and delectable!" Quoth she, "And where is this compared with that
I would relate to you on the coming night an the Sovran suffer me
to survive?" Now when it was the next night and that was

The Seven Hundred and Ninety-seventh NIght

"Loving maid in obedience doth come * Trailing skirt with her
pride all astir;
And she's meet for no man save for him * And he's meet for no
maid save for her."[FN#524]

After this the Khwajah's daughter tarried with the King's son for
a term of six months; but, from the night when he had abated her
pucelage, he never approached her at all, and she also on like
wise felt no lust of the flesh for him in any way nor did she
solicit him to love-liesse.[FN#525] But when it was the seventh
month, the youth remembered his family and native land and he
sought leave of her to travel but she said to him, "Why dost thou
not tarry beside us?" Said he, "If in our life there be due
length needs must we forgather." Then asked she, "O my lord, who
mayest thou be?" so he declared to her his pedigree and degree
and the name of his native country and she also informed him of
her rank and lineage and her patrial stead. Presently he
farewelled her and mounting his horse fared forth from her in
early morning,--And Shahrazad was surprised by the dawn of day
and fell silent and ceased to say her permitted say. Then quoth
her sister Dunyazad, "How sweet is thy story, O sister mine, and
how enjoyable and delectable!" Quoth she, "Andwhere is this
compared with that I would relate to you on the coming night an
the King suffer me to survive." Now when it was the next night
and that was

The Seven Hundred and Ninety-ninth Night,

Dunyazad said to her, "Allah upon thee, O my sister, an thou be
other than sleepy, finish for us thy tale, that we may cut short
the watching of this our latter night!" She replied, "With love
and good will!" It hath reached me, O auspicious King, the
director, the right-guiding, lord of the rede which is benefiting
and of deeds fair-seeming and worthy celebrating, that the King's
son farewelled the Merchant's daughter and fared forth from her
in early morning, seeking his folk and his natal land, and he
drove amiddlemost the wilds and the wolds. On this wise it was
with him; but as regards the merchant, the father of the damsel,
he and the Darwaysh after consigning her to the cavern returned
to his town and there spent six months in business as was his
wont; but on the seventh he called to mind his child and was
desolated by her absence because he had none other. So quoth he
to her mother, "I have an intent to visit the girl and look upon
her and see what may be her condition, for my heart is in sore
doubt on her account and I cannot but fancy that some unforeseen
casualty hath brought calamity or that some wayfarer may have
visited her; and my thoughts are occupied with her, so 'tis my
will to fare forth and see her." "Such act were advisable," quoth
the wife; and so saying she fell to making him somewhat of
provaunt amounting to some ten camel-loads.[FN#526] Presently he
led forth with him a few of his negro slaves and set out to see
his daughter on the Jabal al-Saháb. So he dove into the depths of
the desert and cut across the dales and the hills and conjoined
the journeyings of night with day for a space of three months,
and about sunset-tide on the first of the fourth behold, a rider
appeared to him coming from the breast of the waste, nor had he
with him anyone. When the stranger drew near, the Khwajah saluted
him and his salam was returned by the horseman who happened to be
the Prince returning from the Merchant's daughter. Quoth the
Khwajah, "O Youth, dismount with us in this place and let us
twain, I and thou, night together and solace ourselves with
converse;[FN#527] then, when it shall be morning, each of us
shall depart seeking his own stead." Quoth the Prince, "No harm
in that," and so saying he sprang from the back of his steed and
unbridled him and suffered him to browse upon the grasses and
greenery together with the Khwajah's cattle. Hereat the two sat
down together in talk while the slaves slaughtered a lamb and
flayed it, then, having lighted a fire, they set the meat
thereupon in a chauldron and when it was cooked they fished it
out with a flesh-hook and scored it[FN#528] and placed it in a
mighty platter which they served up to their lord and the King's
son. Both ate of it after the measure of their sufficiency and
the remnants were borne off by the slaves for their suppers. And
when the time for night-prayers came, the two having made the
Wuzú-ablution performed the orisons obligatory upon them, and
anon sat down for evening converse, overtalking the tidings of
the world and its affairs, until quoth the Merchant to the
Prince, "O Youth, whence comest thou and whither art thou
wending?" Quoth the other, "Walláhi, O Khwajah, I have a wondrous
tale, nay a marvel of marvels which, were it graved with
needle-gravers upon the eye-corners were a warning to whoso would
be warned. And this it is, I am the King's son of Al-Irak and my
sire's prop and stay in the House of the World, and he reared me
with the fairest of rearing; but when I had grown to man's estate
and had learnt the mysteries of venerie I longed one chance day
of the days to ride forth hunting and birding. So I went for a
horse (as was my wont) to the stables, where I found yon stallion
which is with me chained to four posts; whereupon of my
ignorance, unknowing that none could approach him save myself nor
any avail to mount him, I went up to him and girthed him, and he
neither started nor moved at my gentling of him, for this was
existing in the purpose of Almighty Allah. Then I mounted him and
sought my suite without informing my sire and rode forth the city
with all my many, when suddenly the horse snorted with his
nostrils and neighed through his throttle and buckjumped in air
and bolted for the wilderness swift as bird in firmament-plain,
nor wist I whither he was intending.[FN#529] He ceased not
running away with me the whole day till eventide when we reached
a lake in a grassy mead." (Now when the Khwajah heard the words
of the Prince his heart was heartened and presently the other
pursued), "So I took seat and ate somewhat of my vivers, my horse
also feeding upon his fodder, and we nighted in that spot and
next morning I set out and stinted not riding for a march of four
months. But on the first of the fifth I neared a towering
mountain whose length and whose breadth had no bounds, and on its
flanks I found leasows manifold with trees and fruits and streams
besprent and birds hymning the One, the Omnipotent. So I was
gladdened by the sight and dismounted and unbridled my steed whom
I allowed to browse the while I ate of the fruits, and presently
I fell to roaming about from site to site. And when some time had
passed I came to the mouth of a cavern whence after a short delay
on my part fared forth slave-girls under the escort of a negro
chattel. When they beheld me they rejoiced in me, then going in
they disappeared for an hour and anon returned bringing a young
lady as she was the moon of the fourteenth night, who salam'd to
me, and invited me to become her guest and led me into the cave"-
-And Shahrazad was surprised by the dawn of day and fell silent
and ceased saying her permitted say. Then quoth her sister
Dunyazad, "How sweet and tasteful is thy tale, O sister mine, and
how enjoyable and delectable!" Quoth she, "And where is this
compared with that I would relate to you on the coming night, an
the Sovran suffer me to survive." Now when it was the next night
and that was

The Eight Hundred and First Night,

Dunyazad said to her, "Allah upon thee, O my sister, an thou be
other than sleepy, finish for us thy tale that we may cut short
the watching of this our latter night!" She replied, "With love
and good will!" It hath reached me, O auspicious King, the
director, the right-guiding, lord of the rede which is benefiting
and of deeds fair-seeming and worthy celebrating, that the Prince
continued to the Merchant saying, "The slave-girls invited me and
led me into the cave until I reached a Pavilion that was there. I
tarried beside them for a matter of some six months when I felt
desolate for my folk and my native land, so I craved leave to
depart from them and farewelled them and went forth, they sending
me away with highmost honour. But when bidding them goodbye I
covenanted with them saying, an there be in life any length
needs must we forgather'; and with these words I left them, and
now 'tis some time since I journeyed thence when thou mettest me
in this place." Now the Merchant hearing his tale knew from the
beginning what had occurred there, and was certified of the
saying of the Voice, and judging from the tenor of the
information said in his mind, "There is no doubt or hesitation
but that this be the youth to whom was appointed my daughter,
that of him she should conceive in the way of unright and the
Written[FN#530] is now fulfilled." So quoth the Merchant, "O
Youth, where is thy town?" and he informed him thereof. Now the
Prince knew not that he had come upon the damsel's father by the
road, whereas the Khwajah wotted right well that this man had had
to do with his daughter. As soon as it was morning the twain
farewelled each other and either of them went his own way; but,
the Khwajah fell into cark and care such as cannot be conceived,
and he fasted from food nor was meat to him sweet nor was sleep.
However, he ceased not travelling till he arrived at the Jabal
al-Sahab, when he approached the door of the cave and rapped
thereat. The handmaidens opened to him and as soon as they saw
his face they recognised him, and returning to their lady
informed her thereof: so she arose to seek him, and presently met
him and salam'd to him and kissed his hands and walked by his
side until she reached the Pavilion, where the twain, he and she,
went up, and she seated him and stood before him in his suit and
service. Hereat her father looked at her and considered her and
found her colour changed and her belly grown big, and asked her,
"What is to do with thee and what is't hath altered thy
complexion, for to-day I see thee heavy of body, and no doubt
some man has mixed[FN#531] with thee?" Now when she heard the
words of her father she understood and was certified that he had
compassed full knowledge concerning what had befallen her, so she
returned him nor answer nor address, and she was overwhelmed with
shame and confusion, and waxed changed and was well nigh falling
upon the floor. Presently she sat down in abashment before her
sire by reason of the bigness of her belly, but he bowed in
obedience before the power of Almighty Allah; and they two ceased
not conversing until fall of night, when each and every of the
handmaids had sought her own chamber that she might sleep
therein. As soon as the Khwajah remained alone with his daughter
and without other being present he said to her, "O my child,
verily this matter was foredoomed to thee from the Lord of the
Heavens, and there is no Averter of whatso is fated; but do thou
relate to me what befel between thee and the youth who owneth the
steed, and who is the King's son of Al-Irak." Hereupon the girl
was consterned and she could return no reply, and presently when
she recovered she said to her sire, "How shall I relate to one
who is already informed of all, first and last, and thou
declarest that the foredoomed must come to pass, nor can I say
thereanent a single word?" And presently she resumed, "O my
father, verily the Youth promised me that an his life have length
he would certainly forgather with me, and I desire of thee that
when thou shalt return to thy country thou take me and carry me
in thy company to him, and reunite me with him and let me meet
his sire and ask him to keep his word, for I require none else
nor shall anyone ever unveil me in privacy. And in fine do thou
marry me to him. Now whatso hath betided me thou hast heard it
from the Voice, and thou hast wearied thy soul in transporting me
to this place, fearing for me the shifts of the days, and thou
hast contraried the power of Allah, nor hath this profited thee
aught, because the Destinies which be writ upon mankind from
infinity and eternity must needs be carried out. All this was
determined by Allah, for that prosperity and adversity and
benefaction and interdiction all be from the Almighty. Do thou
whatso I have said and that which is inscribed upon my forehead
shall be the quickening of me (Inshallah--an so please God!),
since patience and longsuffering are better than restless
thought." When her father heard from her such words, he agreed
with her in all she had spoken to him, and as soon as it was
morning he fell to preparing for wayfare, he and his daughter and
his handmaidens and his negro-slaves; and on the third day they
loaded their loads and set forth on return to their country and
city. Then they conjoined the travel of night and day and pushed
forward on their journey without stay or delay for a term of five
months, until they reached their home and settled them down
therein. Such was their case; but as regards the King's son of
Al-'Irak, after he had met the girl's father on the road and had
parted from him, without recognising him withal, he strave for
return to his own land and behold, he wandered from the way and
was confronted by a sea dashing with clashing billows. So he was
perplext as to his affair and his judgment left him and his right
wits, and he knew not what he should do or whither he should
wend, or what direction he should take or what Allah had decreed
for him--And Shahrazad was surprised by the dawn of day, and fell
silent and ceased to say her permitted say. Then quoth her sister
Dunyazad, "How sweet is thy story, O sister mine, and how
enjoyable and delectable!" Quoth she, "And where is this compared
with that I would relate to you on the coming night an the King
suffer me to survive?" Now when it was the next night and that
was

The Eight Hundred and Third Night,

Dunyazad said to her, "Allah upon thee, O my sister, an thou be
other than sleepy, finish for us thy tale that we may cut short
the watching of this our latter night!" She replied, "With love
and good will!" It hath reached me, O auspicious King, the
director, the right-guiding, lord of the rede which is benefiting
and of deeds fair-seeming and worthy celebrating, that when the
Prince came upon that sea he was perplext and wist not what to
do, so he leapt from the back of the Father of the Pigeon and set
his steed standing beside him that he might lean against his
quarter[FN#532] when, of the excess of his night watching, he
fell asleep and was drowned in slumber. Then, by doom of Destiny
the beast shook his head and snorted and set off at full speed
making for the wild and the wold and was presently amiddlemost
the waste. Now when some two-told hours of time had passed, the
Prince shook off his drowsihead and opened his eyes, but of his
steed could see nor sign nor aught of visible trace. So he smote
hand upon hand and cried, "There is no Majesty and there is no
Might save in Allah, the Glorious, the Great," after which he
took seat by the side of the sea and sued comfort of Almighty
Allah. On the next day a ship suddenly sailed in and made fast to
the shore, after which a posse of Jews landed from her and as
soon as they saw him they fell upon him and seized him and
pinioned him; then, carrying him perforce aboard, loaded his legs
with irons. So quoth he to himself, "Whenas Fate is so minded our
eyes are blinded; however, patience is fairest and of Allah must
we ask aidance." Hereupon the Jews again disembarked and filled
their kegs with the water of an adjoining rain-pool, after which
they trooped aboard and making sail voyaged over the billows of
the ocean before them. This lasted for a month, after which time
they cast anchor beside a harbour-town, and presently swarmed out
to sell and to buy, and there they delayed for a term of two
months until they had finished their business and they had
purchased them what sufficed of provaunt. All this while the
Prince lay bound in the black hole deep down in the ship's hold,
nor did anyone go near him save a Jew, a man of a certain
age.[FN#533] And whenever he entered that dismal place he heard
the youth reciting from the Koran and he would stand to hearken
until his heart was softened to the speaker and he would favour
him in the matter of meat and drink. When they cast anchor beside
the second place, the King's son asked the man, "What may be this
port-city and what is her name and the name of her ruler? Would
Heaven I wot an her lord be a King or a Governor under a royal
hand?" "Wherefore askest thou?" quoth the Jew, and quoth the
other, "For nothing: my only want is the city's name[FN#534] and
I would learn whether it belong to Moslems or Jews or Nazarenes."
"This be peopled by Moslem folk," replied the Jew, "natheless can
none carry tidings of thee to her inhabitants. However, O Moslem,
I feel a fondness for thee and 'tis my intent when we reach the
city of Andalús[FN#535] to give tidings of thee, but it must be
on condition that thou accept of me to thy company whenas Allah
Almighty shall have delivered thee." Said the Prince, "And what
hindereth thee from Al-Islam at this hour?" and said the other,
"I am forbidden by fear of the ship's Captain."[FN#536] Replied
the Prince, "Become a Moslem in secret and wash and pray in
privacy beside me here." So he became of the True Believers at
the hand of the King's son, who presently asked him, "Say me, be
there in this vessel any Moslems save myself?" "There are some
twenty here," answered he, "and 'tis the design of the Captain to
offer them up on arrival at his own country and he shall devote
them as victims in the Greater Synagogue." Rejoined the other,
"Thou art now a Moslem even as I am a Moslem, and it besitteth
thou apprise me of all and whatsoever befalleth in the ship, but
first art thou able to gar me forgather with the other True
Believers?" And the man answered in the affirmative. Now after
the ship had sailed with them for ten days, the whilome Jew
contrived to bring him and the Moslem prisoners together and they
were found to number twenty, each and every in irons. But when it
was the Sabbath about undurn hour, all the Jews including the
Captain fell to wine-bibbing and therein exceeded until the whole
of them waxed drunken; whereat the Prince and his convert arose,
and going to the armoury[FN#537] and opening it found therein all
manner war-gear, even habergeons. So the Youth returned to the
captives and unbinding their bonds, led them to the cabin of
weapons and said to them, "Do each and every of you who shall
find aught befitting take it and let such as avail to wear coat
of mail seize one of them and don it." On this wise he heartened
their hearts and cried to them, "Unless ye do the deeds of men
you will be slaughtered with the slaughtering of sheep, for at
this moment 'tis their design on reaching their own land to offer
you up as corbans in their Greater Synagogue. So be you on your
guard and, if ye fall in this affair,[FN#538] 'tis fairer for you
than to die with split weasands." So each of them snatched up
whatso of war-gear suited him and one equipped other and they
heartened their hearts and all waxed eager for the fray. Then
sallied they forth, one and twenty in number, at a single word,
with the Takbír and the Tahlíl,[FN#539] whilst the Jews who
formed the ship's crew were some one hundred and five. But these
were all drunken with wine and giddy of head, nor did they
recover until the weapons began to play upon their necks and
their backs, whereat they shook off their crapulence and learned
that the Moslems had gotten about them with their war-gear. So
they cried out to one another and became ware and the
liquor-fumes left their brains. Then they rushed for the armoury
but found that most of the weapons were with the Moslems, whom
the Prince was urging to derring-do of cut and thrust. Thus were
they departed into two portions and hardly had passed an hour, an
hour which would grey the hair of a little child, in fight and
fray and onset and retreat--And Shahrazad was surprised by the
dawn of day, and fell silent and ceased saying her permitted say.
Then quoth her sister Dunyazad, "How sweet and tasteful is thy
tale, O sister mine, and how enjoyable and delectable!" Quoth
she, "And where is this compared with that I would relate to you
on the coming night an the Sovran suffer me to survive?" Now when
it was the next night and that was

The Eight Hundred and Fifth night,

The Eight Hundred and Seventh Night,

The Eight Hundred and Eighth night.

Dunyazad said to her, "Allah upon thee, O my sister, an thou be
other than sleepy, finish for us thy tale that we may cut short
the watching of this our latter night!" She replied, "With love
and good will!" It hath reached me, O auspicious King, the
director, the right-guiding, lord of the rede which is benefiting
and of deeds fair-seeming and worthy celebrating, that when the
Sultan took seat upon the throne and set his son by his side he
summoned the fifty riders, who were brought into the presence and
placed between his hands. Then he questioned them of their case
and their country and the cause of their coming to that stead and
they notified to him their native land and their Sovran and the
reason of their wandering; to wit, their headlong pursuit of the
stallion which had lasted for a term of ten days. Now when the
Sultan understood their words and knew and was certified
concerning their King and their country, he robed them with
honourable robes[FN#547] and said to them, "Walláhi! had I known
that the stallion would have submitted to you and would have
obeyed you I should have delivered him up to you, but I feared
for any that durst approach him, barring his master. Now,
however, do ye depart and salam to your Sovran and say him, By
Allah, if the stallion thou sawest wandering the waste befitted
the use of thee I had sent him in free gift.'" With this fair
message the men farewelled him and fared from him and they ceased
not faring until they returned to their liege lord and reported
to him all that had betided them; that is, how the owner of the
stallion had appeared and proved to be a King who (they added)
"hath sent his salam to thee saying it was his desire to despatch
the horse but none availed to manage him save himself and his
son." And when the Ruler heard these words, he returned thanks to
the Sovran for the grace of his goodness, and returned forthright
to his own land. Meanwhile the Sultan who was owner of the
stallion presented the captured ship to those who had captured
her, and taking his son turned towards his capital, and they
marched without stay or delay until they reached it. Hereupon the
Chamberlains and the Nabobs and the high Officers and the
townsfolk came forth to meet and greet their Ruler and rejoiced
in his safety and that of his son, and they adorned the city for
three days and all were in high mirth and merriment until what
time the Sultan had settled down at home. Such was his case; but
as regards the Khwajah and his daughter, when they had let load
their loads they quitted the cavern and set forth, making for
their country and patrial stead, and they ceased not forcing
their marches for a term of ten days. But on the eleventh they
encountered fiery heat beginning from mid-forenoon; and, as the
place was grassy ground and overgrown with greenery, they
alighted from their beasts and bade pitch two pavilions, one for
the daughter and the other for her father and his folk, that it
might shade them and shelter them from the excessive sultriness.
Now when it was mid-afternoon behold, the damsel was seized with
the birth-pains and the pangs of child-bearing, but Allah
Almighty made delivery right easy to her and presently she became
the mother of a man-child--Glory be to God who fashioned him and
perfected what He had fashioned in the creation of that
babe![FN#548] So his mother cut his navel-string and, rolling it
up in one of her shifts, kept careful guard over it.[FN#549] And
presently her father entered to look upon her, and finding that
she had been delivered was grieved with exceeding grief and the
world was straitened before his face, and unknowing what to do he
said to himself, "Had we reached our homes and that babe appeared
with the damsel, our honour had been smirched and men had blamed
us saying, The Khwajah's daughter hath brought forth in sin.' So
we cannot confront the world, and if we bear with us this infant
they will ask where is its father!" He remained perplext and
distraught, seeing no way of action, and now he would say, "Let
us slay the child," and anon, "Let us hide it;" and the while he
was in that place his nature bespake him with such promptings.
But when morning came he had determined upon abandoning the
new-born and not carrying it further, so quoth he to his
daughter, "Hearken unto whatso I shall say thee." Quoth she,
"'Tis well!" and he continued, "If we travel with this infant the
tidings of us will spread through the city and men will say, The
Khwajah's daughter hath been debauched and hath borne a babe in
bastardy'; and our right way (according to me) is that we leave
it in this tent under charge of the Lord and whoso shall come up
to the little one shall take it with the tent; moreover I will
place under its head two hundred dinars and any whose lot it is
shall carry off the whole." When the damsel heard these words she
found the matter grievous, but she could return no reply. "What
sayest thou?" asked he, and she answered, "Whatso is right that
do thou." Hereupon he took a purse[FN#550] of two hundred gold
pieces which he set under the child's head and left it in the
tent. Then he loaded his loads and fared forth, he and his
daughter and his pages, and they ceased not pushing their marches
until they reached their own land and native country and entered
their home, where they were met by sundry of their familiars
coming forth to greet them. They settled down in their quarters
when the damsel forgathered with her mother who threw her arms
round her neck for exceeding affection to her and asked her of
her news; so she informed her concerning the matter of the cavern
and what was therein and how great was its distance, but she told
her naught of what had befallen her nor of her pregnancy by the
Prince nor of the babe she had abandoned. The mother still
supposed that she was a clean maid, yet she noted the change in
her state and complexion. Then the damsel sought privacy in one
of the chambers and wept until her gall-bladder was like to burst
and said to herself, "Would Heaven I knew whether Allah will
re-unite me with the child and its father the Prince!" and in
this condition she remained for a while of time. On such wise it
befel the Merchant and his daughter; but as regards the son of
the Sultan, when he had settled down in the city of his sire he
remembered the Khwajah's daughter, and quoth he to his father, "O
my papa, my desire is to hunting and birding and diversion."
Quoth the King, the better that Destiny might be fulfilled, "'Tis
well, O my son, but take with thee a suite." "I desire no more
than five men in all," said the other, and gat himself ready for
travel and, having farewelled his father, set forth from the
city--And Shahrazad was surprised by the dawn of day and fell
silent and ceased to say her permitted say. Then quoth her sister
Dunyazad, "How sweet is thy story, O sister mine, and how
enjoyable and delectable!" Quoth she, "And where is this compared
with that I would relate to you on the coming night an the King
suffer me to survive?" Now when it was the next night and that
was

The Eight Hundred and Tenth Night,

The Eight Hundred and Twelfth Night,

Dunyazad said to her, "Allah upon thee, O my sister, an thou be
other than sleepy, finish for us thy tale that we may cut short
the watching of this our latter night!" She replied, "With love
and good will!" It hath reached me, O auspicious King, the
director, the right-guiding, lord of the rede which is benefiting
and of deeds fair-seeming and worthy celebrating, that quoth the
Khwajah to the King's son after he had revived, "O my child, be
of good cheer and eyes clear for that thy want is won and for
thee the way hath been short done and if thy heart be firm-fixed
upon thy beloved the heart of her is still firmer than thine and
I am a messenger from her who seek thee that I may unite you
twain Inshallah--an Allah please." Asked the Prince, "And who
mayest thou be to her, O my lord?" and answered the other, "I am
her father and she is my daughter and hers is a marvel-tale, I
swear by the All-might of Him who made the Heavens and the
Earth." Then he fell to recounting anent the Voice which came to
him on the night of her being conceived in her mother's womb and
all that had since befallen her, keeping concealed[FN#553] only
the matter of the babe which she had borne in the tent. But when
the Prince knew that the wayfarer was her sire who was travelling
to seek him, he rejoiced in the glad tidings of forgathering with
the damsel and on the morning of the second day all marched off
together and made for the Merchant's city. And they stinted not
wayfaring and forcing their marches until they drew near it, and
as soon as they entered it, the Merchant, before going to his
home, led the Prince with him and sought the Kazi by whose aid
the marriage-tie, after due settlement of the dowry, might be
tied between him and the damsel. This done, he conducted him to a
place of concealment and presently went in to his daughter and
her mother who saluted him and asked him the news. Hereupon he
gave them to know that he had brought the King's son and had made
ready to knot the knot of wedlock between him and her. As soon as
the damsel heard these tidings she fainted for excess of her
happiness, and when she revived her mother arose and prepared her
person and adorned her and made her don her most sumptuous of
dresses. And when night fell they led the bridegroom in
procession to her and the couple embraced and each threw arms
round the neck of other for exceeding desire and their embraces
lasted till dawn-tide.[FN#554] After that the times waxed clear
to them and the days were serene until one chance night of the
nights when the Prince was sitting beside his bride and
conversing with her concerning various matters when suddenly she
fell to weeping and wailing. He was consterned thereat and cried,
"What causeth thee cry, O dearling of my heart and light of mine
eyes?" and she, "How shall I not cry when they have parted me
from my boy, the life-blood of my liver!" "And thou, hast thou a
babe?" asked he and she answered, "Yes indeed, my child and thy
child, whom I conceived by thee while we abode in the cavern. But
when my father[FN#555] took me therefrom and was leading me home
we encountered about midway a burning heat, so we halted and
pitched two tents for myself and my sire; then, as I sat within
mine the labour-pangs came upon me and I bare a babe as the moon.
But my parent feared to carry it with us lest our honour be
smirched by tittle-tattle, so we left the little one in the tent
with two hundred gold pieces under its head, that whoso might
come upon it and take it and tend it might therewith be repaid."
In fine, she told her spouse the whole tale concerning her infant
and declared that she had no longer patience to be parted from
it. Her bridegroom consoled her and promised her with the fairest
promises that he would certainly set out and travel and make
search for the lost one amongst the lands, even though his
absence might endure through a whole year in the wilderness. And
lastly he said to her, "We will ask news and seek tidings of him
from all the wayfarers who wend by that same valley, and certify
ourselves of the information, nor will we return to thee save
with assured knowledge; for this child is the fruit of my loins
and I will never neglect him; no, never. Needs must I set forth
and fare to those parts and search for my son." Such was their
case; but as regards the babe which had been abandoned (as we
have noticed), he lay alone for the first day and yet another
when a caravan appeared passing along that same road; and, as
soon as they sighted the pavilion yet they saw none within, they
drew near to it and behold, they found a babe lying prostrate
with his fingers in his mouth and sucking thereat[FN#556] and he
was even as a slice of the moon. So they approached him and took
him up and found under his head the purse, whereupon they carried
him, not forgetting the gold, and showed him to the Shaykh of the
Cafilah[FN#557] who cried, "Walláhi, our way is a blessed for
that we have discovered this child; and, inasmuch as I have no
offspring, I will take him and tend him and adopt him to son."
Now this caravan was from the land of Al-Yaman and they had
halted on that spot for a night's rest, so when it was morning
they loaded and left it and fared forwards and they ceased not
wayfaring until they reached their homes safe and sound. After
returning all the Cafilah folk dispersed, each to his own stead,
but the Shaykh, who was employed by government under the King of
Al-Yaman, repaired to his own house accompanied by the child
which he had carefully tended and salam'd to his wife. As soon as
she saw the babe she marvelled at his fashion and, sending for a
wet-nurse, committed him for suckling to her and set apart for
her a place; and the woman fell to tending him and cleaning him,
and the house prospered for the master and dame had charge of
it[FN#558] during the days of suckling. And when the boy was
weaned they fed him fairly[FN#559] and took sedulous charge of
him, so he became accustomed to bespeak the man with, "O my
papa," and the woman with, "O my mamma," believing the twain to
be truly his parents. This endured for some seven years when they
brought him a Divine to teach him at home, fearing lest he should
fare forth the house; nor would they at any time send him to
school. So the tutor[FN#560] took him in hand and taught him
polite letters and he became a reader and a writer and well
versed in all knowledge before he reached his tenth year. Then
his adopted father appointed for him a horse that he might learn
cavalarice and the shooting of shafts and firing of bullets at
the butt,[FN#561] and then brought for him a complete rider that
he might teach him all his art and when he came to the age of
fourteen he became a doughty knight and a prow. Now one chance
day of the days the youth purposed going to the wild that he
might hunt,--And Shahrazad was surprised by the dawn of day and
fell silent and ceased to say her permitted say. Then quoth her
sister Dunyazad, "How sweet is thy story, O sister mine, and how
enjoyable and delectable!" Quoth she, "And where is this compared
with that I would relate to you on the coming night an the King
suffer me to survive?" Now when it was the next night and that
was

The Eight Hundred and Fourteenth Night,

Dunyazad said to her, "Allah upon thee, O my sister, an thou be
other than sleepy, finish for us thy tale that we may cut short
the watching of this our latter night!" She replied, "With love
and good will!" It hath reached me, O auspicious King, the
director, the right-guiding, lord of the rede which is benefiting
and of deeds fair-seeming and worthy celebrating, that the youth
proposed going forth to the wild that he might hunt, but his
guardians feared for him so that he availed not to fare forth.
Grievous to him was it that he could not obtain his liberty to
set out a-chasing, and there befel him much concern[FN#562] and a
burning thirst; so he lay him down sore sick and troubled.
Hereupon his father and mother went in to him and, finding that
he had taken to his pillow, they mourned over him, and fearing
lest he be afflicted by some disease they asked him, "What is to
do with thee and what calamity hath befallen thee?" Answered he,
"There is no help but that I go forth a-hunting in the
wilderness." Quoth they, "O our son, we fear for thee," and quoth
he, "Fear not, for that all things be foredoomed from Eternity
and, if aught be written for me, 'twill come to pass even
although I were beside you; and the bye-word saith, Profiteth
not Prudence against Predestination.'" Hereat they gave him
permission, and upon the second day he rode forth to the chase,
but the wold and the wilds swallowed him up, and when he would
have returned he knew not the road, so he said to himself, "Folk
declare that affects are affected and footsteps are sped to a
life that is vile and divided daily bread.[FN#563] If aught be
written to me fain must I fulfil it." And whenever he hunted down
a gazelle, he cut its throat and broiled the meat over a fire and
nourished himself for a while of days and nights; but he was lost
in those wastes until he drew in sight of a city. This he
entered, but he had no money for food or for foraging his horse,
so he sold it willy-nilly and, hiring a room in a Wakálah, lived
by expending its price till the money was spent. Then he cried,
"There is no Majesty and there is no Might save in Allah, the
Glorious, the Great! The wise man doth even as the fool, but
All-might is to Allah." So he went forth to solace himself in the
highways of the city, looking rightwards and leftwards, until he
came to the gateway of the King's Palace, and when he glanced
around he saw written over it, "Dive not into the depths unless
thou greed for thyself and thy wants."[FN#564] So he said in his
mind, "What is the meaning of these words I see here inscribed?"
Presently he repaired for aid to a man in a shop and salam'd to
him, and when his salutation was returned enquired of him, "O my
lord, what is the meaning of this writ which is written over the
Sultan's gateway?" The other replied, "O my son, whereof dost
thou ask? Verily the Sultan and all the Lords of his land are in
sore cark and care for the affair of his daughter, the Princess."
The youth rejoined, "What is the matter with her and what hath
befallen her?" and the man retorted, "O my son, verily the Sultan
hath a daughter so fair that she seemeth cast in the very mould
of beauty and none in her day can excel her, but whoso is
betrothed to her and marrieth her and goeth in unto her the dawn
never cometh without his becoming a heap of poison, and no one
wotteth the business what it may be." Hearing these words the
youth said to himself, "By Allah, the death of me were better
than this the life of me, but I have no dower to offer her." Then
he asked the man, "O my uncle, whoso lacketh money and wisheth to
marry her, how shall he act?" "O my son," answered the other,
"verily the Sultan demandeth nothing; nay, he expendeth of his
own wealth upon her." The youth arose from beside the man at that
moment and, going in to the King, found him seated on his throne;
so he salam'd to him and prayed for him and deprecated and kissed
ground before him, and when the King returned his salutation and
welcomed him he cried, "O King of the Age, 'tis my intent and
design to be connected with thee through the lady safe-guarded,
thy daughter." "By Allah, O Youth," said the Sultan, "I consent
not for thine own sake that thou wed her by cause that thou wilt
be going wilfully to thy death;" and hereupon he related to him
all that befel each and every who had married her and had gone in
unto her. Quoth the youth, "O King of the Age, indeed I rely upon
the Lord, and if I die I shall fare to Allah and His ruth and, if
I live, 'tis well, for that all things are from the Almighty."
Quoth the Sultan, "O Youth, counsel appertaineth to Allah, for
thou art her equal in beauty;" and the other rejoined, "All
things are by Fate and man's lot." Hereupon the King summoned the
Kazi and bade tie the marriage-tie between the youth and his
daughter; then he went in to his Harem and apprised thereof her
mother that she might prepare the girl's person for the coming
night. But the youth departed from the Sultan's presence perplext
of heart and distraught, unknowing what to do; and, as he walked
about, suddenly he met a man in years, clean of raiment and with
signs of probity evident; so he accosted him and said, "O my
lord, ask a blessing for me." Said the Shaykh, "O my son, may our
Lord suffice thee against all would work thee woe and may He ever
forefend thee from thy foe."[FN#565] And the youth was gladdened
by the good omen of the Shaykh's words. But when the Sultan had
sought his Harem he said, "By Allah, he who hath wedded the
damsel is a beautiful youth: oh the pity of it that he should
die! Indeed I dissuaded him, saying so-and-so shall befal thee,
but I could not deter him. Now by the rights of Him who raised
the firmament without basement, an our Lord deign preserve this
Youth and he see the morn in safety, I will assuredly gift him
and share with him all my good, for that I have no male issue to
succeed me in the sovranty; and this one, if Allah Almighty
vouchsafe prolong his days, shall become my heir apparent and
inherit after me. Indeed I deem him to be a son of the Kings who
disguiseth himself, or some Youth of high degree who is troubled
about worldly goods and who sayeth in himself, I will take this
damsel to wife that I may not die of want, for verily I am
ruined.' I diverted him from wedding her, but it could not be,
and the more I deterred him with words manifold only the more
grew his desire and he cried, I am content'; thus speaking after
the fashion of one who longeth to perish. However, let him meet
his lot--either death-doom or deliverance from evil." Now when it
was eventide the Sultan sent to summon his son-in-law and,
seating him beside the throne, fell to talking with him and
asking after his case; but he concealed his condition and said,
"Thy servant is such whereof 'tis spoken, I fell from Heaven and
was received by Earth.' Ask me not, O King of the Age, or of the
root or of the branch, for one of the wise and ware hath said:--

To tell my root and my name refrain; * The root of the youth is
what good he gain:[FN#566]
A wight without father full oft shall win * And melting shall
purify drossy strain.'

