The Book of the Thousand Nights and a Night

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Title: The Book of the Thousand Nights and a Night—Volume 04 [Supplement]
Author: Burton, Richard Francis, Sir
Language: English
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*** Start of this LibraryBlog Digital Book "The Book of the Thousand Nights and a Night—Volume 04 [Supplement]" ***

[Illustration]

[Illustration: ‏‏لا لابرار كلّ شي تبر‎‎]

“TO THE PURE ALL THINGS ARE PURE.”
(Puris omnia pura)

—_Arab Proverb._

“Niuna corrotta mente intese mai sanamente parole.”

—“_Decameron_”—_conclusion_.

“Erubuit, posuitque meum Lucretia librum
Sed coram Bruto. Brute! recede, leget.”

—_Martial._

“Mieulx est de ris que de larmes escripre,
Pour ce que rire est le propre des hommes.”

—RABELAIS.

“The pleasure we derive from perusing the Thousand-and-One Stories makes
us regret that we possess only a comparatively small part of these truly
enchanting fictions.”

—CRICHTON’S “_History of Arabia_.”

[Illustration: _A. Lalauze. Pinx. et Sc._]

------------------------------------------------------------------------

Supplemental
Nights
_TO THE BOOK OF THE_
Thousand Nights and a Night
_WITH NOTES ANTHROPOLOGICAL AND EXPLANATORY_
VOLUME IV.

RICHARD F. BURTON

[Illustration]

PRINTED BY THE BURTON CLUB FOR PRIVATE SUBSCRIBERS ONLY

Shammar Edition

Limited to one thousand numbered sets, of which this is

Number ____

PRINTED IN U. S. A.

TO WILLIAM H. CHANDLER, ESQ.,

_Pembroke College, Oxford._

MY DEAR MR. CHANDLER,

As without your friendly and generous aid this volume could never have
seen the light, I cannot resist the temptation of inscribing it to
you—and without permission, for your modesty would have refused any such
acknowledgment.

I am, ever,
Yours sincerely,
RICHARD F. BURTON.

TRIESTE,
_March 10th, 1888._

THE TRANSLATOR’S FOREWORD.

As my first and second volumes (Supplemental) were composed of
translated extracts from the Breslau Edition of The Nights, so this tome
and its successor (volumes iv. and v.) comprise my version from the
(Edward) Wortley Montague Codex immured in the old Bodleian Library,
Oxford.

Absence from England prevents for the present my offering a satisfactory
description of this widely known manuscript; but I may safely promise
that the hiatus shall be filled up in vol. v., which is now ready for
the press.

The contents of the Wortley Montague text are not wholly unfamiliar to
Europe. In 1811 Jonathan Scott, LL.D. Oxon. (for whom see my vols. i.,
ix. and x. 497), printed with Longmans and Co. his “Arabian Nights
Entertainments” in five substantial volumes 8vo, and devoted a sixth and
last to excerpts entitled

TALES
SELECTED FROM THE MANUSCRIPT COPY
OF THE
1001 NIGHTS
BROUGHT TO EUROPE BY EDWARD WORTLEY MONTAGUE, ESQ.

_Translated from the Arabic_
BY JONATHAN SCOTT, LL.D.

Unfortunately for his readers Scott enrolled himself amongst the
acolytes of Professor Galland, a great and original genius in the line
_Raconteur_, and a practical Orientalist whose bright example was
destined to produce disastrous consequences. The Frenchman, however
unscrupulous he might have been about casting down and building up in
order to humour the dead level of Gallican _bon goût_, could, as is
shown by his “Aladdin,” translate literatim and verbatim when the
story-stuff is of the right species and acceptable to the average
European taste. But, as generally happens in such cases, his servile
suite went far beyond their master and model. Petis de la Croix
(“Persian and Turkish Tales”), Chavis and Cazotte (“New Arabian
Nights”), Dow (“Ináyatu llah”) and Morell (“Tales of the Genii”), with
others manifold whose names are now all but forgotten, carried out the
Gallandian liberties to the extreme of licence and succeeded in
producing a branchlet of literature, the most vapid, frigid and insipid
that can be imagined by man,—a bastard Europeo-Oriental, pseudo-Eastern
world of Western marionettes garbed in the gear which Asiatic are (or
were) supposed to wear, with sentiments and opinions, manners and morals
to match; the whole utterly lacking life, local colour, vraisemblance,
human interest. From such abortions, such monstrous births, libera nos,
Domine!

And Scott out-gallanded Galland:——

Diruit, ædificat, mutat quadrata rotundis.

It is hard to quote a line which he deigned textually to translate. He
not only commits felony on the original by abstracting whole sentences
and pages _ad libitum_, but he also thrusts false goods into his
author’s pocket and patronises the unfortunate Eastern story-teller by
foisting upon him whatever he, the “translator and traitor,” deems
needful. On this point no more need be said: the curious reader has but
to compare any one of Scott’s “translations” with the original or, for
that matter, with the present version.

I determined to do that for Scott which Lane had done partly and
imperfectly, and Payne had successfully and satisfactorily done for
Galland. But my first difficulty was about the text. It was impossible
to face without affright the prospect of working for months amid the
discomforts and the sanitary dangers of Oxford’s learned atmosphere and
in her obsolete edifices the Bodleian and the Radcliffe. Having
ascertained, however, that in the so-called “University” not a scholar
could be found to read the text, I was induced to apply for a loan—not
to myself personally for I should have shunned the responsibility—but in
the shape of a temporary transfer of the seven-volumed text, tome by
tome, to the charge of Dr. Rost, the excellent Librarian of the India
Office.

My hopes, however, were fated to be deferred. Learned bodies, Curators
and so forth, are ponderous to move and powerless to change, for

The trail of the slow-worm is over them all.

My official application was made on September 13th, 1886. The tardiest
steps were taken as if unwillingly and, when they could no longer
decently be deferred, they resulted in the curtest and most categorical
but not most courteous of refusals, under circumstances of peculiar
disfavour, on November 1st of the same year. Here I shall say no more:
the correspondence has been relegated to Appendix A. My subscribers,
however, will have no reason to complain of these “Ineptiæ Bodleianæ.” I
had pledged myself in case of a loan “not to translate Tales that might
be deemed offensive to propriety:” the Curators have kindly set me free
from that troublesome condition and I thank them therefor.

Meanwhile I had not been idle. Three visits to Oxford in September and
October had enabled me to reach the DIVth Night. But the laborious days
and inclement evenings, combined with the unsanitary state of town and
libraries—the Bodleian and the Rotunda—brought on a serious attack of
“lithiasis” as it is now called, and prostrated me for two months, until
it was time to leave England en route for my post.

Under these circumstances my design threatened to end in failure. As
often befalls to men out of England, every move ventured by me menaced
only check-mate. I began by seeking a copyist at Oxford, one who would
imitate the text as an ignoramus might transcribe music: an
undergraduate volunteered for the task and after a few days dropped it
in dumb disgust. The attempt was presently repeated by a friend with the
unsatisfactory result that three words out of four were legible. In
London several Easterns were described as able and willing for the work;
but they also were found wanting; one could not be trusted with the MS.
and another was marriage-mad. Photography was lastly proposed, but
considerations of cost seemed to render it unavailable. At last, when
matters were at the worst, the proverbial amendment appeared. Mr.
Chandler, whose energetic and conscientious opposition to all “Bodleian
loans,” both of books and of manuscripts, had mainly caused the passing
of the prohibitory statute, came forward in the most friendly and
generous way: with no small trouble to himself he superintended the
“sun-pictures,” each page of the original being reduced to half-size,
and he insisted upon the work being done wholly and solely at his own
expense. I know not how to express my gratitude.

The process was undertaken by Mr. Percy Notcutt, of Kingsbury and
Notcutt, 45, St. George’s Place, Knightsbridge, and the four hundred and
odd pages were reproduced in most satisfactory style.

Being relegated to a port-town which never possessed even an Arabic
lexicon, I have found some difficulty with the Wortley Montague MS. as
it contains a variety of local words unknown to the common dictionaries.
But I have worked my best to surmount the obstacle by consulting many
correspondents, amongst whom may be mentioned the name of my late
lamented friend, the Reverend George Percy Badger; and, finally, by
submitting my proofs to the corrections and additions of the
lexicologist Dr. Steingass.

Appendix B will require no apology to the numerous admirers of Mr. E. J.
W. Gibb’s honest and able work, “The History of the Forty Vezirs”
(London, Redway, MDCCCLXXXVI). The writer in a book intended for the
public was obliged to leave in their original Turkish, and distinguished
only by italics, three “facetious” tales which, as usual, are some of
the best in the book. These have been translated for me and I offer them
to my readers on account of their curious analogies with many in The
Nights.

RICHARD F. BURTON.

TRIESTE,
_April 10th, 1888._

CONTENTS OF THE FOURTH VOLUME

PAGE

1. STORY OF THE SULTAN OF AL YAMAN AND HIS THREE SONS 1

(_Scott: Story of the Sultan of Yemen and his Three Sons: Vol. VI. p.
1._)

2. STORY OF THE THREE SHARPERS 17

(_Scott: Story of the Three Sharpers and the Sultan. p. 7._)

_a._ THE SULTAN WHO FARED FORTH IN THE HABIT OF A DARWAYSH 35

(_Scott: The Adventures of the Abdicated Sultan. p. 18._)

_b._ HISTORY OF MOHAMMED, SULTAN OF CAIRO 37

(_Scott: History of Mahummud, Sultan of Cairo. p. 20._)

_c._ STORY OF THE FIRST LUNATIC 49

(_Scott: Story of the First Lunatic. p. 31._)

_d._ STORY OF THE SECOND LUNATIC 67

(_Scott: Story of the Second Lunatic. p. 45._)

_e._ STORY OF THE SAGE AND THE SCHOLAR 74

(_Scott: Story of the Retired Sage and his Pupil, related to the Sultan
by the Second Lunatic. p. 52._)

_f._ THE NIGHT-ADVENTURE OF SULTAN MOHAMMED OF CAIRO WITH THE
THREE FOOLISH SCHOOLMASTERS 90

(_Scott: Night-Adventure of the Sultan. p. 68._)

_g._ STORY OF THE BROKE-BACK SCHOOLMASTER 95

(_Scott: Story of the Broken-backed Schoolmaster. p. 72._)

_h._ STORY OF THE SPLIT-MOUTHED SCHOOLMASTER 97

(_Scott: Story of the wry-mouthed Schoolmaster. p. 74._)

_i._ STORY OF THE LIMPING SCHOOLMASTER 101

_j._ STORY OF THE THREE SISTERS AND THEIR MOTHER THE SULTANAH 109

(_Scott: The Sultan’s Second Visit to the Sisters, p. 76; and Story of
the Sisters and the Sultana, their Mother. p. 82._)

3. HISTORY OF THE KAZI WHO BARE A BABE 167

(_Scott: Story of the Avaricious Cauzee and his Wife. p. 112._)

4. TALE OF THE KAZI AND THE BHANG-EATER 187

(_Scott: Story of the Bang-Eater and the Cauzee. p. 126._)

_a._ HISTORY OF THE BHANG-EATER AND HIS WIFE 202

(_Scott: Story of the Bang-Eater and his Wife. p. 133._)

_b._ HOW DRUMMER ABU KASIM BECAME A KAZI 210

_c._ STORY OF THE KAZI AND HIS SLIPPER (_including the Tale
of the Bhang-Eater who became the Just Wasir and who
decided two difficult cases_) 212

(_Scott: Continuation of the Fisherman, or Bang-Eater’s Adventures. p.
138._)

_d._ TALE OF MAHMUD THE PERSIAN AND THE KURD SHARPER 242

(_Scott: The Sultan and the Traveller Mhamood al-Hyjemmee. p. 154._)

_e._ TALE OF THE SULTAN AND THE POOR MAN WHO BROUGHT TO HIM
FRUIT 242

(_Scott: Story of the Husbandman. p. 157._)

_f._ THE FRUIT-SELLER’S TALE 244

_g._ TALE OF THE SULTAN AND HIS THREE SONS AND THE ENCHANTING
BIRD 244

(_Scott: Story of the Three Princes and Enchanting Bird. p. 160._)

_h._ ADVENTURE OF THE FRUIT-SELLER AND THE CONCUBINE 256

_i._ STORY OF THE KING OF AL-YAMAN AND HIS THREE SONS AND THE
ENCHANTING BIRD 258

(_Scott: Story of a Sultan of Yemen and his Three Sons. p. 169._)

_i._ HISTORY OF THE FIRST LARRIKIN 281

(_Scott: Story of the First Sharper in the Cave. p. 185._)

_k._ HISTORY OF THE SECOND LARRIKIN 290

_l._ HISTORY OF THE THIRD LARRIKIN 294

_m._ STORY OF A SULTAN OF AL-HIND AND HIS SON MOHAMMED (_told
by the First Larrikin_) 297

(_Scott: History of the Sultan of Hind. p. 194._)

_n._ TALE OF THE FISHERMAN AND HIS SON (_told by the Second
Larrikin_) 314

(_Scott: Story of the Fisherman’s Son. p. 210._)

_o._ TALE OF THE THIRD LARRIKIN CONCERNING HIMSELF 329

HISTORY OF ABU NIYYAH AND ABU NIYYATAYN 334

(_Scott: Story of Abou Neeut and Abou Neeuteen; or, the
Well-intentioned and the Double-minded. p. 215._)

————

APPENDIX A.—INEPTIÆ BODLEIANÆ 355

APPENDIX B.—THE THREE UNTRANSLATED TALES IN MR. E. J. W. GIBB’S
“FORTY VEZIRS” 367

STORY OF THE SULTAN OF AL-YAMAN AND HIS THREE SONS.[1]

There was erewhile in the land of Al-Yaman a man which was a Sultan and
under him were three Kinglets whom he overruled. He had four children;
to wit, three sons and a daughter: he also owned wealth and treasures
greater than reed can pen or page may contain; as well as animals such
as horses and camels, sheep and black cattle; and he was held in awe by
all the sovrans. But when his reign had lasted for a length of time,
Age[2] brought with it ailments and infirmities and he became incapable
of faring forth his Palace to the Divan, the hall of audience; whereupon
he summoned his three sons to the presence and said to them, “As for me,
’tis my wish to divide among you all my substance ere I die, that ye may
be equal in circumstance and live in accordance with whatso I shall
command.” And they said, “Hearkening and obedience.” Then quoth the
Sultan, “Let the eldest of you become sovereign after me: let the cadet
succeed to my moneys and treasures[3] and as for the youngest let him
inherit my animals of every kind. Suffer none to transgress against
other; but each aid each and assist his co-partner.” He then caused them
to sign a bond and agreement to abide by his bequeathal; and, after
delaying a while, he departed to the mercy of Allah. Thereupon his three
sons got ready the funeral gear and whatever was suited to his estate
for the mortuary obsequies such as cerements and other matters: they
washed the corpse and enshrouded it and prayed over it: then, having
committed it to the earth they returned to their palaces where the
Wazirs and the Lords of the Land and the city-folk in their multitudes,
high and low, rich and poor, flocked to condole with them on the loss of
their father. And the news of his decease was soon bruited abroad in all
the provinces; and deputations from each and every city came to offer
condolence to the King’s sons. These ceremonies duly ended, the eldest
Prince demanded that he should be seated as Sultan on the stead of his
sire in accordance with the paternal will and testament; but he could
not obtain it from his two brothers as both and each said, “I will
become ruler in room of my father.” So enmity and disputes for the
government now arose amongst them and it was not to be won by any; but
at last quoth the eldest Prince, “Wend we and submit ourselves to the
arbitration of a Sultan of the tributary sultans; and let him to whom he
shall adjudge the realm take it and reign over it.” Quoth they “’Tis
well!” and thereto agreed, as did also the Wazirs; and the three set out
without suite seeking the capital of one of the subject Sovrans.——And
Shahrázád[4] was surprised by the dawn of day[5] and fell silent and
ceased to say her permitted say. Then quoth her sister Dunyázád, “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 Three Hundred and Thirtieth Night,

Dunyázád 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 deed fair-seeming and worthy
celebrating, that the three Princes fared seeking a Sultan of the
sultans who had been under the hands of their sire, in order that they
might take him to arbitrator. And they stinted not faring till the
middle way, when behold, they came upon a mead abounding in herbage and
in rain-water lying sheeted.[6] So they sat them down to rest and to eat
of their victual, when one of the brothers, casting his eye upon the
herbage, cried, “Verily a camel hath lately passed this way laden half
with Halwá-sweetmeats and half with Hámiz-pickles.”[7] “True,” cried the
second, “and he was blind of an eye.” Exclaimed the third, “’Tis sooth;
and indeed he hath lost his tail.” Hardly, however, had they ended their
words when lo! the owner of the camel came upon them (for he had
overheard their speech and had said to himself, “By Allah, these three
fellows have driven off my property, inasmuch as they have described the
burthen and eke the beast as tail-less and one-eyed”), and cried out,
“Ye three have carried away my camel!”[8] “By Allah we have not seen
him,” quoth the Princes, “much less have we touched him;” but quoth the
man, “By the Almighty, who can have taken him except you? and if you
will not deliver him to me, off with us, I and you three, to the
Sultan.” They replied, “By all manner of means; let us wend to the
Sovran.” So the four hied forth, the three Princes and the Cameleer, and
ceased not faring till they reached the capital of the King. There they
took seat without the wall to rest for an hour’s time and presently they
arose and pushed into the city and came to the royal Palace. Then they
craved leave of the Chamberlains, and one of the Eunuchs caused them
enter and signified to the sovereign that the three sons of
Such-and-such a Sultan had made act of presence. So he bade them be set
before him and the four went in and saluted him, and prayed for him and
he returned their salams. He then asked them, “What is it hath brought
you hither and what may ye want in the way of enquiry?” Now the first to
speak was the Cameleer and he said, “O my lord the Sultan; verily these
three men have carried off my camel by proof of their own speech.”——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 Three Hundred and Thirty-first Night,

The Three Hundred and Thirty-second Night,

The Three Hundred and Thirty-third Night,

The Three Hundred and Thirty-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;” and she began to recount

THE STORY OF THE THREE SHARPERS.[17]

Saying, Verily their adventure is wondrous and their actions delightsome
and marvellous; presently adding——There were in time of yore three
Sharpers who were wont every day in early morning to prowl forth and to
prey, rummaging[18] among the mounds which outlay the city. Therein each
would find a silver bit of five parahs or its equivalent, after which
the trio would forgather and buy whatso sufficed them for supper: they
would also expend two Nusfs[19] upon Bast,[20] which is Bhang, and
purchase a waxen taper with the other silver bit. They had hired a cell
in the flank of a Wakálah, a caravanserai without the walls, where they
could sit at ease to solace themselves and eat their Hashísh after
lighting the candle and enjoy their intoxication and consequent
merriment till the noon o’ night. Then they would sleep, again awaking
at day-dawn when they would arise and seek for spoil, according to their
custom, and ransack the heaps where at times they would hit upon a
silverling of five dirhams and at other times a piece of four; and at
eventide they would meet to spend together the dark hours, and they
would expend everything they came by every day. For a length of time
they pursued this path until, one day of the days, they made for the
mounds as was their wont and went round searching the heaps from morning
to evening without finding even a half-parah; wherefore they were
troubled and they went away and nighted in their cell without meat or
drink. When the next day broke they arose and repaired for booty,
changing the places wherein they were wont to forage; but none of them
found aught; and their breasts were straitened for lack of a find of
dirhams wherewith to buy them supper. This lasted for three full-told
and following days until hunger waxed hard upon them and vexation; so
they said one to other, “Go we to the Sultan and let us serve him with a
sleight, and each of us three shall claim to be a past master of some
craft: haply Allah Almighty may incline his heart uswards and he may
largesse us with something to expend upon our necessities.” Accordingly
all three agreed to do on this wise and they sought the Sultan whom they
found in the palace-garden. They asked leave to go in to him, but the
Chamberlains refused admission: so they stood afar off unable to
approach the presence. Then quoth they one to other, “’Twere better we
fall to and each smite his comrade and cry aloud and make a clamour,[21]
and as soon as he shall hear us he will send to summon us.” Accordingly
they jostled one another and each took to frapping his fellow, making
the while loud outcries. The Sultan hearing this turmoil said, “Bring me
yonder wights;” and the Chamberlains and Eunuchs ran out to them and
seized them and set them between the hands of the Sovran. As soon as
they stood in the presence he asked them, “What be the cause of your
wrath one against other?” They answered, “O King of the Age, we are past
masters of crafts, each of us weeting an especial art.” Quoth the
Sultan, “What be your crafts?” and quoth one of the trio, “O our lord,
as for my art I am a jeweller by trade.” The King exclaimed, “Passing
strange! a sharper and a jeweller:[22] this is a wondrous matter.” And
he questioned the second——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 which was

The Three Hundred and Thirty-fifth Night,

The Three Hundred and Thirty-sixth 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 later 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 Sharper took the jewel in hand and turned it
rightwards and leftwards and considered the outside and pried into the
inside; after which he said to the Sultan, “O my lord, verily this gem
containeth a worm[26] bred within the heart thereof.” Now when the King
heard these words he waxed wroth with exceeding wrath and commanded the
man’s head to be stricken off, saying, “This jewel is clear of colour
and free of flaw or other default; yet thou chargest it falsely with
containing a worm!” Then he summoned the Linkman[27] who laid hands on
the Sharper and pinioned his elbows and trussed up his legs[28] like a
camel’s and was about to smite his neck when behold, the Wazir entered
the presence and, seeing the Sovran in high dudgeon and the Sharper
under the scymitar, asked what was to do. The Sultan related to him what
had happened when he drew near to him and said, “O my lord, act not
after this fashion! An thou determine upon the killing of yonder man,
first break the gem and, if thou find therein a worm, thou wilt know the
wight’s word to have been veridical; but an thou find it sound then
strike off his head.” “Right is thy rede,” quoth the King: then he took
in hand the gem and smote it with his mace[29] and when it brake behold,
he found therein the worm amiddlemost thereof. So he marvelled at the
sight and asked the man, “What proved to thee that it harboured a worm?”
“The sharpness of my sight,” answered the Sharper. Then the Sultan
pardoned him and, admiring his power of vision, addressed his attendants
saying, “Bear him back to his comrades and ration him with a dish of
roast meat and two cakes of bread.” And they did as he bade them. After
some time, on a day of the days, there came to the King the tribute of
’Ajam-land accompanied with presents amongst which was a colt whose robe
black as night[30] showed one shade in the sun and another in the
shadow. When the animal was displayed to the Sultan he fell in love with
it and set apart for it a stall and solaced himself at all times by
gazing at it and was wholly occupied with it and sang its praises till
they filled the whole country side. Presently he remembered the Sharper
who claimed to be a genealogist of the horse-kind and bade him be
summoned. So they fared forth and brought him and set him between the
hands of the Sovran who said to him, “Art thou he who knoweth the breed
and descent of horses?” “Yea verily,” said the man. Then cried the King,
“By the truth of Him who set me upon the necks of His servants and who
sayeth to a thing ‘Be’ and it becometh, an I find aught of error or
confusion in thy words, I will strike off thy head.” “Hearkening and
obedience,” quoth the Sharper. Then they led him to the colt that he
might consider its genealogy. He called aloud to the groom[31]——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 Three Hundred and Thirty-seventh Night,

The Three Hundred and Thirty-eighth Night,

The Three Hundred and Thirty-ninth Night,

The Three Hundred and Fortieth Night,

The Three Hundred and Forty-first Night,

The Three Hundred and Forty-second 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 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 enthroned the Sharper upon the throne of
estate and went forth from him after abandoning all his women to him and
assumed the garb of a Darwaysh who wandereth about the world and
formally abdicated his dominion to his successor. But when the
Sharper-king saw himself in this condition, he reflected and said to
himself, “Summon thy whilome comrades and see whether they recognize
thee or not.” So he caused them be set before him and conversed with
them; then, perceiving that none knew him he gifted them and sent them
to gang their gait. And he ruled his realm and bade and forbade and gave
and took away and was gracious and generous to each and every of his
lieges; so that the people of that region who were his subjects blessed
him and prayed for him. Such was the case with the Sharper; but as for

_THE SULTAN WHO FARED FORTH IN THE HABIT OF A DARWAYSH._[50]

He ceased not wayfaring, as become a wanderer, till he came to Cairo[51]
city whose circuit was a march of two and a half days and which then was
ruled by her own King Mohammed hight. He found the folk in safety and
prosperity and good ordinance; and he solaced himself by strolling about
the streets to the right and left and he diverted his mind by
considering the crowds and the world of men contained in the capital,
until he drew near the palace when suddenly he sighted the Sultan
returning from the chase and from taking his pleasure. Seeing this the
Darwaysh retired to the wayside, and the King happening to glance in
that direction, saw him standing and discerned in him the signs of
former prosperity. So he said to one of his suite, “Take yon man with
thee and entertain him till I send for him.” His bidding being obeyed he
entered the Palace and, when he had rested from the fatigues of the way,
he summoned the Fakír to the presence and questioned him of his
condition, saying, “Thou, from what land art thou?” He responded, “O my
lord, I am a beggar man;” and the other rejoined, “There is no help but
that thou tell me what brought thee hither.” The Darwaysh retorted, “O
my lord, this may not be save in privacy,” and the other exclaimed, “Be
it so for thee.” The twain then arose and repaired to a retired room in
the Palace and the Fakir recounted to the Sultan all that had befallen
him since the loss of his kingship and also how he, a Sultan, had given
up the throne of his realm and had made himself a Darwaysh. The Sovran
marvelled at his self-denial in yielding up the royal estate and cried,
“Laud be to Him who degradeth and upraiseth, who honoureth and humbleth
by the wise ordinance of His All-might,” presently adding, “O Darwaysh,
I have passed through an adventure which is marvellous; indeed ’tis one
of the Wonders of the World[52] which I needs must relate to thee nor
from thee withhold aught thereof.” And he fell to telling——. 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 Three Hundred and Forty-third Night,

_THE HISTORY OF MOHAMMED, SULTAN OF CAIRO._

I began my career in the world as a Darwaysh, an asker, owning naught of
the comforts and conveniences of life, till at length, one day of the
days, I became possessor of just ten silverlings[53] (and no more) which
I resolved to expend upon myself. Accordingly I walked into the Bazar
purposing to purchase somewhat of provaunt. While I was looking around,
I espied a man passing by and leading in an iron chain a dog-faced
baboon and crying “Haráj![54] this ape is for sale at the price of ten
faddahs.” The folk jibed at the man and jeered at his ape; but quoth I
to myself, “Buy this beast and expend upon it the ten silverlings.”
Accordingly I drew near the seller and said to him, “Take these ten
faddahs;” whereupon he took them and gave me the ape which I led to the
cell wherein I dwelt. Then I opened the door and went in with my bargain
but began debating in my mind what to do and said, “How shall I manage a
meal for the baboon and myself?” While I was considering behold, the
beast was suddenly transformed, and became a young man fair of favour
who had no equal in loveliness and stature and symmetric grace, perfect
as the moon at full on the fourteenth night; and he addressed me saying,
“O Shaykh Mohammed, thou hast bought me with ten faddahs, being all thou
hadst and art debating how we shall feed, I and thou.” Quoth I, “What
art thou?” and quoth he, “Query me no questions, concerning whatso thou
shalt see, for good luck hath come to thee.” Then he gave me an
Ashrafi[55] and said, “Take this piece of gold and fare thee forth to
the Bazar and get us somewhat to eat and drink.” I took it from him and
repairing to the market purchased whatso food our case required; then
returning to the cell set the victual before him and seated myself by
his side. So we ate our sufficiency and passed that night, I and he, in
the cell, and, when Allah caused the morn to dawn, he said to me, “O
man, this room is not suitable to us: hie thee and hire a larger
lodging.” I replied, “To hear is to obey;” and, rising without stay or
delay, went and took a room more roomy in the upper part of the
Wakálah.[56] Thither we removed, I and the youth, and presently he gave
me ten dinars more and said, “Go to the Bazar and buy thee furniture as
much as is wanted.” Accordingly, I went forth and bought what he ordered
and on my return I found before him a bundle containing a suit of
clothes suitable for the Kings. These he gave to me desiring that I hie
me to the Hammam and don them after bathing, so I did his bidding and
washed and dressed myself and found in each pocket of the many pockets
an hundred gold pieces; and presently when I had donned the dress I said
to myself, “Am I dreaming or wide awake?”[57] Then I returned to the
youth in the room and when he saw me he rose to his feet and commended
my figure and seated me beside him. Presently he brought up a bigger
bundle and bade me take it and repair to the Sultan of the City and at
the same time ask his daughter in marriage for myself.——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 Sovran suffer me to survive?” Now when it was the next night and
that was

The Three Hundred and Forty-fourth Night,

The Three Hundred and Forty-fifth Night,

The Three Hundred and Forty-sixth Night,

The Three 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 Márid would fain have fled from before the
King of the Jann, but the Sovran bade other Marids and more forceful
arrest him; so they seized him and pinioned him and bound him in chains
and collar and dragged him behind the King of the Jann till the latter
had reached his place and had summoned him and had taken from him the
armlet. Then the Sultan gave order for him to be slain and they slew
him. When this was done, I prayed for the charm-armlet and I recovered
it after the Marid’s death; they also restored to me my fine suit. So I
proceeded to the city which I entered, and as soon as the guards and
courtiers saw me, they cried out for joy and said, “This is the
son-in-law of the Sultan who was lost! Hereat all the lieges hurried up
to me and received me with high respect and greeted me. But after
entering the Palace I proceeded forthright till I reached the apartment
set apart by them for myself and my spouse whom I found in a deep sleep
and stupefied, as it were; a condition in which she had lain ever since
I took from her the talismanic armlet. So I replaced the jewel upon her
right shoulder and she awoke and arose and ordered herself; whereat her
father and family and the Lords of the Land and all the folk joyed with
exceeding joy. After this we lived together in all happiness till the
death of her sire who, having no son, named me his successor so that I
became what I am.” Now when the Darwaysh-Sultan heard all this he was
astounded at what happeneth in this world of marvels and miracles; upon
which I said to him, “O my brother, wonder not; for whatso is
predetermined shall perforce be carried out. But thou needs must become
my Wazir; because thou art experienced in rule and governance and, since
what time my sire-in-law the Sultan died, I have been perplexed in my
plight being unable to find me a Minister who can administer the
monarchy. So do thou become my Chief Counsellor in the realm.” Thereupon
the Darwaysh replied, “Hearkening and obedience.” The Sultan then robed
him in a sumptuous robe of honour and committed to him his seal-ring and
all other matters pertinent to his office, at the same time setting
apart for him a palace, spacious of corners, which he furnished with
splendid furniture and wadded carpets and _vaisselle_ and other such
matters. So the Wazir took his seat of office and held a Divan or
Council of State forthright and commanded and countermanded, and bade
and forbade according as he saw just and equitable; and his fame for
equity and justice was dispread abroad; insomuch that whoever had a
cause or request or other business he would come to the Wazir for
ordering whatso he deemed advisable. In this condition he continued for
many years till, on a day of the days, the Sultan’s mind was depressed.
Upon this he sent after the Minister who attended at his bidding, when
he said, “O Wazir, my heart is heavy!” “Enter then,” replied the
Minister, “O King, into thy treasury of jewels and rubies and turn them
over in thy hands and thy breast will be broadened.” The Sultan did
accordingly but it took no effect upon his ennui; so he said, “O Wazir,
I cannot win free of this melancholic humour and nothing pleasureth me
in my palace; so let us fare forth, I and thou, in disguise.” “Hearing
is obeying,” quoth the Minister. The twain then retired into a private
chamber to shift their garb and habited themselves as Darwayshes, the
Darwayshes of Ajam-land, and went forth and passed through the city
right and left till they reached a Máristán, a hospital for
lunatics.[70] Here they found two young men, one reading the Koran[71]
and the other hearkening to him, both being in chains like men Jinn-mad;
and the Sultan said in his mind, “By Allah, this is a marvel-case,” and
bespake the men asking, “Are ye really insane?” They answered saying,
“No, by Allah; we are not daft but so admirable are our adventures that
were they graven with needle-gravers upon the eye-corners they had been
warners to whoso would be warned.” “What are they?” quoth the King, and
quoth they, “Each of us, by Allah, hath his own story;” and presently he
who had been reading exclaimed, “O King of the Age, hear my 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 Sovran suffer me to survive?” Now when it was the next
night, and that was

The Three Hundred and Forty-eighth Night,

_THE STORY OF THE FIRST LUNATIC._[72]

I was a merchant and kept a shop wherein were Hindi goods of all kinds
and colours, highmost priced articles; and I sold and bought with much
profit. I continued in this condition a while of time till one day of
the days as I, according to my custom, was sitting in my shop an old
woman came up and gave me the good morning and greeted me with the
salam. I returned her salute when she seated her upon the shopboard and
asked me saying, “O master, hast thou any pieces of choice Indian
stuffs?” I replied, “O my mistress, I have with me whatso thou wantest;”
and she rejoined, “Bring me forth one of them.” Accordingly I arose and
fetched her a Hindi piece of the costliest price and placed it in her
hands. She took it and examining it was greatly pleased by its beauty
and presently said to me, “O my lord, for how much is this?” Said I,
“Five hundred dinars;” whereupon she pulled forth her purse and counted
out to me the five hundred gold pieces. Then she took the stuff and went
her ways; and I, O our lord the Sultan, had sold to her for five hundred
sequins a piece of cloth worth at cost price three hundred and fifty
gold pieces. She came to me again, O my lord, on the next day and asked
me for another piece; so I rose up and brought her the bundle and she
paid me once more five hundred dinars: then she took up her bargain and
ganged her gait. She did the same, O my lord, on the third and the
fourth day and so on to the fifteenth, taking a piece of stuff from me
and paying me regularly five hundred golden pieces for each bargain. On
the sixteenth behold, she entered my shop as was her wont, but she found
not her purse; so she said to me, “O Khwájah,[73] I have left my purse
at home.” Said I, “O my lady, an thou return ’tis well and if not thou
art welcome to it.” She sware she would not take it and I, on the other
hand, sware her to carry it off as a token of love and friendship.[74]
Thereupon debate fell between us, and I, O our lord the Sultan, had made
muchel of money by her and, had she taken two pieces gratis, I would not
have asked questions anent them. At last she cried, “O Khwajah, I have
sworn an oath and thou hast sworn an oath, and we shall never agree
except thou favour me by accompanying me to my house so thou mayest
receive the value of the stuff, when neither of us will have been
forsworn: therefore lock up thy shop lest anything be lost in thine
absence.” Accordingly I bolted my door and went with her, O our lord the
Sultan, and we ceased not walking, conversing the while we walked, I and
she, until we neared her abode when she pulled out a kerchief from her
girdle and said, “’Tis my desire to bind this over thine eyes.” Quoth I,
“For what cause?” and quoth she, “For that on our way be sundry houses
whose doors are open and the women are sitting in the vestibules of
their homes, so that haply thy glance may alight upon some one of them,
married or maid, and thy heart become engaged in a love-affair and thou
abide distraught, because in this quarter of the town be many fair
faces, wives and virgins, who would fascinate even a religious, and
therefore we are alarmed for thy peace of mind.” Upon this I said in
myself, “By Allah, this old woman is able of advice;” and I consented to
her requirement, when she bound the kerchief over my eyes and
blindfolded me. Then we walked on till we came to the house she sought;
and when she rapped with the door-ring a slave-girl came out and opening
the door let us in. The old body then approached me and unbound the
kerchief from over my eyes; whereupon I looked around me, holding myself
to be a captive, and I found me in a mansion having sundry separate
apartments in the wings and ’twas richly decorated resembling the
palaces of the Kings.——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

[Illustration: _A. Lalauze. Pinx. et Sc._]

The Three Hundred and Forty-ninth Night,

The Three Hundred and Fiftieth Night,

The Three Hundred and Fifty-first Night,

The Three Hundred and Fifty-second 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 continued:——Then the handmaiden said
to me, “O my lord, my lady went forth one day of the days to the Hammam
with the object of pleasuring and of diverting herself, for which
purpose she made goodly preparation including gifts and presents,[88]
matters worth a mint of money.[89] After leaving the baths she set out
upon an excursion to eat the noon-day meal in a flower garden where she
enjoyed herself with exceeding joy and enjoyment, eating and drinking
till the evening; and when she designed to depart she collected the
fragments of the feast and distributed them amongst the mean and the
mesquin. On her return she passed through the Bazar-street wherein
standeth thy shop, and it was a Friday when thou wast sitting, adorned
with thy finest dress, in converse with the nearest neighbour. And
suddenly as she fared by, she beheld thee in such state and her heart
was stricken with sore stroke of love albeit none of us observed her
condition and what affection she had conceived for thee. However, no
sooner had she reached her palace than her melancholy began to grow upon
her with groans and her cark and care, and her colour left her: she ate
and drank little and less and her sleep forsook her and her frame was
sorely enfeebled till at last she took to her bed. Upon this her mother
went to summon a learned man[90] or a mediciner that he might consider
the condition of her daughter and what sickness had gotten about her:
she was absent for an hour and returned with an ancient dame who took
seat beside her and putting forth her hand felt the patient’s pulse. But
she could perceive in her no bodily ailment or pain, upon which the old
woman understood her case, but she durst not bespeak her of it or
mention to her mother that the girl’s heart was distraught by love. So
she said, There is no harm to thee! and (Inshallah!) to-morrow I will
return hither to thee and bring with me a certain medicine. She then
went forth from us and leading the mother to a place apart, said to her,
O my lady, Allah upon thee, pardon me for whatso I shall mention and be
thou convinced that my words are true and keep them secret nor divulge
them to any. The other replied, Say on and fear not for aught which hath
become manifest to thee of my daughter’s unweal: haply Allah will
vouchsafe welfare. She rejoined, Verily, thy daughter hath no bodily
disorder or malady of the disease kind but she is in love and there can
be no cure for her save union with her beloved. Quoth the mother, And
how about the coming of her sweetheart? This is a matter which may not
be managed except thou show us some contrivance whereby to bring this
youth hither and marry him to her. But contrivance is with Allah. Then
the old lady went her ways forthright and the girl’s mother sought her
daughter and said to her after kindly fashion, O my child, as for thee
thy disorder is a secret and not a bodily disease. Tell me of him thou
requirest and fear naught from me; belike Allah will open to us the gate
of contrivance whereby thou shalt win to thy wish. Now when the maiden
heard these words she was abashed before her parent and kept silence,
being ashamed to speak; nor would she return any reply for the space of
twenty days. But during this term her distraction increased and her
mother ceased not to repeat the same words, time after time, till it
became manifest to the parent that the daughter was madly in love with a
young man; so at last quoth she, Describe him to me. Quoth the other, O
mother mine, indeed he is young of years and fair of favour; also he
woneth in such a Bazar, methinks on its southern side. Therewith the
dame arose without stay or delay and fared forth to find the young man
and ’tis thyself, O youth! And when the mother saw thee she took from
thee a piece of cloth and brought it to her daughter and promised thou
shouldst visit her. Thenceforwards she ceased not repeating her calls to
thee for the period thou wottest well until by her cunning she brought
thee hither; and that happened which happened and thou didst take the
daughter to wife. Such is her tale and beware lest thou reveal my
disclosure.” “No, by Allah,” replied I. Then the lunatic resumed
speaking to the Sultan:——O my lord, I continued to cohabit with her for
the space of one month, going daily to see my mother and to sell in my
shop and I returned to my wife every evening blindfolded and guided as
usual by my mother-in-law. Now one day of the days as I was sitting at
my business, a damsel came into the Bazar-street——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 Three Hundred and Fifty-third Night,