And folk are equal but in different degrees."[FN#567] Now when
the Sultan heard these words, he wondered at his eloquence and
sweetness of speech; withal he marvelled that his son-in-law
would not explain to him from what land or from what folk he
came. And the two ceased not their converse until after the hour
of night prayers, when the Lords of the land had been dismissed;
whereupon the Sultan bade an eunuch take the youth and introduce
him to the Princess. So he arose from him and went with the
slave, the King exclaiming the while, "There is no Majesty and
there is no Might, save in Allah, the Glorious, the Great: verily
yonder young man wendeth wilfully to his death." Now when the
bridegroom reached the apartment of the Sultan's daughter and
entered to her--And Shahrazad was surprised by the dawn of day
and fell silent and ceased saying her permitted say. Then quoth
her sister Dunyazad, "How sweet and tasteful is thy tale, O
sister mine, and how enjoyable and delectable!" Quoth she, "And
where is this compared with that I would relate to you on the
coming night an the Sovran suffer me to survive?" Now when it was
the next night and that was

The Eight Hundred and Seventeenth Night,

The Eight Hundred and Nineteenth Night,

Dunyazad said to her, "Allah upon thee, O my sister, an thou be
other than sleepy, finish for us thy tale, that we may cut short
the watching of this our latter night!" She replied, "With love
and good will!" It hath reached me, O auspicious King, the
director, the right-guiding, lord of the rede which is benefiting
and of deeds fair-seeming and worthy celebrating, that the Sultan
sat until morning-tide expecting his wife to bring him tidings of
the youth that he might take him and bury him. But the
Queen-mother repaired to her daughter's apartment where she found
the door locked and bolted upon the couple; so she knocked for
them whilst her eyes were tear-stained and she was wailing over
the loss of her daughter's love-liesse. Hereat the Princess awoke
and she arose and opened the door when behold, she found her
mother weeping so she asked her, "What caused thee shed tears, O
Mother mine, whilst my enjoyment hath been the completest?" Asked
she, "And what hath joyed you?" So the daughter led her to the
middlemost of the apartment where she found the Basilisk (which
was like the section of a palm-trunk) lying dead upon a huge tray
and she saw her son-in-law sleeping upon the bedstead[FN#573] and
he was like a fragment of the moon on the fourteenth night. The
mother bowed head towards him and kissed him upon the brow
saying, "Verily and indeed thou deservest safety!" Then she went
forth from him lullilooing aloud and bade all the handmaids raise
the cry of joy[FN#574] and the Palace was turned topsy-turvy with
gladness and delight. When the Sultan heard this he arose and
asked "What may be the news? Are we in grief or in gladness;" and
so saying he went forth when suddenly he was met by his wife in
the highest delight who took him and led him to the apartment of
her daughter. There he also espied the Basilisk stretched dead
upon the tray and the youth his son-in-law lying asleep upon the
bedstead, whereat from the stress of his joyance he fell to the
floor in a fainting-fit which lasted an hour or so. But when he
revived he cried, "Is this wake or rather is't sleep?" after
which he arose and bade the musicians of his band beat the
kettledrums and blow the shawms and the trumps and he commanded
adorn the city; and the citizens did all his bidding. The
decorations remained during seven days in honour of the safety of
the Sultan's son-in-law, and increased were their joys and fell
from them all annoys, and the Sultan took to distributing and
giving alms and largessing and making presents to the Fakirs and
the miserable and he robed his nobles with honourable robes and
fed the captives and the prisoners one and all;[FN#575] and the
naked he clothed, and those anhungered he feasted in honour of
his daughter. Then said the Sultan, "By Allah, this youth
deserveth naught save that I make him my partner and share with
him my good, for he hath banished from us our dule and our
dolours and eke on account of himself and his own sake." After
this he made over to him half of his realm and his riches and the
Sultan would rule one day and his son-in-law the other and their
joys endured for the space of a full-told year. Then the Sovran
was seized of a sickness, so he bequeathed to his son-in-law all
he had and everything he owned; and but a little time elapsed
before his malady increased day by day until he fared to the ruth
of Almighty Allah and the youth sat in his stead as Sovran and
Sultan. Such was his case; but as regards the matter of his sire,
the King's son of Al-'Irak, when he promised his wife that he
would certainly go forth and travel and search for their son, he
ceased not wending through the regions for a length of nights and
days until Destiny threw him into such-and-such a city; and from
the excess of what he had suffered of toil and travail he tarried
therein a time. Now the Shaykh of the Caravans (who had found the
babe in the tent and had taken him and had tended and adopted
him, and from whom the youth when grown to man's estate had
disappeared on the hunting excursion and returned not to his
parents) also set out a-seeking him and fell diligently to
searching for tidings of him and roaming from place to place.
Presently he was cast by doom of Destiny into the same city; and,
as he found none to company with, he was suddenly met on one of
the highways by the youth's true father and the twain made
acquaintance and became intimate until they nighted and morning'd
in the same stead; withal neither knew what was his companion.
But one night of the nights the two sat down in talk and the true
sire asked the adoptive father, "O my brother, tell us the cause
of thy going forth from thy country and of thy coming hither?"
Answered his comrade, "By Allah, O my brother, my tale is a
wondrous and mine adventure is a marvellous." Quoth he, "And
how?" and quoth the other, "I was Shaykh of the Cafilahs on
various trading journeys, and during one of them I passed by a
way of the ways where I found a pavilion pitched at a forking of
the roads. So I made for it and dismounted my party in that place
and I glanced at the tent but we found none therein, whereupon I
went forwards and entered it and saw a babe new-born strown upon
his back and sucking his fingers.[FN#576] So I raised him between
my hands and came upon a purse of two hundred dinars set under
his head; and I took the gold and carried it off together with
the child." But when his comrade, the true father, heard this
tale from him he said to himself, "This matter must have been
after such fashion," and he was certified that the foundling was
his son, for that he had heard the history told by the mother of
the babe with the same details essential and accidental. So he
firmly believed[FN#577] in these words and rejoiced thereat, when
his comrade continued, "And after that, O my brother, I bore off
that babe and having no offspring I gave him to my wife who
rejoiced therein and brought him a wet-nurse to suckle him for
the usual term. When he had reached his sixth year I hired a
Divine to read with him and teach him writing and the art of
penmanship;[FN#578] and, as soon as he saw ten years, I bought
him a horse of the purest blood, whereon he learnt cavalarice and
the shooting of shafts and the firing of bullets until he
attained his fifteenth year. Presently one day of the days he
asked to go a-hunting in the wilderness, but we his parents (for
he still held me to be his father and my wife his mother) forbade
him in fear of accidents; whereupon he waxed sore sorrowful and
we allowed him leave to fare forth."--And Shahrazad was surprised
by the dawn of day and fell silent and ceased saying her
permitted say. Then quoth her sister Dunyazad, "How sweet and
tasteful is thy story, O sister mine, and how enjoyable and
delectable!" Quoth she, "And where is this compared with that I
would relate to you on the coming night an the Sovran suffer me
to survive?" Now when it was the next night and that was

The Eight Hundred and Twenty-first Night,

The Eight Hundred and Twenty-third Night,

Story of the Youth Who Would Futter His Father's
Wives.[FN#579]

It is related that there was a man who had a grown-up son, but
the youth was a ne'er-do-well,[FN#580] and whatever wife his sire
wedded, the son would devise him a device to lie with her and
have his wicked will of her, and he so managed the matter that
his father was forced to divorce her. Now the man once married a
bride beautiful exceedingly and, charging her beware of his son,
jealously guarded her from him.--And Shahrazad was surprised by
the dawn of day and fell silent and ceased to say her permitted
say. Then quoth her sister Dunyazad, "How sweet is thy story, O
sister mine, and how enjoyable and delectable!" Quoth she, "And
where is this compared with that I would relate to you on the
coming night an the King suffer me to survive?" Now when it was
the next night, and that was

The Eight Hundred and Thirty-second Night,

Dunyazad said to her, "Allah upon thee, O my sister, an thou be
not sleeping, finish for us thy tale that we may cut short the
watching of this our latter night!" She replied, "With love and
good will!" It hath reached me, O auspicious King, the director,
the right-guiding, lord of the rede which is benefiting and of
deeds fair-seeming and worthy celebrating, that the father
applied himself to safe-guarding his wife and gave her a charge
warning her with threats against his son and saying, "Whenas I
wed ever a woman, yonder youth by his cunning manageth to have
his wicked will of her." Quoth she, "O Man, what be these words
thou speakest? This thy son is a dog, nor hath he power to do
with me aught, and I am a lady amongst women." Quoth he, "Indeed
I but charge thee to have a care of thyself.[FN#581] Haply I may
hie me forth to wayfare and he will lay some deep plot for thee
and work with thee as he wrought with others." She replied, "O
Man, hold thyself secure therefrom for an he bespeak me with a
single word I will slipper him with my papoosh;[FN#582] and her
rejoined, "May safety be thine!" He cohabited with her for a
month till one day of the days when he was compelled to travel;
so he went in to his wife and cautioned her and was earnest with
her saying, "Have a guard of thyself from my son the debauchee
for 'tis a froward fellow, a thief, a miserable, lest he come
over thee with some wile and have his will of thee." Said she,
"What words are these? Thy son is a dog nor hath he any power
over me in aught whereof thou talkest, and if he bespeak me with
one injurious word, I will slipper him soundly with my foot-
gear."[FN#583] He rejoined, "If thou happen to need aught[FN#584]
never even mention it to him;" and she, "Hearkening and
obedience." So he farewelled her and fared forth wholly intent
upon his wayfare. Now when he was far enough from the town the
youth came to the grass-widow but would not address a single word
to her, albeit fire was lighted in his heart by reason of her
being so beautiful. Accordingly he contrived a wile. It happened
to be summer-tide so he went[FN#585] to the house and repaired to
the terrace-roof, and there he raised his clothes from his
sitting-place and exposed his backside stark naked to the cooling
breeze; then he leant forwards propped on either elbow and,
spreading his hands upon the ground, perked up[FN#586] his
bottom. His stepmother looked at him and marvelling much said in
her mind, "Would Heaven I knew of this froward youth what may be
his object!"[FN#587] However he never looked at her nor ever
turned towards her but he abode quiet in the posture he had
chosen. She stared hard at him and at last could no longer
refrain from asking him, "Wherefore dost thou on this wise?" He
answered, "And why not? I am doing that shall benefit me in the
future, but what that is I will never tell thee; no, never." She
repeated her question again and again, and at last he replied, "I
do thus when 'tis summer-tide and a something of caloric entereth
my belly through my backside and when 'tis winter the same cometh
forth and warmeth my body; and in the dog-days and keepeth me in
heats like these, fresh and comfortable."[FN#588] She asked, "An
I do what thou doest, shall it be the same to me?" And he
answered, "Aye." Herewith she came forward beside him and raised
her raiment from her behind till the half of her below the waist
was stark naked;--And Shahrazad perceived the dawn of day and
fell silent and ceased saying her permitted say. Then quoth her
sister Dunyazad, "How sweet and tasteful is thy tale, O sister
mine, and how enjoyable and delectable!" Quoth she, "And where is
this compared with that I would relate to you on the coming night
as the Sovran suffer me to survive?" Now when it was the next
night and that was

The Eight Hundred and Thirty-third Night,

The Eight Hundred and Thirty-fourth Night,

Dunyazad said to her, "Allah upon thee, O my sister, an thou be
not sleeping, finish for us thy tale, that we may cut short the
watching of this our latter night!" She replied, "With love and
good will!" It hath reached me, O auspicious King, the director,
the right-guiding, lord of the rede which is benefiting, and of
deeds fair-seeming and worth celebrating, that the youth came in
to his father and found his step-mother relating to him all they
had done whilst he was away and the man said to him, "Wherefore,
O youth, hast thou acted on such wise?" Said the son, "What harm
have I done? I only dammed the waterway that the warm air might
abide in her belly and comfort her in the cold season." So the
father knew that his son had played this trick in order to have
his will of her. Hereat he flew into a fury[FN#590] and
forthright divorced her, giving her the contingent dowry; and she
went her ways. Then the man said in his mind, "I shall never get
the better of this boy until I marry two wives and ever keep them
with each other, so that he may not cozen the twain." Now after a
couple of weeks he espoused a fair woman fairer than his former
and during the next month he wived with a second and cohabited
with the two brides. Then quoth the youth in his mind, "My papa
hath wedded two perfect beauties and here am I abiding in single
blessedness. By Allah, there is no help but that I play a prank
upon both of them!" Then he fell to seeking a contrivance but he
could not hit upon aught for that whenever he entered the house
he found his two step-mothers sitting together and thus he could
not avail to address either. But his father never fared forth
from home or returned to it without warning his wives and saying,
"Have a care of yourselves against that son of mine. He is a
whoremonger and he hath made my life distraught, for whenever I
take to myself a wife he serveth some sleight upon her; then he
laugheth at her and so manageth that I must divorce her." At such
times the two wives would cry, "Walláhi, an he come near us and
ask us of amorous mercy, we will slap him with our slippers."
Still the man would insist, saying, "Be ye on your guard against
him," and they would reply, "We are ever on our guard." Now one
day the women said to him, "O man, our wheat is finished," and
said he, "Be ye watchful while I fare to the Bazar in our market-
town which lieth hard by and fetch you the corn." So he left them
and made for the town,--And Shahrazad perceived the dawn of day
and fell silent and ceased saying her permitted say. Then quoth
her sister Dunyazad, "How sweet and tasteful is thy tale, O
sister mine, and how enjoyable and delectable!" Quoth she, "And
where is this compared with that I would relate to you on the
coming night an the Sovran suffer me to survive?" Now when it was
the next night and that was

The Eight Hundred and Thirty-fifth Night,

The Eight Hundred and Thirty-sixth Night,

STORY OF THE TWO LACK-TACTS OF CAIRO AND
DAMASCUS.[FN#593]

Whilome in Cairo-city there was a man famed as a Lack-tact and
another in Damascus was celebrated for the like quality. Each had
heard of his compeer and longed to forgather with him and sundry
folk said to the Syrian, "Verily the Lack-tact of Egypt is
sharper than thou and a cleverer physiognomist and more
intelligent, and more penetrating, and much better company; also
he excelleth thee in debate proving the superiority of his lack
of tact." Whereto the Damascene would reply, "No, by Allah, I am
more tasteful in my lack of tact than yon Cairene;" but his
people ceased not to bespeak him on this wise until his heart was
filled full of their words; so one day of the days he cried, "By
Allah, there is no help for it but I fare for Cairo and forgather
with her Lack-tact." Hereupon he journeyed from Damascus and
ceased not wayfaring till he reached Cairo. The time was about
set of sun and the first who met him on the road was a woman; so
he asked her concerning certain of the highways of the city and
she answered, "What a Lack-tact thou must be to put such a
question at such an hour! Whoso entereth a strange place in the
morning enquireth about its highways, but whoso entereth at
eventide asketh about its caravanserai[FN#594] wherein he may
night." "Sooth thou sayest," rejoined he, "but my lack of tact
hath weakened my wits." He then sought news of the Khans and they
showed him one whereto he repaired and passed the night; and in
the morning--And Shahrazad perceived the dawn of day and fell
silent and ceased saying her permitted say. Then quoth her sister
Dunyazad, "How sweet and tasteful is thy tale, O sister mine, and
enjoyable and delectable!" Quoth she, "And where is this compared
with that I would relate to you on the coming night an the Sovran
suffer me to survive?" Now when it was the next night and that
was

The Eight Hundred and Thirty-seventh Night,

The Eight Hundred and Thirty-eighth Night,

Dunyazad said to her, "Allah upon thee, O my sister, an thou be
not sleeping, finish for us thy tale that we may cut short the
watching of this our latter night!" She replied, "With love and
good will!" It hath reached me, O auspicious King, the director,
the right-guiding, lord of the rede which is benefiting and of
deeds fair-seeming and worthy celebrating, that the Egyptian rose
up and girded his loins and tucked up his sleeves, and taking him
a tray said to the Syrian, "Up and after me and see what I shall
do." Then he went out tray on head, and foregoing the Damascene
to a flower-garden he gathered a bundle of blooms and
sweet-scented herbs, pinks and roses and basil and
pennyroyal[FN#598] and marjoram and other such, until the tray
was filled, after which he turned to town. About noontide he
repaired to one of the Cathedral-mosques and entered the
lavatory,[FN#599] around which were some fifteen privies:[FN#600]
so he stood amiddlemost the floor considering the folk as they
entered the jakes to do their jobs in private lest the
bazar-people come upon them during their easement. And all were
sore pressed wanting to pass urine or to skite; so whenever a man
entered the place in a hurry he would draw the door to. Then the
Lack-tact of Cairo would pull the door open, and go in to him
carrying a posy of perfumed herbs, and would say, "Thy
favour![FN#601] O my brother," and the man would shout out
saying, "Allah ruin thy natal realm, are we at skite or at
feast?" whereat all standing there would laugh at him. Suddenly
one rushed into the lavatory sore pressed and hanging an
arse[FN#602] and crying aloud in his grievous distress, "O Allah,
O His Prophet, aid me!" for that he feared to let fly in his
bag-trousers. Then the Lack-tact would accost him holding in hand
his posy of perfumed herbs, and softly saying, "Bismillah-take
it, and give me thy favour;" and the man would roar at the top of
his voice, "Allah disappoint thee! what a Lack-tact thou art: I
am sore pressed; get thee out." And the further that man would
fare away from him the closer he would follow him saying, "Thy
favour! Take it! Smell it!" Now at that time all the cabinets of
easement were full of people, nor did one remain vacant, and the
distressed man stood there expecting someone to issue that he
might enter; but in his condition the delay was over-long--And
Shahrazad perceived the dawn of day and fell silent and ceased
saying her permitted say. Then quoth her sister Dunyazad, "How
sweet and tasteful is thy tale, O sister mine, and enjoyable and
delectable!" Quoth she, "And where is this compared with that I
would relate to you on the coming night an the Sovran suffer me
to survive?" Now when it was the next night and that was

The Eight Hundred and Thirty-ninth Night,

The Eight Hundred and Fortieth Night,

Tale of Himself Told by the King[FN#607]

I have a tale, O my lord the Kazi, which bewildereth the wits and
it is on this wise. By birth and origin I was the son of a
Khwájah, but my father owned much worldly wealth in money and
effect and vaiselle and rarities and so forth, besides of landed
estates and of fiefs and mortmains a store galore. And every year
when the ships of Al-Hind would arrive bringing Indian goods and
coffee from Al-Yaman the folk brought thereof one-fourth of the
whole and he three-fourths paying in ready cash and hard
money.[FN#608] So his word was heard and his works were preferred
amongst the Traders and the Grandees and the Rulers. Also he had
control[FN#609] in counseling the Kings and he was held in awe
and obeyed by the merchants, one and all, who consulted him in
each and every of their affairs. This endured until one year of
the years when suddenly he fell sick and his sickness grew upon
him and gained mastery over his frame, so he sent for me, saying,
"Bring me my son." Accordingly I went and entered to him and
found him changed of condition and nearing his last gasp. But he
turned to me and said, "O my son, I charge thee with a charge
which do thou not transgress nor contrary me in whatso I shall
declare to thee." "What may that be?" asked I, and he answered,
"O my son, do thou never make oath in Allah's name, or falsely or
truly, even although they fill the world for thee with wealth;
but safeguard thy soul in this matter and gain-say it not, nor
give ear to aught other." But when it was midnight the Divine
Mystery[FN#610] left him and he died to the mercy of Allah
Almighty; so I buried him, and expending much money upon his
funeral and graved him in a handsome tomb. He had left to me
wealth in abundance such as the pens could not compute, but when
a month or so had sped after his decease suddenly came to me a
party of folk, each and every claming by way of debt from me and
my sire the sum of some five thousand dinars. "Where be your
written bond given by my father?" asked I; but they answered,
"There be no instrument and if thou believe us not make oath by
Allah." Replied I saying, "Never will I swear at all," and paid
them whatso they demanded; after which all who feared not the
Lord would come to me and say, "We have such-and-such owing to us
by thy parent;" and I would pay them off until there remained to
me of ready moneys a matter neither great nor small. Hereupon I
fell to selling off my landed estates--And Shahrazad was
surprised by the dawning of day and fell silent and ceased to say
her permitted say. Then quoth her sister Dunyazad, "How sweet is
thy story, O sister mine, and how enjoyable and delectable!"
Quoth she, "And where is this compared with that I would relate
to you on the coming night an the Sovran suffer me to survive?"
Now when it was the next night and that was

The Nine Hundred and Twelfth Night,

"Do thou be heedless of thy cark and care * And unto Fate commit
thy whole affair;
The Lord shall widen what to thee is strait; * The Lord shall all
for breadth of space prepare:
The Lord shall gladly end they grievous toils; * The Lord shall
work His will, so jar forbear."

After these words he took my hand and walked with me athwart
those wilds and wolds till such time as we made a city and
entered its gates. Here, however, we found no signs of
creature-kind nor any mark of Son of Adam, and when I sighted
whit my condition changed and fear and affright entered my heart.
But presently the man turned to me and said, "Dread not nor be
startled, for that this city shall (Inshallah!) be thy portion,
and herein thou shalt become Sovran and Sultan." Quoth I to
myself, "Walláhi, verily this man be Jann-mad lacking wit and
understanding! How shall become King and Kaysar in such place
which is all ruins?" Then he turned to me yet another time,
saying, "Trust in Allah and gainsay Him not; for verily shall
come to thee joy out of that wherein thou wast of straitness and
annoy."--And Shahrazad was surprised by the dawn of day and fell
silent and ceased saying her permitted say. Then quoth her sister
Dunyazad, "How sweet and tasteful is thy tale, O sister mine, and
how enjoyable and delectable!" Quoth she, "And where is this
compared with that I would relate an the Sovran suffer me to
survive?" Now when it was the next night and that was,

The Nine Hundred and Thirteenth Night,

The Nine Hundred and Fourteenth Night,

The Nine Hundred and Fifteenth Night,

The Nine Hundred and Sixteenth Night,

The Nine Hundred and Seventeenth Night,

End of Volume XV.

Appendix I.

CATALOGUE OF WORTLEY MONTAGUE
MANUSCRIPT CONTENTS.

I here proceed to offer a list of the tales in the Wortley
Montague MS. (Nos. 550-556), beginning with

VOL. I.,

which contains 472 pages=92 Nights. It is rudely written, with
great carelessness and frequent corrections, and there is a noted
improvement in the subsequent vols. which Scott would attribute
to another transcriber. This, however, I doubt: in vol. i. the
scribe does not seem to have settled down to his work. The MS.
begins abruptly and without caligraphic decoration; nor is there
any red ink in vol. i. except for the terminal three words. The
topothesia is in the land of Sásán, in the Isles of Al-Hind and
Al-Sind; the elder King being called "Báz" and "Shár-báz" and the
younger "Kahraman" (p. l, 11. 5-6), and in the same page (1. 10)
"Saharban, King of Samarkand"; while the Wazir's daughters are
"Shahrzádah" and "Dunyázádah" (p. 8). The Introduction is like
that of the Mac. Edit. (my text); but the dialogue between the
Wazir and his Daughter is shortened, and the "Tale of the
Merchant and his Wife," including "The Bull and the Ass," is
omitted. Of novelties we find few. When speaking of the Queen and
Mas'úd the Negro (called Sa'id in my text, p. 6) the author
remarks:--

Take no black to lover; pure musk tho' he be * Carrion-taint
shall pierce to the nose of thee.

And in the "Tale of the Trader and the Jinni " (MS. 1, 9: see my
transl. 1, 25) the 'Ifrit complains that the Merchant had thrown
the date-stones without exclaiming "Dastúr!"--by thy leave.

The following is a list of the Tales in vol. i.:--

PAGE

Introductory Chapter . . . . . . . . . . . . . . . . . . . . .1-9
Tale of the Trader and the Jinni, Night i.-ii. . . . . . . . . .9
The First Shaykh's Story, Night ii. . . . . . . . . . . . . . 14
The Second Shaykh's Story, Night ii. . . . . . . . . . . . . . 23
The Third Shaykh's Story, Night iv.. . . . . . . . . . . . . . 34

Scott, following "Oriental Collections," ii. 34, supposes that
the latter was omitted by M. Galland "on account of its
indecency, it being a very free detail of the amours of an
unfaithful wife." The true cause was that it did not exist in
Galland's Copy of The Nights (Zotenberg, Histoire d' 'Ala al-Din,
p. 37). Scott adds, "In this copy the Genie restores the
Antelope, the Dogs and the Mule to their pristine forms, which is
not mentioned by Galland, on their swearing to lead virtuous
lives."

PAGE
Conclusion of the Trader and the Jinni, Night v. . . . . . . . 43
The Fisherman and the Jinni, including the Tales of the Sage
Dúbán and the ensorcelled Prince
and omitting the Stories (1) of King Sindibád and his Falcon
(2) the Husband and the Parrot and (3) the Prince and the
Ogress.. . . . . . . . . . . . . . . . . . . . . . . . . . . . 44
The Porter and the Three Ladies of Baghdad, Night v. . . . . .100
The First Kalandar's Tale, Night xxxix.. . . . . . . . . . . .144
The Second Kalandar's Tale, Night xlviii.. . . . . . . . . . .152

(The beginning of this Tale is wanting in the MS. which
omits p. 151: also The Envier and the Envied, admitted into
the list of Hikáyát, is here absent.)

The Third Kalandar's Tale, Night lv. . . . . . . . . . . . . .173
The Eldest Lady's Tale. Night lxvi.. . . . . . . . . . . . . .231
Tale of the Portress. Conclusion of the Story of the Porter and
Three Ladies of Baghdad,
Night lxii. (a clerical mistake for lxx.?). . . . . . . .260

(In Galland follow the Voyages of Sindbad the Seaman which
are not found in this copy.)

The Tailor and the Hunchback, Night lxviii. (for lxxiv.?). . .295
The Nazarene Broker's Story, Night lxviii. (for lxxiv.?) . . .308
The Youth whose hand was cut off, Night (?)[FN#628]. . . . . .312

(In p. 314 is a hiatus not accounting for the loss of hand.)

The Barber's Tale of his First Brother . . . . . . . . . . . .314
The Barber's Tale of his Second Brother. . . . . . . . . . . .317
The Barber's Tale of his Third Brother . . . . . . . . . . .323
The Barber's Tale of his Fourth Brother. . . . . . . . . . . .327
The Barber's Tale of his Fifth Brother . . . . . . . . . . . .331
The Barber's Tale of his Sixth Brother . . . . . . . . . . . .343
The end of the Tale of the Hunchback, the Barber and others,
Night lxviii.(?) . . . . . . . . . . . . . . . . . . . . . . .350

(Here Ends My Vol. I.)

Núr al-Dín Alí and the Damsel Anis al-Jalís, Night lxviii. . .355
Sayf al-Mulúk and Badí'a al-Jamal, Night xci.[FN#629]. . . . .401
Tale of the Youth of Mosul whose hand was cut off, Night xcii466-472

(The Tale of the Jewish Doctor in my vol. i. 288-300.)

Vol. i. ends with a page of scrawls, the work of some by-gone
owner.

VOL. II.

Contains 316 pages, and includes end of Night xcii. to Night
clxvi. The MS. is somewhat better written; the headings are in
red ink and the verses are duly divided. The whole volume is
taken up by the Tale of Kamar al-Zamán (1st), with the episodes
of Al-Amjad and Al-As'ad, but lacking that of Ni'amah and Naomi.
In Galland Kamar al-Zaman begins with Night ccxi.: in my
translation with vol. iii. 212 and concludes in vol. iv. 29. This
2nd vol. (called in colophon the 4th Juz) ends with the date 20th
Sha'abán, A.H. 1177.

VOL. III.

Contains 456 pages, extending from Night cccvi. (instead of Night
clxvii.) to cdxxv. and thus leaving an initial hiatus of 140
Nights (cxvi.-cccvi. C. de Perceval, vol. viii. p. 14). Thus the
third of the original eight volumes is lost. On this subject Dr.
White wrote to Scott, "One or two bundles of Arabic manuscript,
of the same size and handwriting as the second volume of the
Arabian Tales, were purchased at the sale by an agent for Mr.
Beckford of Fonthill, and I have no doubt whatever but that the
part deficient in your copy is to be found in his possession." If
such be the case, and everything seems to prove it, this volume
was not No. iii. but No. iv. The MS. begins abruptly with the
continuation of the tale. There is no list of contents, and at
the end are two unimportant "copies of verses" addressed to the
reader, five couplets rhyming inímu (e.g. ta'dimu) and two
in--af (e.g. Salaf).