The Three Hundred and Fifty-fourth Night,

_STORY OF THE SECOND LUNATIC._[102]

“O my lord,” quoth the young man, “my case is marvellous, and haply thou
wilt desire me to relate it in order continuous;” and quoth the Sultan,
“Let me hear it.”——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 Three Hundred and Fifty-fifth Night,

The Three Hundred and Fifty-sixth Night,

The Three Hundred and Fifty-seventh Night,

_STORY OF THE SAGE AND THE SCHOLAR._[115]

There was in times of yore and in ages long gone before a learned man
who had retired from the world secluding himself in an upper cell of a
Cathedral-mosque, and this place he left not for many days save upon the
most pressing needs. At last a beautiful boy whose charms were
unrivalled in his time went in to him and salam’d to him. The Shaykh
returned the salute and welcomed him with the fairest welcome and
courteously entreated him seating him beside himself. Then he asked him
of his case and whence he came and the boy answered, “O my lord,
question me not of aught nor of my worldly matters, for verily I am as
one who hath fallen from the heavens upon the earth[116] and my sole
object is the honour of tending thee.” The Sage again welcomed him and
the boy served him assiduously for a length of time till he was twelve
years old. Now on one day of the days[117] the lad heard certain of his
fellows saying that the Sultan had a daughter endowed with beauty whose
charms were unequalled by all the Princesses of the age. So he fell in
love with her by hearsay.——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 Sovran suffer me
to survive?” Now when it was the next night and that was

The Three 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 the lad who served the Sage fell in love with
the Sultan’s daughter by hearsay. Presently he went in to his master
and told him thereof adding, “O my lord, verily the King hath a
daughter beautiful and lovesome and my soul longeth to look upon her
an it be only a single look.” The Shaykh asked him saying, “Wherefore,
O my son? What have the like of us to do with the daughters of Sovrans
or others? We be an order of eremites and self-contained and we fear
the Kings for our own safety.” And the Sage continued to warn the lad
against the shifts of Time and to divert him from his intent; but the
more words he uttered to warn him and to deter him, the more resolved
he became to win his wish, so that he abode continually groaning and
weeping. Now this was a grievous matter to the good Shaykh who loved
him with an exceeding love passing all bounds; and when he saw him in
this condition he exclaimed, “There is no Majesty and there is no
Might save in Allah, the Glorious, the Great.” And his heart was
softened and he had ruth upon the case of his scholar and pitied his
condition, and at last said to him, “O my son, dost thou truly long to
look but a single look at the Sultan’s daughter?” Quoth he, “Yes, O my
lord,” and quoth the other, “Come hither to me.” Accordingly he came
up to him and the Shaykh produced a Kohl-pot and applied the powder to
one of his scholar’s eyes, who behold, forthright became such that all
who saw him cried out, “This is a half-man.”[118] Then the Sage bade
him go about the city and the youth obeyed his commands and fared
forth; but whenas the folk espied him they cried out, “A miracle! a
miracle! this be a half-man!” And the more the youth walked about the
streets the more the folk followed him and gazed upon him for
diversion and marvelled at the spectacle; and as often as the great
men of the city heard of him they sent to summon him and solaced
themselves with the sight and said, “Laud to the Lord! Allah createth
whatso He wisheth and commandeth whatso He willeth as we see in the
fashioning of this half-man.” The youth also looked freely upon the
Haríms of the Grandees, he being fairer than any of them; and this
case continued till the report reached the Sultan who bade him be
brought into the presence, and on seeing him marvelled at the works of
the Almighty. Presently the whole court gathered together to gaze at
him in wonderment and the tidings soon reached the Queen who sent an
Eunuch to fetch him and introduce him into the Serraglio. The women
all admired the prodigy and the Princess looked at him and he looked
at her; so his fascination increased upon him and he said in his
secret soul, “An I wed her not I will slay myself!” After this the
youth was dismissed by the Sultan’s Harim and he, whose heart burned
with love for the King’s daughter, returned home. The Shaykh asked
him, “Hast thou, O my son, seen the Princess?” and he answered, “I
have, O my master; but this one look sufficeth me not, nor can I rest
until I sit by her side and fill myself with gazing upon her.” Quoth
he, “O my child, we be an ascetic folk that shun the world nor have we
aught to do with enmeshing ourselves in the affairs of the Sultan, and
we fear for thee, O my son.” But the youth replied, “O my lord, except
I sit by her side and stroke her neck and shoulders with these my
hands, I will slay myself.” Hereupon the Sage said in his mind, “I
will do whatso I can for this good youth and perchance Allah may
enable him to win his wish.” He then arose and brought out the
Kohl-pot and applied the powder to his scholar’s either eye; and, when
it had settled therein, it made him invisible to the ken of man. Then
he said, “Go forth, O my son, and indulge thy desire; but return again
soon and be not absent too long.” Accordingly the youth hastened to
the Palace and entering it looked right and left, none seeing him the
while, and proceeded to the Harem where he seated himself beside the
daughter of the Sultan. Still none perceived him until, after a time,
he put forth his hand and softly stroked her neck. But as soon as the
Princess felt the youth’s touch, she shrieked a loud shriek heard by
all ears in the Palace and cried “I seek refuge with Allah from Satan
the stoned!” At this proceeding on the girl’s part all asked her
saying, “What is to do with thee?” Whereto she answered, “Verily some
Satan hath this instant touched me on the neck.” Upon this her mother
was alarmed for her and sent for her nurse[119] and when informed of
what had befallen the girl the old woman said, “If there be aught of
Satans here naught is so sovereign a specific to drive them away and
keep them off as the smoke of camel’s dung.”[120] Then she arose and
brought thereof a quantity which was thrown into the fire and
presently it scented and pervaded the whole apartment. All this and
the Youth still sat there without being seen. But when the dung-smoke
thickened, his eyes brimmed and he could not but shed tears, and the
more smoke there was the more his eyes watered and big drops flowed
till at last all the Kohl was washed off and trickled down with the
tears. So he became visible amiddlemost the royal Harem; and, when the
dames descried him, all shrieked one shriek, each at other, upon which
the Eunuchry rushed in; then, finding the young man still seated
there, they laid hands upon him and haled him before the Sultan to
whom they reported his crime and how he had been caught lurking in the
King’s Serraglio a-sitting beside the Princess. Hearing this, the
Sovran bade summon the Headsman and committed to him the criminal
bidding him take the youth and robe him in a black habit bepatched
with flame-colour;[121] then, to set him upon a camel and, after
parading him through Cairo city and all the streets, to put him to
death. Accordingly the executioner took the Youth.——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 Three Hundred and Fifty-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 Linkman took the youth and fared forth with
him from the palace: then he looked at him and found him fair of form
and favour, a sans peer in loveliness, and he observed that he showed no
fear nor shrinking from death. So he had pity upon him and his heart
yearned to him and he said in his mind, “By Allah, attached to this
young man is a rare history.” Then he brought a leathern gown which he
put upon him, and the flamey black habit which he passed over his arms:
and setting him upon a camel as the Sultan had commanded, at last
carried him in procession crying out the while, “This is the award and
the least award of him who violateth the Harem of the King;” and he
threaded the streets till they came to the square before the great
Mosque wherein was the Shaykh. Now as all the folk were enjoying the
spectacle, the Sage looked out from the window of his cell and beheld
the condition of his scholar. He was moved to ruth and reciting a spell
he summoned the Jánn and bade them snatch the young man off the camel’s
back with all care and kindness and bring him to his cell; and he also
commanded an ’Aun of the ’Auns[122] to seize some oldster and set him
upon the beast in lieu of the Youth. They did as he bid them for that he
had taken fealty of the Jánn and because of his profound studies in the
Notaricon[123] and every branch of the art magical. And when all the
crowd saw the youth suddenly transformed into a grey-beard they were
awe-stricken and cried, “Alhamdolillah—laud to the Lord—the young man
hath become an old man!” They then looked again and behold, they saw a
person well-known amongst the lieges, one who had long been wont to sell
greens and colocasia at the hostelry gate near the Cathedral-mosque. Now
the headsman noting this case was confounded with sore affright; so he
returned to the palace with the oldster seated on the camel and went in
to the Sultan followed by all the city-folk who were gazing at the
spectacle. Then he stood before the King and the eunuchry and did homage
and prayed for the Sovran and said, “O our lord the Sultan, verily the
Youth hath vanished, and in lieu of him is this Shaykh well known to the
whole city.” Hearing these words the King was startled; sore fear
entered his heart and he said to himself, “Whoso hath been able to do
this deed can do e’en more: he can depose me from my kingship or he can
devise my death.” So his affright increased and he was at a loss how to
contrive for such case. Presently he summoned his Minister and when he
came into the presence said to him, “O Wazir, advise me how to act in
the affair of this Youth and what measures should be taken.” The
Minister bowed his brow groundwards in thought for a while, then raising
it he addressed the Sultan and said, “O King of the Age, this be a thing
beyond experience, and the doer must be master of a might we comprehend
not and haply he may work thee in the future some injury and we fear
from him for thy daughter. Wherefore the right way is that thou issue a
royal autograph and bid the Crier go round about the city and cry
saying:—Let him who hath wrought this work appear before the King under
promise of safety and again safety—safety on the word of a Sultan which
shall never be falsed. Should the Youth then surrender himself, O King
of the Age, marry him to thy daughter when perhaps his mind may be
reconciled to thee by love of her. He hath already cast eyes upon her
and he hath seen the inmates of thy Harem unrobed, so that naught can
save their honour but his being united with the Princess.” Hereupon the
Sultan indited an autographic rescript and placed it in the Crier’s
hands even as the Wazir had counselled: and the man went about the
streets proclaiming, “By Command of the just King! whoso hath done this
deed let him discover himself and come to the Palace under promise of
safety and again safety, the safety of sovereigns—safety on the word of
a Sultan which shall never be falsed.” And the Crier ceased not crying
till in fine he reached the square fronting the great Mosque. The Youth
who was standing there heard the proclamation and returning to his
Shaykh said “O my lord, the Crier hath a rescript from the Sultan and he
crieth saying, Whoso hath done this deed let him discover himself and
come to the Palace under promise of safety and again safety—safety on
the word of a Sultan which shall never be falsed. And, I must go to him
perforce.” Said the Sage, “O my son, why shouldst thou do on such wise?
Hast thou not already suffered thy sufficiency?” But the young man
exclaimed, “Nothing shall prevent my going;” and at this the Shaykh
replied, “Go then, O my son, and be thy safeguarding with the Living,
the Eternal.” Accordingly, the Youth repaired to the Hammam and having
bathed attired himself in the richest attire he owned, after which he
went forth and discovered himself to the Crier who led him to the Palace
and set him before the Sovran. He salamed to the Sultan and did him
obeisance and prayed for his long life and prosperity in style the most
eloquent, and proffered his petition in verse the most fluent. The
Sultan looked at him (and he habited in his best and with all of beauty
blest), and the royal mind was pleased and he enquired saying, “Who art
thou, O Youth?” The other replied, “I am the Half-man whom thou sawest
and I did the deed whereof thou wottest.” As soon as the King heard this
speech he entreated him with respect and bade him sit in the most
honourable stead, and when he was seated the twain conversed together.
The Sultan was astounded at his speech and they continued their
discourse till they touched upon sundry disputed questions of learning,
when the Youth proved himself as superior to the Sovran as a dinar is to
a dirham: and to whatever niceties of knowledge the monarch asked, the
young man returned an all-sufficient answer, speaking like a book. So
the Sultan abode confounded at the eloquence of his tongue and the
purity of his phrase and the readiness of his replies; and he said in
his mind, “This Youth is as worthy to become my daughter’s mate as she
is meet to become his helpmate.” Then he addressed him in these words,
“O Youth, my wish is to unite thee with my daughter and after thou hast
looked upon her and her mother none will marry her save thyself.” The
other replied, “O King of the Age, I am ready to obey thee, but first I
must take counsel of my friends.” The King rejoined, “No harm in that:
hie thee home and ask their advice.” The Youth then craved leave to
retire and repairing to his Shaykh,——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 Sovran
suffer me to survive?” Now when it was the next night and that was

The Three Hundred and Sixtieth 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 then craved leave to retire and,
repairing to his Shaykh, informed him of what had passed between himself
and the Sultan and said to him, “’Tis also my wish, O my lord, to marry
his daughter.” The Sage replied, “There be no fault herein if it be
lawful wedlock: fare thee forth and ask her in marriage.” Quoth the
Youth, “But I, O my lord, desire to invite the King to visit us;” and
quoth the Sage, “Go invite him, O my son, and hearten thy heart.” The
Youth replied, “O my lord, since I first came to thee and thou didst
honour me by taking me into thy service, I have known none other home
save this narrow cell wherein thou sittest, never stirring from it or by
night or by day. How can we invite the King hither?” The Sage rejoined,
“O my son, do thou go invite him relying upon Allah, the Veiler who
veileth all things, and say to him:——My Shaykh greeteth thee with the
salam and inviteth thee to visit him next Friday.” Accordingly, the
Youth repaired to the King and saluted him and offered his service and
blessed him with most eloquent tongue and said, “O King of the Age, my
Shaykh greeteth thee and sayeth to thee:——Come eat thy pottage[124] with
us next Friday,” whereto the Sultan replied, “Hearing is consenting.”
Then the Youth returned to the Sage and waited upon him according to
custom, longing the while for the coming of Friday. On that day the Sage
said to the Youth, “O my son, arise with me and I will show thee what
house be ours, so thou mayst go fetch the King.” Then he took him and
the two walked on till they came upon a ruin in the centre of the city
and the whole was in heaps, mud, clay, and stones. The Sage looked at it
and said, “O my son, this is our mansion; do thou hie thee to the King
and bring him hither.” But the Youth exclaimed, “O my lord, verily this
be a ruinous heap! How then can I invite the Sultan and bring him to
such an ill place? This were a shame and a disgrace to us.” Quoth the
Sage, “Go and dread thou naught.” Upon this the Youth departed saying in
himself, “By Allah, my Shaykh must be Jinn-mad and doubtless he
confoundeth in his insanity truth and untruth.” But he stinted not
faring till he reached the Palace and went in to the Sultan whom he
found expecting him; so he delivered the message, “Deign honour us, O my
lord, with thy presence.”[125] Hereupon the King arose without stay or
delay and took horse, and all the lords of the land also mounted,
following the Youth to the place where he told them his Shaykh abode.
But when they drew near it they found a royal mansion and eunuchry
standing at the gates in costliest gear as if robed from a talismanic
hoard. When the young man saw this change of scene, he was awe-struck
and confounded in such way that hardly could he keep his senses, and he
said to himself, “But an instant ago I beheld with mine own eyes this
very place a ruinous heap: how then hath it suddenly become on this same
site a Palace such as belongeth not to our Sultan? But I had better keep
the secret to myself.” Presently the King alighted as also did his
suite, and entered the mansion, and whenas he inspected it he marvelled
at the splendour of the first apartment, but the more narrowly he looked
the more magnificent he found the place, and the second more sumptuous
than the first. So his wits were bewildered thereat till he was ushered
into a spacious speak-room where they found the Shaykh sitting on one
side of the chamber[126] to receive them. The Sultan salam’d to him
whereupon the Sage raised his head and returned his greeting but did not
rise to his feet. The King then sat him down on the opposite side when
the Shaykh honoured him by addressing him and was pleased to converse
with him on various themes; all this while the royal senses being
confounded at the grandeur around him and the rarities in that Palace.
Presently the Shaykh said to his Scholar, “Knock thou at this door and
bid our breakfast be brought in.” So the young man arose and rapped and
called out “Bring in the breakfast;” when lo! the door was opened and
there came out of it an hundred Mamelukes[127] of the Book, each bearing
upon his head a golden tray, whereon were set dishes of precious metals;
and these, which were filled with breakfast-meats of all kinds and
colours, they ranged in order before the Sultan. He was surprised at the
sight for that he had naught so splendid in his own possession; but he
came forwards and ate, as likewise did the Shaykh and all the courtiers
till they were satisfied. And after this they drank coffee and sherbets,
and the Sultan and the Shaykh fell to conversing on questions of lore:
the King was edified by the words of the Sage who on his part sat
respectfully between the Sovran’s hands. Now when it was well nigh noon,
the Shaykh again said to his Scholar, “Knock thou at that door and bid
our noon-day meal be brought in.” He arose and rapped and called out,
“Bring in the dinner;” when lo! the door opened of itself and there came
out of it an hundred white slaves all other than the first train and
each bearing a tray upon his head. They spread the Sufrah-cloth before
the Sultan and ranged the dishes, and he looked at the plates and
observed that they were of precious metals and stones; whereat he was
more astonished than before and he said to himself, “In very deed this
be a miracle!” So all ate their sufficiency when basins and ewers, some
of gold and others of various noble ores, were borne round and they
washed their hands, after which the Shaykh said, “O King, at how much
hast thou valued for us the dower of thy daughter?” The Sovran replied,
“My daughter’s dower is already in my hands.” This he said of his
courtesy and respect, but the Shaykh replied, “Marriage is invalid save
with a dower.” He then presented to him a mint of money and the tie of
wedlock was duly tied; after which he rose and brought for his guest a
pelisse of furs such as the Sultan never had in his treasury and
invested him therewith and he gave rich robes to each and every of his
courtiers according to their degree. The Sultan then took leave of the
Shaykh and accompanied by the Scholar returned to the Palace.——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 Three Hundred and Sixty-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 Sultan took with him the Scholar and they
fared till they reached the citadel and entered the Palace, during which
time the King was pondering the matter and wondering at the affair. And
when night came he bade them get ready his daughter that the first visit
might be paid to her by the bridegroom. They did his bidding and carried
the Youth in procession to her and he found the apartment bespread with
carpets and perfumed with essences; the bride, however was absent. So he
said in his mind, “She will come presently albeit now she delayeth;” and
he ceased not expecting her till near midnight, whilst the father and
the mother said, “Verily the young man hath married our daughter and now
sleepeth with her.” On this wise the Youth kept one reckoning and the
Sultan and his Harem kept another till it was hard upon dawn——all this
and the bridegroom watched in expectation of the bride. Now when the day
brake, the mother came to visit her child expecting to see her by the
side of her mate; but she could not find a trace of her, nor could she
gather any clear tidings of her. Accordingly she asked the Youth, her
son-in-law, who answered that since entering the apartment he had
expected his bride but she came not to him nor had he seen a sign of
her. Hereupon the Queen shrieked and rose up calling aloud upon her
daughter, for she had none other child save that one. The clamour
alarmed the Sultan who asked what was to do and was informed that the
Princess was missing from the Palace and had not been seen after she had
entered it at eventide. Thereupon he went to the Youth and asked him
anent her, but he also told him that he had not found her when the
procession led him into the bridal chamber. Such was the case with
these; but as regards the Princess, when they conducted her to the
bridal room before the coming of the bridegroom, a Jinni[128] of the
Márids, who often visited the royal Harem, happened to be there on the
marriage-night and was so captivated by the charms of the bride that he
took seat in a corner, and upon her entering and before she was ware
snatched her up and soared with her high in air. And he flew with her
till he reached a pleasant place of trees and rills some three months’
journey from the city, and in that shady place he set her down. But he
wrought her no bodily damage and every day he would bring her whatso she
wanted of meat and drink and solaced her by showing her the rills and
trees. Now this Jinni had changed his shape to that of a fair youth
fearing lest his proper semblance affright her, and the girl abode in
that place for a space of forty days. But the father, after failing to
find his daughter, took the Youth and repaired to the Shaykh in his
cell, and he was as one driven mad as he entered and complained of the
loss of his only child. The Shaykh hearing these words dove into the
depths of meditation for an hour: then he raised his head and bade them
bring before him a chafing-dish of lighted charcoal. They fetched all he
required and he cast into the fire some incenses over which he
pronounced formulæ of incantation, and behold! the world was turned
topsy-turvy and the winds shrieked and the earth was canopied by
dust-clouds whence descended at speed winged troops bearing standards
and colours.[129] And amiddlemost of them appeared three Sultans of the
Jánn all crying out at once, “Labbayka! Labbayka! Adsumus, hither we
speed to undertake thy need.” The Shaykh then addressed them, saying,
“My commandment is that forthright ye bring me the Jinni who hath
snatched away the bride of my son,” and they said, “To hear is to obey,”
and at once commanded fifty of their dependent Jinns to reconduct the
Princess to her chamber and to hale the culprit before them. These
orders were obeyed: they disappeared for an hour or so and suddenly
returned, bringing the delinquent Jinni in person; but as for the
Sultan’s daughter, ten of them conveyed her to her Palace, she wotting
naught of them and not feeling aught of fear. And when they set the
Jinni before the Shaykh, he bade the three Sultans of the Jann burn him
to death and so they did without stay or delay. All this was done whilst
the Sovran sat before the Shaykh, looking on and listening and
marvelling at the obedience of that host and its Sultans and their
subjection and civil demeanour in presence of the Elder. Now as soon as
the business ended after perfectest fashion, the Sage recited over them
a spell and all went their several ways; after which he bade the King
take the Youth and conduct him to his daughter. This bidding was obeyed
and presently the bridegroom abated the maidenhead of the bride, what
while her parents renewed their rejoicings over the recovery of their
lost child. And the Youth was so enamoured of the Princess that he
quitted not the Harem for seven consecutive days. On the eighth the
Sultan was minded to make a marriage-banquet and invited all the
city-folk to feast for a whole month and he wrote a royal rescript and
bade proclaim with full publicity that, according to the commands of the
King’s majesty, the wedding-feast should continue for a month, and that
no citizen, be he rich or be he poor, should light fire or trim lamp in
his own domicile during the wedding of the Princess; but that all must
eat of the royal entertainment until the expiry of the fête. So they
slaughtered beeves and stabbed camels in the throat and the kitcheners
and carpet-spreaders were commanded to prepare the stables, and the
officers of the household were ordered to receive the guests by night
and by day. Now one night King Mohammed of Cairo said to his Minister,
“O Wazir, do thou come with me in changed costume and let us thread the
streets and inspect and espy the folk: haply some of the citizens have
neglected to appear at the marriage-feast.” He replied, “To hear is to
obey.” So the twain after exchanging habits for the gear of Persian
Darwayshes went down to the city and there took place

_THE NIGHT-ADVENTURE OF SULTAN MOHAMMED OF CAIRO._[130]

The Sultan and the Wazir threaded the broadways of the city and they
noted the houses and stood for an hour or so in each and every greater
thoroughfare, till they came to a lane, a cul-de-sac wherethrough none
could pass, and behold, they hit upon a house containing a company of
folk. Now these were conversing and saying, “By Allah, our Sultan hath
not acted wisely nor hath he any cause to be proud, since he hath made
his daughter’s bride-feast a vanity and a vexation and the poor are
excluded therefrom. He had done better to distribute somewhat of his
bounty amongst the paupers and the mesquin, who may not enter his palace
nor can they obtain aught to eat.” Hearing this the Sultan said to the
Wazir, “By Allah, needs must we enter this place;” and the Minister
replied, “Do whatso thou willest.” Accordingly the King went up to the
door and knocked, when one came out and asked, “Who is at the door?” The
Sultan answered, “Guests;” and the voice rejoined, “Welcome to the
guests;” and the door was thrown open. Then they went in till they
reached the sittingroom where they found three men of whom one was lame,
the second was broken-backed and the third was split-mouthed.[131] And
all three were sitting together in that place. So he asked them,
“Wherefore sit ye here, ye three, instead of going to the Palace?” and
they answered him, “O Darwaysh, ’tis of the weakness of our wits!” The
King then turned to his Minister and said, “There is no help but thou
must bring these three men into my presence, as soon as the
wedding-fêtes be finished, that I may enquire into what stablished their
imbecility.”——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 Sovran suffer me to survive?”
Now when it was the next night and that was

The Three Hundred and Sixty-second 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 said to the Wazir, “Needs must thou
bring these three men into my presence, as soon as the wedding-fêtes be
finished, and we will enquire into what proved their imbecility.” Then
quoth the King to them, “Wherefore fare ye not, ye three, and eat of the
royal banquet day by day?” and quoth they, “O Darwaysh, we are crippled
folk who cannot go and come, for this be grievous to us; but, an the
Sultan would assign to us somewhat of victual, and send it hither, we
would willingly eat thereof.” He rejoined, “What knoweth the Sultan that
ye sit in this place?” and they retorted, “Ye be Darwayshes who enter
everywhere: so when ye go in to him, tell him our tale; haply shall
Almighty Allah incline his heart uswards.” The King asked them, “Be you
three ever sitting together in this stead?” and they answered, “Yea,
verily: we never leave one another by night or by day.” Then the King
and the Minister rose up and having presented them with a few silvers
took leave and departed. Now it was midnight when they reached a
tenement wherein sat three girls with their mother spinning and eating;
and each one appeared fairer than her fellows, and at times they sang
and then they laughed and then they talked. The Sultan said to the
Wazir, “There is no help but we enter to these damsels;” whereto the
Minister replied “What have we to do with going near them? Let them be
as they are!” The Sultan, however, rejoined, “Needs must we enter,” and
the Wazir retorted, “Hearkening and obedience;” and he rapped at the
door when one of the sisterhood cried out, “Who knocketh in this gloom
of the night?” The Minister answered, “We are two Darwayshes, guests and
strangers;” and the girl rejoined, “We are maidens with our mother and
we have no men in our house who can admit you; so fare ye to the
marriage-feast of the Sultan and become ye his guests.” The Minister
continued, “We are foreigners and we know not the way to the Palace and
we dread lest the Chief of Police happen upon us and apprehend us at
this time o’ night. We desire that you afford us lodging till daylight
when we will go about our business and you need not expect from us aught
save respect and honourable treatment.” Now when the mother heard this,
she pitied them and bade one daughter open the door. So the damsel threw
it open and the Sultan and Wazir entered and salam’d and sat down to
converse together; but the King gazed upon the sisters and marvelled at
their beauty and their loveliness, and said in his mind, “How cometh it
that these maidens dwell by themselves unmated and they in such case?”
So quoth he to them, “How is it ye lack husbands, you being so
beautiful, and that ye have not a man in the house?” Quoth the youngest,
“O Darwaysh, hold thy tongue[132] nor ask us of aught, for our story is
wondrous and our adventures marvellous. But ’ware thy words and shorten
thy speech; verily hadst thou been the Sultan and thy companion the
Wazir an you heard our history haply ye had taken compassion upon our
case.” Thereupon the King turned to the Minister and said, “Up with us
and wend we our ways; but first do thou make sure of the place and affix
thy mark upon the door.” Then the twain rose up and fared forth but the
Wazir stood awhile and set a sign upon the entrance and there left his
imprint; after which the twain returned to the Palace. Presently the
youngest sister said to her mother, “By Allah, I fear lest the
Darwayshes have made their mark upon our door to the end that they may
recognise it by day; for haply the twain may be the King and his
Minister.” “What proof hast thou of this?” asked the mother, and the
daughter answered, “Their language and their questioning which were
naught save importunity!” And saying this she went to the door where she
found the sign and mark. Now besides the two houses to the right and to
the left were fifteen doors, so the girl marked them all with the same
mark set by the Wazir.[133] But when Allah had caused the day to dawn,
the King said to the Minister, “Go thou and look at the sign and make
sure of it.” The Wazir went as he was commanded by the Sultan, but he
found all the doors marked in the same way, whereat he marvelled and
knew not nor could he distinguish the door he sought. Presently he
returned and reported the matter of the door-marks to the King who
cried, “By Allah, these girls must have a curious history! But when the
bride-feast is finished we will enquire into the case of the three men
who are weakwitlings and then we will consider that of the damsels who
are not.” As soon as the thirtieth feast-day passed by, he invested with
robes of honour all the Lords of his land and the high Officers of his
estate and matters returned to their customed course. Then he sent to
summon the three men who had professed themselves weak of wits and they
were brought into the presence, each saying of himself, “What can the
King require of us?” When they came before him he bade them be seated
and they sat; then he said to them, “My requirement is that ye relate to
me proofs of the weakness of your minds and the reason of your maims.”
Now the first who was questioned was he of the broken back, and when the
enquiry was put to him he said, “Deign to favour me with an answer O our
Lord the Sultan, on a matter which passed through my mind.” He replied,
“Speak out and fear not!” So the other enquired, “How didst thou know us
and who told thee of us and of our weakly wits?” Quoth the King, “’Twas
the Darwaysh who went in to you on such a night;” and quoth the
broken-backed man, “Allah slay all the Darwayshes who be tattlers and
tale-carriers!” Thereupon the Sultan turned to the Wazir and laughing
said, “We will not reproach them for aught: rather let us make fun of
them,” adding to the man, “Recite, O Shaykh.” So he fell to telling

_THE STORY OF THE BROKE-BACK SCHOOLMASTER._[134]

I began life, O King of the Age, as a Schoolmaster and my case was
wondrous.——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 Three Hundred and Sixty-third Night,

Dunyazad said to her, “Allah upon thee, O my sister, an thou be other
than 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 Shaykh continued.——I began life, O my lord,
as a Schoolmaster, and my tale with the boys was wondrous. They numbered
from sixty to seventy, and I taught them to read and I inculcated due
discipline and ready respect esteeming these a part of liberal
education; nor did I regard, O King of the Age, the vicissitudes of Time
and Change; nay, I held them with so tight a rein that whenever the boys
heard me sneeze[135] they were expected to lay down their
writing-tablets and stand up with their arms crossed and exclaim, “Allah
have ruth upon thee, O our lord!” whereto I would make reply, “Allah
deign pardon us and you!” And if any of the lads failed or delayed to
join in this prayer I was wont to bash him with a severe bashing. One
day of the days they asked leave to visit the outskirts of the town for
liberty and pleasuring[136] and when I granted it they clubbed their
pittances for a certain sum of money to buy them a noon-day meal. So we
went forth to the suburbs and there found verdure and water, and we
enjoyed ourselves that day with perfect enjoyment until mid-afternoon
when we purposed to return homewards. Accordingly, the boys collected
their belongings and laded them upon an ass and we walked about half-way
when behold, the whole party, big and little, stood still and said to
me, “O our lord, we are athirst and burning with drowthiness, nor can we
stir from this spot and if we leave it without drinking we shall all
die.” Now there was in that place a draw-well, but it was deep and we
had nor pitcher nor bucket nor aught wherein to draw water and the
scholars still suffered from exceeding thirst. We had with us, however,
cooking-gear such as chauldrons and platters; so I said to them, “O
boys, whoso carrieth a cord or hath bound his belongings with one let
him bring it hither!” They did my bidding and I tied these articles
together and spliced them as strongly as I could: then said I to the
lads, “Bind me under the armpits.” Accordingly they made me fast by
passing the rope around me and I took with me a chauldron, whereupon
they let me down bucket-wise into the well till I reached the water.
Then I loosed the bandage from under my armpits and tied it to the
chauldron which I filled brim-full and shook the rope for a signal to
the boys above. They haled at the vessel till they pulled it up and
began drinking and giving drink; and on this wise they drew a first
chauldron and a second and a third and a fourth till they were satisfied
and could no more and cried out to me, “We have had enough, quite
enough.” Hereupon I bound the bandage under my armpits, as it was when I
went down, and I shook it as a signal and they haled me up till I had
well-nigh reached the kerbstone of the well when a fit of sneezing
seized me and I sneezed violently. At this all let go their hold and
carrying their arms over their breasts, cried aloud, “Allah have ruth
upon thee, O our lord!” but I, as soon as they loosed hold, fell into
the depths of the well and brake my back. I shrieked for excess of agony
and all the boys ran on all sides screaming for aid till they were heard
by some wayfaring folk; and these haled at me and drew me out. They
placed me upon the ass and bore me home: then they brought a leach to
medicine me and at last I became even as thou seest me, O Sultan of the
Age. Such, then, is my story showing the weakness of my wits; for had I
not enjoined and enforced over-respect the boys would not have let go
their hold when I happened to sneeze nor would my back have been broken.
“Thou speakest sooth, O Shaykh,” said the Sultan, “and indeed thou hast
made evident the weakness of thy wit.” Then quoth he to the man who was
cloven of mouth. “And thou, the other, what was it split thy gape?” “The
weakness of my wit, O my lord the Sultan,” quoth he, and fell to telling
the

_STORY OF THE SPLIT-MOUTHED SCHOOLMASTER._[137]

I also began life, O King of the Age, as a schoolmaster and had under my
charge some eighty boys. Now I was strict with such strictness that from
morning to evening I sat amongst them and would never dismiss them to
their homes before sundown. But ’tis known to thee, O our lord the King,
that boys’ wits be short after the measure of their age, and that they
love naught save play and forgathering in the streets and quarter.
Withal, I took no heed of this and ever grew harder upon them till one
day all met and with the intervention of the eldest Monitor they agreed
and combined to play me a trick. He arranged with them that next morning
none should enter the school until he had taught them, each and every,
to say as they went in, “Thy safety, O our lord, how yellow is thy
face!” Now the first who showed himself was the Monitor and he spoke as
had been agreed; but I was rough with him and sent him away; then a
second came in and repeated what the first had said; then a third and
then a fourth, until ten boys had used the same words. So quoth I to
myself, “Ho, Such-an-one! thou must be unwell without weeting it:” then
I arose and went into the Harem and lay down therein when the Monitor,
having collected from his school-fellows some hundred-and-eighty
Nusfs,[138] came in to me and cried, “Take this, O our lord, and expend
the money upon thy health.” Thereupon I said to myself, “Ho,
Such-an-one! every Thursday[139] thou dost not collect sixty Faddahs
from the boys,” and I cried to him, “Go, let them forth for a holiday.”
So he went and dismissed them from school to the playground. On the next
day he collected as much as on the first and came in to me and said,
“Expend these moneys, O our lord, upon thy health.” He did the same on
the third day and the fourth, making the boys contribute much coin and
presenting it to me; and on such wise he continued till the tenth day,
when he brought the money as was his wont. At that time I happened to
hold in my hand a boiled egg which I purposed eating, but on sighting
him I said in myself, “An he see thee feeding he will cut off the
supplies.” So I crammed the egg into my chops——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 Sovran suffer me to survive?” Now when it was the next night and
that was

The Three Hundred and Sixty-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 the Schoolmaster said to himself, “If the Monitor see
me eating the egg now in thy hand he will cut off the supplies and
assert thee to be sound.” So (continued he) I crammed the egg into my
chops and clapped my jaws together. Hereupon the lad turned to me and
cried, “O my lord, thy cheek is much swollen;” and I, “’Tis only an
imposthume.” But he drew a whittle[140] forth his sleeve and coming up
to me seized my cheek and slit it, when the egg fell out and he said, “O
my lord, this it was did the harm and now ’tis passed away from thee.”
Such was the cause of the splitting of my mouth, O our lord the Sultan.
Now had I cast away greed of gain and eaten the egg in the Monitor’s
presence, what could have been the ill result? But all this was of the
weakness of my wit; for also had I dismissed the boys every day about
mid-afternoon, I should have gained naught nor lost aught thereby.
However the Dealer of Destiny is self-existent, and this is my case.
Then the Sultan turned to the Wazir and laughed and said, “The fact is
that whoso schooleth boys is weak of wit;” and said the other, “O King
of the Age, all pedagogues lack perceptives and reflectives; nor can
they become legal witnesses before the Kazi because verily they credit
the words of little children without evidence of the speech being or
factual or false. So their reward in the world to come must be
abounding!”[141] Then the Sultan asked the limping man, saying, “And
thou, the other, what lamed thee?” So he began to tell

_THE STORY OF THE LIMPING SCHOOLMASTER._[142]

My tale, O my lord the Sultan, is marvellous and ’twas as follows. My
father was by profession a schoolmaster and, when he fared to the ruth
of Almighty Allah, I took his place in the school and taught the boys to
read after the fashion of my sire. Now over the schoolroom was an upper
lattice whereto planks had been nailed and I was ever casting looks at
it till one chance day I said to myself, “By Allah, this lattice thus
boarded up needs must contain hoards or moneys or manuscripts which my
father stored there before his decease; and on such wise I am deprived
of them.” So I arose and brought a ladder and lashed it to another till
the two together reached the lattice and I clomb them holding a
carpenter’s adze[143] wherewith I prized up the planks until all were
removed. And behold, I then saw a large fowl, to wit, a kite,[144]
setting upon her nestlings. But when she saw me she flew sharply in my
face and I was frightened by her and thrown back; so I tumbled from the
ladder-top to the ground and brake both knee-caps. Then they bore me
home and brought a leach to heal me; but he did me no good and I fell
into my present state. Now this, O our lord the Sultan, proveth the
weakness of my wit and the greatness of my greed; for there is a saw
amongst men that saith “Covetise aye wasteth and never gathereth: so
’ware thee of covetise.” Such, O lord of the Age and the Time, is my
tale. Hereupon the King bade gifts and largesse be distributed to the
three old schoolmasters, and when his bidding was obeyed they went their
ways. Then the Sultan turned to the Minister and said, “O Wazir, now
respecting the matter of the three maidens and their mother, I would
have thee make enquiry and find out their home and bring them hither; or
let us go to them in disguise and hear their history, for indeed it must
be wonderful. Otherwise how could they have understood that we served
them that sleight by marking their door and they on their part set marks
of like kind upon all the doors of the quarter that we might lose the
track and touch of them. By Allah, this be rare intelligence on the part
of these damsels: but we, O Wazir, will strive to come upon their
traces.” Then the Minister fared forth, after changing his dress and
demeanour, and walked to the quarter in question, but found all the
doors similarly marked. So he was sore perplext concerning his case and
fell to questioning all the folk wont to pass by these doors but none
could give him any information; and he walked about sore distraught
until eventide, when he returned to the Sultan without aught of profit.
As he went in to the presence, his liege lord asked him saying, “What
bringest thou of tidings?” and he answered, “O King, I have not found
the property,[145] but there passed through my mind a stratagem which,
an we carry it out, peradventure shall cause us to happen upon the
maidens.” Quoth the Sultan, “What be that?” and quoth he, “Do thou write
me an autograph-writ and give it to the Crier that he may cry about the
city:—Whoso lighteth wick after supper-tide shall have his head set
under his heels.” The Sultan rejoined, “This thy rede is right.”
Accordingly, on the next day the King wrote his letter and gave it to
the Crier bidding him fare through the city and forbid the lighting of
lamps after night-prayers; and the man took the royal rescript and set
it in a green bag. Then he went forth and cried about the street saying,
“According to the commandment of our King, the Lord of prosperity and
Master of the necks of God’s servants, if any light wick after
night-prayers his head shall be set under his heels, his good shall be
spoiled and his women shall be cast into jail.” And the Crier stinted
not crying through the town during the first day and the second and the
third, until he had gone round the whole place; nor was there a citizen
but who knew the ordinance. Now the King waited patiently till after the
proclamation of the third day; but on the fourth night he and his
Minister went down from the palace in disguise after supper-tide to pry
about the wards and espy into the lattices of the several quarters. They
found no light till they came to the ward where the three damsels lived,
and the Sultan, happening to glance in such a direction, saw the gleam
of a lamp in one of the tenements. So he said to the Wazir, “Ho! there
is a wick alight.” Presently they drew near it and found that it was
within one of the marked houses; wherefore they came to a stand and
knocked at the door,——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 Three Hundred and Sixty-fifth Night,

“Do thou good to men and so rule their necks: ✿ Long reigns who by
benefit rules mankind:
And lend aid to him who for aidance hopes: ✿ For aye grateful is man
with a noble mind
Who brings money the many to him will incline ✿ And money for tempting
of man was designed:
Who hindereth favour and bounties, ne’er ✿ Or brother or friend in
creation shall find:
With harsh looks frown not in the Sage’s face; ✿ Disgusteth the freeman
denial unkind:
Who frequenteth mankind all of good unknow’th: ✿ Man is lief of
rebellion, of largesse loath.”