The following is a list of the contents:--

PAGE
Part of the Tale of Hasan of Bassorah, Nights cccvi.-cccxxix 1-81
Story of the Sultan of Al-Yaman[FN#630] and his Sons, told to
Al-Rashíd by Hasan of Bassorah,
Nights cccxxix.-cccxxxiv. . . . . . . . . . . . . . . . . 81
Story of the Three Sharpers,[FN#631] Nights cccxxxiv.-cccxlii. 96
The Sultan who fared forth in the habit of a Darwaysh, Night
cccxlii. . . . . . . . . . . . . . . . . . . . . . . . . . . .121
History of Mohammed, Sultan of Cairo, Night cccxliii.-cccxlviii124
Story of the First Lunatic,[FN#632] Night cccxlviii.-ccclv . .141
Story of the Second Lunatic, Night ccclv.-ccclvii. . . . . . .168
Story of the Sage and his Scholar, Night ccclvii.-ccclxii. . .179
Night-Adventure of Sultan Mohammed of Cairo with three foolish
Schoolmasters,
Night ccclxii . . . . . . . . . . . . . . . . . . . . . .204
Tale of the Mother and her Three Daughters, Night ccclxii. . .206
Story of the broke-back Schoolmaster, Night ccclxiii . . . . .211
Story of the Split-mouthed Schoolmaster, Night ccclxiii. . . .214
Story of the limping Schoolmaster, Night ccclxiv.-ccclxv . . 219
Story of the three Sisters and their Mother the Sultánah, Night
ccclxvi.-ccclxxxvi . . . . . . . . . . . . . . . . . . . . . .231
History of the Kází who bare a babe, Night ccclxxxvi.-cccxcii.322
Tale of the Kází and the Bhang-eater, Night cccxciii.-cdiii. .344
History of the Bhang-eater and his wife, Night cccxciii.-cdiii348
How Drummer Abú Kásim became a Kází, Night cdiii.-cdxii. . . .372
Story of the Kazi and his Slipper (including the Tale of the
Bhang-eater who became the Just
Wazir and who decided two difficult cases), Night
cdxii.-cdxiii. . . . . . . . . . . . . . . . . . . . . . . . .424
Tale of Mahmúd the Persian and the Kurd Sharper, Night
cdiii.-cdxvi . . . . . . . . . . . . . . . . . . . . . . . . .428
Tale of the Sultan and the poor man who brought to him fruit,
including the
Fruit-seller's[FN#633] Tale, Night cdxvi.-cdxxv. . . . .432
Story of the King of Al-Yaman and his Three Sons and the
Enchanting Bird, which ends this
volume, Night cdxvii-cdxxvi. . . . . . . . . . . . . . .437

VOL. IV.

PAGE
Contains 456 pages, and ranges between Nights cdxxvi. and dxcvi.

Continuation of the Story of the King of Al-Yaman[FN#634] and his
Three Sons and the
Enchanting Bird, Night cdxxvi.-cdxxxix . . . . . . . . 1-34

SCOTT prefers "The Sultan of the East," etc.

History of the First Larrikin, Night cdxxxix-cdxliv. . . . . . 34

SCOTT: "The first Sharper in the Cave," p. 185.

History of the Second Larrikin, Night cdxliii.-cdxlv . . . . . 46
History of the Third Larrikin, Night cdxlv.-cdxlvi . . . . . . 53
Story of a Sultan of Hind and his Son Mohammed, Night
cdxlvi.-cdlviii. . . . . . . . . . . . . . . . . . . . . . . . 58

SCOTT: "The Sultan of Hind."

Tale of a Fisherman and his Son, Night cdlix.-cdlxix . . . . . 83
Tale of the Third Larrikin concerning himself, Night
cdlxix.-cdlxxii. . . . . . . . . . . . . . . . . . . . . . . .107

SCOTT: "The Unfortunate Lovers."

History of Abú Niyyah and Abú Niyyatayn, Night cdlxxii.-cdlxxxiii
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .113

SCOTT: "Abou Neeut, the well-intentioned Sultan of Moussul,
and Ab ou Neeutteen, the double-minded."

The Courtier's Story, or Tale of the Nadim to the Emir of Cairo,
Night cdlxxxiii.-cdxci . . . . . . . . . . . . . . . . . . . .140

SCOTT: "Story related to an Ameer of Egypt by a Courtier,"
p. 229.

Another relation of the Courtier, Night cdcxi. . . . . . . . .157

(Here Iblis took the place of a musician.)

The Shaykh with Beard shorn by the Shaytan, Night cdxcii . . .162
History of the King's Son of Sind and the Lady Fatimah, Night
cdxci.-di. . . . . . . . . . . . . . . . . . . . . . . . . . .165

SCOTT: "The Sultan of Sind and Fatimah, daughter of
Ummir[FN#635] ('Ámir) Ibn Naománn (Nu'uman)."

History of the Lovers of Syria, Night di.-dx . . . . . . . . .189

SCOTT: "The Lovers of Syria."

History of Al-Hajjaj bin Yusuf and the Young Sayyid, Night dx-dxx
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .213

SCOTT: "The Young Sayd and Hijauje."

Uns al-Wujúd and the Wazir's Daughter Rose-in-hood, Night
dxxi.-dxli . . . . . . . . . . . . . . . . . . . . . . . . . .240

SCOTT: "Ins al-Wujood and Wird al-Ikmaum, daughter of
Ibrahim, Vizier of Sultan Shamikh."

Story of the Sultan's Son and Daughter of the Wazir, Night
dxli.-dxlv . . . . . . . . . . . . . . . . . . . . . . . . . .293
Tale of Sultan Káyyish, Night dxlv.-dlvii. . . . . . . . . . .312

(A romance of chivalry and impossible contests of ten
knights against 15,000 men.)

The Young Lady transformed into a Gazelle by her Step-mother,
Night dlviii.-dlxiii . . . . . . . . . . . . . . . . . . . . .345
The History of Mázin, Night dlxviii-dxcv. (omitted, because it is
the same as "Hasan of Bassorah
and the King's Daughter of the Jinn," vol. viii. 7); to the
end of vol. iv . . . . . . . . . . . . . . . . . . . . . . . .456

VOL. V.

PAGE
Contains 465 pages from the beginning of Night dxcvi. to dccxlvi.

Continuation and end of the History of Mazin, Night dxcvi-dcxxiv1-94
Night adventure of Harun al-Rashid, Night dcxxxxv.-dcl . . . . 95

SCOTT: "Adventure of Haroon al-Rusheed, vol. vi. 343
(including Story related to Haroon al-Rusheed) by Ibn
Munsoor of Damascus, of his adventures at Bussorah; the
Story related to Haroon al-Rusheed by Munjaub (Manjab) and
Haroon's conduct on hearing the story of Munjaub."

Tale of the Barber and his Son (told by Manjab), Night dlxi.-dcli
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .180

SCOTT: "Story of the Sultan, the Dervishe and the Barber's
Son."

The Badawi Woman and her Lover, Night dclv.-dclvi. . . . . . .196
Story of the Wife and her two Gallants, Night dclvi.-dclx. . .199
Tale of Princess Al-Hayfá and Prince Yusuf, Night dclx.-dccx .210

SCOTT: "Story of Aleefah, daughter of Mherejaun, Sultan of
Hind, and Eusuff, Prince of Sind, related to Haroun
al-Rusheed by the celebrated reciter of Tales, Ibn Malook
Aleed Iowaudee," p. 352.

Adventures of the Three Princes of China, Night dccx.-dccxvii.362

SCOTT: "Adventures of the Three Princes, sons of the Sultan
of China."

History of the first Brave, Night dccxvii.-dccxxii . . . . . .385

SCOTT: "The Military Braggadocio;" OUSELEY, "Tier Gallant
Officer" and the Lat. list "Miles Gloriosus."

History of another Brave, Night dccxxii.-dccxxiii. . . . . . .395
The Merry Adventures of a Simpleton,[FN#636] Night
dccxxiii.-dccxxvi. . . . . . . . . . . . . . . . . . . . . . .400

SCOTT: "The Idiot and his Asses."

The Goodwife of Cairo and the three Rakehells, Night
dccxxvi.-dccxxviii . . . . . . . . . . . . . . . . . . . . . .409
Story of the righteous Wazir wrongfully gaoled, Night
dccxxviii.-dccxxxviii. . . . . . . . . . . . . . . . . . . . .416
Tale of the Barber, the Captain and the Cairene Youth, Night
dccxxxiii.-dcxxxvii. . . . . . . . . . . . . . . . . . . . . .430

(In the Lat. list we find "Tonsor et Juvenis Cahirensis.")

Story of the Goodwife of Cairo and her Gallants, Night
dccxxxviii.-dccxliii . . . . . . . . . . . . . . . . . . . . .444

SCOTT: "The virtuous Woman of Cairo and her Suitors," p.
380.

The Kazi's Tale of the Tailor, the Lady and the Captain,[FN#637]
Night dccxlii.-dccxlvi . . . . . . . . . . . . . . . . . . . .455

SCOTT: "The Cauzee's Story," p. 386.

Story of the Syrian and the Three Women of Cairo, Night
dccxlvi-and to end of vol. v . . . . . . . . . . . . . . . . .465

VOL. VI.

PAGE
Contains 365 pages, from Night dccxlvi. to Night dccclxxiii.

The following is a list of the contents:--

Continuation of the Story of the Syrian, Night dccxlvi.-dccxlix1-9
Tale of the Káim-makám's Lady and her two Coyntes, Night
dccxlix.-dcclii. . . . . . . . . . . . . . . . . . . . . . . . .9
Tale of the whorish Wife who vaunted her virtues, Night
dcclii.-dcclv. . . . . . . . . . . . . . . . . . . . . . . . . 18
Clebs the Droll[FN#638] and his Wife and her four lovers, Night
dcclv.-dcclx . . . . . . . . . . . . . . . . . . . . . . . . . 26

SCOTT: "The Deformed Jester."

The Gate-keeper of Cairo and the wily She-Thief, Night
dcclix.-dcclxv . . . . . . . . . . . . . . . . . . . . . . . . 41

SCOTT: "The aged Watchman of Cairo and the artful female
thief."

Tale of Mohsin and Musa, Night dcclxv.-dcclxxii. . . . . . . . 57

SCOTT: "Mhassun the liberal and Mousseh the treacherous
Friend."

Mohammed Shalabí[FN#639] and his Wife and the Kazi's Daughter,
Night dcclxxii.-dcclxxvii. . . . . . . . . . . . . . . . . . . 76

SCOTT: "Mahummud Julbee," etc.

The Fellah and his wicked Wife, Night dcclxxvii.-dcclxxx . . . 92
The Woman who humoured her Lover at her Husband's expense, Night
dcclxxx.-dcclxxxi. . . . . . . . . . . . . . . . . . . . . . .102

SCOTT: "The Adulteress."

The Kazi Schooled by his Wife, Night dcclxxxi.-dcclxxxv. . . .106
The Merchant's Daughter and the Prince of Al-Irák, Night
dccclxv.-dcccxxiv. . . . . . . . . . . . . . . . . . . . . . .118

SCOTT: "Story of the Merchant, his Daughter, and the Prince
of Eerauk," p. 391. In the text we find 'Irák for Al-Irák.

The Story of Ahmad and Ali who cuckolded their Masters, Night
dcccxxiv.-dcccxxix . . . . . . . . . . . . . . . . . . . . . .225

SCOTT: "The Two Orphans."

The Fellah and his fair Wife, Night dcccxxix.-dcccxxx. . . . .241
The Youth who would futter his Father's Wives, Night
dcccxxx.-dcccxxxviii . . . . . . . . . . . . . . . . . . . . .247

SCOTT: "The Vicious Son, translating the Arab. Al-Ibn
al-Fidawi."

The two Lack-tacts of Cairo and Damascus, including the short
'Tale of the Egyptian, the
Syrian and the Ass," Night dcccxxxviii.-dcccxl. . . . . .261

SCOTT: "The two wits of Cairo and Sind."

The Tale of Musa and Ibrahim, including Anecdotes of the
Berberines, Night dcccxl.-dcccxliii. . . . . . . . . . . . . .271
The Brother Wazirs, Ahmad and Mohammed, Night dcccxiv.-dccclxxiii
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .280
And to end of vol. vi. . . . . . . . . . . . . . . . . . . . .365

VOL. VII.

Contains 447 pages, from Night dccclxxiii.-mi.

The following is a list of the contents:--

PAGE
Conclusion of the Brother Wazirs . . . . . . . . . . . . . . 1-69
Story of the thieving Youth and his Step-mother, Night
dcccxcvii.-cm. . . . . . . . . . . . . . . . . . . . . . . . . 69
The Kazi of Baghdad and his virtuous Wife, Night cm.-cmxi. . . 77
History of the Sultan who protected the Kazi's Wife, Night
cmxi.-cmxvii . . . . . . . . . . . . . . . . . . . . . . . . .109
The Sultan of Al-'Irák, Zunnár ibn Zunnár, Night cmxvii.-cmxxi126
Ardashir, Prince of Persia, and the Princess Hayát al-Nufús,
daughter of Sultan Kádir, Night
cmxxi.-cmlxviii . . . . . . . . . . . . . . . . . . . . .139
Story of Shaykh Nakkit the Fisherman, Night cmlxviii.-cmlxxviii297
The Sultan of Andalusia, and the Prince of Al-'Irák who
deflowered the Wazir's daughter; a prose
replica of Al-Hayfá and Yusuf. MS. vol. v. 210. Night
cmlxxviii.-cmlxxxviii. . . . . . . . . . . . . . . . . . . . .329
Tale of Sultan Taylún and the generous Fellah, Night cmlxxxviii365
The retired Sage and his Servant-lad, Night cmxcviii . . . . .414
The Merchant's Daughter who married an Emperor of China, Night
cmxcviii.-mi.,
ending the work . . . . . . . . . . . . . . . . . . .430-447

This MS. terminates The Nights with the last tale and has no
especial conclusion relating the marriage of the two brother
Kings with the two sisters.

Appendix II.

I.--NOTES ON THE STORIES CONTAINED IN VOLUME XIV.[FN#640]

By W. F. Kirby.

Story of the Sultan of Al-yaman and His Three Sons.

P. 5.--The hippopotamus has also been observed, at the Zoölogical Gardens, to
scatter his dung in the manner described.

P. 7.--It is evident from the importance which the author attaches to good
birth and heredity, that he would hardly approve of the Socialistic custom, so
prevalent in the East, of raising men of low birth to important offices of
State.

The Story of the Three Sharpers (pp. 10-23).

P. 10.--In quoting the titles of this and other tales of the Wortley Montague
MS., in which the word Ja'ídí frequently occurs, Scott often wrote "labourer"
or "artisan" instead of "sharper." The term "sharper" is hardly applicable
here, for the fellows appear really to have possessed the knowledge to which
they laid claim. The "sharpers" in this story differ much from such impostors
as the Illiterate Schoolmaster (No. 93, vol. v. pp. 119-121), who escapes from
his dilemma by his ready wit, or from European pretenders of the type of
Grimm's Dr. Knowall, who escapes from his difficulties by mere accident; or
again from our old friend Ma'aruf (No. 169), whose impudent pretensions and
impostures are aided by astounding good luck.

P. 13.--This test was similar to that given to Ma'aruf (vol. x. pp. 16,17),
but there is nothing in the latter passage to show whether Ma'aruf had any
real knowledge of gems, or not. In the present story, the incident of the worm
recalls the well-known incident of Solomon ordering worms to pierce gems for
Bilkees, the Queen of Sheba.

P. 13.--English schoolboys sometimes play the "trussing game." Two boys have
their wrists and ankles tied together, and their arms are passed over their
knees, and a stick thrust over the arms and under the knees, and they are then
placed opposite each other on the ground, and endeavour to turn each other
over with their toes.

P. 15 note.--Can the word Kashmar be a corruption of Kashmiri?

History of Mohammed, Sultan of Cairo (pp. 25-35).

P. 25.--A few years ago, a travelling menagerie exhibited a pair of dog-faced
baboons in Dublin as "two monstrous gorillas!"

P. 28.--Ma'aruf's jewel has been already referred to. The present incident
more resembles the demand made by the king and the wazir from Aladdin and his
mother, though that was far more extravagant.

P. 29.--A more terrible form of these wedding disillusions, is when the
bridegroom is entrapped into marriage by an evil magician, and wakes in the
morning to find the phantom of a murdered body in the place of his phantom
bride, and to be immediately charged with the crime. Compare the story of
Naerdan and Guzulbec (Caylus' Oriental Tales; Weber, ii. pp. 632-637) and that
of Monia Emin (Gibb's Story of Jew d, pp. 36, 75). Compare my Appendix,
Nights, x. pp. 443, 449, 450.

P. 31.--There is a Western story (one of the latest versions of which may be
found in Moore's Juvenile Poems under the title of "The Ring") in which a
bridegroom on his wedding-day places the ring by accident on the finger of a
statue of Venus; the finger closes on it, and Venus afterwards interposes
continually between him and his bride, claiming him as her husband on the
strength of the ring. The unfortunate husband applies to a magician, who sends
him by night to a meeting of cross-roads, where a procession similar to that
described in the text passes by. He presents the magician's letters to the
King (the devil in the mediæval versions of the story) who requires Venus to
surrender the ring, and with it her claim to the husband.

One of the most curious stories of these royal processions is perhaps the
Lithuanian (or rather Samoghitian) story of

The King of the Rats.[FN#641]

Once upon a time a rich farmer lived in a village near Korzian, who was in the
habit of going into the wood late in the evening. One evening he went back
again into the wood very late, when he distinctly heard the name Zurkielis
shouted. He followed the voice, but could not discover from whence the sound
proceeded.

On the next evening the farmer went into the wood, and did not wait long
before he heard the cry repeated, but this time much louder and more
distinctly. On the third evening the farmer went again to the wood; but this
time on Valpurgis-night--the Witch's Sabbath. Suddenly he saw a light appear
in the distance; then more lights shone out, and the light grew stronger and
stronger; and presently the farmer saw a strange procession advancing, and
passing by him. In front of the procession ran a great number of mice of all
sorts, each of whom carried a jewel in his mouth which shone brighter than the
sun. After these came a golden chariot, drawn by a lion, a bear, and two
wolves. The chariot shone like fire, and, instead of nails, it was studded
with dazzling jewels. In the chariot sat the King of the Rats and his consort,
both clad in golden raiment. The King of the Rats wore a golden crown on his
head, and his consort marshalled the procession. After the chariot followed a
vast procession of rats, each of whom carried a torch, and the sparks which
flew from the torches fell to the earth as jewels. Some of the rats were
shouting "Zurkielis" incessantly; and whenever a rat uttered this cry, a piece
of gold fell from his mouth. The procession was followed by a great number of
fantastic forms, which collected the gold from the ground, and put it into
large sacks. When the farmer saw this he also gathered together as much of the
gold and jewels as he could reach. Presently a cock crew, and everything
vanished. The farmer returned to his house, but the gold and jewels gave him a
very tangible proof that the adventure had not been a dream.

A year passed by, and on the next Valpurgis-night the farmer went back to the
wood, and everything happened as on the year before. The farmer became
immensely rich from the gold and jewels which he collected; and on the third
anniversary of the Valpurgis-night he did not go to the wood, but remained
quietly at home. He was quite rich enough, and he was afraid that some harm
might happen to him in the wood. But on the following morning a rat appeared,
and addressed him as follows: "You took the gold and jewels, but this year you
did not think it needful to pay our king and his consort the honour due to
them by appearing before them during the procession in the wood; and
henceforward it will go ill with you."

Having thus spoken, the rat disappeared; but shortly afterwards such a host of
rats took up their abode in the farmer's house that it was impossible for him
to defend himself against them. The rats gnawed everything in the house, and
whatever was brought into it. In time the farmer was reduced to beggary, and
died in wretchedness.

Story of the Second Lunatic (pp. 49-55).

This is a variant of "Woman's Craft" (No. 184 of our Table), or "Woman's
Wiles," (Supp. Nights, ii. pp. 99-107). Mr. L. C. Smithers tells me that an
English version of this story, based upon Langlès' translation (Cf. Nights, x.
App., p. 440, sub "Sindbad the Sailor"), appeared in the Literary Souvenir for
1831, under the title of "Woman's Wit."

Pp. 51-56.--Concerning the Shikk and the Nesnás, Lane writes (1001 Nights, i.,
Introd. note 21): "The Shikk is another demoniacal creature, having the form
of half a human being (like a man divided longitudinally); and it is believed
that the Nesnás is the offspring of a Shikk and of a human being. The Shikk
appears to travellers; and it was a demon of this kind who killed, and was
killed by, 'Alkamah, the son of Safwán, the son of Umeiyeh, of whom it is well
known that he was killed by a Jinnee. So says El-Kazweenee.

"The Nesnás (above-mentioned) is described as resembling half a human being,
having half a head, half a body, one arm, and one leg, with which it hops with
much agility; as being found in the woods of El-Yemen, and being endowed with
speech; 'but God,' it is added, 'is all-knowing.' (El-Kazweenee in the
khatimeh of his work.) It is said that it is found in Hadramót as well as
El-Yemen; and that one was brought alive to El-Mutawekkil; it resembled a man
in form, excepting that it had but half a face, which was in its breast, and a
tail like that of a sheep. The people of Hadramót, it is added, eat it; and
its flesh is sweet. It is only generated in their country. A man who went
there asserted that he saw a captured Nesnás, which cried out for mercy,
conjuring him by God and by himself. (Mi-rát ez-Zemán.) A race of people whose
head is in the breast is described as inhabiting an island called Jábeh
(supposed to be Java) in the Sea of El-Hind or India; and a kind of Nesnás is
also described as inhabiting the Island of Raíj, in the Sea of Es-Seen, or
China, and having wings like those of the bat. (Ibn El-Wardee.)" Compare also
an incident in the story of Janshah (Nights v. p. 333, and note) and the
description of the giant Haluka in Forbes' translation of the Persian Romance
of Hatim Tai (p. 47): "In the course of an hour the giant was so near as to be
distinctly seen in shape like an immense dome. He had neither hands nor feet,
but a tremendous mouth, situated in the midst of his body. He advanced with an
evolving motion, and from his jaws issued volumes of flame and clouds of
smoke." When his reflection was shown him in a mirror, he burst with rage.

I may add that a long-tailed species of African monkey (Cercopithecus
Pyrrhonotus) is now known to naturalists as the Nisnas.

Story of the Broken-backed Schoolmaster (pp. 72-74).

I once heard a tale of two Irishmen, one of whom lowered the other over a
cliff, probably in search of the nests of sea-fowl. Presently the man at the
top called out, "Hold hard while I spit on my hands," so he loosed the rope
for that purpose, and his companion incontinently disappeared with it.

Story of the Split-mouthed Schoolmaster (pp. 74-77).

In Scott's "Story of the Wry-mouthed Schoolmaster" (Arabian Nights vi. pp. 74
75) the schoolmaster crams a boiling egg into his mouth, which the boy
smashes.

Night Adventure of Sultan Mohammed of Cairo (pp.
68-84).

P. 78.--Scott (vi. p. 403) makes the proclamation read, "Whoever presumes
after the first watch of the night to have a lamp lighted in his house, shall
have his head struck off, his goods confiscated, his house razed to the
ground, and his women dishonoured." A proclamation in such terms under the
circumstances (though not meant seriously) would be incredible, even in the
East.

Story of the Kazi Who Bare a Babe (pp. 130-144).

In the Esthonian Kalevipoeg we read of two giants who lay down to sleep on
opposite sides of the table after eating a big supper of thick peas-soup. An
unfortunate man was hidden under the table, and the consequence was that he
was blown backwards and forwards between them all night.

History of the Bhang-Eater and His Wife (pp. 155-161).

Selling a bull or a cow in the manner described is a familiar incident in
folk-lore; and in Rivière's "Contes Populaires Kabyles" we find a variant of
the present story under the title of "L'Idiot et le Coucou." In another form,
the cow or other article is exchanged for some worthless, or apparently
worthless, commodity, as in Jack and the Bean-stalk; Hans im Gluck; or as in
the case of Moses in the Vicar of Wakefield. The incident of the fool finding
a treasure occurs in Cazotte's story of Xailoun.[FN#642]

How Drummer Abu Kasim Became a Kazi (pp. 161-163).

I have heard an anecdote of a man who was sued for the value of a bond which
he had given payable one day after the day of judgment. The judge ruled, "This
is the day of judgment, and I order that the bill must be paid to-morrow!"

Story of the Kazi and His Slipper (pp. 163-165).

This story is well known in Europe, though not as forming part of The Nights.
Mr. W. A. Clouston informs me that it first appeared in Cardonne's "Mélanges
de littérature orientale" (Paris, 1770). Cf. Nights x. App. pp. 450 and 452.

History of the Third Larrikin (pp. 231-233).

Such mistakes must be very frequent. I remember once seeing a maid stoop down
with a jug in her hand, when she knocked her head against the table. Some one
sitting by, thinking it was the jug, observed, "Never mind, there's nothing in
it."

Another time I was driving out in the country with a large party, and our host
got out to walk across to another point. Presently he was missed, and they
inquired, "Where is he?" There was a dog lying in the carriage, and one of the
party looked round, and not seeing the dog, responded, "Why, where is the
dog?"

Tale of the Fisherman and His Son (pp. 247-260).

The present story, though not very important in itself, is interesting as
combining some of the features of three distinct classes of folk-tales. One of
these is the anti-Jewish series, of which Grimm's story of the Jew in the
Bramble-Bush is one of the most typical examples. According to these tales,
any villainy is justifiable, if perpetrated on a Jew. We find traces of this
feeling even in Shakespeare, and to this day Shylock (notwithstanding the
grievous wrongs which he had suffered at the hands of Christians) rarely gets
much sympathy from modern readers, who quite overlook all the extenuating
circumstances in his case.[FN#643] Nor do we always find the Jew famous for
'cuteness in folk-tales. This phase of his reputation is comparatively modern,
and in the time of Horace, "Credat Judæus" was a Roman proverb, which means,
freely translated, "Nobody would be fool enough to believe it except a Jew."

The present story combines the features of the anti-Jewish tales, the Alaeddin
series, and the Grateful Beasts series. (Compare Mr. W. A. Clouston's remarks
on Aladdin, Supp. Nights, App. iii., pp. 371-389; and also his "Tales and
Popular Fictions.")

In vol. 53 of the Journal of the Asiatic Society of Bengal (1884, pp. 24-39) I
find a Nicobar story which relates how Tiomberombi received a magic mirror
from a snake whose enemy he had killed. Its slaves obeyed all his orders if he
only put the key into the keyhole, but he was not allowed to open the mirror,
as he was too weak to face the spirits openly. He dwelt on an island, but when
a hostile fleet came against him, the gunners could not hit it, as the island
became invisible. The hostile chief sent an old woman to worm the secret out
of Tiomberombi's wife; the mirror was stolen, and Tiomberombi and his wife
were carried off. On reaching land, Tiomberombi was thrown into prison, but he
persuaded the rats to fetch him the mirror.[FN#644] He destroyed his enemies,
went home, and re-established himself on his island, warning his wife and
mother not to repeat what had happened, lest the island should sink. They told
the story while he was eating; the island sank into the sea, and they were all
drowned.

The History of Abu Niyyah and Abu Niyyatayn (pp.
264-279).

This story combines features which we find separately in Nos. 3b (ba); 162 and
198. The first story, the Envier and the Envied, is very common in folk-lore,
and has been sometimes used in modern fairy-tales. The reader will remember
the Tailor and the Shoemaker in Hans Christian Andersen's "Eventyr."
Frequently, as in the latter story, the good man, instead of being thrown into
a well, is blinded by the villain, and abandoned in a forest, where he
afterwards recovers his sight. One of the most curious forms of this story is
the Samoghitian

Truth and Injustice.[FN#645]

Truth and Injustice lived in the same country, and one day they happened to
meet, and agreed to be friends. But as Injustice brought many people into
trouble, Truth declared that she would have no more to do with her, upon which
Injustice grew angry, and put out the eyes of Truth. Truth wandered about for
a long time at random, and at last she came to a walnut-tree, and climbed up
it to rest awhile in safety from wild beasts. During the night a wolf and a
mouse came to the foot of the tree, and held the following conversation. The
wolf began, "I am very comfortable in the land where I am now living, for
there are so many blind people there that I can steal almost any animal I like
without anybody seeing me. If the blind men knew that they had only to rub
their eyes with the moss which grows on the stones here in order to recover
their sight, I should soon get on badly with them."

The mouse responded, "I live in a district where the people have no water, and
are obliged to fetch it from a great distance. When they are away from home I
can enjoy as much of their provisions as I like; indeed, I can heap together
as large a store as I please without being disturbed. If the people knew that
they had only to cut down a great oak tree and a great lime tree which grow
near their houses, in order to find water, I should soon be badly off."

As soon as the wolf and the mouse were gone, Truth came down from her tree,
and groped about until she found a moss-covered stone, when she rubbed her
eyes with the moss. She recovered her sight immediately, and then went her way
till she came to the country where most of the people were blind. Truth
demanded that the blind people should pay her a fixed sum of money, when she
would tell them of a remedy by which they could recover their sight. The blind
men gave her the money, and Truth supplied them with the remedy which had
cured herself.

After this, Truth proceeded further till she came to the district where the
people had no water. She told them that if they would give her a carriage and
horses, she would tell them where to find water. The people were glad to agree
to her proposal.

When Truth had received the carriage and horses, she showed the people the oak
and the lime tree, which they felled by her directions, when water immediately
flowed from under the roots in great abundance.

As Truth drove away she met Injustice, who had fallen into poverty, and was
wandering from one country to another in rags. Truth knew her immediately, and
asked her to take a seat in her carriage. Injustice then recognised her, and
asked her how she had received the light of her eyes, and how she had come by
such a fine carriage. Truth told her everything, including what she had heard
from the wolf and the mouse. Injustice then persuaded her to put out her eyes,
for she wanted to be rich, and to have a fine carriage too; and then Truth
told her to descend. Truth herself drove away, and seldom shows herself to
men.

Injustice wandered about the country till she found the walnut tree, up which
she climbed. When evening came, the wolf and the fox met under the tree again
to talk. Both were now in trouble, for the wolf could not steal an animal
without being seen and pursued by the people, and the mouse could no longer
eat meat or collect stores without being disturbed, for the people were no
longer obliged to leave their home for a long time to fetch water. Both the
wolf and the mouse suspected that some one had overheard their late
conversation, so they looked up in search of the listener, and discovered
Injustice in the tree. The animals supposed that it was she who had betrayed
them, and said in anger, "May our curse be upon you that you may remain for
ever blind, for you have deprived us of our means of living."

After thus speaking, the animals ran away, but Injustice has ever since
remained blind, and does harm to everybody who chances to come in her way.

II.--NOTES ON THE STORIES CONTAINED IN VOLUME XV.

By W. F. KIRBY.

History of the King's Son of Sind and the Lady Fatimah
(pp. 1-13).

P. 3.--This mixture of seeds, &c., is a very common incident in folk-tales.

P. 7.--Compare the well-known incident in John xviii. 1-11, which passage, by
the way, is considered to be an interpolation taken from the lost Gospel of
the Hebrews.

History of the Lovers of Syria (pp. 13-26).

P. 18.--Divination by the flight or song of birds is so universal that it is
ridiculous of Kreutzwald (the compiler of the Kalevipoeg) to quote the fact of
the son of Kalev applying to birds and beasts for advice as being intended by
the composers as a hint that he was deficient in intelligence.

In Bulwer Lytton's story of the Fallen Star (Pilgrims of the Rhine, ch. xix.)
he makes the imposter Morven determine the succession to the chieftainship by
means of a trained hawk.

P. 26, note 2.--Scott may possibly refer to the tradition that the souls of
the dead are stored up in the trumpet of Israfil, when he speaks of the
"receiving angel."

History of Al-hajjaj Bin Yusuf and the Young Sayyid
(pp. 26-44).

P. 30, note 2.--I doubt if the story-teller intended to represent Al-Hajjaj as
ignorant. The story rather implies that he was merely catechising the youth,
in order to entangle him in his talk.

P. 33.--Compare the story of the Sandal-wood Merchant and the Sharpers
(Nights, vi. p. 206) in which the Merchant is required to drink up the sea [or
rather, perhaps, river], and requires his adversary to hold the mouth of the
sea for him with his hand.