When the Sultan heard these couplets, his mind was distraught and he was
perplext in thought; then turning to his Wazir, he said, “By Allah,
these lines were surely an examination of and an allusion to our two
selves; and doubtless she weeteth of us that I am the Sultan and thou
art the Wazir, for the whole tenor of her talk proveth her knowledge of
us.” Then he turned to the maiden and said, “Right good are thy verse
and thy voice, and thy words have delighted us with exceeding delight.”
Upon this she sang the following two couplets:—

Men seek for them sorrow, and toil ✿ Thro’ long years as they brightly
flow;
But Fate, in the well like the tank[148] ✿ Firm-fixt, ruleth all below.

Now as soon as the Sultan heard these last two couplets he made certain
that the damsel was aware of his quality. She did not leave off her
lute-playing till near daylight, when she rose and retired and presently
brought in a breakfast befitting her degree (for indeed she was pleased
with them); and when she had served it up they ate a small matter which
sufficed them. After this she said, “Inshallah, you will return to us
this night before supper-tide and become our guests;” and the twain went
their ways marvelling at the beauty of the sisters and their loveliness
and their fearlessness in the matter of the proclamation; and the Sultan
said to the Wazir, “By Allah, my soul inclineth unto that maiden.” And
they stinted not walking until they had entered the palace. But when
that day had gone by and evening drew nigh, the Monarch made ready to
go, he and the Minister, to the dwelling of the damsels——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 Sovran suffer me to survive.” Now when it was the next night and
that was

The Three Hundred and Sixty-sixth Night,

“Fair fate befal thee to thy foe’s despite: ✿ White be thy days and his
be black as night.[150]

By Allah, O King of the Age, thou art the Sultan and that is the
Minister.” The Sovran asked, “What cause hast thou for supposing this?”
and she answered, “From your grand demeanour and your majestic mien; for
such be the qualities of Kings which cannot be concealed.” Quoth the
Monarch, “Thou hast spoken sooth; but, tell me, how happeneth it that
you wone here without men protectors?” and quoth she, “O my lord the
King, our history is wondrous and were it graven with graver-needles
upon the eye-corners it were a warning to whoso would be warned.” He
rejoined, “What is it?” and she began the

_STORY OF THE THREE SISTERS AND THEIR MOTHER._[151]

I and my sisters and my mother are not natives of this city but of a
capital in the land Al-Irák where my father was Sovran having troops and
guards, Wazirs and Eunuch-chamberlains; and my mother was the fairest
woman of her time insomuch that her beauty was a proverb throughout each
and every region. Now it chanced that when I and my sisters were but
infants, our father would set out to hunt and course and slay beasts of
raven and take his pleasure in the gardens without the city. So he sent
for his Wazir and appointed and constituted him Viceregent in his stead
with full authority to command and be gracious to his lieges: then he
got him ready and marched forth and the Viceroy entered upon his office.
But it happened that it was the hot season and my mother betook herself
to the terrace-roof of the palace in order to smell the air and sniff up
the breeze. At that very hour, by the decree of the Decreer, the Wazir
was sitting in the Kiosk or roofed balcony hanging to his upper mansion
and holding in hand a mirror; and, as he looked therein, he saw the
reflection of my mother, a glance of eyes which bequeathed him a
thousand sighs. He was forthright distracted by her beauty and
loveliness and fell sick and took to his pillow. Presently a
confidential nurse came in and feeling his pulse, which showed no
malady, said to him, “No harm for thee! thou shalt soon be well nor ever
suffer from aught of sorrow.” Quoth he, “O my nurse, canst thou keep a
secret?” and quoth she, “I can.” Then he told her all the love he had
conceived for my mother and she replied, “This be a light affair nor
hath it aught of hindrance: I will manage for thee such matter and I
will soon unite thee with her.” Thereupon he packed up for her some of
the most sumptuous dresses in his treasury and said, “Hie thee to her
and say:——The Wazir hath sent these to thee by way of love-token and his
desire is either that thou come to him and converse, he and thou, for a
couple of hours,[152] or that he be allowed to visit thee.” The nurse
replied with “Hearkening and obedience,” and fared forth and found my
mother (and we little ones were before her) all unknowing aught of that
business. So the old woman saluted her and brought forwards the dresses,
and my mother arose and opening the bundle beheld sumptuous raiment and,
amongst other valuables, a necklace of precious stones. So she said to
the nurse, “This is indeed ornamental gear, especially the collar;” and
said the nurse, “O my lady, these are from thy slave the Wazir by way of
love-token, for he doteth on thee with extreme desire and his only wish
is to forgather with thee and converse, he and thou, for a couple of
hours, either in his own place or in thine whither he will come.” Now
when my mother heard these words from the nurse she arose and drew a
scymitar which lay hard by and of her angry hastiness made the old
woman’s head fall from her body and bade her slave girls pick up the
pieces and cast them into the common privy of the palace. So they did
her bidding and wiped away the blood. Now the Wazir abode expecting his
nurse to return to him but she returned not; so next day he despatched
another handmaid who went to my mother and said to her, “O my lady, our
lord the Wazir sent thee a present of dress by his nurse; but she hath
not come back to him.” Hereupon my mother bade her Eunuchs take the
slave and strangle her, then cast the corpse into the same house of
easement where they had thrown the nurse. They did her bidding; but she
said in her mind, “Haply the Wazir will return from the road of
unright:” and she kept his conduct a secret. He however fell every day
to sending slave-girls with the same message and my mother to slaying
each and every, nor deigned show him any signs of yielding. But she, O
our lord the Sultan, still kept her secret and did not acquaint our
father therewith, always saying to herself, “Haply the Wazir will return
to the road of right.” And behold my father presently came back from
hunting and sporting and pleasuring, when the Lords of the land met him
and salam’d to him, and amongst them appeared the Minister whose case
was changed. Now some years after this, O King of the Age, our sire
resolved upon a Pilgrimage to the Holy House of Meccah——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 Three 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 youngest sister continued to the
Sultan:——So our sire, O King of the Age, resolved upon a Pilgrimage to
the Holy House of Meccah and stablished the same Wazir Viceregent in his
stead to deal commandment and break off and carry out. So he said in his
heart, “Now have I won my will of the Sultan’s Harem.” So the King gat
him ready and fared forth to Allah’s Holy House after committing us to
the charge of his Minister. But when he had been gone ten days, and the
Wazir knew that he must be far from the city where he had left behind
him me and my sisters and my mother, behold, an Eunuch of the Minister’s
came in to us and kissed ground before the Queen and said to her “Allah
upon thee, O my lady, pity my lord the Wazir, for his heart is melted by
thy love and his wits wander and his right mind; and he is now become as
one annihilated. So do thou have ruth upon him and revive his heart and
restore his health.” Now when my mother heard these words, she bade her
Eunuchs seize that Castrato and carry him from the room to the middle of
the Divan-court and there slay him; but she did so without divulging her
reasons. They obeyed her bidding; and when the Lords of the land and
others saw the body of a man slain by the eunuchry of the palace, they
informed the Wazir, saying, “What hateful business is this which hath
befallen after the Sultan’s departure?” He asked, “What is to do?” and
they told him that his Castrato had been slain by a party of the palace
eunuchry. Thereupon he said to them, “In your hand abideth testimony of
this whenas the Sultan shall return and ye shall bear witness to it.”
But, O King, the Wazir’s passion for our mother waxed cool after the
deaths of the nurse and the slave-girls and the eunuch; and she also
held her peace and spake not a word there anent. On this wise time
passed and he sat in the stead of my sire till the Sultan’s return drew
near when the Minister dreaded lest our father, learning his ill deeds,
should do him die. So he devised a device and wrote a letter to the King
saying:——“After salutation be it known to thee that thy Harem hath sent
to me, not only once but five several times during thine absence,
soliciting of me a foul action, to which I refused consent and replied,
By Allah, however much she may wish to betray my Sovran, I by the
Almighty will not turn traitor; for that I was left by thee guardian of
the realm after thy departure.” He added words upon words; then he
sealed the scroll and gave it to a running courier with orders to hurry
along the road. The messenger took it and fared with it to the Sultan’s
camp when distant eight days’ journey from the capital; and, finding him
seated in his pavilion,[153] delivered the writ. He took it and opened
it and read it and when he understood its secret significance, his face
changed, his eyes turned backwards and he bade his tents be struck for
departure. So they fared by forced marches till between him and his
capital remained only two stations. He then summoned two Chamberlains
with orders to forego him to the city and take my mother and us three
girls a day’s distance from it and there put us to death. Accordingly,
they led us four to the open country purposing to kill us, and my mother
knew not what intent was in their minds until they reached the appointed
spot. Now the Queen had in times past heaped alms-deeds and largesse
upon the two Chamberlains, so they held the case to be a grievous and
said each to other, “By Allah we cannot slaughter them; no, never!” Then
they told my mother of the letter which the Wazir had written to our
father saying such-and-such, upon which she exclaimed, “He hath lied, by
Allah, the arch-traitor; and naught happened save so-and-so.” Then she
related to them all she had done with the exactest truth. The men said,
“Sooth thou hast spoken;” then arising without stay or delay they snared
a gazelle and slaughtered it and filled with its blood four flasks;
after which they broiled some of the flesh over the embers and gave it
to my mother that we might satisfy our hunger. Presently they farewelled
us saying, “We give you in charge of Him who never disappointed those
committed to His care;” and, lastly, they went their ways leaving us
alone in the wild and the wold. So we fell to eating the desert-grasses
and drinking of the remnants of the rain, and we walked awhile and
rested awhile without finding any city or inhabited region; and we waxed
tired, O King of the Age, when suddenly we came upon a spot on a
hill-flank abounding in vari-coloured herbs and fair fountains. Here we
abode ten days and behold, a caravan drew near us and encamped hard by
us, but they did not sight us for that we hid ourselves from their view
until night fell. Then I went to them and asked of sundry eunuchs and
ascertained that there was a city at the distance of two days’ march
from us; so I returned and informed my mother who rejoiced at the good
tidings. As soon as it was morn the caravan marched off, so we four
arose and walked all that day through at a leisurely pace, and a second
day and so forth; until, on the afternoon of the fifth, a city rose
before our sight fulfilling all our desires[154] and we exclaimed,
“Alhamdolillah, laud be to the Lord who hath empowered us to reach it.”
We ceased not faring till sunset when we entered it and we found it a
potent capital. Such was our case and that of our mother;[155] but as
regards our sire the Sultan, as he drew near his home after the
return-journey from the Hajj, the Lords of the land and the Chiefs of
the city flocked out to meet him, and the town-folk followed one another
like men riding on pillions[156] to salute him, and the poor and the
mesquin congratulated him on his safety and at last the Wazir made his
appearance. The Sultan desired to be private with the Minister——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 Sovran suffer me to survive?” Now when it was the next
night and that was

The Three Hundred and Sixty-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 the King desired to be private with the
Minister and when they were left alone he said, “O Wazir, how was it
between thee and that Harim of mine?” Said the other, “O King of the
Age, she sent to me not only once but five several times and I refrained
from her and whatsoever eunuch she despatched I slew, saying, Haply she
may cease so doing and abandon her evil intent. But she did not repent,
so I feared for thine honour and sent to acquaint thee with the matter.”
The Sultan bowed his head groundwards for a while, then raising it he
bade summon the two Chamberlains whom he had sent to slay his wife and
three children. On their appearing he asked them, “What have you done in
fulfilling my commandment?” They answered, “We did that which thou
badest be done,” and showed him the four flasks they had filled with the
blood and said, “This be their blood, a flask-full from each.” The
Sultan hent them in hand and mused over what had taken place between him
and his wife of love and affection and union; so he wept with bitter
weeping and fell down in a fainting fit. After an hour or so he
recovered and turning to the Wazir said, “Tell me, hast thou spoken
sooth?” and the other replied, “Yes, I have.” Then the Sultan addressed
the two Chamberlains and asked them, “Have ye put to death my daughters
with their mother?” But they remained silent nor made aught of answer or
address. So he exclaimed, “What is on your minds that ye speak not?”
They rejoined, “By Allah, O King of the Age, the honest man cannot tell
an untruth for that lying and leasing are the characteristics of
hypocrites and traitors.” When the Wazir heard the Chamberlains’ speech
his colour yellowed, his frame was disordered and a trembling seized his
limbs, and the King turned to him and noted that these symptoms had been
caused by the words of the two officials. So he continued to them, “What
mean ye, O Chamberlains, by your saying that lies and leasing are the
characteristics of hypocrites and traitors? Can it be that ye have not
put them to death? And as ye claim to be true men either ye have killed
them and ye speak thus or you are liars. Now by Him who hath set me upon
the necks of His lieges, if ye declare not to me the truth I will do you
both die by the foulest of deaths.” They rejoined, “By Allah, O King of
the Age, whenas thou badest us take them and slay them, we obeyed thy
bidding and they knew not nor could they divine what was to be until we
arrived with them at the middlemost and broadest of the desert; and when
we informed them of what had been done by the Wazir, thy Harem
exclaimed:——There is no Majesty and there is no Might save in Allah, the
Glorious, the Great. Verily we are Allah’s and unto Him are we
returning. But an ye kill us you will kill us wrongfully and ye wot not
wherefor. By the Lord, this Wazir hath foully lied and hath accused us
falsely before the Almighty. So we said to her, O King of the
Age:——Inform us of what really took place; and said the mother of the
Princesses:——Thus and thus it happened. Then she fell to telling us the
whole tale from first to last of the nurse who was sent to her and the
handmaids and the Eunuch.”[157] Hereupon the Sultan cried, “And ye, have
ye slain them or not?” and the Chamberlains replied, “By Allah, O King
of the Age, whenas the loyalty of thy Harem was made manifest to us we
snared a gazelle and cut its throat and filled these four flasks with
its blood; after which we broiled some of the flesh upon the embers and
offered it to thy Harem and her children saying to them:——We give thee
in charge to Him who never disappointeth those committed to His care,
and we added, Your truth shall save you. Lastly we left them in the
midmost of the waste and we returned hither.” When the Sultan heard
these words he turned to the Wazir and exclaimed, “Thou hast estranged
from me my wife and my children;” but the Minister uttered not a word
nor made any address and trembled in every limb like one afflicted with
an ague. And when the King saw the truth of the Chamberlains and the
treachery of the Minister he bade fuel be collected and set on fire and
they did his bidding. Then he commanded them to truss up the Wazir, hand
tied to foot, and bind him perforce upon a catapult[158] and cast him
into the middle of the fiery pyre which made his bones melt before his
flesh. Lastly he ordered his palace to be pillaged, his good to be
spoiled and the women of his Harem to be sold for slaves. After this he
said to the Chamberlains, “You must know the spot wherein you left the
Queen and Princesses;” and said they, “O King of the Age, we know it
well; but when we abandoned them and returned home they were in the
midst of the wolds and the wilds nor can we say what befel them or
whether they be now alive or dead.” On this wise fared it with them; but
as regards us three maidens and our mother, when we entered the
city——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 Three 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 youngest sister continued her tale:——So
when we three maidens and our mother entered the city about sunset I the
youngest said to them, “We be three Princesses and a Queen-mother: so we
cannot show ourselves in this our condition and needs must we lodge us
in a Khan: also ’tis my rede that we should do best by donning boys’
dress. All agreeing hereto we did accordingly and, entering a
Caravanserai, hired us a retired chamber in one of the wings. Now every
day we three fared forth to service and at eventide we forgathered and
took what sufficed us of sustenance; but our semblance had changed with
the travails of travel and all who looked at us would say, These be
lads. In this plight we passed the space of a year full-told till, one
day of the days, we three fared forth to our chares, as was our wont,
and behold, a young man met us upon the way and turning to me asked, “O
lad, wilt thou serve in my house?”” Quoth I, “O my uncle,[159] I must
ask advice,” and quoth he, “O my lad, crave counsel of thy mother and
come and serve in our home.” He then looked at my sisters and enquired,
“Be these thy comrades, O lad?” and I replied “No, they are my
brothers.” So we three went to our mother in the Khan and said to her,
“This young man wisheth to hire the youngest of us for service,” and
said she, “No harm in that.” Thereupon the youth arose and taking me by
the hand guided me to his home and led me in to his mother and his wife,
and when the ancient dame saw me, her heart was opened to me. Presently
quoth the young man to his parent, “I have brought the lad to serve in
our house and he hath two brothers and his mother dwelling with them.”
Quoth she, “May it be fortunate to thee, O my son.”[160] So I tarried
there serving them till sunset and when the evening-meal was eaten, they
gave me a dish of meat and three large bannocks of clean bread. These I
took and carried to my mother whom I found sitting with my sisters and I
set before them the meat and bread; but when my parent saw this she wept
with sore weeping and cried, “Time hath overlooked us; erst we gave food
to the folk and now the folk send us food.” And cried I, “Marvel not at
the works of the Creator; for verily Allah hath ordered for us this and
for others that and the world endureth not for any one;” and I ceased
not soothing my mother’s heart till it waxed clear of trouble and we ate
and praised Almighty Allah. Now every day I went forth to serve at the
young man’s house and at eventide bore to my mother and sisters their
sufficiency of food for supper,[161] breakfast and dinner; and when the
youth brought eatables of any kind for me I would distribute it to the
family. And he looked well after our wants and at times he would supply
clothing for me and for the youths, my sisters, and for my parent; so
that all hearts in our lodgings were full of affection for him. At last
his mother said, “What need is there for the lad to go forth from us
every eventide and pass the night with his people? Let him lie in our
home and every day about afternoon-time carry the evening meal to his
mother and brothers and then return to us and keep me company.” I
replied, “O my lady, let me consult my mother, to whom I will fare
forthright and acquaint her herewith.” But my parent objected saying, “O
my daughter, we fear lest thou be discovered and they find thee out to
be a girl.” I replied, “Our Lord will veil our secret;” and she
rejoined, “Then do thou obey them.” So I lay with the young man’s mother
nor did any divine that I was a maid, albeit from the time when I
entered into that youth’s service my strength and comeliness had
increased. At last, one night of the nights, I went after supper to
sleep at my employer’s and the young man’s mother chanced to glance in
my direction when she saw my loosed hair which gleamed and glistened
many-coloured as a peacock’s robe. Next morning I arose and gathering up
my locks donned the Tákiyah[162] and proceeded, as usual, to do service
about the house never suspecting that the mother had taken notice of my
hair. Presently she said to her son, “’Tis my wish that thou buy me a
few rose-blossoms which be fresh.” He asked, “To make conserve?” and she
answered, “No.” Then he enquired; “Wherefore wantest thou roses?” and
she replied, “By Allah, O my son, I wish therewith to try this our
servant whom I suspect to be a girl and no boy; and under him in bed I
would strew rose-leaves, for an they be found wilted in the morning he
is a lad, and if they remain as they were he is a lass.”[163] So he
fared forth and presently returned to his mother with the rose-blossoms;
and, when the sleeping-hour came, she went and placed them in my bed. I
slept well and in the morning when I arose she came to me and found that
the petals had not changed for the worse; nay, they had gained lustre.
So she made sure that I was a girl.——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 Sovran suffer
me to survive?” Now when it was the next night and that was

The Three Hundred and Seventieth 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 continued:——So the young man’s
mother made certain that her servant lad was a virgin lass. But she
concealed her secret from her son and was kind to me and showed me
respect and, of the goodness of her heart, sent me back early to my
mother and sisters. Now one day of the days the youth came home about
noon as was his wont; and he found me with sleeves tucked up to the
elbows engaged in washing a bundle of shirts and turbands; and I was
careless of myself so he drew near me and noted my cheeks that flushed
rosy red and eyes which were as those of the thirsty gazelle and my
scorpion locks hanging adown my side face. This took place in
summertide; and when he saw me thus his wits were distraught and his
sound senses were as naught and his judgment was in default: so he went
in to his parent and said to her, “O my mother, indeed this servant is
no boy, but a maiden girl and my wish is that thou discover for me her
case and make manifest to me her condition and marry me to her, for that
my heart is fulfilled of her love.” Now by the decree of the Decreer I
was privily listening to all they said of me; so presently I arose,
after washing the clothes and what else they had given me; but my state
was changed by their talk and I knew and felt certified that the youth
and his mother had recognised me for a girl. I continued on this wise
till eventide when I took the food and returned to my family and they
all ate till they had eaten enough, when I told them my adventure and my
conviction. So my mother said to me, “What remaineth for us now to do?”
and said I, “O my mother, let us arise, we three, before night shall set
in and go forth ere they lock the Khan upon us;[164] and if the
door-keeper ask us aught let us answer:—We are faring to spend the night
in the house of the youth where our son is serving.” My mother replied,
“Right indeed is thy rede.” Accordingly, all four of us went forth at
the same time and when the porter asked, “This is night-tide and whither
may ye be wending?” we answered, “We have been invited by the young man
whom our son serveth for he maketh a Septena-festival[165] and a
bridal-feast: so we purpose to night with him and return a-morn.” Quoth
he, “There is no harm in that. So we issued out and turned aside and
sought the waste lands, the Veiler veiling us, and we ceased not walking
till the day brake and we were sore a-wearied. Then we sat for rest till
the rise of sun and when it shone we four sprang up and strave with our
wayfare throughout the first day and the second and the third until the
seventh. (Now all this was related to Mohammed the Sultan of Cairo and
his Wazir by the youngest Princess and they abode wondering at her
words.) On the seventh day we reached this city and here we housed
ourselves; but to this hour we have no news of our sire after the
Minister was burnt nor do we know an he be whole or dead. Yet we yearn
for him: so do thou, of thine abundant favour, O King of the Age, and
thy perfect beneficence, send a messenger to seek tidings of him and to
acquaint him with our case, when he will send to fetch us.” Here she
ceased speaking and the Monarch and Minister both wondered at her words
and exclaimed, “Exalted be He who decreeth to His servants severance and
reunion.” Then the Sultan of Cairo arose without stay or delay and wrote
letters to the King of Al-Irák, the father of the damsels, telling him
that he had taken them under his safeguard, them and their mother, and
gave the writ to the Shaykh of the Cossids[166] and appointed for it a
running courier and sent him forth with it to the desert. After this the
King took the three maidens and their mother and carried them to his
Palace where he set apart for them an apartment and he appointed for
them what sufficed of appointments. Now, as for the Cossid who fared
forth with the letter, he stinted not spanning the waste for the space
of two months until he made the city of the bereaved King of Al-Irák,
and when he asked for the royal whereabouts they pointed out to him a
pleasure-garden. So he repaired thither and went in to him, kissed
ground before him, offered his services, prayed for him and lastly
handed to him the letter. The King took it and brake the seal and opened
the scroll; but when he read it and comprehended its contents, he rose
up and shrieked a loud shriek and fell to the floor in a fainting fit.
So the high officials flocked around him and raised him from the ground,
and when he recovered after an hour or so they questioned him concerning
the cause of this. He then related to them the adventures of his wife
and children; how they were still in the bonds of life whole and hearty;
and forthright he ordered a ship to be got ready for them and stored
therein gifts and presents for him who had been the guardian of his
Queen and her daughters. But he knew not what lurked for them in the
future. So the ship sailed away, all on board seeking the desired city,
and she reached it without delay, the winds blowing light and fair. Then
she fired the cannon of safe arrival[167] and the Sultan sent forth to
enquire concerning her,——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 Three Hundred and Seventy-first Night,

[Illustration]

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
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 made enquiries concerning that ship, when
behold! the Rais[168] came forth her to the land and accosting the King
handed to him the letter and acquainted him with the arrival of the
gifts and presents. Whereupon he bade all on board her come ashore and
be received in the guest-house for a space of three days until the
traces of travel should disappear from them. After that time the Sultan
gat ready whatso became his high degree of offerings evening those
despatched to him by the father of the damsels and stowed them in the
vessel, where he also embarked as much of victual and provaunt as might
suffice for all the voyagers. On the fourth day after sunset the damsels
and their mother were borne on board and likewise went the master after
they had taken leave of the King and had salam’d to him and prayed for
his preservation. Now in early morning the breeze blew free and fair so
they loosed sail and made for the back[169] of the sea and voyaged
safely for the first day and the second. But on the third about
mid-afternoon a furious gale came out against them; whereby the sails
were torn to tatters and the masts fell overboard: so the crew made
certain of death, and the ship ceased not to be tossed upwards and to
settle down without mast or sail till midnight, all the folk lamenting
one to other, as did the maidens and their mother, till the wreck was
driven upon an island and there went to pieces. Then he whose life-term
was short died forthright and he whose life-term was long survived; and
some bestrode planks and others butts and others again bulks of timber
whereby all were separated each from other. Now the mother and two of
the daughters clomb upon planks they chanced find and sought their
safety; but the youngest of the maidens who had mounted a keg,[170] and
who knew nothing of her mother and sisters, was carried up and cast down
by the waves for the space of five days till she landed upon an
extensive seaboard where she found a sufficiency to eat and drink. She
sat down upon the shore for an hour of time until she had taken rest and
her heart was calmed and her fear had flown and she had recovered her
spirits: then she rose and paced the sands, all unknowing whither she
should wend, and whenever she came upon aught of herbs she would eat of
them. This lasted through the first day and the second till the forenoon
of the third, when lo and behold! a Knight advanced towards her, falcon
on fist and followed by a greyhound. For three days he had been
wandering about the waste questing game either of birds or of beasts,
but he happened not upon either when he chanced to meet the maiden, and
seeing her said in his mind, “By Allah, yon damsel is my quarry this
very day.” So he drew near her and salam’d to her and she returned his
salute; whereupon he asked her of her condition and she informed him of
what had betided her; and his heart was softened towards her and taking
her up on his horse’s crupper he turned him homewards. Now of this
youngest sister (quoth Shahrazad) there is much to say, and we will say
it when the tale shall require the telling. But as regards the second
Princess, she ceased not floating on the plank for the space of eight
days, until she was borne by the set of the sea close under the walls of
a city: but she was like one drunken with wine when she crawled up the
shore and her raiment was in rags and her colour had wanned for excess
of affright. However, she walked onwards at a slow pace till she reached
the city and came upon a house of low stone walls. So she went in and
there finding an ancient dame sitting and spinning yarn, she gave her
good evening and the other returned it adding, “Who art thou, O my
daughter, and whence comest thou?” She answered, “O my aunt, I’m fallen
from the skies and have been met by the earth: thou needest not question
me of aught, for my heart is clean molten by the fire of grief. An thou
take me in for love and kindness ’tis well and if not I will again fare
forth on my wanderings.” When the old woman heard these words she
compassioned the maiden and her heart felt tender towards her, and she
cried, “Welcome to thee, O my daughter, sit thee down!” Accordingly she
sat her down beside her hostess and the two fell to spinning yarn
whereby to gain their daily bread: and the old dame rejoiced in her and
said, “She shall take the place of my daughter.” Now of this second
Princess (quoth Shahrazad) there is much to say and we will say it when
the tale shall require the telling. But as regards the eldest sister,
she ceased not clinging to the plank and floating over the sea till the
sixth day passed, and on the seventh she was cast upon a stead where lay
gardens distant from the town six miles. So she walked into them and
seeing fruit close-clustering she took of it and ate and donned the
cast-off dress of a man she found nearhand. Then she kept on faring till
she entered the town and here she fell to wandering about the Bazars
till she came to the shop of a Kunáfah[171]-maker who was cooking his
vermicelli; and he, seeing a fair youth in man’s habit, said to her, “O
younker, wilt thou be my servant?” “O my uncle,” she said, “I will
well;” so he settled her wage each day a quarter farthing,[172] not
including her diet. Now in that town were some fifteen shops wherein
Kunafah was made. She abode with the confectioner the first day and the
second and the third to the full number of ten, when the traces of
travel left her and fear departed from her heart, and her favour and
complexion were changed for the better and she became even as the moon,
nor could any guess that the lad was a lass. Now it was the practice of
that man to buy every day half a quartern[173] of flour and use it for
making his vermicelli; but when the so-seeming youth came to him he
would lay in each morning three quarterns; and the townsfolk heard of
this change and fell to saying, “We will never dine without the Kunafah
of the confectioner who hath in his house the youth.” This is what befel
the eldest Princess of whom (quoth Shahrazad) there is much to say and
we will say it when the tale shall require the telling. But as regards
the Queen-mother,——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 Sovran suffer me to survive?”
Now when it was the next night and that was

The Three Hundred and Seventy-second 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 regards the mother of the maidens, when the
ship broke up under them and she bestrode the bulk of timber, she came
upon the Rais in his boat manned by three of the men; so he took her on
board and they ceased not paddling for a space of three days when they
sighted a lofty island which fulfilled their desire, and its summit
towered high in air. So they made for it till they drew near it and
landed on a low side-shore where they abandoned their boat; and they
ceased not walking through the rest of that day and those that followed
till one day of the days behold, a dust-cloud suddenly appeared to them
spiring up to the skies. They fared for it and after a while it lifted,
showing beneath it a host with swords glancing and lanceheads gleams
lancing and war steeds dancing and prancing, and these were ridden by
men like unto eagles and the host was under the hands of a Sultan around
whom ensigns and banners were flying. And when this King saw the Rais
and the sailors and the woman following, he wheeled his charger
themwards to learn what tidings they brought and rode up to the
strangers and questioned them; and the castaways informed them that
their ship had broken up under them. Now the cause of this host’s taking
the field was that the King of Al-Irak, the father of the three maidens,
after he appointed the ship and saw her set out, felt uneasy at heart,
presaging evil, and feared with sore fear the shifts of Time. So he went
forth, he and his high Officials and his host, and marched adown the
longshore till, by decree of the Decreer, he suddenly and all
unexpectedly came upon his Queen who was under charge of the ship’s
captain. Presently, seeing the cavalcade and its ensigns the Rais went
forward and recognising the King hastened up to him and kissed his
stirrup and his feet. The Sultan turned towards him and knew him; so he
asked him of his state and the Rais answered by relating all that had
befallen him. Thereupon the King commanded his power to alight in that
place and they did so and set up their tents and pavilions. Then the
Sultan took seat in his Shámiyánah[174] and bade them bring his Queen
and they brought her, and when eye met eye the pair greeted each other
fondly and the father asked concerning her three children. She declared
that she had no tidings of them after the shipwreck and she knew not
whether they were dead or alive. Hereat the King wept with sore weeping
and exclaimed, “Verily we are Allah’s and unto Him we are returning!”
after which he gave orders to march from that place upon his capital.
Accordingly they stinted not faring for a space of four days till they
reached the city and he entered his citadel-palace. But every time and
every hour he was engrossed in pondering the affair of the three
Princesses and kept saying, “Would heaven I wot are they drowned or did
they escape the sea; and, if they were saved, Oh, that I knew whether
they were scattered or abode in company one with other and whatever else
may have betided them!” And he ceased not brooding over the issue of
things and kept addressing himself in speech; and neither meat was
pleasant to him nor drink. Such were his case and adventure; but as
regards the youngest sister whenas she was met by the Knight and seated
upon the crupper of his steed, he ceased not riding with her till he
reached his city and went into his citadel-palace. Now the Knight was
the son of a Sultan who had lately deceased, but a usurper had seized
the reins of rule in his stead and Time had proved a tyrant to the
youth, who had therefore addicted himself to hunting and sporting. Now
by the decree of the Decreer he had ridden forth to the chase where he
met the Princess and took her up behind him, and at the end of the ride,
when he returned to his mother, he was becharmed by her charms; so he
gave her in charge to his parent and honoured her with the highmost
possible honour and felt for her a growing fondness even as felt she for
him. And when the girl had tarried with them a month full-told she
increased in beauty and loveliness and symmetrical stature and perfect
grace; then, the heart of the youth was fulfilled with love of her and
on like wise was the soul of the damsel who, in her new affection,
forgot her mother and her sisters. But from the moment that maiden
entered his Palace the fortunes of the young Knight amended and the
world waxed propitious to him nor less did the hearts of the lieges
incline to him; so they held a meeting and said, “There shall be over us
no Sovran and no Sultan save the son of our late King; and he who at
this present ruleth us hath neither great wealth nor just claim to the
sovereignty.” Now all this benefit which accrued to the young King was
by the auspicious coming of the Princess. Presently the case was agreed
upon by all the citizens of the capital that on the morning of the next
day they would make him ruler and depose the usurper.——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 Three Hundred and Seventy-eighth Night,

“O my lord, may I prove thy sacrifice ✿ Nor exult at thy sorrows thine
enemies!
Could unease and disease by others be borne ✿ The slave should bear load
on his lord that lies:
I’ll carry whatever makes thee complain ✿ And be my body the first that
dies.”

When he heard these words he again asked, “Dost thou know him?” and she
answered, “He? Verily we wot him not;”[176] and repeated the saying to
him a second time: withal he by no means understood her. So quoth she,
“How canst thou administer the Sultanate and yet fail to comprehend my
simple words? For indeed I have made the case clear to thee.” Hereupon
he fathomed the secret of the saying and flew to her in his joy and
clasped her to his bosom and kissed her upon the cheeks. But his mother
turned to him and said, “O my son, do not on this wise for everything
hath its time and season;”——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 Sovran suffer me
to survive?” Now when it was the next night and that was

The Three Hundred and Seventy-fourth Night,

The Three Hundred and Seventy-fifth Night,

The Three Hundred and Seventy-sixth Night,

The Three Hundred and Seventy-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 the Sultan’s daughter looked out at the window
she fell in love with the youth, and she knew not how to act that she
might forgather with him: so desire afflicted her and extreme fondness
and presently she took to her pillow all for her affection to that young
man. Thereupon her nurse went in to her and found her lying upon her
carpet-bed a-moaning and a-groaning “Ah!” So she exclaimed, “Thy safety
from all whereof thou hast to complain!” Then she took her hand and felt
her pulse but could find in it no symptoms of sickness bodily, whereupon
she said, “O my lady, thou hast no unease save what eyesight hath
brought thee.” She replied, “O my mother, do thou keep sacred my secret,
and if thy hand can reach so far as to bring me my desire, prithee do
so;” and the nurse rejoined, “O my lady, like me who can keep a secret?
therefore confide to me thy longing and Allah vouchsafe thee thy dearest
hope.” Said the Princess, “O my mother, my heart is lost to the young
man who worketh in the vermicelli-baker’s shop and if I fail to be
united with him I shall die of grief.” The nurse replied, “By Allah, O
my lady, he is the fairest of his age and indeed I lately passed by him
as his sleeves were tucked up above his forearms and he ravished my
wits: I longed to accost him but shame overcame me in presence of those
who were round him, some buying Kunafah and others gazing on his beauty
and loveliness, his symmetric stature and his perfect grace. But I, O my
lady, will do thee a service and cause thee forgather with him ere
long.” Herewith the heart of the Princess was solaced and she promised
the nurse all good. Then the old woman left her and fell to devising how
she should act in order to bring about a meeting between her and the
youth or carry him into the Palace. So she went to the baker’s shop and
bringing out an Ashrafi[185] said to him, “Take, O Master, this gold
piece and make me a platter[186] of vermicelli meet for the best and
send it for me by this Youth who shall bring it to my home that be near
hand: I cannot carry it myself.” Quoth the baker in his mind, “By Allah,
good pay is this gold piece and a Kunafah is worth ten silverlings; so
all the rest is pure profit.” And he replied, “On my head and eyes be
it, O my lady;” and taking the Ashrafi made her a plate of vermicelli
and bade his servant bear it to her house. So he took it up and
accompanied the nurse till she reached the Princess’s palace when she
went in and seated the Youth in an out-of-the-way closet. Then she
repaired to her nursling and said, “Rise up, O my lady, for I have
brought thee thy desire.” The Princess sprang to her feet in hurry and
flurry and fared till she came to the closet; then, going in she found
the Youth who had set down the Kunafah and who was standing in
expectation of the nurse’s return that he and she might wend homewards.
And suddenly the Sultan’s daughter came in and bade the Youth be seated
beside her, and when he took seat she clasped him to her bosom of her
longing for him and fell to kissing him on the cheeks and mouth ever
believing him to be a male masculant, till her hot desire for him was
quenched.[187] Then she gave to him two golden dinars and said to him,
“O my lord and coolth of my eyes, do thou come hither every day that we
may take our pleasure, I and thou.” He said, “To hear is to obey,” and
went forth from her hardly believing in his safety, for he had learnt
that she was the Sultan’s daughter, and he walked till he reached the
shop of his employer to whom he gave the twenty dinars. Now when the
baker saw the gold, affright and terror entered his heart and he asked
his servant whence the money came; and, when told of the adventure, his
horror and dismay increased and he said to himself, “An this case of
ours continue, either the Sultan will hear that this youth practiseth
upon his daughter, or she will prove in the family way and ’twill end in
our deaths and the ruin of our country. The lad must quit this evil
path.” Thereupon quoth he to the Youth, “From this time forwards do thou
cease faring forth thereto,” whereat quoth the other, “I may not prevent
myself from going and I dread death an I go not.” So the man cried, “Do
whatso may seem good to thee.” Accordingly, the Princess in male attire
fell to going every morning and meeting the Sultan’s daughter, till one
day of the days she went in and the twain sat down and laughed and
enjoyed themselves, when lo and behold! the King entered. And as soon as
he espied the youth and saw him seated beside his daughter, he commanded
him be arrested and they arrested 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
Sovran suffer me to survive?” Now when it was the next night and that
was