P. 38, note 1.--It is well known that children should not be allowed to sleep
with aged persons, as the latter absorb their vitality.

Night Adventure of Harun Al-rashid and the Youth Manjab
(pp. 45-80).

P. 77.--In the Danish ballads we frequently find heroes appealing to their
mothers or nurses in cases of difficulty. Compare "Habor and Signild," and
"Knight Stig's Wedding," in Prior's Danish Ballads, i. p. 216 and ii. p. 339.

Story of the Darwaysh and the Barber's Boy and the
Greedy Sultan (pp. 80-88).

This story belongs to the large category known to students of folk-lore as the
Sage and his Pupil; and of this again there are three main groups:

1. Those in which (as in the present instance) the two remain on friendly
terms.

2. Those in which the sage is outwitted and destroyed by his pupil (e.g.,
Cazotte's story of the Maugraby; or Spitta Bey's tales, No. 1).

3. Those in which the pupil attempts to outwit or to destroy the sage, and is
himself outwitted or destroyed (e.g., The Lady's Fifth Story, in Gibb's Forty
Vezirs, pp. 76-80; and his App. B. note v., p. 413).

The Loves of Al-hayfa and Yusuf (pp. 93-166).

P. 114, note 4.--I believe that a sudden attack of this kind is always
speedily fatal.

The Goodwife of Cairo and Her Four Gallants (pp.
193-217).

P. 194, note 2.--It may be worth while to note that Swedenborg asserts that it
is unlawful in Heaven for any person to look at the back of the head of
another, as by so doing he interrupts the divine influx. The foundation of
this idea is perhaps the desire to avoid mesmeric action upon the cerebellum.

Tale of Mohsin and Muss (pp. 232-241).

The notes on the story of Abu Niyyat and Abu Niyyateen (supra, pp. 356) will
apply still better to the present story.

The Merchant's Daughter, and the Prince of Al-irak (pp.
264-317).

Pp. 305-312.--The case of Tobias and Sara (Tobit, chaps. iii.-viii.) was very
similar: but in this instance the demon Asmodeus was driven away by fumigating
with the liver and heart of a fish.

Arabian Nights, Volume 15
Footnotes

[FN#1] In the same volume (ii. 161) we also find an "Introductory
Chapter of the Arabian Tales," translated from an original
manuscript by Jonathan Scott, Esq. neither MS nor translation
having any meet. In pp. 34, 35 (ibid.) are noticed the 'Contents
of a Fragment of the Arabian Nights procured in India by James
Anderson, Esq., a copy of which" (made by his friend Scott) "is
now in the possession of Jonathan Scott, Esq." (See Scott, vol.
vi. p. 451.) For a short but sufficient notice of this fragment
cf. the Appendix (vol. x. p. 439) to my Thousand Nights and a
Night, the able and conscientious work of Mr. W. F. Kirby. "The
Labourer and the Flying Chain" (No. x.) and "The King's Son who
escaped death by the ingenuity of his Father's seven Viziers"
(No. xi.) have been translated or rather abridged by Scott in his
"Tales, Anecdotes and Letters" before alluded to, a vol. of pp.
446 containing scraps from the Persian "Tohfat al-Majális" and
"Hazliyát' Abbíd Zahkáni" (Facetiæ of Abbíd the Jester), with
letters from Aurangzeb and other such padding much affected by
the home public in the Early XIXth Century.

[FN#2] So called from Herr Uri, a Hungarian scholar who first
catalogued "The Contents."

[FN#3] W. M. MS. iv. 165189: Scott (vi. 238245), "Story of the
Prince of Sind, and Fatima, daughter of Amir Bin Naomaun":
Gauttier (vi. 342348) Histoire du Prince de Sind et de Fatime.
Sind is so called from Sindhu, the Indus (in Pers. Sindáb), is
the general name of the riverine valley: in early days it was a
great station of the so-called Aryan race, as they were migrating
eastwards into India Proper, and it contains many Holy Places
dating from the era of the Puránás. The Moslems soon made
acquaintance with it, and the country was conquered and annexed
by Mohammed bin Kásim, sent to attack it by the famous or
infamous Hajjáj bin Yúsuf the Thakafite, lieutenant of Al-'Irák
under the Ommiade Abd al-Malik bin Marwán. For details, see my
"Sind Re-visited": vol. i. chapt. viii.

[FN#4] [In MS. "shakhat," a modern word which occurs in Spitta
Bey's "Contes Arabes Modernes," spelt with the palatal instead of
the dental, and is translated there by "injurier."--ST.]

[FN#5] In the text "Sahríj"; hence the "Chafariz" (fountain) of
Portugal, which I derived (Highlands of the Brazil, i. 46) from
"Sakáríj." It is a "Moghrabin" word=fonte, a fountain, preserved
in the Brazil and derided in the mother country, where a New
World village is described as

--Chafariz,
Joam Antam e a Matriz:

which may be roughly rendered

--Parish church,
on the Green and Johnny Birch.

[FN#6] [Here I suppose the scribe dropped a word, as "yahtáj," or
the like, and the sentence should read: it requires, etc.--ST.]

[FN#7] In text "Sárayah," for "Saráyah," Serai, Government House:
vol. ix. 52.

[FN#8] A manner of metonymy, meaning that he rested his cheek
upon his right hand.

[FN#9] For the sig. of this phrase=words suggested by the
circumstances, see vol. i. 121.

[FN#10] Mr. Charles M. Doughty ("Arabia Deserta," i. 223) speaks
of the Badawin who sit beating the time away, and for pastime
limning with their driving-sticks (the Bákúr) in the idle land."

[FN#11] In text "Lam yanub al-Wáhidu min-hum nisf haffán." [I
cannot explain this sentence satisfactory to myself, but by
inserting "illá" after "min-hum." Further I would read
"nassaf"=libavit, delibavit degustavit (Dozy, Suppl. s. v.) and
"Hifán," pl. of "Hafna"=handful, mouthful, small quantity,
translating accordingly: "and none took his turn without sipping
a few laps."--ST.]

[FN#12] "Tarajjama": Suppl. vol. iv. 188. I shall always
translate it by "he deprecated" scil. evil to the person
addressed.

[FN#13] [The text, as I read it, has: "In wahadtu (read wajadtu)
fí házih al-Sá'áh shayyan naakul-hu wa namút bi-hi nartáh min
házá al-Taab wa'l-mashakkah la-akultu-hu"=if I could find at this
hour a something (i.e. in the way of poison) which I might eat
and die thereby and rest from this toil and trouble, I would
certainly eat it, etc.--ST.]

[FN#14] See vol. i. 311 for this "tom-tom" as Anglo-Indians call
it.

[FN#15] i.e. Whereinto the happy man was able to go, which he
could not whilst the spell was upon the hoard.

[FN#16] Here ends this tale, a most lame and impotent conclusion,
in the W. M. MS. iv. 189. Scott (p. 2445) copied by Gauttier
(vi. 348) has, "His father received him with rapture, and the
prince having made an apology to the sultana (!) for his former
rude behaviour, she received his excuses, and having no child of
her own readily adopted him as her son; so that the royal family
lived henceforth in the utmost harmony, till the death of the
sultan and sultana, when the prince succeeded to the empire."

[FN#17] W.M MS. iv. 189. Scott (vi. 246-258) "Story of the Lovers
of Syria, or, the Heroine:" Gauttier (iv. 348-354) Histoire des
Amans de Syrie.

[FN#18] Scott (vi. 246) comments upon the text:--"The master of
the ship having weighed anchor, hoisted sail and departed: the
lady in vain entreating him to wait the return of her beloved, or
send her on shore, for he was captivated with her beauty. Finding
herself thus ensnared, as she was a woman of strong mind . . .
she assumed a satisfied air; and as the only way to preserve her
honour, received the addresses of the treacherous master with
pretended complacency, and consented to receive him as a husband
at the first port at which the ship might touch."

[FN#19] The captain, the skipper, not the owner: see vols. i.
127; vi. 12; the fem. (which we shall presently find) is
"Ra'isah."

[FN#20] Scott (p. 246) has:--"At length the vessel anchored near
a city, to which the captain went to make preparations for his
marriage; but the lady, while he was on shore, addressed the
ship's crew, setting forth with such force his treacherous
conduct to herself, and offering such rewards if they would
convey her to her lover at the port they had left, that the
honest sailors were moved in her favour, agreed to obey her as
their mistress, and hoisting sail, left the master to shift for
himself."

[FN#21] In text "Kamrah," = the chief cabin, from the Gr.
{Greek}(?) = vault; Pers. Kamar; Lat. "Camara"; Germ. "Kammer."
It is still the popular term in Egypt for the "cuddy," which is
derived from Pers. "Kadah" = a room.

[FN#22] Scott makes the doughty damsel (p. 249), "relate to them
her own adventures, and assure them that when she should have
rejoined her lover, they should, if they choose it be honourably
restored to their homes; but in the mean time she hoped they
would contentedly share her fortunes."

[FN#23] In text "Fidáwi," see "Fidá'i" and "Fidawíyah," suppl.
col. iv. 220.

[FN#24] [In the text "Al-Kázánat," pl. of "Kázán," which occurs
in Spitta Bey's tales under the form "Kazán" on account of the
accent. It is the Turkish "Kazghán," vulgarly pronounced "Kazan,"
and takes in Persian generally the form "Kazkán." In Night 652 it
will be met again in the sense of crucibles.--ST.]

[FN#25] In text "Banj al-tayyár," i.e. volatile: as we should
say, that which flies fastest to the brain.

[FN#26] This marvellous bird, the "Ter-il-bas" (Tayr Táús?), is a
particular kind of peacock which is introduced with a monstrous
amount of nonsense about "Dagon and his son Bil-il-Sanan" and
made to determine elections by alighting upon the head of one of
the candidates in Chavis and Cazotte, "History of Yamalladdin
(Jamál al-Din), Prince of Great Katay" (Khátá = Cathay = China).
See Heron, iv. 159.

[FN#27] Lit. "hath given it to him."

[FN#28] Arab. "Jiház," the Egypt. "Gaház," which is the Scotch
"tocher," and must not be confounded with the "Mahr" = dowry,
settled by the husband upon the wife. Usually it consists of
sundry articles of dress and ornament, furniture (matting and
bedding carpets, divans, cushions and kitchen utensils), to which
the Badawi add "Gribahs" (water-skins) querns, and pestles with
mortars. These are usually carried by camels from the bride's
house to the bridegroom's: they are the wife's property, and if
divorced she takes them away with her and the husband has no
control over the married woman's capital, interest or gains. For
other details see Lane M.E. chapt. vi. and Herklots chapt. xiv.
sec. 7.

[FN#29] [Arab. "Shuwár" = trousseau, whence the verb "shawwara
binta-hu" = he gave a marriage outfit to his daughter. See Dozy
Suppl. s. v. and Arnold Chrestom. 157, 1. --ST.]

[FN#30] Arab. "Ghashím," see vol. ii. 330. It is a favourite word
in Egypt extending to Badawiland, and especially in Cairo, where
it is looked upon as slighting if not insulting.

[FN#31] The whole of the scene is a replica of the marriage
between Kamar al-Zamán and that notable blackguard the Lady Budúr
(vol. iii. 211), where also we find the pigeon slaughtered (p.
289). I have mentioned that the blood of this bird is supposed
throughout the East, where the use of the microscope is unknown,
and the corpuscles are never studied, most to resemble the
results of a bursten hymen, and that it is the most used to
deceive the expert eyes of midwives and old matrons. See note to
vol. iii. p. 289.

[FN#32] Scott (p. 254) makes his heroine "erect a most
magnificent caravanserai, furnished with baths hot and cold, and
every convenience for the weary traveller." Compare this device
with the public and royal banquet (p. 212) contrived by the
slave-girl sultaness, the charming Zumurrud or Smaragdine in the
tale of Ali Shár, vol. iv. 187.

[FN#33] In text "Shakhs," see vol. iii. 26; viii. 159.

[FN#34] This assemblage of the dramatis personæ at the end of the
scene, highly artistic and equally improbably, reminds us of the
ending of King Omar bin al-Nu'uman (vol. iii. 112)

[FN#35] The King and the Minister could not have recognised the
portrait as neither had seen the original.

[FN#36] In text "Ishtalaka" = he surmised, discovered (a secret).

[FN#37] In the Arab. "she knew them," but the careless
storyteller forgets the first part of his own story.

[FN#38] Story-telling being servile work.

[FN#39] [In the MS. "istanatú lá-ha." The translation in the text
presupposes the reading "istanattú" as the 10th form of "matt) =
he jumped, he leapt. I am inclined to take it for the 8th form of
"sanat," which according to Dozy stands in its 2nd form "sannat"
for "sannat," a transposition of the classical "nassat" = he
listened to. The same word with the same meaning of "listening
attentively," recurs in the next line in the singular, applying
to the captain and the following pronoun "la-há" refers in both
passages to "Hikáyah," tale, not to the lady-sultan who reveals
herself only later, when she has concluded her narrative.--ST.]

[FN#40] Here the converse is probably meant, as we have before
seen.

[FN#41] Scott ends (p. 258) "Years of unusual happiness passed
over the heads of the fortunate adventurers of this history,
until death, the destroyer of all things, conducted them to a
grave which must one day be the resting-place for ages of us all,
till the receiving (?) angel shall sound his trumpet."

[FN#42] Scott (vi. 259-267), "Story of Hyjuaje, the tyrannical
Governor of Coufeh, and the Young Syed." For the difference
between the "Sayyid" (descendant of Hasan) and the "Sharíf,"
derived from Husayn, see vol. v. 259. Being of the Holy House the
youth can truly deny tat he belongs to any place or race, as will
be seen in the sequel.

[FN#43] This masterful administrator of the Caliphate under the
early Ommiades is noticed in vols. iv. 3, vii. 97. The succession
to the Prophet began--as mostly happens in the proceedings of
elective governments, republics, and so forth--with the choice of
a nobody, "Abubakr the Veridical," a Meccan merchant, whose chief
claim was the glamour of the Apostolate. A more notable
personage, and seen under the same artificial light, was "Omar
the Justiciary," also a trader of Meccah, who was murdered for an
act of injustice. In Osman nepotism and corruption so prevailed,
while distance began to dim the Apostolic glories, that the
blood-thirsty turbulence of the Arab was aroused and caused the
death of the third Caliph by what we should call in modern phrase
"lynching." Ali succeeded, if indeed we can say he succeeded at
all, to an already divided empire. He was only one of the four
who could be described as a man of genius, and therefore he had a
host of enemies: he was a poet, a sage, a moralist and even a
grammarian; brave as a lion, strong as a bull, a successful and
experienced captain, yet a complete failure as a King. A mere
child in mundane matters, he ever acted in a worldly sense as he
should have avoided acting, and hence, after a short and
disastrous reign, he also was killed. His two sons, Hasan and
Husayn, inherited all the defects and few of the merits of their
sire: Hasan was a pauvre diable, whose chief characteristic was
addiction to marriage, and by poetical justice one of his wives
murdered him. Husayn was of stronger mould, but he fought against
the impossible; for his rival was Mu'áwiyah, the Cavour of the
Age, the longest-headed man in Arabia, and against Yazíd, who,
like Italy of the present day, flourished and prospered by the
artificial game which the far-seeing politician, his father, had
bequeathed to his house--the Ommiade. The fourth of this dynasty,
Abd al-Malik bin Marwán, "the Father of Flies," and his
successor, Al-Walid, were happy in being served thoroughly and
unscrupulously by Al-Hajjáj, the ablest of Lieutenants. whose
specialty it was to take in hand a revolted province, such as
Al-Hijáz, Al-Irák, or Khorásán, and to slaughter it into
submission; besides deaths in battle he is computed to have slain
120,000 men. He was an unflinching preacher of the Divine Right
of Kings and would observe that the Lord says, "Obey Allah and ye
can" (conditional), but as regards royal government "Hearing and
obeying" (absolute); ergo, all opposition was to be cut down and
uprooted. However, despite his most brilliant qualities, his
learning, his high and knightly sense of honour, his insight and
his foresight (e.g. in building Wásit), he won an immortality of
infamy: he was hated by his contemporaries, he is the subject of
silly tale and offensive legend (e.g., that he was born without
anus, which required opening with instruments, and he was suckled
by Satan's orders on blood), and he is still execrated as the
tyrant, per excellentiam, and the oppressor of the Holy Family--
the children and grand-children of the Apostle.

The traditional hatred of Al-Hajjaj was envenomed by the
accession of the Abbasides and this dynasty, the better to
distinguish itself from the Ommiades, affected love for the Holy
Family, especially Ali and his descendants, and a fanatical
hatred against their oppressors. The following table from Ibn
Khaldún (Introduct. xxii.) shows that the Caliphs were cousins,
which may account for their venomous family feud.

[First Version]

[Second Version]

'Abd Manaf, father of Hashim and Abd Shams
Hashim, father of Abd al-Muttalib
Abd al-Muttalib, father of Al-Abbas, Abdullah, and Abu Talib
Al-Abbas, father of Abdullah
Abdullah, father of Ali
Ali, father of Mohammed
Mohammed, father of Al-Saffáh (1st Abbaside)
Abdullah, father of Mohammed
Mohammed, father of Fatimah, who married Ali
(son of Abu Talib)
Fatimah, mother of Al-Hasan and Al-Husayn
Abu Talib, father of Ali
Abd Shams, father of Umayyah
Umayyah, father of Harb and Abu 'l-Aus
Harb, father of Abu Sufyan
Abu Sufyan, father of Mu'awiyah (1st Ommaide)
Abu 'l-Aus, father of Al-Hakim
Al-Hakim, father of Marwan

[FN#44] [The word here translated "invited guest" reads in the
MS. "Mad'úr." In this form it is no dictionary word, but under
the root "D'r" I find in the Muhít: "wa 'l-'ámatu takúlu fulánun
da'irun ya'ní ghalízun jáfin" = the common people say such a one
is "daiir," i.e., rude, churlish. "Mad'úr" may be a synonym and
rendered accordingly: as though thou wert a boor or clown.--ST]

[FN#45] A neat specimen of the figure anachronism. Al-Hajjaj died
in A.H. 95 (= AD 714), and Cairo was built in A.H. 358 (= AD
968).

[FN#46] Perfectly true in the present day. The city was famed for
intelligence and sanguinary fanaticism; and no stranger in
disguise could pass through it without detection. This ended with
the massacre of 1840, which brought a new era into the Moslem
East. The men are, as a rule, fine-looking, but they seem to be
all show: we had a corps of them in the old Básh-Buzuks, who,
after a month or two in camp, seemed to have passed suddenly from
youth into old age.

[FN#47] In text, "Yasta'amilúna al-Mrd," which may have a number
of meanings, e.g. "work frowardness" (Maradd), or "work the fruit
of the tree Arák" (Maradd = wild capparis) and so forth. I have
chosen the word mainly because "Murd" rhymes to "Burd." The
people of Al-Yaman are still deep in the Sotadic Zone and
practice; this they owe partly to a long colonization of the
"'Ajam," or Persians. See my Terminal Essay, § "Pederasty," p.
178.

[FN#48] "Burd," plur. of "Burdah" = mantle or woolen plaid of
striped stuff: vol. vii. 95. They are still woven in Arabia, but
they are mostly white.

[FN#49] So in Tabari (vol. III. 127) Al Hajjáj sees a man of
haughty mien (Abd al-Rahmán bin Abdullah), and exclaims, "Regarde
comme il est orgueilleux: par Dieu, j'aurais envie de lui couper
la tête!"

[FN#50] [The phrase is Koranic (viii. 24): "Wa 'lamú anna 'lláha
yahúlu bayna 'l-mari wa kalbi-hi," which Rodwell translates: Know
that God cometh in between man and his own heart.--ST]

[FN#51] "Yathrib," the classical name {Greek}, one of the
multifarious titles of what is called in full "Madinat al-Nabi,"
City of the Prophet, and vulgarly, Al-Madinah, the City.
"Tayyibah," the good, sweet, or lawful: "Al-Munawwarah" = the
enlightened, i.e. by the light of The Faith and the column of
(odylic) flame supposed to be based upon the Prophet's tomb. For
more, see my Pilgrimage, ii. 162. I may note how ridiculously the
story-teller displays ignorance in Al-Hajjaj, who knew the
Moslem's Holy Land by heart.

[FN#52] In text "Taawíl," = the commentary or explanation of
Moslem Holy Writ: "Tanzíl" = coming down, revelation of the
Koran: "Tahrím" = rendering any action "harám" or unlawful, and
"Tahíl" = the converse, making word or deed canonically legal.
Those are well known theological terms.

[FN#53] The Banú Ghálib, whose eponymous forefather was Ghálib,
son of Fihr, the well known ancestor of Mohammed.

[FN#54] In text "Hasab wa Nasab." It is told of Al-Mu'izz bi
Díni'llah, first Fatimate Caliph raised to the throne of Egypt,
that he came forward to the elective assembly and drew his sword
half way out of the scabbard and exclaimed "Házá Nasabí" (this is
my genealogy); and then cast handfuls of gold amongst the crowd,
crying, "Házá Hasabí" (such is my title to reign). This is as
good as the traditional saying of Napoleon the Great at his first
assuming the iron crown--"God gave her to me; woe for whoso
toucheth her" (the crown).

[FN#55] [In MS. "takhs-u," a curious word of venerable yet green
old age, used in the active form with both transitive and
intransitive meaning: to drive away (a dog, etc.), and to be
driven away. In the Koran (xxiii. 110) we find the imper.
"ikhsaú" = be ye driven away, an in two other places (ii. 61,
vii. 166), the nomen agentis "khási" = "scouted" occurs, as
applied to the apes into which the Sabbath-breaking Jews were
transformed. In the popular language of the present day it has
become equivalent with "khába," to be disappointed, and may here
be translated: thou wilt fail ignominiously.--ST]

[FN#56] Scott introduces (p. 262), "the tyrant, struck with his
magnanimity, became calm, and commanding the executioner to
release the youth, said, For the present I forbear, and will not
kill thee unless thy answers to my further questions shall
deserve it. They then entered on the following dialogue: Hyjuawje
hoping to entrap him in discourse."

[FN#57] See the dialogue on this subject between Al-Hajjaj and
Yáhyá ibn Yamar in Ibn Khallikan, iv. 60.

[FN#58] Surah xxxiii. (The Confederates), v. 40, which ends, "And
Allah knoweth all things."

[FN#59] Surah lix. (The Emigration), v. 40: the full quotation
would be, "The spoil, taken from the townsfolk and assigned by
Allah to His Apostle, belongeth to Allah and to the Apostle and
to his kindred and to the orphan and to the poor and to the
wayfarer, that naught thereof may circulate among such only of
you as be rich. What the Apostle hath given you, take. What he
hath refused you, refuse. And fear ye Allah, for Allah is sure in
punishing."

[FN#60] The House of Háshim, great-grandfather to the Prophet.

[FN#61] Ibn Khallikan (vol. i. 354) warns us that "Al-Taî" means
belonging to the Taî which is a famous tribe. This relative
adjective is of irregular formation; analogy would require it to
be Táîî; but the formation of relative adjectives admits some
variations; thus from dahr (time) is derived duhrí (temporal) and
from sahl (a plain), suhlí (plain, level). The author might also
have told us that there is always a reason for such
irregularities; thus "Dahrí" (from Dahr) would mean a Mundanist,
one who believes in this world and not the next or another.

[FN#62] The "Banú Thakíf" was a noble tribe sprung from Iyád (Ibn
Khallikan i. 358-363); but the ignorant and fanatic scribe uses
every means, fair and foul, to defame Al-Hajjaj. It was a great
race and a well known, living about Táif in the Highlands East of
Meccah, where they exist to the present day. Mr. Doughty (loc.
cit. ii. 174) mentions a kindred of the Juhaynah Badawin called
El-Thegif (Thakíf) of whom the Medinites say, "Allah ya'alan
Thegíf Kuddám takuf" (God damn the Thegíf ere thou stand still).
They are called "Yahud" (Jews), probably meaning pre-Islamitic
Arabs, and are despised accordingly.

[FN#63] In Arab. "Jady" = the Zodiacal sign Capricorn.

[FN#64] We find similar facetia in Mullah Jámí (Garden viii.).
When a sheep leapt out of the stream, her tail happened to be
raised, and a woolcarder said laughing:--"I have seen thy parts
genital." She turned her head and replied, "O miserable, for many
a year I have seen thee mother-naked yet never laughed I." This
alludes to the practice of such artisans who on account of the
heat in their workshops and the fibre adhering to their clothes
work in naturalibus. See p. 178, the Beharistán (Abode of
Spring). Printed by the Kamashastra Society for Private
Subscribers only. Benares, 1887.

[FN#65] This passage is not Koranic, and, according to Prof.
Houdas, the word "Muhkaman" is never found in the Holy Volume.
[The passage is not a literal quotation, but it evidently alludes
to Koran iii. 5: "Huwa'llazí anzalá alayka l-kitába minhu
áyâtun muh-kamátun" = He it is who sent down to thee the book,
some of whose signs (or versets) are confirmed. The singular
"muhkamatun" is applied (xlvii.) to "Sáratun," a chapter, and in
both places the meaning of "confirmed" is "not abrogated by later
revelations." Hence the sequel of my first quotation these
portions are called "the mother (i.e. groundwork) of the book,"
and the learned Sayyid is not far from the mark after all.--ST]

[FN#66] Surah ii. (The Cow) v. 56, the verse beginning, "Allah!
there be no God but He; ... His Throne overreacheth the Heavens
and the Hearth," etc.

[FN#67] Surah lxxiii. (The Bee) v. 92, ending with, "And he
forbiddeth frowardness and wrong-doing and oppression; and He
warneth you that haply may ye be warned."

[FN#68] Surah (Meccah) xcix. vv. 7 and 8: in text "Mithkála
Zarratin," which Mr. Rodwell (p. 28) englishes "an atom's weight
of good," and adds in a foot-note, "Lit. a single ant." Prof.
Houdas would render it, Quiconque aura fait la valeur d'un
mitskal de millet en fait de bien; but I hardly think that
"Zarrah" can mean "Durrah" = millet. ["Mithkál" in this context
is explained by the commentators by "Wazn" = weight, this being
the original meaning of the word which is a nomen instrumenti of
the form "Mif'ál," denoting "that by which the gravity of bodies
is ascertained." Later on it became the well-known technical term
for a particular weight. "Zarrah," according to some glossarists,
is the noun of unity of "Zarr," the young ones of the any, an
antlet, which is said to weigh the twelfth part of a "Kitmír" =
pedicle of the date0fruit, or the hundredth part of a grain of
barley, or to have no weight at all. Hence "Mukhkh al-Zarr," the
brains of the antlet, means a thing that does not exist or is
impossible to be found. According to others, "Zarrah" is a
particle of al-Habá, i.e. of the motes that are seen dancing in
the sunlight, called "Sonnenstäubchen" in German, and "atomo
solare" in Italian. Koran xxi. 48 and xxxi. 15 we find the
expression "Mithkála Habbatin min Khardalin" = of the weight of a
mustard-seed, used in a similar sense with the present
quotation.--ST]

[FN#69] Surah lxx. 38, Mr. Rodwell (p. 60) translates, "Is it
that every man of them would fain enter the Garden of Delights?"

[FN#70] Surah xxxix. 54: they sinned by becoming apostates from
Al-Islam. The verset ends, "Verily all sins doth Allah forgive:
aye, Gracious, and Merciful is He."

[FN#71] Surah ii. 159; the quotation in the MS. is cut short.

[FN#72] Surah ii. 107; the end of the verse is, "Yet both are
readers of the Book. So with like words say they (the pagan
Arabs) who have no knowledge."

[FN#73] Surah li. (The Scattering), v. 56.

[FN#74] Surah ii. v. 30.

[FN#75] Surah xl. (The Believer), v. 78. In the text it is
fragmentary. I do not see why Mr. Rodwell founds upon this verset
a charge against the Prophet of ignorance concerning Jewish
history: Mohammed seems to have followed the Talmud and tradition
rather than the Holy Writ of the Hebrews.

[FN#76] Surah (The Believers) lxiv. 108.

[FN#77] Surah xxxv. (The Creator or the Angels), v. 31: The
sentence concludes in v. 32, "Who of His bounty hath placed us in
a Mansion that shall abide for ever, therein no evil shall reach
us, and therein no weariness shall touch us."

[FN#78] Surah ("Sad") lix. 54; Iblis, like Satan in the Book of
Job, is engaged in dialogue with the Almighty. I may here note
that Scott (p. 265) has partially translated these Koranic
quotations, but he has given only one reference.

[FN#79] In text "Aná min ahli zálika," of which the vulgar
equivalent would be "Kizí" (for "Kazálika," "Kazá") = so (it is)!

[FN#80] i.e. On an empty stomach, to "open the spittle" is = to
break the fast. Sir Wm. Gull in his evidence before a committee
of the House of Commons deposed that after severe labor he found
a bunch of dried raisins as efficacious a "pick-me up" as a glass
of stimulants. The value of dried grapes to the Alpinist is well
known.

[FN#81] Arab. "Al-Kadíd" = jerked (charqui = chaire cuite)
meat-flesh smoked, or (mostly) sun-dried.

[FN#82] I have noticed (i. 345) one of the blunders in our last
unfortunate occupation of Egypt where our soldiers died uselessly
of dysenteric disease because they were rationed with heating
beef instead of digestible mutton.

[FN#83] Arab. "Al-Marham al-akbar."

[FN#84] [In the text: "Al-Kisrat al-yábisah 'alá 'l-Rík fa-innahá
tukhlik jamí'a má 'alá fum al-mádah min al-balgham," of which I
cannot make anything but: a slice of dry bread (kisrah = piece of
bread) on the spittle (i.e. to break the fast), for it absorbs
(lit. uses up, fourth form of "khalik" = to be worn out) all that
there may be of phlegm on the mouth of the stomach. Can it be
that the dish "Khushk-nán" (Pers. = dry bread) is meant, of which
the village clown in one of Spitta Bey's tales, when he was
treated to it by Harun al-Rashid thought it must be the "Hammám,"
because he has heard his grandmother say, that the Hammám (bath)
is the most delightful thing in the world?ST]

[FN#85] The stomach has two mouths, oesophagic above (which is
here alluded to) and pyloric below.

[FN#86] Arab. "'Irk al-Unsá" = chordæ testiculorum, in Engl.
simply the cord.

[FN#87] The "'Ajúz" is a woman who ceases to have her monthly
period: the idea is engrained in the Eastern mind and I cannot
but believe in it seeing the old-young faces of men who have
"married their grandmothers" for money or folly, and what not.

[FN#88] Arab. "Al-'Akík," vol. iii. 179: it is a tradition of the
Prophet that the best of bezels for a signet-ring is the
carnelian, and such are still the theory and practice of the
Moslem East.

[FN#89] Arab. "Tuhál;" in text "Tayhal." Mr. Doughty (Arabia
Deserta, i. 547) writes the word "Tahal" and translates it
"ague-cake," i.e. the throbbing enlarged spleen, left after
fevers, especially those of Al-Hijáz and Khaybar. [The form
"Tayhál" with a plural "Tawáhil" for the usual "Tihál" = spleen
is quoted by Dozy from the valuable Vocabulary published by
Schiaparelli, 1871, after an old MS. of the end of the xiii.
century. It has the same relation to the verb "tayhal" = he
suffered from the spleen, which "Tihál" bears the same verb
"tuhil," used passively in the same sense. The name of the
disease is "Tuhál."--ST]

[FN#90] In text "Kasalah" = a shock of corn, assemblage of
sheaves. It may be a clerical error for "Kasabah" = stalk, haulm,
straw.

[FN#91] Of course the conversation drifts into matters sexual and
inter-sexual: in a similar story, "Tawad dud," the learned slave
girl, "hangs her head down for shame and confusion" (vol. v.
225); but the young Sayyid speaks out bravely as becomes a male
masculant.