The Three Hundred and Seventy-eighth Night,

The Three Hundred and Seventy-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 Princess said to the Sultan, “In very sooth
my tale is passing strange,” and he besought her to recount it. So she
began to disclose the whole of her history and the adventures which had
befallen her and her sisters and their mother; especially of the
shipwreck in middlemost ocean and of her coming to land; after which she
told the affair of the Wazir burnt by her sire, that traitor who had
separated children from father and, brief, all that had betided them
from first to last. Hearing her soft speech and her strange story the
Sultan marvelled and his heart inclined herwards; then he gave her in
charge to the Palace women and conferred upon her favours and benefits.
But when he looked upon her beauty and loveliness, her brilliancy and
perfect grace he fell deeply in love with her, and his daughter hearing
the accidents which had happened to the Princess’s father cried, “By
Allah, the story of this damsel should be chronicled in a book, that it
become the talk of posterity and be quoted as an instance of the
omnipotence of Allah Almighty; for He it is who parteth and scattereth
and re-uniteth.” So saying she took her and carried her to her own
apartment where she entreated her honourably; and the maiden, after she
had spent a month in the Palace, showed charms grown two-fold and even
more. At last one day of the days, as she sat beside the King’s daughter
in her chamber about eventide, when the sun was hot after a sultry
summer day and her cheeks had flushed rosy red, behold, the Sultan
entered passing through the room on his way to the Harem and his glance
undesignedly[189] fell upon the Princess who was in home gear, and he
looked a look of eyes that cost him a thousand sighs. So he was
astounded and stood motionless knowing not whether to go or to come; and
when his daughter sighted him in such plight she went up to him and
said, “What hath betided thee and brought thee to this condition?” Quoth
he, “By Allah, this girl hath stolen my senses from my soul: I am fondly
enamoured of her and if thou aid me not by asking her in marriage and I
fail to wed her ’twill make my wits go clean bewildered.” Thereupon the
King’s daughter returned to the damsel and drawing near her said, “O my
lady and light of my eyes, indeed my father hath seen thee in thy
deshabille and he hath hung[190] all his hopes upon thee, so do not thou
contrary my words nor the counsel I am about to offer thee.” “And what
may that be, O my lady?” asked she, and the other answered, “My wish is
to marry thee to my sire and thou be to him wife and he be to thee man.”
But when the maiden heard these words she wept with bitter weeping till
she sobbed aloud and cried, “Time hath mastered us and decreed
separation: I know nothing of my mother and sisters and father, an they
be dead or on life, and whether they were drowned or came to ground;
then how should I enjoy a bridal fête when they may be in mortal sadness
and sorrow?” But the other ceased not to soothe her and array fair words
against her and show her fondly friendship till her soul consented to
wedlock. Presently the other brought out to her what habit befitted the
occasion still comforting her heart with pleasant converse,[191] after
which she carried the tidings to her sire. So he sent forthright to
summon his Lords of the reign and Grandees of the realm and the knot was
tied between them twain; and, going in unto her that night, he found her
a hoard wherefrom the spell had freshly been dispelled; and of his
longing for her and his desire to her he abode with her two se’nnights
never going forth from her or by night or by day. Hereat the dignitaries
of his empire were sore vexed for that their Sultan ceased to appear at
the Divan and deal commandment between man and man, and his daughter
went in and acquainted him therewith. He asked her how long he had
absented himself and she answered saying, “Knowest thou how long thou
hast tarried in the Palace?” whereto he replied “Nay.” “Fourteen whole
days,” cried she, whereupon he exclaimed, “By Allah, O my daughter, I
thought to myself that I had spent with her two days and no more.” And
his daughter wondered to hear his words. Such was the case of the
cadette Princess; but as regards the King, the father of the damsel,
when he forgathered with the mother of his three daughters and she told
him of the shipwreck and the loss of her children he determined to
travel in search of the three damsels, he and the Wazir habited as
Darwayshes——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 Sovran suffer me to survive?”
Now when it was the next night and that was

The Three Hundred and Eightieth 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 resolved to travel in search of his
children (the three damsels) he and his Wazir habited as Darwayshes. So
leaving the government in charge of his wife he went forth and the twain
in their search first visited the cities on the seaboard beginning with
the nearest; but they knew not what was concealed from them in the world
of the future. They stinted not travelling for the space of a month till
they came to a city whose Sultan had a place hight Al-Dijlah[192]
whereupon he had built a Palace. The Darwayshes made for it and found
the King sitting in his Kiosque[193] accompanied by two little lads, the
elder eight years old and the second six. They drew near to him and
saluting him offered their services and blessed him, wishing him length
of life as is the fashion when addressing royalties; and he returned
their greetings and made them draw near and showed them kindness; also,
when it was eventide he bade his men serve them with somewhat of food.
On the next day the King fared forth to Tigris-bank and sat in his
Kiosque together with the two boys. Now the Darwayshes had hired them a
cell in the Khan whence it was their daily wont to issue forth and
wander about the city asking for what they sought; and this day they
again came to the place wherein sat the Sultan and they marvelled at the
fair ordinance of the Palace. They continued to visit it every day till
one day of the days the two went out, according to their custom, and
when entering the Palace one of the King’s children, which was the
younger, came up to them and fell to considering them as if he had
forgotten his own existence. This continued till the Darwayshes retired
to their cell in the caravanserai whither the boy followed them to carry
out the Secret Purpose existing in the All-knowledge of Allah. And when
the two sat down the Sultan’s son went in to them and fell to gazing
upon them and solacing himself with the sight, when the elder Darwaysh
clasped him to his bosom and fell to kissing his cheeks, marvelling at
his semblance and at his beauty; and the boy in his turn forgot his
father and his mother and took to the old man. Now whenas night fell the
Sultan retired homewards fancying that his boy had foregone him to his
mother while the Sultánah fancied that her child was with his father,
and this endured till such time as the King had entered the Harem. But
only the elder child was found there so the Sultan asked, “Where is the
second boy?” and the Queen answered, “Day by day thou takest them with
thee to Tigris-bank and thou bringest them back; but to-day only the
elder hath returned.” Thereupon they sought him but found him not and
the mother buffeted her face in grief for her child and the father lost
his right senses. Then the high Officials fared forth to search for
their King’s son and sought him from early night to the dawn of day, but
not finding him they deemed that he had been drowned in Tigris-water. So
they summoned all the fishermen and divers and caused them to drag the
river for a space of four days. All this time and the boy abode with the
Darwayshes, who kept saying to him, “Go to thy father and thy mother;”
but he would not obey them and he would sit with the Fakirs upon whom
all his thoughts were fixed while theirs were fixed upon him. This
lasted till the fifth day when the door-keeper unsummoned entered the
cell and found the Sultan’s son sitting with the old men; so he went out
hurriedly and repairing to the King cried, “O my Sovran, thy boy is with
those Darwayshes who were wont daily to visit thee.” Now when the Sultan
heard the porter’s words, he called aloud to his Eunuchs and
Chamberlains and gave them his orders; when they ran a race, as it were,
till they entered upon the holy men and carried them from their cell
together with the boy and set all four[194] before the Sultan. The King
exclaimed, “Verily these Darwayshes must be spies and their object was
to carry off my boy;” so he took up his child and clasped him to his
bosom and kissed him again and again of his yearning fondness to him,
and presently he sent him to his mother who was well-nigh frantic. Then
he committed the two Fakirs (with commands to decapitate them) to the
Linkman who took them and bound their hands and bared their heads and
fell to crying, “This be his reward and the least of awards who turneth
traitor and kidnappeth the sons of the Kings;” and as he cried all the
citizens great and small flocked to the spectacle. But when the boy
heard the proclamation, he went forth in haste till he stood before the
elder Darwaysh who was still kneeling upon the rug of blood and threw
himself upon him at full length till the Grandees of his father forcibly
removed him. Then the executioner stepped forward purposing to strike
the necks of the two old men and he raised his sword hand till the dark
hue of his armpit showed[195] and he would have dealt the blow when the
boy again made for the elder Fakir and threw himself upon him not only
once but twice and thrice, preventing the Sworder’s stroke and abode
clinging to the old man. The Sultan cried, “This Darwaysh is a
Sorcerer:” but when the tidings reached the Sultanah, the boy’s mother,
she exclaimed, “O King, needs must this Darwaysh have a strange tale to
tell, for the boy is wholly absorbed in him. So it is not possible to
slay him on this wise till thou summon him to the presence and question
him: I also will listen to him behind the curtain and thus none shall
hear him save our two selves.” The King did her bidding and commanded
the old man to be brought: so they took him from under the sword and set
him before the King——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
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 Three Hundred and Eighty-first Night,

Allah joineth the parted when think the twain ✿ With firmest thought
ne’er to meet again.”

Then the Sultanah began recounting to him the history of her sire and
specially what befel him from his Wazir; and he, when he heard her
words, felt assured of their truth. Presently he bade them change the
habits of her father and of his Wazir and dress them with the dress of
Kings; and he set apart for them an apartment and allotted to them
rations of meat and drink; so extolled be He who disuniteth and
re-uniteth! Now the Sultanah in question was the youngest daughter of
the old King who had been met by the Knight when out hunting, the same
that owed all his fair fortunes to her auspicious coming. Accordingly
the father was assured of having found the lost one and was delighted to
note her high degree; but after tarrying with her for a time he asked
permission of his son-in-law to set out in quest of her two sisters and
he supplicated Almighty Allah to reunite him with the other twain as
with this first one. Thereupon quoth the Sultan, “It may not be save
that I accompany thee, for otherwise haply some mishap of the world may
happen to thee.” Then the three sat down in council debating what they
should do and in fine they agreed to travel, taking with them some of
the Lords of the land and Chamberlains and Nabobs. They made ready and
after three days they marched out of 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 Sovran suffer me to survive?” Now when it was the next night and
that was

The Three Hundred and Eighty-second Night,

The Three Hundred and Eighty-third Night,

The Three Hundred and Eighty-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 when the lion advanced to spring upon the
Princess who was habited as a Mameluke, and rushed to rend her in
pieces, she, seeing her imminent peril, sprang up in haste and bared her
blade and met him brand in hand saying, “Or he will slay me or I slay
him.” But as she was hearty of heart she advanced till the two met and
fell to fight and struck each at other, but the lion waxed furious and
gnashed his tusks, now retreating and now circuiting around her and then
returning to front his foe purposing to claw her, when she heartened her
heart and without giving ground she swayed her sabre with all the force
of her forearm and struck the beast between the eyes and the blade came
out gleaming between his thighs and he sank on earth life-forlore and
weltering in his gore. Presently she wiped her scymitar and returned it
to its sheath; then, drawing a whittle she came up to the carcass
intending to skin it for her own use, when behold, there towered from
afar two dust-clouds, one from the right and the other from the left,
whereat she withdrew from flaying the lion’s fell and applied herself to
looking out. Now by the decree of the Decreer the first dust-cloud
approaching her was that raised by the host of her father and his
sons-in-law who, when they drew near all stood to gaze upon her and
consider her, saying in wonderment one to other, “How can this white
slave (and he a mere lad) have slain this lion single-handed? Walláhi,
had that beast charged down upon us he had scattered us far and wide,
and haply he had torn one of us to pieces. By Allah, this matter is
marvellous!” But the Mameluke looked mainly at the old King whom he knew
to be his sire for his heart went forth to him. Meanwhile the second
dust-cloud approached until those beneath it met the others who had
foregone them, and behold, under it was the husband of the disguised
Princess and his many. Now the cause of this King marching forth and
coming thither was this. When he entered the Palace intending for the
Harem, he found not his Queen, and he fared forth to seek her and
presently by the decree of the Decreer the two hosts met at the place
where the lion had been killed. The Sultan gazed upon the Mameluke and
marvelled at his slaying the monster and said to himself, “Now were this
white slave mine I would share with him my good and stablish him in my
kingdom.” Herewith the Mameluke came forward and flayed the lion of his
fell and gutted him; then, lighting a fire he roasted somewhat of his
flesh until it was sufficiently cooked all gazing upon him the while and
marvelling at the heartiness of his heart. And when the meat was ready,
he carved it and setting it upon a Sufrah[201] of leather said to all
present, “Bismillah, eat, in the name of Allah, what Fate hath given to
you!” Thereupon all came forward and fell to eating of the lion’s flesh
except the Princess’s husband who was not pleased to join them and said,
“By Allah, I will not eat of this food until I learn the case of this
youth.”[202] Now the Princess had recognised her spouse from the moment
of his coming, but she was concealed from him by her Mameluke’s
clothing; and he disappeared time after time then returned to gaze upon
the white slave, eyeing now his eyes now his sides and now the turn of
his neck and saying privily in his mind, “Laud to the Lord who created
and fashioned him! By Allah this Mameluke is the counterpart of my wife
in eyes and nose, and all his form and features are made likest-like
unto hers. So extolled be He who hath none similar and no equal!” He was
drowned in this thought but all the rest ate till they had eaten enough;
then they sat down to pass the rest of their day and their night in that
stead. When it was dawn each and every craved leave to depart upon his
own business; but the Princess’s husband asked permission to wander in
quest of her while the old King, the father of the damsels, determined
to go forth with his two sons-in-law and find the third and last of his
lost daughters. Then the Mameluke said to them, “O my lords, sit we
down, I and you, for the rest of the day in this place and to-morrow I
will travel with you.” Now the Princess for the length of her wanderings
(which began too when she was a little one) had forgotten the semblance
of her sire; but when she looked upon the old King her heart yearned
unto him and she fell to talking with him, while he on his part whenever
he gazed at her felt a like longing and sought speech of her. So the
first who consented to the Mameluke’s proposal was the sire whose desire
was naught save to sit beside her; then the rest also agreed to pass the
day reposing in that place, for that it was a pleasant mead and a
spacious, garnished with green grass and bright with bourgeon and
blossom. So they took seat there till sundown when each brought out what
victual he had and all ate their full and then fell to conversing; and
presently said the Princess, “O my lords, let each of you tell us a tale
which he deemeth strange.” Her father broke in saying, “Verily this rede
be right and the first to recount will be I, for indeed mine is a rare
adventure.” Then he began his history telling them that he was born a
King and that such-and-such things had befallen him and so forth until
the end of his tale; and the Princess hearing his words was certified
that he was her sire. So presently she said, “And I too have a strange
history.”——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
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 Three Hundred and Eighty-fifth Night,

THE STORY OF THE KAZI WHO BARE A BABE.[204]

It hath been related that in Tarábulus-town[205] of Syria was a Kází
appointed under orders of the Caliph Hárún al-Rashíd to adjudge
law-suits and dissolve contracts and cross-examine witnesses; and after
taking seat in his Mahkamah[206] his rigour and severity became well
known to all men. Now this judge kept a black handmaiden likest unto a
buffalo-bull and she cohabited with him for a lengthened while; for his
nature was ever niggardly nor could anyone wrest from him half a Faddah
or any alms-gift or aught else; and his diet was of biscuit[207] and
onions. Moreover, he was ostentatious as he was miserly: he had an
eating-cloth bordered with a fine bell-fringe,[208] and when any person
entered about dinner-time or supper-tide he would cry out, “O handmaid,
fetch the fringed table-cloth;” and all who heard his words would say to
themselves, “By Allah, this must needs be a costly thing.” Presently one
day of the days his assessors and officers said to him, “O our lord the
Kazi, take to thyself a wife, for yon negress becometh not a dignitary
of thy degree.” Said he, “An this need be, let any who hath a daughter
give her to me in wedlock and I will espouse her.” Herewith quoth one
present, “I have a fair daughter and a marriageable,” whereto quoth the
Kazi, “An thou wouldst do me a favour this is the time.” So the bride
was fitted out and the espousals took place forthright and that same
night the Kazi’s father-in-law came to him and led him in to his bride
saying in his heart, “I am now connected with the Kazi.” And he took
pleasure in the thought for he knew naught of the judge’s stinginess and
he could not suppose but that his daughter would be comfortable with her
mate and well-to-do in the matter of diet and dress and furniture. Such
were the fancies which occurred to him; but as for the Kazi, he lay with
the maid and abated her maidenhead; and she in the morning awaited
somewhat wherewith to break her fast and waited in vain. Presently the
Kazi left her and repaired to his court-house whither the city-folk came
and gave him joy of his marriage and wished him good morning, saying in
themselves, “Needs must he make a mighty fine bride-feast.” But they sat
there to no purpose until past noon when each went his own way privily
damning the judge’s penuriousness. As soon as they were gone he returned
to his Harem and cried out to his black wench, “O handmaiden, fetch the
fringed table-cloth;” and his bride hearing this rejoiced, saying to
herself, “By Allah, his calling for this cloth requireth a banquet which
befitteth it, food suitable for the Kings.” The negress arose and faring
forth for a short time returned with the cloth richly fringed and set
upon it a Kursi-stool,[209] and a tray of brass whereon were served
three biscuits and three onions. When the bride saw this, she prayed in
her heart saying, “Now may my Lord wreak my revenge upon my father!” but
her husband cried to her, “Come hither, my girl,” and the three sat down
to the tray wherefrom each took a biscuit and an onion. The Kazi and the
negress ate all their portions, but the bride could not swallow even a
third of the hard bread apportioned to her; so she rose up, heartily
cursing her father’s ambition in her heart. At supper-tide it was the
same till the state of things became longsome to her and this endured
continuously for three days, when she was ready to sink with hunger. So
she sent for her sire and cried aloud in his face. The Kazi hearing the
outcries of his bride asked, “What is to do?” whereupon they informed
him that the young woman was not in love with this style of living.——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 Sovran suffer me to survive?” Now when it was the next
night and that was