[FN#92] [In the text: "Allatí lau nazarat ilá 'l-samá la-a'shab
(fourth form of 'ashab with the affirmative 'la') al-Safá (pl. of
Safát), wa lau nazarat ilá 'l-arz la amtar taghru há (read
thaghru-há) Lúluan lam yuskab wa ríku-há min al-Zulál a'zab (for
a'zab min al-Zulál)," which I would translate: Who if she look
upon the heavens, the very rocks cover themselves with verdure,
and an she look upon the earth, her lips rain unpierced pearls
(words of virgin eloquence) and the dews of whose mouth are
sweeter than the purest water. - ST.]

[FN#93] These lines have often occurred before: see index (vol.
x. 395) "Wa lau anunahá li 'l-Mushrikin," etc. I have therefore
borrowed from Mr. Payne, vol. viii. 78, whose version is
admirable.

[FN#94] For the Jahín-hell, see vol. viii. 111.

[FN#95] For the Seven Ages of womankind (on the Irish model) see
vol. ix. 175. Some form of these verses is known throughout the
Moslem East to prince and peasant. They usually begin:--

From the tenth to the twentieth year * To the gaze a charm doth
appear;

and end with:--

From sixty to three score ten * On all befal Allah's malison.

[FN#96] [Here I suppose the word "kál" has been dropped after "bi
'l-shi'r," and it should be: He (the youth) replied, that was our
common sire, Adam, etc.--ST.]

[FN#97] "Habíl" and "Kábíl" are the Arab. equivalent of Abel and
Cain. Neither are named in the Koran (Surah v. "The Table," vv.
30-35), which borrows dialogue between the brothers derived from
the Targum (Jeirus. on Gen. iv. 8) and makes the raven show the
mode of burial to Cain, not to Adam, as related by the Jews.
Rodwell's Koran, p. 543.

[FN#98] Sit venia verbo: I have the less hesitation in making
Adam anticipate the widow Malone from a profound conviction that
some Hibernian antiquary, like Vallancey who found the Irish
tongue in the Punic language of Plautus, shall distinctly prove
that our first forefather spoke Keltic.

[FN#99] In text "Ríh," wind, gust (of temper), pride, rage.
Amongst the Badawín it is the name given to rheumatism (gout
being unknown), and all obscure aching diseases by no means
confined to flatulence or distension. [The MS. has: "ilá an
káta-ka 'l-'amal al-rabíh," which gives no sense whatever. Sir
Richard reads: "kátala-ka 'l-'amal al-ríh," and thus arrives at
the above translation. I would simply drop a dot on the first
letter of "káta-ka," reading "fáta-ka," when the meaning of the
line as it stands, would be: until the work that is profitable
passed away from thee, i.e., until thou ceasedst to do good. The
word "rabíh" is not found in Dictionaries, but it is evidently an
intensive of "rábih" (tijárah rábihah = a profitable traffic) and
its root occurs in the Koran, ii. 15: "Fa-má rabihat Tijáratuhum"
= but their traffic has not been gainful.--ST.]

[FN#100] Arab. "Badrah": see vol. iv. 281. [According to Kámús,
"Badrah is a purse of one thousand or ten thousand dirhams, or of
seven thousand dínárs. As lower down it is called "Badrat Zahab,"
a purse of gold, I would take it here in the third sense.--ST]

[FN#101] In text "Zardiyá," for "Zardiyyah" = a small mail coat,
a light helmet.

[FN#102] Arab. "'Ind 'uzzáti 's-siníni" = lit. the thorny shrubs
of ground bare of pasture.

[FN#103] This is another form of "inverted speech," meaning the
clean contrary; see vols. ii. 265; vi. 262; and vii. 179.

[FN#104] In text "Lam yakthir Khayrak"; this phrase (pronounced
"Kattir Khayrak") is the Egyptian (and Moslem) equivalent for our
"thank you." Vols. iv. 6; v. 171. Scott (p. 267) make Al-Hajjaj
end with, "Cursed is he who doth not requite a sincere adviser,
declareth our sacred Koran."

[FN#105] In the W.M. MS. this tale is followed by the "History of
Uns al-Wujúd and the Wazir's daughter Rose-in-hood," for which
see vol. v. 32 et seq. Then comes the long romance "Mázin of
Khorásán," which is a replica of "Hasan of Bassorah and the
King's daughter of the Jinn" (vol. vii. 7). I have noted (vol. x.
75) that this story shows us the process of transition from the
Persian original to the Arabic copy. "Mázin" is also the P.N. of
an Arab tribe: De Sacy, Chrest. i. 406.

[FN#106] MS. vol. v. pp. 92-94: Scott, vol. vi. 343: Gauttier,
vi. 376. The story is a replica of the Mock Caliph (vol. iv. 130)
and the Tale of the First Lunatic (Suppl. vol. iv.); but I have
retained it on account of the peculiar freshness and naïveté of
treatment which distinguishes it, also as a specimen of how
extensively editors and scriveners can vary the same subject.

[FN#107] In text "Natar" (watching) for "Nataf" (indigestion,
disgust).

[FN#108] Here again we have the formula "Kála 'l-Ráwí"=the
reciter saith, showing the purpose of the MS. See Terminal Essay,
p. 144.

[FN#109] It were well to remind the reader that "Khalífah" (never
written "Khalíf") is=a viceregent or vicar, i.e. of the Prophet
of Allah, not of Allah himself, a sense which was especially
deprecated by the Caliph Abubakr as "vicar" supposes l'absence du
chef; or Dieu est présent partout et à tout instant. Ibn Khal.
ii. 496.

[FN#110] This tale, founded on popular belief in tribadism, has
already been told in vol. vii. 130: in the W.M. MS. it occupies
23 pages (pp. 95- 118). Scott (vi. 343) has "Mesroor retired and
brought in Ali Ibn Munsoor Damuskkee, who related to the Caliph a
foolish narrative (!) of two lovers of Bussorah, each of whom was
coy when the other wished to be kind." The respectable Britisher
evidently cared not to "read between the lines."

[FN#111] In pop. parlance "Let us be off."

[FN#112] Arab. "Al-Áfak" plur. of Ufk, "elegant" (as the
grammarians say) for the world, the universe.

[FN#113] [In MS. "Rankah" or "Ranakah," probably for "Raunakah,"
which usually means "troubled,"; speaking of water, but which,
according to Schiaparelli's Vocabulista, has also the meaning of
"Raunak"=amenitas. As however "Ranakah" taken as fem. of "Ranak"
shares with Raunakah the signification of "troubled," it may
perhaps also be a parallel form to the latter in the second
sense.--ST.]

[FN#114] The text has "Martabat Saltanah" (for Sultániyah) which
may mean a royal Divan. The "Martabah" is a mattress varying in
size and thickness, stuffed with cotton and covered with cloths
of various colours and the latter mostly original and admirable
of figuration but now supplanted by the wretched printed calicoes
of civilisation. It is placed upon the ground and garnished with
cushions which are usually of length equally the width of the
mattress and of a height measuring about half of that breadth.
When the "Martabah" is placed upon its "Mastabah" (bench of
masonry or timber) or upon its "Sarír" (a framework of "jaríd" or
midribs of the palm), it becomes the Díwan=divan.

[FN#115] In text "Bi-izá-humá;" lit. vis-à-vis to the twain.

[FN#116] These have occurred vol. i. 176: I quote Mr. Payne (i.
156).

[FN#117] In text "Hanná-kumú 'llah:" see "Hanian," vol. ii. 5.

[FN#118] This is usually a sign of grief, a symbolic act which
dates from the days of the Heb. patriarchs (Gen. xxxvii. 29-34);
but here it is the mark of strong excitement. The hand is placed
within the collar and a strong pull tears the light stuff all
down the breast. Economical men do this in a way which makes
darning easy.

[FN#119] [The MS. is very indistinct in this place, but by
supplying "'an" after "ghibta" and reading "'ayní" for "'anní," I
have no doubt the words are: Wa in ghibta 'an 'ayni fa-má ghibta
'an kalbi=and if thou art absent from my eyes, yet thou are not
absent from my heart. The metre is Tawíl and the line has
occurred elsewhere in The Nights.--ST.]

[FN#120] I have already noted that "Hilál" is the crescent
(waxing or waning) for the first and last two or three nights:
during the rest of the lunar month the lesser light is called
"Kamar."

[FN#121] The sense is that of Coleridge.--

To be beloved is all I need;
And whom I love I love indeed.

[FN#122] There is something wrong in the text. I cannot help
again drawing the reader's attention to the skilful portraiture
of the model Moslem Minister, the unfortunate Ja'afar. He is
never described in the third person; but the simple dialogue
always sets him off as a wise, conciliatory, benevolent, loveable
and man-loving character, whose constant object is to temper the
harshness and headstrong errors of a despotic master as the
Caliph is represented to be by way of showing his kingliness. See
vol. i., 102. [The MS. is certainly wrong here, but perhaps it
can be righted a little. It has: "Kad yakún Z R H ahad fí Mál
jazíl wa harab al-Maz'ún," etc., where Sir Richard reads
"zarra-hu"=he harmed, and Mazghún=the hated one, i.e. enemy. I
have a strong suspicion that in the original from which our
scribe copied, the two words were "zamin" and "al-Mazmún." Zamin
in the Arabic character would be {Arabic characters} The loop for
the "m," if made small, is easily overlooked; the curve of the
"n," if badly traced, can as easily be mistaken for "r" and a big
dot inside the "n" might appear like a blotted "h". Mazmún would
become "Maz'ún" by simply turning the "m" loop upwards instead of
downwards, an error the converse of which is so frequently
committed in printed texts. Curiously enough the same error
occurs p. 192 of the MS., where we shall find "na' 'al" with two
'Ayns instead of "na'mal" with 'Ayn and Mim. If this conjecture
is correct the sense would be: Haply he may have stood security
for someone for much money, and the person for whom security was
given, took to flight, etc. For "zamin" with the acc. see Ibn
Jubair ed. by Wright, 77, 2. I may say on this occasion, that my
impression of the Montague MS. is, that it is a blundering copy
of a valuable though perhaps indistinctly written original.--ST.]

[FN#123] In text "'Aurat"=nakedness: see vol. vi. 30.

[FN#124] In Arab. "'Urrah": see Fatimah the Dung in vol. x. 1.

[FN#125] [In the MS. "bi-Wujúh al Fániját al-Miláh." The
translator conjectures "al-fátihát," which he refers to "Wujúh."
I read it "al-Ghániját," in apposition with al-Miláh, and render:
the faces of the coquettish, the fair. See index under
"Ghunj."--ST.]

[FN#126] In text "Ballát," the name still given to the limestone
slabs cut in the Torah quarries South of Cairo. The word is
classical, we find in Ibn Khaldún (vol. i. p. 21, Fr. Trans.) a
chief surnommé el-Balt (le pavé), à cause de sa fermeté et de sa
force de caractère.

[FN#127] In text "Usburú"=be ye patient, the cry addressed to
passengers by the Grandee's body-guard.

[FN#128] The "young person" here begins a tissue of impertinences
which are supposed to show her high degree and her condescension
in mating with the jeweller. This is still "pretty Fanny's way"
amongst Moslems.

[FN#129] A "swear" peculiarly feminine, and never to be used by
men.

[FN#130] In text "'Alà-Aklí:" the whole passage is doubtful.
[I would read, and translate the passage as follows: "Má tastahlí
'alá hazá illá shay lá tazann-hu allazí (for "allatí," see Suppl.
iv. 197) kayyamtíní (2nd fem. sing.) min 'alá aklí wa aná zanantu
innahu man yújab la-hu al-kiyám; thumma iltifatat illayya wa
kálat hakazá sirtu aná la-ghazárat al-thiyáb al-wasikhat min
al-fakr fa-hal má ghasalta wajhak?"=Thou deservest not for this
but a thing thou doest not fancy, thou who madest me rise from
before my food, while I thought he was one to whom rising up is
due. Then she turned towards me, saying, "Am I then in this
manner (i.e. like thyself) a bundle of clothes all dirty from
poverty, and hast thou therefore ("fa" indicating the effect of a
cause) not washed thy face?" Or to put it in more intelligible
English: "Am I then like thyself a heap of rags that thou
shouldst come to me with unwashed face?"--ST.]

[FN#131] Of the respect due to food Lane (M. E. chapt. xiii.)
tells the following tale: "Two servants were sitting at the door
of their master's house, eating their dinner, when they observed
a Mameluke Bey with several of his officers, riding along the
streets towards them. One of these servants rose, from respect to
the Grandee, who regarding him with indignation, exclaimed, Which
is the more worthy of respect, the bread which is before thee or
myself? Without awaiting a reply, he made, it is said, a
well-understood signal with his hand; and the unintending
offender was beheaded on the spot." I may add that the hero of
the story is said to have been the celebrated "Daftardar" whose
facetious cruelties have still a wide fame in the Nile Valley.

[FN#132] I would read (for "Sirtu ansa"=I have become) "Sirt'
anta"=thou hast become.

[FN#133] In text "Mukh;" lit.=brain, marrow.

[FN#134] [In Ar. "Wa zand mujauhar fí-hi Asáwir min al-Zahab
al-ahmar," which may mean: and a fore-arm (became manifest),
ornamented with jewels, on which were bracelets of red
gold.--ST.]

[FN#135] For this famous type of madman see Suppl. Vol. vi.

[FN#136] [Ar. "Ghurrát," which may be bright looks, charms, in
general, or according to
Bocthor, fore-locks. The more usual plural of "Ghurrah" is
"Ghurar."--ST.]

[FN#137] In the text "Darajah"=an instant; also a degree (of the
Zodiac). We still find this division of time in China and Japan,
where they divide the twenty-four hours into twelve periods, each
of which is marked by a quasi-Zodiacal sign: e.g.--

Midnight until 2 a.m. is represented by the Rat.
2 a.m. until 4 a.m. is represented by the Ox.
4 a.m. until 6 a.m. is represented by the Tiger.
6 a.m. until 8 a.m. is represented by the Hare.
8 a.m. until 10 a.m. is represented by the Dragon.
10 a.m. until noon is represented by the Serpent.
Noon until 2 p.m. is represented by the Horse.
2 p.m. until 4 p.m. is represented by the Ram.
4 p.m. until 6 p.m. is represented by the Ape.
6 p.m. until 8 p.m. is represented by the Cock.
8 p.m. until 10 p.m. is represented by the Hog.
10 p.m. until midnight is represented by the Fox.

See p. 27 Edit. ii. of C. B. Mitford's Tales of Old Japan, a most
important contribution to Eastern folklore.

["Darajah" is, however, also used for any short space of time;
according to Lane It is=4 minutes (i.e. the 24 hours or 1,440
minutes of the astronomical day divided into 360 degrees of 4
minutes each), and Bocthor gives it as an equivalent for our
instant or moment.--ST.]

[FN#138] The young fool vaunts his intersexual powers, apparently
unknowing that nothing can be more fatal to love than fulfilling
the desires of a woman who, once accustomed to this high diet,
revolts against any reduction of it. He appears to have been a
polisson by his own tale told to the Caliph and this alone would
secure the contempt of a high-bred and high-spirited girl.

[FN#139] The "nosebag"; vol. ii. 52, etc. The Badawíyah (Badawí
woman) generally prefers a red colour, in opposition to the white
and black of civilisation; and she of the Arabian Desert
generally disdains to use anything of the kind.

[FN#140] This ablution of the whole body he was bound to perform
after having had carnal knowledge of a woman, and before washing
he was in a state of ceremonial impurity. For "Ghusl," or
complete ablution, see vol. v. 80.

[FN#141] "The Heart of the Koran," chap. xxxvi. see vol. iv. 50.

[FN#142] The Mandíl apparently had been left in the shop by the
black slave-girl. Women usually carry such articles with them
when "on the loose," and in default of water and washing they are
used to wipe away the results of car. cop.

[FN#143] In Arab. "Shakk." The criminal was hung up by the heels,
and the executioner, armed with a huge chopper, began to hew him
down from the fork till he reached the neck, when, by a dextrous
turn of the blade, he left the head attached to one half of the
body. This punishment was long used in Persia and abolished, they
say, by Fath Ali Shah, on the occasion when an offender so
treated abused the royal mother and women relatives until the
knife had reached his vitals. "Kata' al-'Arba'," or cutting off
the four members, equivalent to our "quartering," was also a
popular penalty.

[FN#144] In text "Ghibtu 'an al-Dunyá," a popular phrase, meaning
simply I fainted.

[FN#145] This was done to staunch the blood: see the salt-wench
in vol. i. 341.

[FN#146] This couplet has repeatedly occurred: in the preceding
volume, Night cdv. (Suppl. iv. 172); and in The Nights (proper),
vol. vi. 246. Here I have quoted Lane (A.N. iii. 220), who has
not offered a word of comment or of explanation concerning a
somewhat difficult couplet.

[FN#147] The plur. masc. for the sing. fem.: see vol. vii. 140.

[FN#148] He speaks after the recognised conventional fashion, as
if reporting the camp-shift of a Badawí tribe.

[FN#149] See vol. i. 25 for the parallel of these lines.

[FN#150] The text inserts here, "Saith the Reciter of this
adventure and right joyous history strange as rare," etc.

[FN#151] Scott, in the "Story of the Sultan, the Dirveshe, and
the Barber's son" (vi. 348), calls the King "Rammaud." The tale
is magical and Rosicrucian, laid somewhat upon the lines of "The
Physician Dúbán"; i.45.

[FN#152] This is the custom among Eastern Moslems: the barber,
after his operations are over, presents his hand-mirror for the
patient to see whether all be satisfactory, saying at the same
time "Na'íman"=may it be pleasurable to thee! The customer
answers "Allah bring thee pleasure," places the fee upon the
looking-glass and returns it to the shaver. For "Na'íman" see
vol. ii. 5.

[FN#153] The least that honest Figaro expected to witness was an
attempt upon the boy's chastity.

[FN#154] In text "Tazaghzagha," gen.=he spoke hesitatingly, he
scoffed. [I read the words in the text: "Tazaghghara fíhi." The
Kámús gives "Zaghara-hu"=he seized it by force, he took hold of
him with violence, and this present fifth form, although not
given in the Dictionaries, has doubtlessly the same meaning.
Popularly we may render it: he pitched into him.--ST]

[FN#155] In the text "Kazánát" (plur. of "Kázán"), afterwards
written "Kázát" (a clerical error?). They are opposed to the
"Kawálib"=moulds. [See note to p. 17.--ST.]

[FN#156] "Akhraja min Kuláhi-hi (Kulah?) búsah."

[FN#157] "Akhaza min-há 'ala ma' lakati 'l-Hilál shay misl
al-Jinnah." [I have no doubt that "Kuláh" is meant for "Kuláh," a
Dervish's cap. "Búsah" puzzles me. I am inclined to take it for a
reed used as a case or sheath, as we shall see p. 263 of the MS.
Prince Yúsuf uses a "Kasabah" or reed to enclose a letter in it.
"Mi'lakat (popular corruption for 'Mil'akat') al-Hilál" may be
the spoon or hollow part of an ear-picker, Hilál being given by
Bocthor as equivalent for "cure-oreille." Lastly for "al-Jinnah"
I would read "al-Habbah"=grain. The article before the word may
indicate that a particular grain is meant perhaps "al-Habbat
al-halwah"=anise seed, or that it stands for "al-Hubbah,"
according to Lemprière (A Tour to Marocco, London 1791, p. 383) a
powder employed by the ladies of Marocco to produce
embonpoint.--ST.]

[FN#158] So even in our day Mustafá bin Ism'aíl who succeeded
"General Khayru 'l-Dín" as Prime Minister to "His Highness
Mohammed al-Sádik, Bey of Tunis," began life as apprentice to a
barber, became the varlet of an officer, rose to high dignity and
received decorations from most of the European powers.

[FN#159] In text "Wiják," a stove, a portable hearth.

[FN#160] In the text: ["Wa sára kulla-má tastarí nafsuhu yak'ad
kuddáma 'l-Darwish," which I would translate: and each time his
heart chose (8th form of "Sarw") he used to sit before the
Darwaysh, etc.--ST.]

[FN#161] In text "Darín" for "Zarín"=what is powdered, collyrium.

[FN#162] The King failed because his "Niyat" or intention was not
pure; that is, he worked for wealth, and not, as the Darwaysh had
done, for the good of his brother man.

[FN#163] For the importance attached to this sign of sovereignty
see in my Pilgrimage (ii. 218-19) the trouble caused by the loss
of the Prophet's seal-ring (Khátim) at Al-Madinah.

[FN#164] The text is somewhat doubtful--"Min kuddám-ak." [Perhaps
it means only "from before thee," i.e. in thy presence, without
letting him out of sight and thereby giving him a chance of
escape.--ST.]

[FN#165] This especially is on the lines of "The Physician
Dúbán"; vol. i. 45.

[FN#166] In text "Wa min-hum man fáha," evidently an error of the
scribe for "Man nafáhu." Scott (vi. 351), after the fashion of
the "Improver-school," ends the tale, which is somewhat
tail-less, after this fashion, "At the same instant, the Sultan
and his courtiers found themselves assaulted by invisible agents,
who, tearing off their robes, whipped them with scourges till the
blood flowed in streams from their lacerated backs. At length the
punishment ceased, but the mortification of the Sultan did not
end here, for all the gold which the Dirveshe had transmuted
returned to its original metals. Thus, by his unjust credulity,
was a weak Prince punished for his ungrateful folly. The barber
and his son also were not to be found, so that the sultan could
gain no intelligence of the Dirveshe, and he and his courtiers
became the laughing-stock of the populace for years after their
merited chastisement." Is nothing to be left for the reader's
imagination?

[FN#167] See under the same name the story in my Suppl. vol. i.
162; where the genealogy and biography of the story is given. I
have translated the W.M. version because it adds a few items of
interest. A marginal note of Scott's (in the W.M. MS. v. 196)
says that the "Tale is similar to Lesson iv. in the Tirrea Bede."
See note at the end of this History.

[FN#168] For the Badawí tent, see vol. vii. 109.

[FN#169] In text "Birkah"=a fountain-basin, lake, pond,
reservoir. The Bresl. Edit. has "Sardáb"=a souterrain.

[FN#170] Arab. "Jummayz": see vol. iii. 302. In the Bresl. Edit.
it is a "tall tree," and in the European versions always a
"pear-tree," which is not found in Badawi-land.

[FN#171] "Adí" in Egyptian (not Arabic) is=that man, the (man)
here; "Adíní" (in the text) is=Here am I, me voici. Spitta Bey
(loc. cit. iv. 20, etc.)

[FN#172] Arab. "Ma'múrah." In the Bresl. Edit. "the place is full
of Jinns and Marids." I have said that this supernatural agency,
ever at hand and ever credible to Easterns, makes this the most
satisfactory version of the world-wide tale.

[FN#173] The planet Mars.

[FN#174] The Asiatics have a very contemptible opinion of the
Russians, especially of the females, whom they believe to be void
of common modesty. Our early European voyagers have expressed the
same idea.--Scott.

[FN#175] i.e. having enjoyed the woman.--R.F.B.

[FN#176] The reader will doubtless recollect the resemblance
which the plot of this lesson bears to Pope's January and May,
and to one of Fontaine's Tales. Eenaiut Olla acknowledges his
having borrowed it from the Brahmins, from whom it may have
travelled through some voyage to Europe many centuries past, or
probably having been translated in Arabic or Persian, been
brought by some crusader, as were many Asiatic romances, which
have served as the groundwork of many of our old stories and
poems.--Scott.

[FN#177] In Scott (vi. 352) "Adventures of Aleefa and Eusuff."
This long and somewhat longsome history is by another pen, which
is distinguished from the ordinary text by constant attempts at
fine writing, patches of Saj'a or prose-rhyme and profuse poetry,
mostly doggerel. I recommend it to the student as typically
Arabian with its preponderance of verse over prose, its
threadbare patches made to look meaner by the purpureus pannus;
its immoderate repetition and its utter disregard of order and
sequence. For the rest it is unedited and it strikes me as a
sketch of adventure calculated to charm the Fellah-audience of a
coffee-house, whose delight would be brightened by the normal
accompaniment of a tambourine or a Rabábah, the one-stringed
viol.

[FN#178] This P. N. has occurred in vol. vi. 8, where I have
warned readers that it must not be confounded with the title
"Maháráj"=Great Rajah. Scott (vi. 352) writes "Mherejaun," and
Gauttier (vi. 380) "Myr-djyhan" (Mír Jahán=Lord Life).

[FN#179] I need not inform the civilised reader that this
"feeling conception" is unknown except in tales.

[FN#180] i.e. "The Slim-waisted." Scott (vi. 352) persistently
corrupts the name to "Aleefa," and Gauttier (vi. 380) follows
suit with "Alifa."

[FN#181] In text "Al-Istikhráj," i.e. making "elegant extracts."

[FN#182] These lines are the merest doggerel of a strolling Ráwí,
like all the pièces d'occasion in this MS.

[FN#183] Which are still worse: two couplets rhyme in ání, and
one in álí, which is not lawful.

[FN#184] In text "Dayr Nashshábah," a fancy name.

[FN#185] So in text: the name is unknown to me; its lit. meaning
would be, "of high-breasted Virgins."

[FN#186] In text "Al-Jay'a" which is a well-omened stone like the
'Akík=carnelian. The Arabs still retain our mediaeval
superstitions concerning precious stones, and of these fancies I
will quote a few. The ruby appeases thirst, strengthens cardiac
action and averts plague and "thunderbolts." The diamond heals
diseases, and is a specific against epilepsy or the "possession"
by evil spirits: this is also the specialty of the emerald,
which, moreover, cures ophthalmia and the stings of scorpions and
bites of venomous reptiles, blinding them if placed before their
eyes. The turquoise is peculiarly auspicious, abating
fascination, strengthening the sight, and, if worn in a ring,
increasing the milk of nursing mothers: hence the blue beads hung
as necklaces to cattle. The topaz (being yellow) is a
prophylactic against jaundice and bilious diseases. The
bloodstone when shown to men in rage causes their wrath to
depart: it arrests hemorrhage, heals toothache, preserves from
bad luck, and is a pledge of long life and happiness. The
"cat's-eye" nullifies Al-Ayn=malign influence by the look, and
worn in battle makes the wearer invisible to his foe. This is but
a "fist-full out of a donkey-load," as the Persians say: the
subject is a favourite with Eastern writers.

[FN#187] Or white lead: in the text it is "Sapídaj,"
corresponding with the "Isfidaj" of vol. vi. 126.

[FN#188] In the text "Bashkhánah"; corr. of the Pers.
"Peshkhánah"=state-tents sent forward on the march.

[FN#189] This phrase, twice repeated, is the regular formula of
the Ráwí or professional reciter; he most unjustifiably, however,
neglects the "Inshallah."

[FN#190] The revetment of the old wells in Arabia is mostly of
dry masonry.

[FN#191] [Ar. "Tawánís," with a long final to rhyme with
"Kawádís," instead of the usual "Tawánis," pl. of "Taunas," which
Dozy (Suppl. s.v.) identifies with the Greek in the sense of
cable.--ST.]

[FN#192] In Arab. "Hajárata 'l-Bahramán."

[FN#193] In text "Zamakú-há."

[FN#194] I can see little pertinence in this couplet: but that is
not a sine quâ non amongst Arabs. Perhaps, however, the Princess
understands that she is in a gorgeous prison and relieves her
heart by a cunning hint.

[FN#195] I again omit "Saith the Reciter of this marvellous
relation," a formula which occurs with unpleasant reiteration.

[FN#196] i.e. she cried "Astaghfiru 'llah" (which strangers
usually pronounce "Astaffira 'llah"); a pious exclamation,
humbling oneself before the Creator, and used in a score of
different senses, which are not to be found in the dictionaries.

[FN#197] In vol. viii. 183, there are two couplets of which the
first is here repeated.

[FN#198] [Here the translator seems to read "Khams Ghaffár,"=five
pardoners,where however, grammar requires a plural after "khams."
I take "khams" to be a clerical error for "Khamr"=wine, and read
the next word "'ukár," which is another name for wine, but is
also used adjectively together with the former, as in the Breslau
Edition iv. 6 "al-Khamr al-'ukár"=choice wine.--ST.]

[FN#199] I understand this as the cupbearer who delights the five
senses.

[FN#200] In the original we have, "Saith the Sayer of this
delectable narrative, the strange and seld-seen (and presently we
will return to the relation full and complete with its sense
suitable and its style admirable), anent what befel and betided
of Destinies predestinate and the will of the Lord preordinate
which He decreed and determined to His creatures." I have omitted
it for uniformity's sake.

[FN#201] Meaning "The easy-tempered." Scott (vi. 354) writes
"Sohul."

[FN#202] In text "Litám"=the mouth-band for man: ii. 31, etc. The
"Mutalathsimín" in North Africa are the races, like the Tawárik,
whose males wear this face-swathe of cloth.

[FN#203] "Drowned in her blood," says the text which to us
appears hyperbole run mad. So when King Omar (vol. ii. 123)
violently rapes the unfortunate Princess Abrízah "the blood runs
down the calves of her legs." This is not ignorance, but that
systematic exaggeration which is held necessary to impressionise
an Oriental audience.

[FN#204] For this allusion see vol. v. 191.

[FN#205] This physical sign of delight in beauty is not
recognised in the literature of Europe, and The Nights usually
attributes it to old women.

[FN#206] In text "Himà"=the private and guarded lands of a Badawi
tribe; viii. 102.

[FN#207] In text "Daylakí."

[FN#208] A small compact white turband and distinctive sign of
the True Believers: see vol. viii. 8.

[FN#209] [The words in the text seem to be: "wa Talattuf Alfázak
wa Ma'áník al-hisán"=and for the pleasingness of thy sayings and
meanings so fine and fair.--ST.]

[FN#210] [The Arabic seems here to contain a pun, the consonantic
outline of "Tasht"="basin" being the same as of "tashshat"=she
was raining, sprinkling.--ST.]

[FN#211] In Arab. "Yá Wárid": see vol. iii. 56.

[FN#212] The growing beard and whisker being compared with black
letters on a white ground.

[FN#213] In the text these seven couplets form one quotation,
although the first three rhyme in ----áru and the second four in-
-íru.

[FN#214] This "diapedesis" of bloodstained tears is frequently
mentioned in The Nights; and the "Bloody Sweat" is well-known by
name. The disease is rare and few have seen it whilst it has a
certain quasi-supernatural sound from the "Agony and bloody
sweat" in the Garden of Gethsemane. But the exudation of blood
from the skin was described by Theophrastus and Aristotle and
lastly by Lucan in these lines:--

--Sic omnia membra
Emisere simul rutilum pro sanguine virus.
Sanguis erant lachrymæ, etc.

Of Charles IX. of France Mezaray declares "Le sang lui rejaillait
par las pores et tous les conduits de son corps," but the
superstitious Protestant holds this to be a "judgment." The same
historian also mentions the phenomenon in a governor condemned to
die; and Lombard in the case of a general after losing a battle
and a nun seized by banditti--blood oozed from every pore. See
Dr. Millingen's "Curiosities of Medical Experience," p. 485,
London, Bentley, 1839.

[FN#215] [I read this line: "Fí Hayyi-kum Taflatun háma 'l-Fawádu
bi-há (Basít)" and translate: In your clan there is a maiden of
whom my heart is enamoured. In the beginning of the next line the
metre requires "tazakkarat," which therefore refers to "Aghsun,"
not to the speaker: "the branches remember (and by imitating her
movements show that they remember) the time when she bent aside,
and her bending, graceful beyond compare, taught me that her eyes
kept watch over the rose of her cheek and knew how to protect it
from him who might wish to cull it." This little gem of a Mawwál
makes me regret that so many of the snatches of poetry in this
MS. are almost hopelessly corrupted.--ST.]

[FN#216] In the text "Simá'a," lit. hearing, applied
idiomatically to the ecstasy of Darwayshes when listening to
esoteric poetry.

[FN#217] The birds mentioned in the text are the "Kumrí"
(turtle-dove), the "Shabaytar" [also called "Samaytar" and "Abu
al-'Ayzar"=the father of the brisk one, a long-necked water bird
of the heron kind.--ST.], the Shuhrúr (in MS. Suhrúr)=a blackbird
[the Christians in Syria call St. Paul "Shuhrúr al-Kanísah," the
blackbird of the Church, on account of his eloquence.--ST.], the
"Karawán," crane or curlew (Charadrius ædicnemus) vol. vi. 1; the
"Hazár;" nightingale or bird of a thousand songs, vol. v. 48; the
"Hamám," ruffed pigeon, culver, vol. v. 49; the "Katá," or
sandgrouse, vols. i. 131, iv. 111, etc.; and the "Sammán" or
quail, Suppl. vol. vi.

[FN#218] The "Sá'ah," I may here remark, is the German Stunde,
our old "Stound," somewhat indefinite but meaning to the good
Moslem the spaces between prayer times. The classical terms,
Al-Zuhá (undurn-hour, or before noon) and Maghrib=set of sun,
become in Badawi speech Al-Ghaylah=siesta-time and Ghaybat
al-Shams. (Doughty, index.)

[FN#219] For the beautiful song of the lute, referred to here,
see vol. viii. 281.

[FN#220] Alluding to the "Takht Raml," table of sand, geomantic
table?

[FN#221] As before noted, her love enables her to deal in a
somewhat of prophetic strain.

[FN#222] This scene may sound absurd; but it is admirable for its
materialism. How often do youthful lovers find an all-sufficient
pastime in dressing themselves up and playing the game of mutual
admiration. It is well nigh worthy of that "silliest and best of
love-stories"--Henrietta Temple.

[FN#223] The text bluntly says "Wa Nikáh," which can mean nothing
else.

[FN#224] Scott calls him "Yiah": vi. 354.

[FN#225] Arab. "Akhbarú-hu," alluding to the lord Yahyá.

[FN#226] Here I presume a "Kála" (quoth he) is omitted; for the
next sentence seems appropriate to Yusuf.

[FN#227] In Arab. "Tastaghís"=lit. crying out "Wa Ghausáh"--Ho,
to my aid!

[FN#228] The "Zug" or draught which gave him rheumatism--not a
romantic complaint for a young lover. See vol. ii. 9. But his
power of sudden invention is somewhat enviable, and lying is to
him, in Hindustani phrase, "easy as drinking water."

[FN#229] Who evidently ignored or had forgotten the little matter
of the concubine, so that incident was introduced by the
story-teller for mere wantonness.

[FN#230] In text "Mazbúh"=slaughtered for food.

[FN#231] i.e. "I suffer from an acute attack of rheumatism"--a
complaint common in even the hottest climates.

[FN#232] Needless to say that amongst Moslems, as amongst
Christians, the Israelite medicine-man has always been a
favourite, despite an injunction in the "Díním" (Religious
Considerations) of the famous Andalusian Yúsuf Caro. This most
fanatical work, much studied at Tiberias and Safet (where a
printing-press was established in the xvith century) decides that
a Jewish doctor called to attend a Goi (Gentile) too poor to pay
him is bound to poison his patient--if he safely can.

[FN#233] Lit. "The-Bull-(Taur for Thaur or
Saur)numbered-and-for-battle-day-lengthened." In p.30 this
charger is called, "The-bull-that-spurneth-danger-on-battle-day."
See vol. vi. 270 for a similar compound name,
The-Ghul-who-eateth-man-we-pray-Allah-for-safety.

[FN#234] In text "Al-Járiyah rádih," the latter word being
repeated in p.282, where it is Rádih a P.N. [Here also I would
take it for a P.N., for if it were adjective to "al-Járiyah" it
should have the article.--ST.]

[FN#235] The "Radíf," or back-rider, is common in Arabia, esp. on
dromedaries when going to the Razzia: usually the crupper-man
loads the matchlock and his comrade fires it.

[FN#236] The text has "thirty," evidently a clerical error.

[FN#237] Arab. "Sakhtúr" for "Shakhtúr," vol. vii. 362.

[FN#238] Doggerel fit only for the coffee-house.

[FN#239] In text "Ta'ayyun"=influence, especially by the "'Ayn,"
or (Evil) Eye.

[FN#240] I have somewhat abridged the confession of the Princess,
who carefully repeats every word known to the reader. This
iteration is no objection in the case of a coffee-house audience
to whom the tale is told bit by bit, but it is evidently unsuited
for reading.

[FN#241] In text "Irham turham:" this is one of the few passive
verbs still used in popular parlance.

[FN#242] This formula will be in future suppressed.

[FN#243] I spare my readers the full formula:--"Yúsuf took it and
brake the seal (fazza-hu) and read it and comprehended its
contents and purport and significance: and, after perusing it,"
etc. These forms, decies repetita, may go down with an Eastern
audience, but would be intolerable in a Western volume. The
absence of padding, however, reduces the story almost to a
patchwork of doggerel rhymes, for neither I nor any man can "make
a silk purse from a suille ear."

[FN#244] Here again in full we have:--"He mounted the she-camel
and fared and ceased not faring until he drew near to the Palace
of Al-Hayfá, where he dismounted and concealed his dromedary
within the same cave. Then he swam the stream until he had
reached the Castle and here he landed and appeared before
Al-Hayfá," etc.

[FN#245] "'Tis dogged as does it" was the equivalent expression
of our British Aristotle; the late Charles Darwin.

[FN#246] Arab. "Jannat al-Khuld"=the Eternal Garden: vol. ix.
214.

[FN#247] [I read: Wa inní la-ar'ákum wa ar'á widáda-kum,
wa-hakki-kumú antum a'azzu 'l-Wará 'andí=And I make much of you
and of your love; by your rights (upon me, formula of swearing),
you are to me the dearest of mankind.--ST.]

[FN#248] In text: "He swam the stream and bestrode his
she-camel."

[FN#249] In text "Then she folded the letter and after sealing
it," etc.

[FN#250] Not "her hands" after Christian fashion.

[FN#251] In text, "Ahyaf," alluding to Al-Hayfá.

[FN#252] Arab. "Al-Kawá'ib," also P. N. of the river.

[FN#253] This is moralising with a witness, and all it means is
"handsome is that handsome does."

[FN#254] In text "'Arsh" = the Ninth Heaven; vol. v.167.

[FN#255] The Shi'ah doctrine is here somewhat exaggerated.

[FN#256] "Them" for "her," as has often occurred.

[FN#257] In the original "entrusted to her the missive:" whereas
the letter is delivered afterwards.

[FN#258] The cloud (which contains rain) is always typical of
liberality and generous dealing.

[FN#259] The Koranic chapt. No. xx., revealed at Meccah and
recounting the (apocryphal) history of Moses.

[FN#260] The "broken" (wall) to the North of the Ka'abah:
Pilgrimage iii. 165.

[FN#261] i.e. "Delight of the Age:" see vol. ii. 81.

[FN#262] In the text written "Imriyyu 'l-Kays": for this
pre-Islamitic poet see Term. Essay, p. 223. "The Man of Al-Kays"
or worshipper of the Priapus-idol was a marking figure in Arabian
History. The word occurs, with those of Aera, Dusares (Theos
Ares), Martabu, Allat and Manát in the Nabathæan (Arabian)
epigraphs brought by Mr. Doughty from Arabia Deserta (vol. i. pp.
180-184).

[FN#263] In text "Zakka," which means primarily a bird feeding
her young.

[FN#264] In the text "months and years," the latter seeming de
trop.

[FN#265] Or "Yathrib" = Al-Madinah; vol. iv. 114.

[FN#266] Scott (vi. 358 et seqq.) who makes Ali bin Ibrahim, "a
faithful eunuch," renders the passage, "by some accident the
eunuch's turban unfortunately falling off; the precious stones
(N.B. the lovers' gift) which, with a summary of the adventures
(!) of Eusuff and Aleefa, and his own embassy to Sind, were
wrapped in the folds, tumbled upon the floor,"

[FN#267] i.e. "Drawer-out of Descriptions."

[FN#268] i.e. a Refuser, a Forbidder.

[FN#269] i.e. both could not be seen at the same time.

[FN#270] [The MS. has T Kh D H, which the translator reads
"takhuz-hu." I suspect that either the second or eighth form of
"ahad" is meant, in the sense that thou comest to an agreement
(Ittihád) with him.--ST.]

[FN#271] In the MS. v. 327, we find four hemistichs which
evidently belong to Al-Mihrján; these are:--

Hadet come to court her in fairer guise * I had given Al-Hayfá in
bestest style;
But in mode like this hast thou wrought me wrong * And made Envy
gibe me with jeering smile."

Also I have been compelled to change the next sentence, which in
the original is, "And hardly had King Al-Mihrján ended his
words," etc.

[FN#272] In this doggerel, "Kurúd" (apes) occurs as a rhyme twice
in three couplets.

[FN#273] "Upon the poll of his head" ('alá hámati-hi) says the
Arabian author, and instantly stultifies the words.

[FN#274] Arab. "Haudaj" = a camel-litter: the word, often
corrupted to Hadáj, is now applied to a rude pack-saddle, a
wooden frame of mimosa-timber set upon a "witr" or pad of old
tent-cloth, stuffed with grass and girt with a single cord. Vol.
viii. 235, Burckhardt gives "Maksar," and Doughty (i. 437)
"Muksir" as the modern Badawi term for the crates or litters in
which are carried the Shaykhly housewives.

[FN#275] In text "Sunnah" = the practice, etc., of the Prophet:
vol. v. 36, 167.

[FN#276] This, as the sequel shows, is the far-famed Musician,
Ibrahim of Mosul: vol. vii. 113.

[FN#277] In the text King of Al-Sín=China, and in p. 360 of MS.
Yusuf is made "King of China and Sind," which would be much like
"King of Germany and Brentford."

[FN#278] This is the full formula repeated in the case of all the
ten blessed damsels. I have spared the patience of my readers.

[FN#279] This formula of the cup and lute is decies repetita,
justifying abbreviation.

[FN#280] i.e. The Beginner, the Originator.

[FN#281] The Zephyr, or rather the cool north breeze of upper
Arabia, vol. viii. 62.

[FN#282] The "Full Moon"; plur. Budúr: vols. iii., 228, iv., 249.

[FN#283] "Dann" = amphora, Gr. {Greek} short for {Greek} = having
two handles.

[FN#284] "The large-hipped," a form of Rádih.

[FN#285] In text "Minba'ada-hu" making Jesus of later date than
Imr al-Kays.

[FN#286] i.e. "The Delight": also a P.N. of one of the Heavens:
vols. iii. 19; iv. 143.

[FN#287] i.e. Joy, Contentment.

[FN#288] In text "Lá khuzibat Ayday al-Firák," meaning, "may
separation never ornament herself in sign of gladness at the
prospect of our parting." For the Khazíb-dye see vol. iii. 105.

[FN#289] i.e. "Bloom or the Tribe." "Zahrat"=a blossom especially
yellow and commonly applied to orange-flower. In line 10 of the
same page the careless scribe calls the girl "Jauharat (Gem) of
the Tribe."

[FN#290] For this Hell, see vol. viii. 111.

[FN#291] "Core" or "Life-blood of Hearts."

[FN#292] Presently explained.

[FN#293] In text "Afrákh al-Jinn," lit.=Chicks of the Jinns, a
mere vulgarism: see "Farkh 'Akrab," vol. iv. 46.

[FN#294] "Ibráa" = deliverance from captivity, etc. Yá = í, and
Mím = m, composing the word "Ibrahím." The guttural is concealed
in the Hamzah of Ibráa, a good illustration of Dr. Steingass's
valuable remarks in Terminal Essay, pp. 235, 236.

[FN#295] "Kalím" = one who speaks with another, a familiar.
Moses' title is Kalímu'llah on account of the Oral Law and
certain conversations at Mount Sinai.

[FN#296] In text "Istífá" = choice, selection: hence Mustafà =
the Chosen Prophet, Mohammcd; vols i. 7; ii. 40.

[FN#297] In text "Jazr" = cutting, strengthening, flow (of tide).

[FN#298] In the text "Náfishah" Pers. "Náfah," derived, I
presume, from "Náf" = belly or testicle, the part which in the
musk-deer was supposed to store up the perfume.

[FN#299] For 'Nahávand," the celebrated site in Al-Irak where the
Persians sustained their final defeat at the hands of the Arabs
A.H. 21. It is also one of the many musical measures, like the
Ispaháni, the Rásti, the Rayháni, the Búsalik, the Navá, etc.,
borrowed from the conquered 'Ajamí.

[FN#300] This second half of the story is laid upon the lines of
"The Man of Al-Yaman and his six Slave-girls": vol. iv. 245.

[FN#301] This history again belongs to the class termed "Abtar =
tailless. In the text we find for all termination, "After this he
(Yúsuf) invited Mohammed ibn Ibrahim to lie that night in the
palace." Scott (vi. 364) ends after his own fashion:--"They (the
ten girls) recited extempore verses before the caliph, but the
subject of each was so expressive of their wish to return to
their beloved sovereign, and delivered in so affecting a manner,
that Mamoon, though delighted with their wit and beauty,
sacrificed his own pleasure to their feelings, and sent them back
to Eusuff by the officer who carried the edict, confirming him in
his dominions, where the prince of Sind and the fair Aleefa
continued long, amid a nnmerous progeny, to live the protectors
of their happy subjects."

[FN#302] This tale is headless as the last is tailless. We must
suppose that soon after Mohammed ibn Ibrahim had quitted the
Caliph, taking away the ten charmers, Al-Maamun felt his "breast
straitened" and called for a story upon one of his Ráwís named
Ibn Ahyam. This name is repeated in the text and cannot be a
clerical error for Ibn Ibrahim.

[FN#303] Scott (vi. 366) "Adventures of the Three Princes, sons
of the Sultan of China."

[FN#304] In the text "'Ajam," for which see vol. i. 2, 120.
Al-Irak, I may observe, was the head-quarters of the extensive
and dangerous Khárijite heresy; and like Syria has ever a bad
name amongst orthodox Moslems.

[FN#305] In the Arab. "Salkh," meaning also a peculiar form of
circumcision, for which see Pilgrimage iii. 80-81. The Jew's
condition was of course a trick, presenting an impossibility and
intended as a mere pretext for murdering an enemy to his faith.
Throughout the Eastern world this idea prevails, and both Sir
Moses Montefiore and M. Cremieux were utterly at fault and
certainly knew it when they declared that Europe was teaching it
to Asia. Every Israelite community is bound in self-defence, when
the murder of a Christian child or adult is charged upon any of
its members, to court the most searching enquiry and to abate the
scandal with all its might.

[FN#306] The text has "Fí Kíb," which Scott (vol. vi. 367)
renders "a mat." [According to the Muhít "Kíb" is a small thick
mat used to produce shade, pl. "Kiyáb" and "Akyáb." The same
authority says the word is of Persian origin, but this seems an
error, unless it be related to "Keb" with the Yá majhúl, which in
the Appendix to the Burháni Káti' is given as synonymous with
"Pech," twist, fold. Under "Bardí"==papyrus the Muhít mentions
that this is the material from which the mats known by the name
of "Akyáb" are made.--ST.]

[FN#307] The text has here "Wasayah," probably a clerical error
for "wa Miah" (spelt Máyah"), and a hundred pair of pigeons.--
ST.]

[FN#308] Showing utter ignorance of the Jewish rite which must
always be performed by the Mohel, an official of the Synagogue
duly appointed by the Sheliach==legatus; and within eight days
after birth. The rite consists of three operations. Milah==the
cut; Priah==tearing the foreskin and Messízah==applying styptics
to the wound. The latter process has become a matter of
controversy and the Israelite community of Paris, headed by the
Chief Rabbi, M. Zadoc Kahin, has lately assembled to discuss the
question. For the difference between Jewish and Moslem
circumcision see vol. v. 209.

[FN#309] The Jewish quarter (Hárah), which the Israelites
themselves call "Hazer,"==a court-yard, an enclosure. In Mayer's
valuable "Conversations-lexicon" the Italian word is derived from
the Talmudic "Ghet"==divorce, separation (as parting the Hebrews
from the rest of the population) and the Rev. S. R. Melli, Chief
Rabbi of Trieste, has kindly informed me that the word is
Chaldaic.

[FN#310] [Ar. "Sarmújah," from Persian "Sar-múzah," a kind of
hose or gaiter worn over a boot.--ST.]

[FN#311] [Arab. "Yastanít," aor. to the preter. "istanat," which
has been explained, supra, p. 24.--ST.]

[FN#312] The bed would be made of a carpet or thin mattress
strewn upon the stucco flooring of the terrace-roof. But the
ignorant scribe overlooks the fact that by Mosaic law every
Jewish house must have a parapet for the "Sakf" (flat roof), a
precaution neglected by Al-Islam.

[FN#313] Good old classical English. In the "Breeches Bible"
(A.D. 1586) we read, "But a certaine woman cast a piece of
millstone upon Abimelech's head and broke his brain-panne" Judges
ix. 33).

[FN#314] [The words "'Irz," protection, in the preceding
sentence, "Hurmah" and "Shatáráh" explain each other mutually.
The formula "fí 'irzak" (vulg. "arzak"), I place myself under thy
protection, implies an appeal to one's honour ("'Irz"). Therefore
the youth says: "Inna házih Hurmah lam 'alay-há Shatárah," i.e.
"Truly this one is a woman" (in the emphatic sense of a sacred or
forbidden object; "this woman" would be "házih al-Hurmah"), "I
must not act vilely or rashly towards her," both vileness and
rashness belonging to the many significations of "Shatárah,"
which is most usually "cleverness." --ST.]

[FN#315] In the text "Sind," still confounding this tale with the
preceding.

[FN#316] In text "Intihába 'l furas," lit.==the snatching of
opportunities, a jingle with "Kanas."

[FN#317] [Compare with this episode the viith of Spitta Bey's
Tales: Histoire du Prince qui apprit un métier.--ST.]

[FN#318] i.e. enables a man to conceal the pressure of
impecuniosity.

[FN#319] In text "Al-Sádah wa al-Khatáyát."

[FN#320] Subaudi, "that hath not been pierced." "The first
night," which is often so portentous a matter in England and upon
the Continent (not of North America), is rarely treated as
important by Orientals. A long theoretical familiarity with the
worship of Venus

Leaves not much mystery for the nuptial night.

Such lore has been carefully cultivated by the "young person"
with the able assistance of the ancient dames of the household,
of her juvenile companions and co-evals and especially of the
slave-girls. Moreover not a few Moslems, even Egyptians, the most
lecherous and salacious of men, in all ranks of life from prince
to peasant take a pride in respecting the maiden for a few nights
after the wedding-feast extending, perhaps to a whole week and
sometimes more. A brutal haste is looked upon as "low"; and, as
sensible men, they provoke by fondling and toying Nature to speak
ere proceeding to the final and critical act. In England it is
very different. I have heard of brides over thirty years old who
had not the slightest suspicion concerning what complaisance was
expected of them: out of mauvaise honte, the besetting sin of the
respectable classes, neither mother nor father would venture to
enlighten the elderly innocents. For a delicate girl to find a
man introducing himself into her bedroom and her bed, the shock
must be severe and the contact of hirsute breast and hairy limbs
with a satiny skin is a strangeness which must often breed
loathing and disgust. Too frequently also, instead of showing the
utmost regard for virginal modesty and innocence (alias
ignorance), the bridegroom will not put a check upon his passions
and precipitates matters with the rage of the bull, ruentis in
venerem. Even after he hears "the cry" which, as the Arabs say,
"must be cried," he has no mercy: the newly made woman lies
quivering with mental agitation and physical pain, which not a
few describe as resembling the tearing out of a back-tooth, and
yet he insists upon repeating the operation, never supposing in
his stupidity, that time must pass before the patient can have
any sensation of pleasure and before the glories and delights of
the sensual orgasm bathe her soul in bliss. Hence complaints,
dissatisfaction, disgust, mainly caused by the man's fault, and
hence not unfrequently a permanent distaste for the act of carnal
congress. All women are by no means equally capable of such
enjoyment, and not a few have become mothers of many children
without ever being or becoming thoroughly reconciled to it.
Especially in the case of highly nervous temperaments--and these
seem to be increasing in the United States and notably in New
England--the fear of nine months' pains and penalties makes the
sex averse to the "deed of kind." The first child is perhaps
welcomed, the second is an unpleasant prospect and there is a
firm resolve not to conceive a third. But such conjugal chastity
is incompatible, except in the case of "married saints," with a
bon ménage. The husband, scandalised and offended by the
rejection and refusal of the wife, will seek a substitute more
complaisant; and the spouse also may "by the decree of Destiny"
happen to meet the right man, the man for whom and for whom only
every woman will sweep the floor. And then adieu to prudence and
virtue, honour and fair fame. For, I repeat, it is the universal
custom of civilised and Christian Europeans to plant their
womankind upon a pedestal exposed as butts to every possible
temptation: and, if they fall, as must often be expected, to
assail them with obloquy and contempt for succumbing to trials
imposed upon them by the stronger and less sensitive sex. Far
more sensible and practical, by the side of these high idealists,
shows the Moslem who guards his jewel with jealous care and who,
if his "honour," despite every precaution, insist upon disgracing
him, draws the sabre and cuts her down with the general
approbation and applause of society.

[FN#321] [Arab. "'Alà ghayri tarík," which I would translate "out
of the way," like the Persian "bí-Ráh."--ST.]

[FN#322] In text "Kababjí" (for Kababji) seller of Kabábs, mutton
or kid grilled in small squares and skewered: see vol. vi. 225.

[FN#323] In text "Sujjádah;" vol. vi. 193.

[FN#324] In text "Faddah" all through.

[FN#325] In text "Kirsh" (==piastre) a word before explained. See
Lane (M.E.) Appendix B.

[FN#326] In Arab. "Samár;" from the Pers. "Sumar"==a reed, a
rush.

[FN#327] In Arab. "Díwán:" vols. vii. 340; ix. 108.

[FN#328] Scott has (vol. vi. 373), "The desired articles were
furnished, and the Sultan setting to work, in a few days finished
a mat, in which he ingeniously contrived to plait in flowery
characters, known only to himself and his vizier, the account of
his situation."

[FN#329] In Arab. "Ghirárah" (plur. "Gharáír")==a sack. In Ibn
Khall. (iv. pp. 90, 104) it is a large sack for grain and the
especial name of a tax on corn.

[FN#330] In the text "Mohammed ibn Ibrahim," another confusion
with the last tale. This story is followed in the MS. by (1) "The
History of the First Brave," (2) "The History of the Second
Brave," and "The Tale of the Noodle and his Asses," which I have
omitted because too feeble for insertion.

[FN#331] Scott (vi.375) "Story of the Good Vizier unjustly
imprisoned." Gauttier (vi. 394) Histoire du bon Vizier
injustement emprisonné.

[FN#332] This detail has no significance, though perhaps its
object may be to affect the circumstantial, a favourite manoeuvre
with the Ráwí. [It may mean that the prisoner had to pass through
seven gates before reaching it, to indicate its formidable
strength and the hopelessness of all escape, except perhaps by a
seven-warded, or as the Arabs would say, a seven-pinned key of
gold. In the modern tale mentioned on p. 174 the kidnapped Prince
and his Wazir are made to pass "through one door after the other
until seven doors were passed," to emphasize the utter seclusion
of their hiding place.--ST.]

[FN#333] i.e. the mats and mattresses, rugs and carpets, pillows
and cushions which compose the chairs, tables and beds of a
well-to-do Eastern lodging.

[FN#334] The pretext was natural. Pious Moslems often make such
vows and sometimes oblige themselves to feed the street dogs with
good bread.

[FN#335] In text "Min hakk házá 'l-Kalám sahíh."

[FN#336] In text "Káík" and "Káík-jí," the well-known caïque of
the Bosphorus, a term which bears a curious family resemblance to
the "Kayak" of the Eskimos.

[FN#337] Here coffee is mentioned without tobacco, whereas in
more modern days the two are intimately connected. And the reason
is purely hygienic. Smoking increases the pulsations without
strengthening them, and depresses the heart-action with a calming
and soothing effect. Coffee, like alcohol, affects the
circulation in the reverse way by exciting it through the nervous
system; and not a few authorities advise habitual smokers to end
the day and prepare for rest with a glass of spirits and water.
It is to be desired that the ignorants who write about "that
filthy tobacco" would take the trouble to observe its effects on
a large scale, and not base the strongest and extremest opinions,
as is the wont of the Anglo-Saxon Halb-bildung, upon the
narrowest and shakiest of bases. In Egypt, India and other parts
of the Eastern world they will find nicotiana used by men, women
and children, of all ranks and ages; and the study of these
millions would greatly modify the results of observing a few
hundreds at home. But, as in the case of opium-eating, populus
vult decipi, the philanthrope does not want to know the truth,
indeed he shrinks from it and loathes it. All he cares for is his
own especial "fad."

[FN#338] Arab. "Fínjál" systematically repeated for "Finján"
pronounced in Egypt "Fingán" see vol. viii. 200. [The plural
"Fanájíl," pronounced "Fanágíl," occurs in Spitta Bey's Contes
Arabes Modernes, p. 92, and in his Grammar, p. 26, the same
author states that the forms "Fingán" and "Fingál" are used
promiscuously.--ST.]

[FN#339] For the "Khaznah" (Khazínah) or 10,000 kís each = £5,
see vols. ii. 84; iii. 278.

[FN#340] A euphuism meaning some disaster. The text contains a
favourite incident in folklore; the first instance, I believe,
being that of Polycrates of Samos according to Herodotus (lib.
iii. 41-42). The theory is supported after a fashion by
experience amongst all versed in that melancholy wisdom the
"knowledge of the world." As Syr Cauline the knight
philosophically says:--

Everye white will have its blacke,
And everye sweete its sowre: etc.

[FN#341] Thus making the food impure and unfit for a religious
Moslem to eat. Scott (vi. 378) has "when a huge rat running from
his hole leaped into the dish which was placed upon the floor."
He is probably thinking of the East Indian "bandycoot."

[FN#342] In text this tale concludes, "It is ended and this
(next) is the History of the Barber."

[FN#343] A dandy, a macaroni, from the Turk. Chelebi, see vol i
22. Here the word is thoroughly Arabised. In old Turk. it means,
a Prince of the blood; in mod. times a gentleman, Greek or
European.

[FN#344] In the text "Úzbáshá" or "Uzbáshá," a vile Egyptianism
for Yúzbashi-head of a hundred (men) centurion, captain.

[FN#345] Scil. the household, the Harem, etc. As usual, the masc.
is used for the fem.

[FN#346] [Ar. "Al-Rashákah," a word is not found in the common
lexicons. In Dozy and "Engelmann's Glossary of Spanish and
Portuguese words derived from the Arabic," it is said to be a
fork with three prongs, here probably a hat-stand in the shape of
such a fork.--ST.]

[FN#347] In text "Shá'il" copyist's error for "Shághil," act.
part. of "Shughl" = business, affairs. [Here it stands probably
for the fuller "Shughl shághil," an urgent business.--ST.]

[FN#348] In text "Yá 'Ars, yá Mu'arras": vol. i. 338.

[FN#349] In Syria most houses have a rain cistern or tank into
which the terrace-roof drains and which looks from above like a
well with a cover. The water must have been low when the lover
hid himself in the reservoir.

[FN#350] [In the MS. "Min Hakk la-hu Asl an 'and-ná huná Rájil,"
a thoroughly popular phrase. "Min Hakk" and "min Hakkan," where
in the adverbial meaning of Hakkan its grammatical form as an
accusative is so far forgotten that it allows itself to be
governed by the preposition "min," is rendered by Bocthor "tout
de bon," "sérieusement." "Asl" = root has here the meaning of
foundation in fact. The literal translation of the passage would
therefore be: "Forsooth, is there any truth in it that a man is
here in our house?" "Min Hakk" has occurred page 183, where the
text, quoted in the note, may perhaps be translated: "Of a truth,
is this saying soothfast?"--ST.]

[FN#351] [The MS. has: "Yá Gháratí a-Zay má huná Rájil;" "Yá
Gháratí" will recur presently, p. 195, along with "yá Musíbatí" =
Oh my calamity! I take it therefore to be an exclamation of
distress from "Ghárat" = invasion, with its incidents of
devastation, rapine and ruin. It would be the natural outcry of
the women left helpless in an unprotected camp when invaded by a
hostile tribe. In "a-Zay má" the latter particle is not the
negative, but the pronoun, giving to "a-Zay" = "in what manner,"
"how ?" the more emphatical sense of "how ever?" In the same
sense we find it again, infra, Night 754, "a-Zay má tafútní" =
how canst thou quit me? I would therefore render: "Woe me I am
undone, how ever should there be a man here?" or something to
that purpose.--ST.]

[FN#352] In Persian he would be called "Parí-stricken,"--smitten
by the Fairies.

[FN#353] A quarter-staff (vols. i, 234; viii. 186) opp. to the
"Dabbús," or club-stick of the Badawin, the Caffres' "Knob-
kerry," which is also called by the Arabs "Kaná," pron. "Ganá."

[FN#354] Scott's "Story of the Lady of Cairo and her four
Gallants" (vol. vi. 380): Gauttier, Histoire d' une Dame du Caire
et de ses Galans (vi. 400). This tale has travelled over the
Eastern world. See in my vol. vi. 172 "The Lady and her Five
Suitors," and the "Story of the Merchant's Wife and her Suitors"
in Scott's "Tales, Anecdotes, and Letters" (Cadell, London,
1800), which is in fact a garbled version of the former,
introduced into the répertoire of "The Seven Wazírs." I translate
the W. M. version of the tale because it is the most primitive
known to me; and I shall point out the portions where it lacks
finish.

[FN#355] This title does not appear till p. 463 (vol. v.) of the
MS., and it re-appears in vol. vi. 8.

[FN#356] i.e. in her haste: the text has "Kharrat." The Persians
who rhetorically exaggerate everything say "rising and sinking
like the dust of the road." [I doubt whether "Kharrat" could have
the meaning given to it in the translation. The word in the MS.
has no Tashdíd and I think the careless scribe meant it for
"Kharajat," she went out.--ST.]

[FN#357] I read "Nás malmumín=assembled men, a crowd of people."-
-ST.]

[FN#358] "Rajul Khwájá:" see vol. vi. 46, etc. For
"Sháhbandar"=king of the port, a harbourmaster, whose post I have
compared with our "Consul," see vol. iv. 29. It is often,
however, applied to Government officials who superintend trade
and levy duties at inland marts.

[FN#359] Arab. "Khimár," a veil or rather a covering for the back
of the head. This was the especial whorishness with which
Shahrazad taxes the Goodwife: she had been too prodigal of her
charms, for the occiput and the "back hair" should not be
displayed even to the moon.

[FN#360] These four become five in the more finished tale--the
King, the Wazir, the Kazi, the Wali or Chief of Police and the
Carpenter. Moreover each one is dressed in different costume,
gowns yellow, blue, red and patched with headgear equally absurd.

[FN#361] In text "Turtúr"=the Badawi's bonnet: vol. ii. 143. Mr.
Doughty (i. 160) found at Al-Khuraybah the figure of an ancient
Arab wearing a close tunic to the knee and bearing on poll a
coif. At Al-'Ula he was shown an ancient image of a man's head
cut in sandstone: upon the crown was a low pointed bonnet. "Long
caps" are also noticed in i. 562; and we are told that they were
"worn in outlandish guise in Arabia."

[FN#362] In text "Embárah" (pron. 'Márah); pop. for
Al-bárihah=the last part of the preceding day or night,
yesterday. The vulgar Egyptian uses it as if it were a corruption
of the Pers. "in bár"=this time. The Arab Badawin pronounce it
El-beyrih (with their exaggerated "Imálah") and use it not only
for "yesterday," but also for the past afternoon.

[FN#363] This device is far inferior in comic effect to the
carpenter's press or cabinet of five compartments, and it lacks
the ludicrous catastrophe in which all the lovers make water upon
one another's heads.

[FN#364] Scott (vi. 386) "The Cauzee's story:" Gauttier (vi. 406)
does not translate it.

[FN#365] In the text the message is delivered verbatim: this
iteration is well fitted for oral work, with its changes of tone
and play of face, and varied "gag"; but it is most annoying for
the more critical reader.

[FN#366] Arab. "Lukmah"=a balled mouthful: vols. i. 261, vii.
367.

[FN#367] The "Miftáh" (prop. "Miftah") or key used throughout the
Moslem East is a bit of wood, 714 inches long, and provided with
410 small iron pins which correspond with an equal number of
holes in the "Dabbah" or wooden bolt. If one of these teeth be
withdrawn the lock will not open. Lane (M.E. Introduction) has a
sketch of the "Miftah" and "Dabbah."

[FN#368] In text "Ayoh" which is here, I hold, a corruption of "Í
(or Ayy) hú"="yes indeed he." [I take "aywah" (as I would read
the word) to be a different spelling for "aywa"=yes indeed, which
according to Spitta Bey, Gr. p. 168 is a contraction of "Ay (Í)
wa'lláhi," yes by Allah. "What? thy lover?" asks the husband, and
she emphatically affirms the fact, to frighten the concealed
tailor--ST.]

[FN#369] In the Arab. "Al-Ashkhakh," plur. of "Shakhkh" and
literally "the stales" meaning either dejection. [I read: "bi
'l-Shakhákh," the usual modern word for urine. "'Alayya Shakhákh"
is: I want to make water. See Dozy Suppl. s.v.-ST.]

[FN#370] In text "Ahú ma'í"--pure Fellah speech.

[FN#371] In the Arab. "laklaka-há"--an onomatopoeia.

[FN#372] In text "Ilà an yasír Karmu-hu." Karm originally means
cutting a slip of skin from the camel's nose by way of mark, in
lieu of the normal branding.

[FN#373] In text "Yazghaz-há fí shikkati-ha," the verb being
probably a clerical error for "Yazaghzagh," from "Zaghzagha,"=he
opened a skin bag.

[FN#374] This is the far-famed balcony-scene in "Fanny" (of
Ernest Feydeau translated into English and printed by Vizetelly
and Co.) that phenomenal specimen of morbid and unmasculine
French (or rather Parisian) sentiment, which contrasts so
powerfully with the healthy and manly tone of The Nights. Here
also the story conveys a moral lesson and, contrary to custom,
the husband has the best of the affair. To prove that my judgment
is not too severe, let me quote the following passages from a
well-known and popular French novelist, translated by an English
littérateur and published by a respectable London firm.

In "A Ladies' Man:" by Guy de Maupassant, we read:--

Page 62.--And the conversation, descending from elevated theories
concerning love, strayed into the flowery garden of polished
blackguardism. It was the moment of clever, double meanings;
veils raised by words, as petticoats are lifted by the wind;
tricks of language, cleverly disguised audacities; sentences
which reveal nude images in covered phrases, which cause the
vision of all that may not be said to flit rapidly before the
eyes of the mind, and allow well-bred people the enjoyment of a
kind of subtle and mysterious love, a species of impure mental
contact, due to the simultaneous evocations of secret, shameful
and longed-for pleasures.

Page 166.--George and Madeleine amused themselves with watching
all these couples, the woman in summer toilette and the man
darkly outlined beside her. It was a huge flood of lovers flowing
towards the Bois, beneath the starry and heated sky. No sound was
heard save the dull rumble of wheels. They kept passing by, two
by two in each vehicle, leaning back on the seat, clasped one
against the other, lost in dreams of desire, quivering with the
anticipation of coming caresses. The warm shadow seemed full of
kisses. A sense of spreading lust rendered the air heavier and
more suffocating. All the couples, intoxicated with the same
idea, the same ardour, shed a fever about them.

Page 187--As soon as she was alone with George, she clasped him
in her arms, exclaiming: "Oh! my darling Pretty-boy, I love you
more and more every day."

The cab conveying them rocked like a ship.

"It is not so nice as our own room," said she.

He answered; "Oh, no." But he was thinking of Madame Waller.

Page 198.--He kissed her neck, her eyes, her lips with eagerness,
without her being able to avoid his furious caresses, and whilst
repulsing him, whilst shrinking from his mouth, she, despite
herself, returned his kisses. All at once she ceased to struggle,
and, vanquished, resigned, allowed him to undress her. One by one
he neatly and rapidly stripped off the different articles of
clothing with the light fingers of a lady's maid. She had
snatched her bodice from his hands to hide her face in it, and
remained standing amidst the garments fallen at her feet. He
seized her in his arms and bore her towards the couch. Then she
murmured in his ear in a broken voice, "I swear to you, I swear
to you, that I have never had a lover."

And he thought, "That is all the same to me."

[FN#375] In text "Ant' amilta maskhará (for maskharah) matah (for
matà)," idiomatical Fellah-tongue.

[FN#376] Scott (Appendix vol. vi. 460) simply called this tale
"The Syrian." In M. Clouston's "Book of Noodles" (pp. 193194) we
find a man who is searching for three greater simpletons than his
wife, calling himself "Saw ye ever my like?" It is quoted from
Campbell's "Popular Tales of the West Highlands" (ii. 385387),
but it lacks the canopic wit of the Arabo-Egyptian. I may note
anent the anecdote of the Gabies (p. 201), who proposed, in order
to make the tall bride on horseback enter the low village-gate,
either to cut off her head or the legs of her steed, that
precisely the same tale is told by the biting wits of Damascus
concerning the boobies of Halbún. "Halbáún," as these villagers
call their ancient hamlet, is justly supposed to be the Helbon
whose wine is mentioned by Ezekiel in the traffic of Damascus,
although others less reasonably identify it with Halab=Aleppo.

[FN#377] In text "La'bat Shawáribu-hu"=lit. his mustachios
played.

[FN#378] For the "Wakálah," or caravanserai, see vol. i. 266.

[FN#379] In text "Kabút," plur. Kabábít:

Oh! who is more brave than a dark Suliote,
In his snowy camise and his shaggy capote?
"Childe Harold," Canto II.

And here I cannot but notice the pitiful contrast (on the
centenary of the poet's nativity, Jan. 22nd, '88) between the
land of his birth and that of his death. The gallant Greeks
honoured his memory with wreaths and panegyrics and laudatory
articles, declaring that they will never forget the anniversaries
of his nativity and his decease. The British Pharisee and
Philistine, true to his miserable creed, ignored all the "real
Lord Byron"--his generosity, his devotion to his friends, his
boundless charity, and his enthusiasm for humanity. They exhaled
their venom by carping at Byron's poetry (which was and is to
Europe a greater boon than Shakespeare's), by condemning his
morality (in its dirty sexual sense) and in prophesying for him
speedy oblivion. Have these men no shame in presence of the noble
panegyric dedicated by the Prince of German poets, Goethe, to his
brother bard whom he welcomed as a prophet? Can they not blush
before Heine (the great German of the future), before Flaubert,
Alfred de Musset, Lamartine, Leopardi and a host of Italian,
Spanish and Portuguese notables? Whilst England will not forgive
Byron for having separated from his unsympathetic wife, the
Literary society of Moscow celebrated his centenary with all
honour; and Prof. Nicholas Storojenko delivered a speech which
has found an echo

further west
Than his sires' "Islands of the Blest."

He rightly remarked that Byron's deadly sin in the eyes of the
Georgian-English people was his Cosmopolitanism. He was the
poetical representative of the Sturm und Drang period of
the xixth century. He reflected, in his life and works, the wrath
of noble minds at the collapse of the cause of freedom and the
reactionary tendency of the century. Even in the distant regions
of Monte Video Byron's hundredth birthday was not forgotten, and
Don Luis Desteffanio's lecture was welcomed by literary society.

[FN#380] He cried out thinking of the mystical meaning of such
name. So {Greek}, would mean in Sufí language--Learn from thyself
what is thy Lord;--corresponding after a manner with the
Christian "looking up through Nature to Nature's God."

[FN#381] The phrase prob. means so drunk that his circulation had
apparently stopped.

[FN#382] This is the article usually worn by the professional
buffoon. The cap of the "Sutarí" or jester of the Arnaut
(Albanian) regiments--who is one of their professional braves--is
usually a felt cone garnished with foxes' brushes.

[FN#383] In Arab. "Sabbal alayhim (for Alayhinna, the usual masc.
pro fem.) Al-Sattár"=lit. the Veiler let down a curtain upon
them.

[FN#384] The barber being a surgeon and ever ready to bleed a
madman.

[FN#385] i.e. Can play off equally well the soft-brained and the
hard-headed.

[FN#386] i.e. a deputy (governor, etc.); in old days the governor
of Constantinople; in these times a lieutenant-colonel, etc.

[FN#387] Which, as has been said, is the cab of Modern Egypt,
like the gondola and the caïque. The heroine of the tale is a
Nilotic version of "Aurora Floyd."

[FN#388] In text "Rafaka" and infrà (p. 11) "Zafaka."

[FN#389] [In text "Misla 'l-Kalám," which I venture to suggest is
another clerical blunder for: "misla 'l-Kiláb"=as the dogs do.--
ST.]

[FN#390] i.e. My wife. In addition to notes in vols. i. 165, and
iv. 9, 126, I would observe that "Harím" (women) is the broken
plur. of "Hurmah;" from Haram, the honour of the house, forbidden
to all save her spouse. But it is also an infinitive whose plur.
is Harîmát=the women of a family; and in places it is still used
for the women's apartment, the gynaeceum. The latter by way of
distinction I have mostly denoted by the good old English
corruption "Harem."

[FN#391] In text "Misla 'l-khárúf" (for Kharúf) a common phrase
for an "innocent," a half idiot, so our poets sing of "silly
(harmless, Germ. Selig) sheep."

[FN#392] In text this ends the tale.

[FN#393] In text "Wa lá huwa 'ashamná min-ka talkash 'alà
Harimi-ná." "'Ashama," lit.=he greeded for; and "Lakasha"=he
conversed with. [There is no need to change the "talkas" of the
text into "talkash." "Lakasa" is one of the words called "Zidd,"
i.e. with opposite meanings: it can signify "to incline
passionately towards," or "to loath with abhorrence." As the noun
"Laks" means "itch" the sentence might perhaps be translated:
"that thou hadst an itching after our Harím." What would lead me
to prefer the reading of the MS. is that the verb is construed
with the preposition "'alà"=upon, towards, for, while "lakash,"
to converse, is followed by "ma'"=with.--ST.]

[FN#394] Such was the bounden duty of a good neighbour.

[FN#395] He does not insist upon his dancing because he looks
upon the offence as serious, but he makes him tell his tale--for
the sake of the reader.

[FN#396] "Sáhib al-Hayát:" this may also=a physiognomist, which,
however, is probably not meant here.

[FN#397] In text "Harárah"=heat, but here derived from
"Hurr"=freeborn, noble.

[FN#398] In text "Azay má tafút-ní?"

[FN#399] In the Arab. "Rajul Khuzarí"=a green-meat man. [The
reading "Khuzarí" belongs to Lane, M.E. ii. 16, and to Bocthor.
In Schiaparelli's Vocabulista and the Muhít the form "Khuzrí" is
also given with the same meaning.--ST.]

[FN#400] [In text "Farárijí," as if the pl. of "Farrúj"=chicken
were "Farárij" instead of "Faráríj." In modern Egyptian these
nouns of relation from irregular plurals to designate
tradespeople not only drop the vowel of the penultimate but
furthermore, shorten that of the preceding syllable, so that
"Farárijí" becomes "Fararjí." Thus "Sanádikí," a maker of boxes,
becomes "Sanadkí," and "Dakhákhiní, a seller of tobacco brands,"
"Dakhakhní." See Spitta Bey's Grammar, p. 118.--ST.]

[FN#401] In the Arab. "Al-Májúr," for "Maajúr"=a vessel, an
utensil.

[FN#402] In text "shaklaba" here="shakala"=he weighed out (money,
whence the Heb. Shekel), he had to do with a woman.

[FN#403] [The trade of the man is not mentioned here, p. 22 of
the 5th vol. of the MS., probably through negligence of the
copyist, but it only occurs as far lower down as p. 25.--ST.]

[FN#404] A certain reviewer proposes "stained her eyes with
Kohl," showing that he had never seen the Kohl-powder used by
Asiatics.

[FN#405] ["Bi-Má al-fasíkh 'alà Akrás al-Jullah." "Má
al-Fasíkh"=water of salt-fish, I would translate by "dirty brine"
and "Akrás al-Jullah" by "dung-cakes," meaning the tale should be
written with a filthy fluid for ink upon a filthy solid for
paper, more expressive than elegant.--ST.]

[FN#406] "Al-Janínáti"; or, as the Egyptians would pronounce the
word, "Al-Ganínátí". [Other Egyptian names for gardener are
"Janáiní," pronounced "Ganáiní," "Bustánjí" pronounced
"Bustangi," with a Turkish termination to a Persian noun, and
"Bakhshawángí," for Baghchawánjí," where the same termination is
pleonastically added to a Persian word, which in Persian and
Turkish already means "gardener."--ST.]

[FN#407] A Koranic quotation from "Joseph," chap. xii. 28: Sale
has "for verily your cunning is great," said by Potiphar to his
wife.

[FN#408] I have inserted this sentence, the tale being absolutely
without termination. So in the Mediaeval Lat. translations the
MSS. often omit "explicit capitulum (primum). Sequitur capitulum
secundum," this explicit being a sine qua non.

[FN#409] In text "Fatáirí" = a maker of "Fatírah" = pancake, or
rather a kind of pastry rolled very thin, folded over like a
napkin, saturated with butter and eaten with sugar or honey
poured over it.

[FN#410] In Arab. "Nayízáti," afterwards "Nuwayzátí," and lastly
"Rayhání" (p. 34)=a man who vends sweet and savoury herbs. We
have neither the craft nor the article, so I have rendered him by
"Herbalist."

[FN#411] In text a "Mihtár"=a prince, a sweeper, a scavenger, the
Pers. "Mihtar," still used in Hindostani. [In Quatremère's
Histoire des Sultans Mamlouks "Mihtar" occurs also in the sense
of superintendent, of head-equerry, and of chief of a military
band. See Dozy Supp. s. v.--ST.]

[FN#412] "Ant' aysh" for "man," decidedly not complimentary,
"What (thing) art thou?"

[FN#413] Arab. "Kabsh." Amongst the wilder tubes of the East
ram's mutton is preferred because it gives the teeth more to do:
on the same principle an old cock is the choicest guest-gift in
the way of poultry.

[FN#414] "Naubah," lit.=a period, keeping guard, and here a band
of pipes and kettledrums playing before the doors of a great man
at certain periods.

[FN#415] In text "Al-Mubtali."

[FN#416] Arab. "Hawwálín"; the passage is apparently corrupt.
["Hawálín" is clerical error for either "hawálà"=all around, or
"Hawálí" = surroundings, surrounding parts, and "Audán" is pl. of
the popular "Widn" or "Wudn" for the literary "Uzn," ear.--ST.]

[FN#417] The exclamation would be uttered by the scribe or by
Shahrazad. I need hardly remind the reader that "Khizr" is the
Green Prophet and here the Prophet of greens.

[FN#418] For "Isráfíl"=Raphael, the Archangel who will blow the
last trump, see vol. ii. 287.

[FN#419] Gen. meaning "Look sharp," here syn. with "Allah!
Allah!"=I conjure thee by God. Vol. i. 346.

[FN#420] A Persian would say, "I am a Irání but Walláhi indeed I
am not lying."

[FN#421] [This sentence of wholesale extermination passed upon
womankind, reminds me of the Persian lines which I find quoted in
'Abdu 'l-Jalíl's History of the Barmecides:

Agar nek búdí Zan u Ráy-i-Zan
Zan-rá Ma-zan Nám búdí, na Zan,

and which I would render Anglicè:

If good there were in Woman and her way
Her name would signify "Slay not," not "Slay."

"Zan" as noun=woman; as imp. of "zadan"=strike, kill, whose
negative is "mazan."--ST.]

[FN#422] In the text the Shaykh, to whom "Amán" was promised, is
also gelded, probably by the neglect of the scribe.

[FN#423] This tale is a variant of "The First Constable's
History:" Suppl. Nights, vol. ii. 3-11.

[FN#424] In text "Al-Bawwábah"=a place where door-keepers meet, a
police-station; in modern tongue "Karakol," for
"Karaghol-khánah"=guard-house.

[FN#425] In text 'Kází al-'Askar"=the great legal authority of a
country: vol. vi. 131.

[FN#426] Anglo-Indice "Mucuddum"=overseer, etc., vol. iv. 42.

[FN#427] i.e. is not beyond our reach.

[FN#428] In text "Yá Sultán-am" with the Persian or Turkish
suffixed possessional pronoun.

[FN#429] In text "mál," for which see vol. vi. 267. Amongst the
Badawin it is also applied to hidden treasure.

[FN#430] I carefully avoid the obnoxious term "intoxication"
which properly means "poisoning," and should be left to those
amiable enthusiasts the "Teetotallers."

[FN#431] A sign of foul play; the body not having been shrouded
and formally buried.

[FN#432] For the title, the office and the date see vol. ix. 289.

[FN#433] The names are=Martha and Mary.

[FN#434] MS. vi. 57-77, not translated by Scott, who entitles it
(vi. 461) "Mhassun, the Liberal, and Mouseh, the treacherous
Friend." It is a variant of "The Envier and the Envied:" vol. i.
123.

[FN#435] The Arab. "Jarrah": vol. viii. 177.

[FN#436] i.e. One who does good, a benefactor.

[FN#437] In the text "Músà wa Múzi," the latter word==vexatious,
troublesome. [I notice that in the MS. the name is distinctly and
I believe purposely spelt with Hamzah above the Wáw and Kasrah
beneath the Sín, reading "Muusí." It is, therefore, a travesty of
the name Músà, and the exact counterpart of "Muhsin", being the
active participle of "asáa", 4th form of "sáa,"==he did evil, he
injured, and nearly equivalent with the following "Muuzí." The
two names may perhaps be rendered: Muhsin, the Beneficent, and
Muusí, the Malignant, the Malefactor.--ST.]

[FN#438] In text "Fatír" for "Fatírah"==a pancake, before
described.

[FN#439] In text "Bi-khátiri-k"==Thy will be done; the whole
dialogue is in pure Fellah speech.

[FN#440] Supposed to be American, but, despite Bartlett, really
old English from Lancashire, the land which has supplied many of
the so-called "American" neologisms. A gouge is a hollow chisel,
a scoop; and to gouge is to poke out the eye: this is done by
thrusting the fingers into the side-hair thus acting as a base
and by prising out the ball with the thumbnail which is purposely
grown long.

[FN#441] [In the text: "Fa tarak-hu Muusí am'à dáir yaltash fí
'l-Tarík." Latash has the meaning of beating, tapping; I
therefore think the passage means: "hereupon Muusí left him,
blind as he was, tramping and groping his way" (feeling it with
his hands or stick). -ST.]

[FN#442] In text "Biiru milyánah Moyah." As a rule the Fellah of
Egypt says "Mayyeh," the Cairene "Mayya," and the foreigner
"Moyah": the old Syrian is "Mayá," the mod. "Moy," and the
classical dim. of "Má" is "Muwayy," also written"Muwayy" and
"Muwayhah."

[FN#443] "Sabt"==Sabbath, Saturday: vol. ii. 305, and passim.

[FN#444] i.e. "By Allah," meaning "Be quick!"

[FN#445] For this well-nigh the sole equivalent amongst the
Moslems of our "thank you," see Vol. iv. 6. and v. 171.

[FN#446] In Arab. "Ana 'l-Tabíb, al-Mudáwi." In pop. parlance,
the former is the scientific practitioner and the latter
represents the man of the people who deals in simples, etc.

[FN#447] In text "Rákiba-há," the technical term for demoniac
insiliation or possession: the idea survives in our "succubi" and
"incubi." I look upon these visions often as the effects of
pollutio nocturne. A modest woman for instance dreams of being
possessed by some man other than her husband; she loves the
latter and is faithful to him, and consequently she must explain
the phenomena superstitiously and recur to diabolical agency. Of
course it is the same with men, only they are at less trouble to
excuse themselves.

[FN#448] The construction here, MS. p. 67, is very confused. [The
speech of Muhsin seems to be elliptical. In Ar. it runs: "Li-anní
izá, lam nukhullis-ha (or nukhlis-há, 2nd or 4th form) taktulní,
wa aná iz lam tattafik ma'í anní izá khallastu-há tu'tí-há
alayya" --which I believe to mean: "for if I do not deliver her,
thou wilt kill me; so I (say) unless thou stipulate with me that
when I have delivered her thou wilt give her to me in marriage--"
supply: "well then I wash my hand of the whole business." The
Shaykh acts on the tit for tat principle in a style worthy of the
"honest broker" himself.--ST.]

[FN#449] In text "Yaum Sabt" again.

[FN#450] As has been said (vol. ii. 112) this is a sign of
agitation. The tale has extended to remote Guernsey. A sorcier
named Hilier Mouton discovers by his art that the King's daughter
who had long and beautiful tresses was dying because she had
swallowed a hair which had twined round her praecordia. The cure
was to cut a small square of bacon from just over the heart, and
tie it to a silken thread which the Princess must swallow, when
the hair would stick to it and come away with a jerk. See (p. 29)
"Folk-lore of Guernsey and Sark," by Louise Lane-Clarke, printed
by E. Le Lievre, Guernsey, 1880; and I have to thank for it a
kind correspondent, Mr. A. Buchanan Brown, of La Coûture, p. 53,
who informs us why the Guernsey lily is scentless, emblem of the
maiden who sent it from fairy-land.

[FN#451] The text says only, "O my father, gift Shaykh Mohsin."

[FN#452] Her especial "shame" would be her head and face: vol.
vi. 30, 118.

[FN#453] In northern Africa the "Dár al-Ziyáfah" was a kind of
caravanserai in which travellers were lodged at government
expense. Ibn Khaldún (Fr. Transl. i. 407).

[FN#454 In most of these tales the well is filled in over the
intruding "villain" of the piece. Ibn Khaldun (ii. 575) relates a
"veritable history" of angels choking up a well; and in Mr.
Doughty (ii. 190) a Pasha-governor of Jiddah does the same to a
Jinni-possessed pit.

[FN#455] This tale is of a kind not unfrequent amongst Moslems,
exalting the character of the wife, whilst the mistress is a mere
shadow.

[FN#456] Here written "Jalabí" (whence Scott's "Julbee," p. 461)
and afterwards (p. 77, etc.) "Shalabí": it has already been
noticed in vol. i. 22 and elsewhere.

[FN#457] In text "Baltah" for Turk. "Báltah"==an axe, a hatchet.
Hence "Baltah-ji" a pioneer, one of the old divisions of the
Osmanli troops which survives as a family name amongst the
Levantines and semi-European Perotes of Constantinople.

[FN#458] Here the public gaol is in the Head Policeman's house.
So in modern times it is part of the Wali or Governor's palace
and is included in the Maroccan "Kasbah" or fortalice.

[FN#459] In text "Naakhaz bi-lissati-him;" "Luss" is after a
fashion {Greek}; but the Greek word included piracy which was
honourable, whenas the Arab. term is mostly applied to larcenists
and similar blackguards. [I would read the word in the text
"Balsata-hum," until I have received their "ransom."--ST.]

[FN#460] In the text "Tajrís" which I have rendered by a
circumlocution. [For the exact meaning of "Tajrís," see Dozy,
Suppl.s.v. "jarras," where an interesting passage from "Mas'údí"
is quoted.--ST.]

[FN#461] In Moslem lands prisoners are still expected to feed
themselves, as was the case in England a century ago and is still
to be seen not only in Al-Islam, Egypt and Syria, but even in
Madeira and at Goa.

[FN#462] In text "Hudá Sirru-hu," i.e. his secret sin was guided
(by Allah) to the safety of concealment. [A simpler explanation
of this passage would perhaps be: "wa hadá Sirru-hu,"== and his
mind was at rest.--ST.]

[FN#463] Arab. "Audáj" (plur. of "Wadaj") a word which applies
indiscriminately to the carotid arteries and jugular veins. The
latter, especially the external pair, carry blood from the face
and are subject abnormally to the will: the late lamented Mr.
Charley Peace, who murdered and "burgled" once too often, could
darken his complexion and even change it by arresting jugular
circulation. The much-read Mr. F. Marion Crawford (Saracinesca,
chapt. xii.) makes his hero pass a foil through his adversary's
throat, "without touching the jugular artery (which does not
exist)or the spine." But what about larynx and pharynx? It is to
be regretted that realistic writers do not cultivate a little
more personal experience. No Englishman says "in guard" for "on
guard." "Colpo del Tancredi" is not=="Tancred's lunge" but "the
thrust of the (master) Tancredi:" it is quite permissible and to
say that it loses half its dangers against a left-handed man is
to state what cannot be the fact as long as the heart is more
easily reached from the left than from the right flank.

[FN#464] Lit. "Then faring forth and sitting in his own place." I
have modified the too succinct text which simply means that he
was anxious and agitated.

[FN#465] After this in the text we have only, "End of the
Adventure of the Kazi's Daughter. It is related among the many
wiles of women that there was a Fellah-man, etc." I have supplied
the missing link.

[FN#466] On the margin of the W. M. MS. (vi. 92) J. Scott has
written: "This story bears a faint resemblance to one in the
Bahardanush." He alludes to the tale I have already quoted. I
would draw attention to "The Fellah and his Wicked Wife," as it
is a characteristic Fellah-story showing what takes place too
often in the villages of Modern Egypt which the superficial
traveller looks upon as the homes of peace and quiet. The text is
somewhat difficult for technicalities and two of the pages are
written with a badly nibbed reed-pen which draws the lines
double.

[FN#467] The "Faddán" (here miswritten "Faddád") = a plough, a
yoke of oxen, a "carucate," which two oxen can work in a single
season. It is also the common land-measure of Egypt and Syria
reduced from acre 1.1 to less than one acre. It is divided into
twenty-four Kiráts (carats) and consists or consisted of 333
Kasabah (rods), each of these being 22-24 Kabzahs (fists with the
thumb erect about = 6 1/2 inches). In old Algiers the Faddán was
called "Zuijah" (= a pair, i.e. of oxen) according to Ibn Khaldun
i. 404.

[FN#468] In text "Masbúbah."

[FN#469] Arab. "Dashísh," which the Dicts. make=wheat-broth to be
sipped. ["Dashísh" is a popular corruption of the classical
"Jashísh" = coarsely ground wheat (sometimes beans), also called
"Sawík," and "Dashíshah" is the broth made of it.-ST.]

[FN#470] In text "Ahmar" = red, ruddy-brown, dark brown.

[FN#471] In text "Kas'at (=a wooden platter, bowl) afrúkah." [The
"Mafrúkah," an improvement upon the Fatírah, is a favourite dish
with the Badawí, of which Dozy quotes lengthy descriptions from
Vansleb and Thévenot. The latter is particularly graphical, and
after enumerating all the ingredients says finally: "ils en font
une grosse pâte dont ils prennent de gros morceaux.--ST.]

[FN#472] The Fellah will use in fighting anything in preference
to his fists and a stone tied up in a kerchief or a rag makes no
mean weapon for head-breaking.

[FN#473] The cries of an itinerant pedlar hawking about woman's
wares. See Lane (M. E.) chapt. xiv. "Flfl'a" (a scribal error?)
may be "Filfil"=pepper or palm-fibre. "Tutty," in low- Lat.
"Tutia," probably from the Pers. "Tutiyah," is protoxide of zinc,
found native in Iranian lands, and much used as an eye-wash.

[FN#474] In text "Samm Sá'ah."

[FN#475] "Laban halíb," a trivial form="sweet milk;" "Laban"
being the popular word for milk artificially soured. See vols.
vi. 201; vii. 360.

[FN#476] In text "Nisf ra'as Sukkar Misri." "Sukkar" (from Pers.
"Shakkar," whence the Lat. Saccharum) is the generic term, and
Egypt preserved the fashion of making loaf-sugar (Raas Sukkar)
from ancient times. "Misri" here=local name, but in India it is
applied exclusively to sugar-candy, which with Gúr (Molasses) was
the only form used throughout the country some 40 years ago.
Strict Moslems avoid Europe-made white sugar because they are
told that it is refined with bullock's blood, and is therefore
unlawful to Jews and the True Believers.

[FN#477] Lit. "that the sugar was poison."

[FN#478] In text "Kata'a Judúr-há" (for "hu"). [I refer the
pronoun in "Judúr-há" to "Rakabah," taking the "roots of the
neck" to mean the spine.-ST.]

[FN#479] In text "Fahata" for "Fahasa" (?) or perhaps a clerical
error for "Fataha"=he opened (the ground). ["Fahata," probably a
vulgarisation of "fahatha" (fahasa)=to investigate, is given by
Bocthor with the meaning of digging, excavating. Nevertheless I
almost incline to the reading "fataha," which, however, I would
pronounce with Tashdíd over the second radical, and translate:
"he recited a 'Fátihah' for them," the usual prayer over the dead
before interment. The dative "la-hum," generally employed with
verbs of prayer, seems to favour this interpretation. It is true
I never met with the word in this meaning, but it would be quite
in keeping with the spirit of the language, and in close analogy
with such expressions as "kabbara," he said "Allabu akbar,"
"Hallala," he pronounced the formula of unity, and a host of
others. Here it would, in my opinion, wind up the tale with a
neat touch of peasant's single-mindedness and loyal adherence to
the injunctions of religion even under provoking circumstances.-
-ST.]

[FN#480] In the MS. we have only "Ending. And it is also told,"
etc. I again supply the connection.

[FN#481] Scott does not translate this tale, but he has written
on the margin (MS. vi. 101), "A story which bears a strong
resemblance to that I have read (when a boy) of the Parson's maid
giving the roasted goose to her Lover and frightening away the
guests, lest he should geld them."

[FN#482] In text "Zakarayn Wizz (ganders) simán"; but afterwards
"Wizzatayn"=geese.

[FN#483] These dried fruits to which pistachios are often added,
form the favourite "filling" of lamb and other meats prepared in
"puláo" (pilaff).

[FN#484] "Anta jáib(un) bas rájul (an) wáhid (an)"--veritable and
characteristic peasant's jargon.

[FN#485] i.e., it is a time when men should cry for thy case. "Lá
Haula"=there is no Majesty, etc. An ejaculation of displeasure,
disappointments, despair.

[FN#486] In text "Maháshima-k"=good works, merits; in a secondary
sense beard and mustachios. The word yard (etymologically a rod)
is medical English, and the young student is often surprised to
see, when a patient is told to show his yard, a mere inchlet of
shrunken skin. ["Maháshim," according to Bocthor, is a plural
without singular, meaning: les parties de la génération. Pedro de
Alcala gives "Hashshúm," pl. "Hasháshim," for the female parts,
and both words are derived from the verb "hasham, yahshím," he
put to shame.--ST.]

[FN#487] Characteristic words of abuse, "O thou whose fate is
always to fail, O thou whose lot is ever subject to the accidents
of Fortune!"

[FN#488] Arab. "Bayzah"=an egg, a testicle. See "Bayza'áni," vol.
ii. 55.

[FN#489] Here the text ends with the tag, "Concluded is the story
of the Woman with her Husband and her Lover. It is related of a
man which was a Kazi," etc. I have supplied what the writer
should have given.

[FN#490] The "Mahkamah" (Place of Judgment), or Kazi's Court, at
Cairo is mostly occupied with matrimonial disputes, and is
fatally famous for extreme laxness in the matter of bribery and
corruption. During these days it is even worse than when Lane
described it. M.E. chapt. iv.

[FN#491] The first idea of an Eastern would be to appeal from the
Kazi to the Kazi's wife, bribing her if he failed to corrupt the
husband; and he would be wise in his generation as the process is
seldom known to fail.

[FN#492] In Arab. "Sitta-há": the Mauritanians prefer "Sídah,"
and the Arabian Arabs Kabírah"=the first lady, Madame Mère.

[FN#493] In text "Ahú 'inda-k,"--pure Fellah speech.

[FN#494] In text here and below "Maghbún" usually=deceived,
cajoled.

[FN#495] He began to fear sorcery, Satan, etc. "Muslimína" is
here the reg. Arab. plur. of "Muslim"=a True Believer. "Musulmán"
(our "Mussalman" too often made plur. by "Mussalmen") is
corrupted Arab. used in Persia, Turkey and India by the best
writers as Sa'adi; the plur. is "Musulmánán" and the Hind. fem.
is Musalmání. Francois Pyrard, before alluded to, writes (i. 261)
"Mouselliman, that is, the faithful."

[FN#496] In the text "help ye the Moslems."

[FN#497] Again the old, old story of the "Acrisian maid," and a
prose variant of "Yusuf and Al-Hayfa" for which see supra p. 93.
I must note the difference of treatment and may observe that the
style is rough and the incidents are unfinished, but it has the
stuff of an excellent tale.

[FN#498] In text "Min ghayr Wa'ad" = without appointment, sans
préméditation, a phrase before noticed.

[FN#499] In text, "Al-Mukawwamína wa Arbábu 'l-Aklam," the latter
usually meaning "Scribes skilled in the arts of caligraphy."

[FN#500] In text "Zarb al-Fál" = casting lots for presage, see v.
136.

[FN#501] "The Mount of Clouds."

[FN#502] In the margin is written "Kbb," possibly "Kubb" for
"Kubbah" = a vault, a cupola. [I take "Kubba" for the passive of
the verb "Kabba" = he cut, and read "Fajwatun" for "Fajwatan" =
"and in that cave there is a spot in whose innermost part from
the inside a crevice is cut which," etc.--ST.]

[FN#503] "Zarb al-Aklám," before explained: in a few pages we
shall come upon "San'at al-Aklám.

[FN#504] A pun upon the name of the Mountain.

[FN#505] In text "Wa kulli Tárik" = Night-traveller, magician,
morning-star.

[FN#506] i.e. In Holy Writ--the Koran and the Ahádís.

[FN#507] "Walad al-Hayáh" for "Hayát" i.e. let him be long-lived.

[FN#508] This and other incidents appear only at the latter end
of the tale, MS. p. 221.

[FN#509] i.e. "Father of a Pigeon," i.e. surpassing in swiftness
the carrier-pigeon.

[FN#510] "Bi-sab'a Sikak" = lit. "with seven nails;" in the MS.
vol. vi. p. 133, 1. 2, and p. 160, 1. 4, we have "four Sikak,"
and the word seems to mean posts or uprights whereto the chains
were attached. ["Sakk," pl. "Sikák" and "Sukúk," is nail, and
"Sikkah," pl. "Sikak," has amongst many other meanings that of
"an iron post or stake" (Bocthor: piquet de fer).--ST.]

[FN#511] In text "Al-Lijám w' al-Bílám" = the latter being a
"Tábi'" or dependent word used only for jingle. [The Muhít
explains "Bilám" by "Kimám at-Thaur" = muzzle of a bull, and
Bocthor gives as equivalent for it the French "cavecon" (English
"cavesson" nose-band for breaking horses in). Here, I suppose, it
means the headstall of the bridle.--ST.]

[FN#512] In Arab. "Al-Sayfu w'-al Kalani."

[FN#513] In text "Itowwaha," which is repeated in p. 146, 1. 2.
["Ittawwah" seems to be the modern Egyptian 5th form of "Tauh."
In classical Arabic it would be "tatawwah," but in the dialect of
to-day the prefix becomes "it," whose final dental here
assimilates with the initial palatal of the root; p. 146 the word
is correctly spelt with two Tashdids. The meaning is: he threw
himself (with his right foot foremost) upon the horse's back.
Instances of this formation, which has now become all but general
in Egyptian, are not infrequent in old Arabic, witness chapters
lxxiii. and lxxiv. of the Koran, which begin with "ayyuhá 'l
Muddassiru" and "ayyuhà 'l-Muzzammilu" respectively.--ST.]

[FN#514] In text "Ramaha bi-h."

[FN#515] The vowel points in the MS. show this to be a quotation.

[FN#516] In text "Yarjú," I presume an error for "yarja'u." [I
believe "yarju" is an error for yajrú," and the various paces to
which they put their horses are meant: sometimes they galloped
(ramahú), sometimes they trotted (Pedro de Alcala gives "trotar"
for "jará yajrí"), sometimes they ambled (yasírú).--ST.]

[FN#517] In text "Saith the Sayer of this say so wondrous and
this delectable matter seld-seen and marvellous,"--which I omit
as usual.

[FN#518] In text "Sar'a 'l-Lijám."

[FN#519] The invariable practice of an agent de police in England
and France, according to the detective tales of MM. Gaboriau and
Du Boisgobey. In Africa the guide often attempts to follow
instead of leading the party, and this proceeding should always
awake suspicion.

[FN#520] In text another prothesis without apodosis: see vol. vi.
203, etc.

[FN#521] In text "Fa ghába thaláthat ayyamin" = and he (or it the
mountain?) disappeared for three days. ["Ghába" = departed, may
have here the meaning of "passed away" and three days had gone,
and he ever travelling, before (ilà an) he reached it.--ST.]

[FN#522] A feeling well-known to the traveller: I have often been
laughed at for gazing fondly upon the scanty brown-green growth
about Suez after a few months' sojourn in the wolds of Western
Arabia. It is admirably expressed in that book of books Eothen
(chapt. xvii.): --"The next day I entered upon Egypt, and floated
along (for the delight was as the delight of bathing) through
green wavy fields of rice, and pastures fresh and plentiful, and
dived into the cold verdure of grasses and gardens, and quenched
my hot eyes in shade, as though in deep, rushing waters."

[FN#523] The writer does not mean to charge the girl with
immodesty (after the style "Come to my arms, my slight
acquaintance!") but to show how powerfully Fate and Fortune
wrought upon her. Hence also she so readily allowed the King's
son to possess her person.

[FN#524] [I read "al-Muhibbattu," fem. of "Muhibb," lover (in
Tasawwuf particularly = lover of God), and take the "lam taku
taslah" in the second verse for the 3rd person fem., translating:
The loving maiden has come in obedience to the lover's call,
proudly trailing her skirts ("tajarru min al-Tíhi Azyála-há"),
and she is meet, etc.--ST.]

[FN#525] Again the work of Fate which intended to make the lovers
man and wife and probably remembered the homely old English
proverb, "None misses a slice from a cut loaf."

[FN#526] A little matter of about a ton at the smallest
computation of 200 lbs. to each beast.

[FN#527] In text "Natawású sawíyah" [Clerical error for
"natawánasú (nataánasú, the rarely used 6th form of anisa)
shuwayyah" = let us divert ourselves a little.--ST.]

[FN#528] In text "salaku-hu wa nashalú-hu." The "salk" = scoring
the skin and the "nashl" = drawing meat from the cooking-pot with
the fingers or a flesh-hook or anything but a ladle which would
be "Gharf."

[FN#529] This account has been slightly abridged seeing that it
is a twice-told tale.

[FN#530] "Written" either on the Preserved Tablet (vol. ii. 68)
or on the sutures of the skull (iii. 123).

[FN#531] In Arab. "Khálat-kí insánun," meaning also to lie with.
Lat. misceo. [The same word occurs presently in another tropical
sense: "Khálata-há al-Khajal wa 'l-Hayá" = shame and abashment
mixed with her, i.e. suffused or overwhelmed her.--ST.]

[FN#532] In text "Istanade 'alà Shakkati-h." ["Istanáda 'alà" is
in the Vocabulista in Arabico rendered by "recumbere" and
"Shikkah" is a rug, while I can find no authority for "Shakkah"
as "quarter." The passage may therefore mean he lay down on his
rug. If he had been leaning against the standing horse, it would
on bolting have thrown him on the ground and awaked him rudely.--
ST.]

[FN#533] "Rajul ikhtiyár," a polite term for an old man: See i.
55. In the speech of the Badawin it means a man of substance and
hospitality.

[FN#534] **In**? Arab. "Wa lásh: Murádí bas Ism al-Madinah." I
seem to hear some Fellah speaking to me from the door of his clay
hut.

[FN#535] "Madínat al-Andalús" = usually Seville.

[FN#536] In text "Kabdán," the usual form being "Kaptan," from
the Ital. Capitano (iv. 85): here, however, we have the Turk.
form as in "Kapúdán-pashá" = Lord High Admiral of ancient
Osmanli-land.

[FN#537] Arab. "Khaznat al-Síláh." When Easterns, especially
Maroccan Moslems and Turkish Pilgrims, embark as passengers,
their weapons are taken from them, ticketed and placed in a safe
cabin.

[FN#538] Arab. "Waka'h" = an affair (of fight).

[FN#539] i.e. crying the war-cry, "Alláho Akbar" = God is most
Great (vol. ii. 89, etc.) and "Lá iláha illa 'llah," the refrain
of Unity: vol. ii. 236.

[FN#540] In text "A'atú Al-Wírah." ["Wírah" is gerund of the
Turkish "wírmek" or "wermek," to give, to give up, and the phrase
in the text corresponds to the Turkish "wírah wírmek" = to
capitulate.--ST.]

[FN#541] The "buccaneers," quite as humane, made their useless
prisoners "walk a plank." The slave-ships, when chased and
hard-driven, simply tossed the poor devil niggers overboard; and
the latter must often have died, damning the tender mercies of
the philanthrope which had doomed them to untimely deaths instead
of a comfortable middle passage from Blackland to Whiteland.

[FN#542] [In the text "Kárishín" = chasing, being in hot pursuit
of; see Dozy, Suppl. s. v. "karash."--ST.]

[FN#543] See in Mr. Doughty's valuable "Arabia Deserta" (i. 309)
how the Badawi's mare puts down her soft nose to be kissed by the
sitters about the coffee-hearth.

[FN#544] In text, "Hadda 'lláho bayní wa baynakum."

[FN#545] The last clause is omitted in the text which is
evidently defective: MS. vol. vi. p. 180, line 7.

[FN#546] In text "Tauhán al-Husán."

[FN#547] In Abyssinia the "Khil'at" = robe of honour (see vol. i.
195) is an extensive affair composed of a dress of lion's pelt
with silver-gilt buttons, a pair of silken breeches, a cap and
waist-shawl of the same material, a sword, a shield and two
spears; a horse with furniture of silk and silver and a mule
similarly equipped. These gifts accompany the insignia of the
"Order of Solomon," which are various medals bearing an imperial
crown, said to represent the Hierosolymitan Temple of the Wise
King, and the reverses show the Amharic legend "Yohanne Negus zei
Etiopia"--John, Emperor of Ethiopia. The orders are distinguished
as (1) the Grand Cross, a star of 100 grammes in massive gold,
hammer-wrought, and studded with gems, given only to royalties;
(2) the Knighthood, similar, but of 50 grammes, and without
jewels, intended for distinguished foreigners; (3) the Officer's
Star, silver-gilt, of 50 grammes; and (4) the Companion's, of
pure silver, and the same weight. All are worn round the neck
save the last, which hangs upon the chest. This practice of
gilding the metals prevails also in Europe, for instance in
Austria, where those made of gunmetal are often gilt by the
recipients contrary to all official etiquette.

[FN#548] Meaning only that the babe was perfectly beautiful.

[FN#549] In order that the cord might not be subject to the evil
eye or fall into the hand of a foe who would use it magically to
injure the babe. The navel-string has few superstitions in
England. The lower classes mostly place over the wound a bit of
cloth wherein a hole has been burned, supposing that the carbon
will heal the cut, and make it fast to the babe by a "binder" or
swathe round the body, as a preventative to "pot-belly." But
throughout the East there are more observances. In India, on the
birth of the babe, the midwife demands something shining, as a
rupee or piece of silver, and having touched the navel-string
therewith she divides it and appropriates the glittering
substance, under the pretence that the absence of the
illuminating power of some such sparkling object would prevent
her seeing to operate. The knife with which the umbilical cord
has been cut is not used for common purposes but is left beside
the puerpera until the "Chilla" (fortieth day), when "Kajjal"
(lamp-black), used by way of Kohl, is collected on it and applied
to the child's eyelids. Whenever the babe is bathed or taken out
of the house the knife must be carried along with it; and when
they are brought in again the instrument is deposited in its
former place near the mother. Lastly, on the "Chilla"-day they
must slaughter with the same blade a cock or a sheep (Herklots,
chapt. i. sec. 3). Equally quaint is the treatment of the
navel-string in Egypt; but Lane (M.E.) is too modest to give
details.

[FN#550] In text "Sarsarah," a clerical error for "Akhaza(?)
surratan." See MS. vol. vi. p. 197, line 9. [I read "sarra Surrah
(Surratan)" = he tied up a purse.--ST.]

[FN#551] In the text "on account of the dust-cloud" which, we
were just told, had cleared away [The translator seems to have
overlooked the "kána" before "kad dákhala-hu al-Ra'b," which
gives to the verb the force of a pluperfect: "and fear had
entered into him at the sight of the dust-cloud."--ST.]

[FN#552] i.e. his daughter, of whom he afterwards speaks in the
plur.

[FN#553] These concealments are inevitable in ancient tale and
modern novel, and it need hardly be said that upon the nice
conduct of them depends all the interest of the work. How careful
the second-rate author is to spoil his plot by giving a needless
"pregustation" of his purpose, I need hardly say.

[FN#554] The mysteries of the marriage-night are touched with a
light hand because the bride had already lost her virginity.

[FN#555] In text "Abúyah," a Fellah vulgarism for Abí which
latter form occurs a few lines lower down.

[FN#556] In text "Wa-Sawábi 'hu (Asábi 'a-hu?) fí hanaki-h:" this
is explained in MS. p. 216: "Bi-yarza'u fí Asábí hi." [Dozy,
Suppl. i. 815, gives "Sawábi'" as an irregular pl. of "Asba'"
quoting from Bresl. ed. iii. 381, 9.] I would rather say it is a
regularly formed broken plural of a singular "Sábi'" = the
pointing one, i.e. index, now commonly called "Sabbábah" the
reviler, where the same idea of pointing at with contempt seems
to prevail, and "Sháhid" = the witnessing, because it is raised
in giving testimony. In the plural it would be naturally
generalised to "finger," and in point of fact, the sing. "Sábi'"
is used nowadays in this sense in Egypt along with the other
popular form of "Subá'."

[FN#557] I write "Cafilah" and not "Cafila" with the
unjustifiable suppression of the final "h" which is always made
sensible in the pure pronunciation of the Badawi. The malpractice
has found favour chiefly through the advocacy of Dr. Redhouse, an
eminent Turkish scholar whose judgments must be received with
great caution; and I would quote on this subject the admirable
remarks of my late lamented friend Dr. G. P. Badger in "The
Academy" of July 2, 1887. "Another noticeable default in the same
category is that, like Sale, Mr. Wherry frequently omits the
terminal h' in his transliteration of Arabic. Thus he writes
Sura, Amína, Fátima, Madína, Taháma; yet, inconsistently enough,
he gives the h' in Allah, Khadijah, Kaabah, Makkah, and many
other words. This point deserves special notice, owing to Dr.
Redhouse's letter, published in The Academy' of November 22
last, in which he denounces as a very common European error' the
addition of the h' or final aspirate,' in the English
transliteration of many Arabic words. Hence, as I read the
eminent Orientalist's criticism, when that aspirate is not
sounded in pronunciation he omits it, writing "F&amacron;tima,"
not Fatimah, lest, as I presume, the unwary reader may aspirate
the h.' But in our Bibles we find such names as Sarah, Hannah,
Judah, Beulah, Moriah, Jehovah, in the enunciation of which no
one thinks of sounding the last letter as an aspirate. I quite
agree with Dr. Redhouse that in the construct case the final h
assumes the sound of t, as in Fatimatu bint-Muhammed; yet that
does not strike me as a valid reason for eliding the final h,
which among other uses, is indicative of the feminine gender, as
in Fâtimah, Khadîjah, Amînah, etc.; also of the nomina vicis, of
many abstract nouns, nouns of multitude and of quality, as well
as of adjectives of intensiveness, all which important
indications would be lost by dropping the final h. And further
unless the vowel a, left after the elision of that letter, be
furnished with some etymological mark of distinction, there would
be great risk of its being confounded with the â, formative of
the singular of many verbal nouns, such as binâ, safâ, jalâ; with
the masculine plurals ending in the same letters, such as hukamâ,
ághniyâ, kúfarâ; and with the feminine plurals of many
adjectives, such as kúbra, súghra, húsna, etc. Dr. Redhouse says
that many eminent Arabists avoid such errors'--a remark which
rather surprises me, since Pocock, Lane and Palmer, and Fresnel
and Perron among French Orientalists, as also Burton, all retain
the final aspirate h, the latter taking special care to
distinguish, by some adequate, diacritical sign, those
substantive and adjective forms with which words ending in the
final aspirate h might otherwise be confounded."

[FN#558] In the text, "Wa sába'l-dár wa Zaujatu-hu mutawassíyín
bi-há." [I cannot explain to myself the plural "Mutawassín"
unless by supposing that the preceding "Sáb al-Dár" is another
blunder of the scribe for "Sáhibu 'l-Dár" when the meaning would
be: "and the master of the house and his wife took charge of her
(the nurse) during the days of suckling." --ST.]

[FN#559] In text "Sárú yaráshú-hu wa yatawassu."

[FN#560] [In the text "Fikí" the popular form of the present day
"Fikíh," properly "learned in the law" (LL.D. as we would say),
but now the usual term for "school-master."--ST.]

[FN#561] Both of which are practised by Easterns from horseback,
the animal going at fullest speed. With the English saddle and
its narrow stirrup-irons we can hardly prove ourselves even
moderately good shots after Parthian fashion.

[FN#562] In text "Ihtimám wa Ghullah": I suspect that the former
should be written with the major h, meaning fever.

[FN#563] See Suppl. vol. iv. p. 191.

[FN#564] i.e. tempt not Providence unless compelled so to do by
necessity.

[FN#565] The youth was taking a "Fál" or omen: see vol. v. 136.

[FN#566] In text "Hasal," for which I would read "Khasal."

[FN#567] A wiser Sprichwort than those of France and America. It
compares advantageously with the second par. of the Declaration
of Independence (July 4, 1776) by the Representatives of the
U.S., which declares, "these truths to be self-evident:--that all
men are created equal," etc. It is regretable that so trenchant a
state-paper should begin with so gross and palpable a fallacy.
Men are not born equal, nor do they become equal before their
death-days even in condition, except by artificial levelling; and
in republics and limited monarchies, where all are politically
equal, the greatest social inequalities ever prevail. Still
falser is the shibboleth-crow of the French cock, "Liberté,
Egalité, Fraternité," which has borrowed its plumage from the
American Bird o' Freedom. And Douglas Jerrold neatly expressed
the truth when he said,--"We all row in the same boat but not
with the same sculls."

[FN#568] Sayf Kunúzí = a talismanic scymitar: see "Kanz," ix.
320.

[FN#569] In Arab. "Al-Kutb al-Ghauth" = lit. the pole-star of
invocation for help; or simply "Al-Ghauth" is the highest degree
of sanctity in the mystic fraternity of Tasawwuf. See v. 384; and
Lane (A. N.) i. 232. Students who would understand these titles
will consult vol. iii. chapt. 12 of The Dabistán by Shaw and
Troyer, Paris and London, 1843. By the learned studies of Dr.
Pertsch the authorship of this work of the religious eclecticism
of Akbar's reign, has been taken from the wrongful claimant and
definitively assigned to the legitimate owner, Mobed Shah. (See
Z. d. M. G. xvi. 224.) It is regretable that the index of the
translation is worthless as its contents are valuable.

[FN#570] Arab. "Su'ubán" = cockatrice, etc., vols. i. 172; vii.
322. Ibn Khaldun (vol. iii. 350) tells us that it was the title
of a famous and fatal necklace of rubies.

[FN#571] In Ar. "Anakati-h." [This is a very plausible conjecture
of the translator for the word written in the text: "'Anfakati-h"
= the hair between the lower lips and the chin, and then used for
the chin itself.--ST.]

[FN#572] In the text "Tisht" (a basin for the ewer), which I have
translated tray: these articles are often six feet in diameter.

[FN#573] A neat touch of realism: the youth is worn out by the
genial labours of the night which have made the bride only the
merrier and the livelier. It is usually the reverse with the
first post-nuptial breakfast: the man eats heartily and the woman
can hardly touch solid food. Is this not a fact according to your
experience, Mesdames?

[FN#574] In text "Tazarghít" a scribal error for "Zaghrítah." In
Mr. Doughty (ii. 621) "Zalághít" for "Zaghárit" and the former is
erroneously called a "Syrian word." The traveller renders it by
"Lullul-lullul-lullul-lá." [Immediately before, however, the
correct form "hiya tazaghritu," she was lulli-looing, had been
used. The word occurs in numerous forms, differentiated by the
interchange of the dental and palatal "t" and of the liquid
letters "r" and "l." Dozy gives: "Zaghrata," "Zaghlata" and
"Zalghata" for the verb, and "Zaghrítah," "Zaghrútah" (both with
pl. "Zaghárít"), "Zalghútah," "Zalghatah" (both with pl.
"Zalághít"), and even a plural "Zaghálít" for the noun.--ST.]

[FN#575] In these cases usually an exception is made of brigands,
assassins and criminals condemned for felony. See Ibn Khaldun,
iv. 189.

[FN#576] [In text: "biyarza' fí Asábí-hi" (see supra p. 294).
This is, as far as I remember, the only instance where in the MS.
the aorist is preceded by the preposition "bi," a construction
now so common in the popular dialects. Strange as it may appear
at first sight, it has a deep foundation in the grammatical
sentiment, if I may say so, of the Arabic language, which always
ascribed a more or less nominal character to the aorist. Hence
its inflection by Raf' (u), Nasb (a) and Jazm (absence of final
vowel), corresponding to the nominative, accusative and oblique
case of the noun. Moreover in the old language itself already
another preposition ("li") was joined to the aorist. The less
surprising, therefore, can it be to find that the use of a
preposition in connection with it has so largely increased in the
modern idiom, where it serves to mark this semi-nominal character
of the aorist, which otherwise would be lost in consequence of
the loss of the vowel terminations. This interesting subject
deserves a fuller development, but I must reserve it for another
opportunity--inshá 'lláh!--ST.]

[FN#577] [Again "yastanit" = he listened attentively; comp. note
p. 24.--ST.]

[FN#578] In text "Zarb al-Aklám."

[FN#579] Vol. iii. 247-261. This violation of the Harem is very
common in Egypt.

[FN#580] Arab. "Fadáwi," here again = a blackguard, see Suppl.
vol. iv. 220.

[FN#581] The Irishman says, Sleep with both feet in one stocking.

[FN#582] Arab. or rather Egypt. "Bábúj," from "Bábúg," from the
Pers. "Pay-púsh" = foot-clothing, vulg. "Pápúsh." To beat with
shoe, slipper, or pipe-stick is most insulting; the idea, I
believe, being that these articles are not made, like the rod and
the whip, for coporal chastisement, and are therefore used by way
of slight. We find the phrase "he slippered the merchant" in old
diaries, e.g. Sir William Ridges, 1683, Hakluyts, mdccclxxvii.

[FN#583] Arab. "Sarmújah" = sandals, slippers, shoes, esp. those
worn by slaves.

[FN#584] Suggesting carnal need.

[FN#585] The young man being grown up did not live in his
father's house.

[FN#586] Arab. "Tartara." The lexicons give only the sigs.
"chattering" and so forth. Prob. it is an emphatic reduplication
of "Tarra" = sprouting, pushing forward.

[FN#587] The youth plays upon the bride's curiosity, a favourite
topic in Arab. and all Eastern folk-lore.

[FN#588] There is a confusion in the text easily rectified by the
sequel. The facetia suggests the tale of the Schildburgers, who
on a fine summer's day carried the darkness out of the house in
their caps and emptied it into the sunshine which they bore to
the dark room.

[FN#589] A kindly phrase popularly addressed to the returning
traveller whether long absent or not.

[FN#590] In the text "Hamákah."

[FN#591] Arab. "Adi" which has occurred before.

[FN#592] This "little orgie," as moderns would call it, strongly
suggests the Egyptian origin of the tale.

[FN#593] MS. vol. vi. 262-271. Arab. " 'Adím al-Zauk" which the
old Latin dictionaries translate "destitutus experientiæ" and
"expers desiderii," and it is = to our deficient in taste,
manners, etc. The term is explained in vol. ix. 266. Here it
evidently denotes what we call "practical joking," a dangerous
form of fun, as much affected by Egyptians as by the Hibernians.

[FN#594] In text "Wakálah" = an inn: vol. i. 266.

[FN#595] " 'Ausaj," for which the dictionaries give only a thorny
plant, a bramble.

[FN#596] The grand old Eastern or Desert-gate of Cairo: see vol.
vi. 234.

[FN#597] Arab. "Thakálah," lit. = heaviness, dullness, stupidity.

[FN#598] This is a mere shot: the original has "Baítharán."

[FN#599] Arab. "Mayzah" = the large hall with a central fountain
for ablution attached to every great Mosque.

[FN#600] In the text "Shashmah," from Pers. "Chashmah" a
fountain; applied in Egypt to the small privies with slab and
hole; vol. i. 221.

[FN#601] [In Ar. "Unsak," an expression principally used when
drinking to one's health, in which sense it occurs, for instance,
in the Bresl. ed. of The Nights, i. 395, 7.-ST.]

[FN#602] Arab. "Mutáti bi zahri-h": our ancestors' expression was
not polite, but expressive and picturesque.

[FN#603] The normal pun: "Fátihah," fem. of "fátih" = an opener,
a conqueror, is the first Koranic chapter, for which see iv. 36.

[FN#604] This appears to be a kind of padding introduced to fill
up the Night. The loan of an ass is usually granted gratis in
Fellah villages and Badawi camps. See Matth. xxi. 2, 3; Mark xi.
2-6, and Luke xix. 30-34.

[FN#605] i.e. O Moslem, opposed to Enemy of Allah = a non-Moslem.
In text Yá 'Ibád, plur. for sing.

[FN#606] Arab. "Kashshara" = grinned a ghastly smile; it also
means laughing so as to show the teeth.

[FN#607] This tale follows "The Kazi of Baghdd, his Treacheous
Brother and his Virtuous Wife," which is nothing but a replica o
"The Jewish Kazi and his Pious Wife" (vol. v. 256). Scott has
translated it, after his fashion, in vol. vi. p. 396-408, and
follows it up with "The sultan's Story of Himself," which ends
his volume as it shall be the conclusion of mine.

[FN#608] In text, "Wa yaakhazu 'l thalátha arbá' min máli-hi wa
salbi hálí-hi."

[FN#609] In text, "La-hu Diráah (for "Diráyah" = prudence) fí
tadbírí 'l-Mulúk."

[FN#610] In text, "Al-Sirru 'l-iláhi," i.e. the soul, which is
"divinæ particula auræ."

[FN#611] In text, "Nuwájiru 'l-wukúfat." [I read "nuwájiru (for
nuájiru") 'l-wukúfát," taking the first word to be a verb
corresponding to the preceding, "nabí'u," and the second a
clerical error for "al-Maukúfát." In this case the meaning would
be: "and letting for hire such parts of my property as were
inalienable."--ST.]

[FN#612] Here the text has the normal enallage of persons, the
third for the first, "the youth" for "I." I leave it unaltered by
way of specimen.

[FN#613] In text "'Arús muhallíyah."

[FN#614] He fainted thinking of the responsibilities of whoso
should sit thereupon.

[FN#615] Here is a third enallage, the King returning to the
first person, the oratio directa.

[FN#616] i.e. "by Allah;" for "Bi" (the particle proper of
swearing) see viii. 310.

[FN#617] Here again is a fourth enallage; the scribe continuing
the narrative.

[FN#618] i.e. well fed, sturdy and bonny.

[FN#619] "Sára lá-hu Shanán." [The work in the text, which is
exceedingly badly written, looks to me as if it were meant for
"Thániyan" = and he (the youth) became second to him (the
Sultan), i.e. his alter ego.--ST.]

[FN#620] In text "Yatama'ash min-hu." [A denominative of the 5th
form from "Ma'ásh," livelihood. It usually has the meaning of
"earning one's living," but occurs in Makkari's Life of Ibn
al-Khatíb also in the sense of "feeding or glutting upon,"
although applied there not to victuals but to books.--ST.]

[FN#621] In text "Sára yuráshí-h." ["Yuráshí" and "yuráshú,"
which had occured p. 304, are the 6th form of "rashá, yarshú" =
he bestowed a gift (principally for the sake of bribery, hence
"Rashwah" or "Rishwah" = a bribe), he treated kindly.--ST.]

[FN#622] "Markab Mausúkah," from "Wask" = conceiving, being
pregnant, etc.

[FN#623] "Mutawassi * * * al-Wisayát al-Támmah." ["Mutawassi" has
been met with before (see p. 303) and "Wisáyah" is the
corresponding noun = he charged himself with (took upon himself)
her complete charge, i.e. maintnance.--ST.]

[FN#624] [In Ar. "khallí-ná nak'ud," a thoroughly modern
expression. It reads like a passage from Spitta Bey's Contes
Arabes Modernes, where such phrases as: "khallí-ná niktib
al-Kitáb," let us write the marriage contract, "ma-ttkhallihsh
(for "má takhallí-hu shay") yishúfak," let him not see thee and
the like are very frequent.--ST.]

[FN#625] "Fi Kashshi 'l-Markab;" According to custome in the East
all the ship's crew had run on shore about their own business as
soon as she cast anchor. This has happened to me on board an
Egyptian man-of-war where, on arriving at Suez, I found myself
the sum total of the crew.

[FN#626] In text, "Jílan ba'da Jíl:" the latter word =
revolutions, change of days, tribe, people.

[FN#627] The dénoument is a replica of "The Tale of the King who
lost kingdom and wife and wealth and Allah restored them to him"
(Suppl. Nights, vol. i. 221). That a Sultan should send his
Ministers to keep watch over a ship's cargo sounds passably
ridiculous to a European reader, but a coffee-house audience in
the East would have found it perfectly natural. Also, that three
men, the Sultan and his sons, should live together for years
without knowing anything of one another's lives seems to us an
absurdity; in the case of an Oriental such detail would never
strike him even as impossible or even improbable.

[FN#628] Between Nights lxviii. and xci. (p. 401) the Nights are
not numbered.

[FN#629] Here the numeration begins again.

[FN#630] In Ouseley he becomes a "King of Greece."

[FN#631] The Arab. is "Ja'idi": Scott has "Artizans or Sharpers":
Ouseley, "labourers."

[FN#632] Ouseley has "Story of the first foolish Man."

[FN#633] In the Latin Catalogue he is called Agricola, and by
Scott the Husbandman.

[FN#634] In Ouseley he now becomes a King of Greece.

[FN#635] In Ouseley, "Bint-Ameen."

[FN#636] In Arab. "Rujub al-Mutarmakh," in the Lat. list
"insipicus."

[FN#637] In Ouseley "The Tailor, a story told by the Cauzee."

[FN#638] In Scott "The Deformed Jester," reading "Al-Ahdab" for
"Al-Maskharat al-Azib."

[FN#639] In text "Al-Jalabí," whence Ouseley and Scott's
"Mahummud Julbee."

[FN#640] Further notes illustrative of this and the succeeding
volumes will be found in the Bibliography in Volume xvi. I
frequently refer to tales by their numbers in the Table (Nights,
vol. x., pp. 455-472).

[FN#641] Veckenstedt, Mythen, Sagen und Legenden der Zamaiten,
ii. pp. 160,162.

[FN#642] Compare, too, Mr. Clouston's "Book of Noodles," chap.
v., "The Silly Son."

[FN#643] Cf. "An Apology for the Character and Conduct of
Shylock," in a volume of Essays published by a Society of
Gentlemen in Exeter (1796), pp. 552-573.

[FN#644] This incident shews that the story belongs to the
Grateful Beasts' class, though it is not said that Tiomberombi
had conferred any benefit on the rats; it is only implied that he
understood their language.

[FN#645] Veckenstedt, Mythen, Sagen und Legenden der Zamaiten, i.
pp. 163-166.

*** End of this LibraryBlog Digital Book "The Book of the Thousand Nights and a Night — Volume 15" ***

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