The Three 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 bride was not in love with the Kazi’s mode
of living; so he took her and cut off her nose and divorced her, falsely
declaring that she had behaved frowardly. On the next day he proposed
for another wife and married her and entreated her in like fashion as
the first; and when she demanded a divorce, he shredded off her nostrils
and put her away; and whatever woman he espoused he starved by his
stinginess and tortured with hunger, and when any demanded a divorce he
would chop off her nose on false pretences and put her away without
paying aught either of her marriage settlement or of the contingent
dowry. At last the report of that Kazi’s avarice came to the ears of a
damsel of Mosul-city, a model of beauty and loveliness who had insight
into things hidden and just judgment and skilful contrivance. Thereupon,
resolved to avenge her sex, she left her native place and journeyed till
she made Tarábulus; and by the decree of the Decreer at that very time
the judge, after a day spent in his garden, purposed to return home so
he mounted his mule and met her half-way between the pleasance and the
town. He chanced to glance at her and saw that she was wondrous
beautiful and lovely, symmetrical and graceful and the spittle ran from
his mouth wetting his mustachios; and he advanced and accosting her
said, “O thou noble one, whence comest thou hither?” “From behind me!”
“_Connu._ I knew that; but from what city?” “From Mosul.” “Art thou
single and secluded or femme couverte with a husband alive.” “Single I
am still!” “Can it be that thou wilt take me and thou become to me mate
and I become to thee man?” “If such be our fate ’twill take place and I
will give thee an answer to-morrow;” and so saying the damsel went on to
Tarábulus. Now the Kazi after hearing her speech felt his love for her
increase; so next morning he sent to ask after her, and when they told
him that she had alighted at a Khan, he despatched to her the negress
his concubine with a party of friends to ask her in marriage, notifying
that he was Kazi of the city. Thereupon she demanded a dower of fifty
dinars and naming a deputy caused the knot be knotted and she came to
him about evening time and he went in to her. But when it was the
supperhour he called as was his wont to his black handmaiden saying
“Fetch the fringed table-cloth,” and she fared forth and fetched it
bringing also three biscuits and three onions, and as soon as the meal
was served up all three sat down to it, the Kazi, the slave-girl, and
the new bride. Each took a biscuit and an onion and ate them up and the
bride exclaimed “Allah requite thee with wealth. By Allah, this be a
wholesome supper.” When the judge heard this he was delighted with her
and cried out, “Extolled be the Almighty for that at last He hath
vouchsafed to me a wife who thanketh the Lord for muchel or for little!”
But he knew not what the Almighty had decreed to him through the wile
and guile, the malice and mischief of women. Next morning the Kazi
repaired to the Mahkamah and the bride arose and solaced herself with
looking at the apartments, of which some lay open whilst others were
closed. Presently she came to one which was made fast by a door with a
wooden bolt and a padlock of iron: she considered it and found it strong
but at the threshold was a fissure about the breadth of a finger; so she
peeped through and espied gold and silver coins heaped up in trays of
brass which stood upon Kursi-stools and the nearest about ten cubits
from the door. She then arose and fetched a long wand, the mid-rib of a
date-palm,[210] and arming the end with a lump of leaven she pushed it
through the chink under the door and turned it round and round upon the
money-trays as if sewing or writing. At last two dinars stuck to the
dough and she drew them through the fissure and returned to her own
chamber; then, calling the negress, she gave her the ducats saying, “Go
thou to the Bazar and buy us some mutton and rice and clarified butter;
and do thou also bring us some fresh bread and spices and return with
them without delay.” The negress took the gold and went to the market,
where she bought all that her lady bade her buy and speedily came back,
when the Kazi’s wife arose and cooked a notable meal, after which she
and the black chattel ate whatso they wanted. Presently the slave
brought basin and ewer to her lady and washed her hands and then fell to
kissing her feet, saying, “Allah feed thee, O my lady, even as thou hast
fed me, for ever since I belonged to this Kazi I have lacked the
necessaries of life.” Replied the other, “Rejoice, O handmaiden, for
henceforth thou shalt have every day naught but the bestest food of
manifold kinds;” and the negress prayed Allah to preserve her and
thanked her. At noon the Kazi entered and cried, “O handmaid fetch the
fringed cloth,” and when she brought it he sat down and his wife arose
and served up somewhat of the food she had cooked and he ate and
rejoiced and was filled and at last he asked, “Whence this provision?”
She answered, “I have in this city many kinsfolk who hearing of my
coming sent me these meats and quoth I to myself, When my lord the Kazi
shall return home he shall make his dinner thereof.” On the next day she
did as before and drawing out three ducats called the slave-girl and
gave her two of them bidding her go to the Bazar and buy a lamb ready
skinned and a quantity of rice and clarified butter and greens and
spices and whatso was required for dressing the dishes. So the handmaid
went forth rejoicing, and bought all her lady had ordered and forthwith
returned when her mistress fell to cooking meats of various kinds and
lastly sent to invite all her neighbours, women and maidens. When they
came she had got ready the trays garnished with dainty food[211] and
served up to them all that was suitable and they ate and enjoyed
themselves and made merry. Now this was about mid-forenoon, but as
midday drew near they went home carrying with them dishes full of
dainties which they cleared and washed and sent back till everything was
returned to its place.——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 Three Hundred and Eighty-eighth Night,

The Three Hundred and Eighty-ninth Night,

The Three Hundred and Ninetieth Night,

The Three Hundred and Ninety-first Night,

Ass and Umm Amr[222] bewent their way; ✿ Nor Ass nor Umm Amr returned
for aye;

and then I cited the saying of another:—

When I forced him to fare I bade him hie, ✿ Where Umm Kash’am[223]
caused her selle to fly.”

Now as the Caliph Harun al-Rashid heard these words he laughed so hearty
a laugh that he fell backwards and bade the goodwife repeat her history
till he waxed distraught for excess of merriment, when lo and behold! a
Darwaysh suddenly entered the presence. The wife looked at her husband
and recognised him; but the Caliph knew not his Kazi, so much had time
and trouble changed the Judge’s cheer. However, she signalled to the
Commander of the Faithful that the beggar was her mate and he taking the
hint cried out, “Welcome to thee, O Darwaysh, and where be the babe thou
barest at Tarabulus?” The unfortunate replied, “O King of the Age, do
men go with child?” and the Prince of True Believers rejoined, “We heard
that the Kazi bare a babe and thou art that same Kazi now habited in
Fakir’s habit. But who may be this woman thou seest?” He made answer “I
wot not;” but the dame exclaimed, “Why this denial, O thou who fearest
Allah so little? I conjure thee by the life of the King to recount in
his presence all that betided thee.” He could deny it no longer so he
told his tale before the Caliph, who laughed at him aloud; and at each
adventure the King cried out, “Allah spare thee and thy child, O Kazi!”
Thereupon the Judge explained saying, “Pardon, O King of the Age, I
merit even more than what hath betided me.”——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 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 Three Hundred and Ninety-second Night,

THE TALE OF THE KAZI AND THE BHANG-EATER.[224]

There was a certain eater of Bhang——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 Three Hundred and Ninety-third Night,

Dunyazad said to her, “Allah upon thee, O my sister, an thou be other
then 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 there was a certain eater of Bhang whose wont
it was every day to buy three Faddahs’ worth of hemp and he would eat
one third thereof in the morning and a second at noon and the rest about
sundown. He was by calling a fisherman; and regularly as dawn appeared
he would take hook and line and go down to the river a-fishing; then he
would sell of his catch a portion, expending half a Faddah on bread and
eat this with the remaining part of the fish broiled. He would also
provide himself day by day with a waxen taper and light it in his cell
and sit before it, taking his pleasure and talking to himself after his
large dose of Bhang. In such condition he abode a while of time until
one fine spring-night, about the middle of the month when the moon was
shining sheeniest, he sat down to bespeak himself and said, “Ho,
Such-an-one! hie thee forth and solace thy soul with looking at the
world, for this be a time when none will espy thee and the winds are
still.” Herewith he went forth intending for the river; but as soon as
he issued from his celldoor and trod upon the square, he beheld the
moonbeams bestrown upon the surface and, for the excess of his Bhang,
his Fancy said to him, “By Allah, soothly the stream floweth strong and
therein needs must be much store of fish. Return, O Such-an-one, to thy
cell, bring hook and line and cast them into these waters; haply Allah
our Lord shall vouchsafe thee somewhat of fish, for men say that by
night the fisher-wight on mighty fine work shall alight.” He presently
brought out his gear and, having baited the hook, made a cast into the
moonlit square, taking station in the shadow of the walls where he
believed the river bank to be. Then he bobbed[225] with his hook and
line and kept gazing at the waters, when behold! a big dog sniffed the
bait and coming up to it swallowed the hook till it stuck in his
gullet.[226] The beast feeling it prick his throttle yelped with pain
and made more noise every minute, rushing about to the right and the
left: so the line was shaken in the man’s hand and he drew it in, but by
so doing the hook pierced deeper and the brute howled all the louder;
and it was pull Bhang-eater and pull cur. But the man dared not draw
near the moonlight, holding it to be the river, so he tucked up his gown
to his hip-bones, and as the dog pulled more lustily he said in his
mind, “By Allah this must be a mighty big fish and I believe it to be a
ravenous.”[227] Then he gripped the line firmly and haled it in but the
dog had the better of him and dragged him to the very marge of the
moonlight; so the fisherman waxed afraid and began to cry “Alack! Alack!
Alack![228] To my rescue ye braves![229] Help me for a monster of the
deep would drown me! Yállah, hurry ye, my fine fellows, hasten to my
aid!” Now at that hour people were enjoying the sweets of sleep and when
they heard these unseasonable outcries they flocked about him from every
side and accosting him asked, “What is it? What maketh thee cry aloud at
such an hour? What hath befallen thee?” He answered, “Save me, otherwise
a river-monster will cause me fall into the stream and be drowned.”
Then, finding him tucked up to the hips, the folk approached him and
enquired, “Where is the stream of which thou speakest?” and he replied,
“Yonder’s the river; be ye all blind?” Thereat they understood that he
spoke of the moonbeams, whose sheen was dispread upon earth, deeming it
a river-surface, and they told him this; but he would not credit them
and cried, “So ye also desire to drown me: be off from me! our Lord will
send me other than you to lend me good aid at this hour of need.” They
replied, “O well-born one, this be moonshine;” but he rejoined, “Away
from me, ye low fellows,[230] ye dogs!” They derided him and the angrier
he grew the more they laughed, till at last they said one to other, “Let
us leave him and wend our ways,” and they quitted him in such
condition——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
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 Three Hundred and Ninety-fourth Night,

The Three Hundred and Ninety-fifth Night,

The Three Hundred and Ninety-sixth Night,

The Three Hundred and Ninety-seventh Night,

_HISTORY OF THE BHANG-EATER AND HIS WIFE._

In the beginning of my career I owned only a single bull and poverty
confused my wits.——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
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 Three Hundred and Ninety-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 the Bhang-eater said to the Sultan:——I had no
property save a single bull and poverty confused my wits. So I resolved
to sell Roger[239] and going to the Bazar stood therein expecting
someone to buy it, but none came to me until the last of the day. At
that time I drove it forth and dragged it off till we reached half-way
to my home, where I came upon a tree and sat down to rest in the cool
shade. Now I had somewhat of Bhang with me, also a trifle of bread which
I brought out and ate, and after I drank a draught of water from the
spring. Presently the Bhang began to wobble in my brains and behold a
bird in the tree-top which men call a Magpie[240] fell a-cawing, so I
said to her, “Thou, O Mother of Solomon, hast thou a mind to buy the
bull?” and she cawed again. I continued, “Whatso price ever thou settest
upon the bull, at that will I cede it to thee.” Again a croak, and I
“Haply thou hast brought no money?” Another croak and cried I, “Say the
word and I will leave the bull with thee till next Friday when thou wilt
come and pay me its price.” But she still cawed, and I, whenever she
opened beak, O King of the Age, fancied that she bespake me and wanted
the bull. But all this was of the excess of my Bhang which kept working
in my brains and I mistook the croaking for her conversing. Accordingly
I left with her the bull bound to the tree and turned towards my
village; and, when I went in to my wife, she asked me anent the bull and
I told her of my selling it to the Mother of Solomon. “Who may she be?”
asked my rib, and I replied, “She dwelleth in yonder tree;” whereat my
spouse rejoined, “Allah compensate thee with welfare.” So I awaited
patiently the appointed term; then, after swallowing somewhat of Bhang,
I repaired to the tree and sat beneath it when, lo and behold! the pie
cawed and I cried to her, “Hast thou brought the coin?” A second caw!
Then said I, “Come hither and bring me the money.” A third caw! Hereat I
waxed wroth and arose and taking up a bittock of brick I threw it at her
as she sat perched upon the tree, whereupon she flew off and alit upon
an ‘old man’[241] of clay hard by. So it occurred to my mind, “By Allah,
the Mother of Solomon biddeth me follow her and recover the value of the
bull from yonder ‘old man.’” Presently I went up to it and digging
therein suddenly came upon a crock[242] full of gold wherefrom I took
ten ashrafis, the value of the bull, and returned it to its place,
saying, “Allah ensure thy weal, O Mother of Solomon.” Then I walked back
to my village and went in to my wife and said, “By Allah, verily the
Mother of Solomon is of the righteous! Lookye, she gave me these ten
golden ducats to the price of our Roger.” Said my wife, “And who may be
the Mother of Solomon?” and I told her all that had befallen me
especially in the matter of the crock of gold buried in the ‘old man.’
But after she heard my words she tarried until sundown; then, going to
the land-mark she dug into it and carrying off the crock brought it home
privily. But I suspected her of so doing and said to her, “O woman, hast
thou taken the good of the Mother of Solomon (and she of the righteous)
after we have received from her the price of our Roger out of her own
moneys? And hast thou gone and appropriated her property? By Allah, an
thou restore it not to its stead even as it was, I will report to the
Wálí that my wife hath happened upon treasure-trove.” And so saying I
went forth from her. Then she arose and got ready somewhat of dough for
cooking with flesh-meat and, sending for a fisherman, bade him bring her
a few fishes fresh-caught and all alive, and taking these inside the
house she drew sweet water and sprinkled them therewith, and lastly she
placed the dough and meat outside the house ready for nightfall.
Presently I returned and we supped, I and she; but ’twas my firm resolve
to report my wife’s find to the Chief of Police. We slept together till
midnight when she awoke me saying, “O man, I have dreamed a dream, and
this it is, that the sky hath rained down drink and meat and that the
fishes have entered our house.” I replied to her of my folly and the
overmuch Bhang which disported in my head, “Let us get up and look.” So
we searched the inside of the house and we found the fishes, and the
outside where we came upon the doughboy and flesh-meat; so we fell to
picking it up, I and she, and broiling it and eating thereof till
morning. Then said I, “Do thou go and return the moneys of Solomon’s
Mother to their own place.” But she would not and flatly refused.——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 Sovran suffer me to survive?” Now when it was the next
night and that was

The Three Hundred and Ninety-ninth Night,

The Four Hundredth Night,

_HOW DRUMMER ABU KASIM BECAME A KAZI._

There was once, O King of the Age, a merchant and a man of Bassorah who
went about trading with eunuchs and slave-boys and who bore his goods in
bales[250] from Bassorah to Ajam-land there to sell them and to buy him
other merchandise for vending in Syria. On this wise he tarried a long
while until one year of the years he packed up his property, as was his
wont, and fared forth with it to Persia. But at that time there fortuned
to be a famine and when he arrived at one of the cities of Ajam-land,
where formerly the traders bought his goods, on this occasion none of
them would come near him. In such case he continued a long while till at
last a Khwájah appeared before him, a man who owned abundant riches in
Persia, but his home was distant three days from the place. The visitor
asked saying, “O Bassorite, wilt thou sell me thy stock-in-trade?”
whereto the other answered, “And how? Of course I’ll sell it!” So the
buyer opened the gate of bidding and offered such-and-such; but the
Bassorah man cried, “Allah openeth.” Then the purchaser added somewhat
and the seller rejoined, “Give me yet more!” At last the buyer
exclaimed, “I will give nothing more than ‘Anaught’[251];” and the
seller accepted the offer saying, “May Allah grant us gain!” Thereupon
the Persian Khwajah took over all the goods from the vendor and next day
the twain met to settle money-matters. Now I, O King of the Age,
happened to be abiding in that city. The seller received from the buyer
payment in full nor did anything remain; but after, the Bassorah man
said to his customer, “Thou still owest me the ‘Anaught,’ which thou
must hand over to me.” The other replied jeeringly, “And the ‘Anaught’
is a naught; to wit, no thing;” but the Bassorite rejoined, “Here with
that ‘Anaught’!” Upon this a violent ruffle befel between them, the
cause was carried before the King and payment was required in the Divan,
for the Bassorite still demanded from the purchaser his “Anaught.” The
Sultan asked, “And what be this ‘Anaught’?” and the Bassorah man
answered, “I wot not, O King of the Age;” whereat the Sultan
marvelled.——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 Sovran suffer me to survive?”
Now when it was the next night and that was

The Four Hundred and First Night,

_THE STORY OF THE KAZI AND HIS SLIPPER._

[Illustration]

Once upon a time, O King of the Age, I had a slipper which hardly
belonged to its kind nor ever was there seen a bigger. Now one day of
the days I waxed aweary of it and sware to myself that I would never
wear it any more; so in mine anger I flung it away and it fortuned to
fall upon the flat roof of a Khwájah’s house where the stucco was
weakest. Thence it dropped through, striking a shelf that held a number
of phials full of the purest rose-water and the boarding yielded
breaking all the bottles and spilling their contents. The house-folk
heard the breakage ringing and rattling; so they crowded one after other
to discover what had done the damage and at last they found my papoosh
sprawling amiddlemost the room. Then they made sure that the shelf had
not been broken except by the violence of that slipper, and they
examined it when, behold, the house-master cried, saying, “This be the
papoosh of Abu Kasim the Drummer.” Hereupon he took it and carried it to
the Governor who summoned me and set me before him; then he made me
responsible for the phials and whatso was therein and for the repairing
of the terrace-roof and upraising it again. And lastly he handed to me
the slipper which was exceedingly long and broad and heavy and, being
cruel old it showed upwards of an hundred and thirty patches nor was it
unknown to any of the villagers. So I took it and fared forth and, being
angered with the article, I resolved to throw it into some dark hole or
out-of-the-way place;——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
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 Second Night,

The Four 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 one day of the days, behold a Khwajah appeared
before the Sultan and said, “’Tis not lawful in Allah’s sight, O King of
the Age, that a Bhang-eater should propose to dishonour me in the person
of my daughter and load me with infamy amongst His worshippers saying
the while:—I am of the King’s suite.” Now the cause of the merchant’s
complaint was as follows. One day of the days the Bhang-eater was
passing by under the latticed window of the Khwajah’s home when by
decree of the Decreer, the daughter of the house was looking out at the
casement and was solacing herself by observing all who walked the
street. Perchance the Bhang-eater’s glance fell upon the maiden and that
sight of eyes entailed a thousand sighs, so he said to himself, “By
Allah, if I meet not this maiden, although it be only once, I shall die
of a broken heart nor shall any one know of my death.” He then took to
passing under the window every day and to gazing upwards and to tarrying
there from morning-tide to set of sun; but the more he looked the less
he saw of her because Fortune which was fair to him the first time had
now turned foul. So he continued in this condition for a while, coming
every day to look at the lattice and seeing naught. Presently his case
became strait and ill health entered his frame for love to the
merchant’s daughter; and by reason of its excess he betook himself to
his pillow turning and tossing right and left and crying, “O her eyes! O
her loveliness! O her stature! O her symmetrical grace!” But as he was
repeating these words behold, an old woman came in to him and, seeing
his concern and chagrin, accosted him and said, “No harm to thee!” Quoth
he, “Ah, my reverend mother, unless thou come to my aid I perish,” and
quoth she, “What is upon thy mind?” So he disclosed to her all he felt
of fondness and affection for the Khwajah’s daughter and she rejoined,
“Thou wilt never win to thy wish in this matter except through me.” Then
she left him and repaired to her own place, pondering the wiles of
women, till she entered her house and there she donned a woollen robe
and hung three rosaries around her neck, after which she hent a
palm-staff in hand and set out for the merchant’s quarters. She ceased
not walking till she reached the place and entered in her garb of a
religious mendicant[258] crying out, “Allah, there is no god but the
God! extolled be Allah! Allah be with you all!” When the girl, whose
name was Sitt al-Husn—the Lady of Beauty—heard these words she met her,
hoping for a blessing, and saying, “O my mother, pray for me!” and the
old woman responded, “The name of Allah be upon thee! Allah be thy
safeguard!”[259] Then she sat down and the damsel came and took seat
beside her; so likewise did the girl’s mother and both sought a blessing
from her and conversed together till about noon when she arose and made
the Wuzú-ablution and span out her prayers, whilst those present
exclaimed, “By Allah this be a pious woman!” When her orisons were ended
they served up dinner to her; but she said, “I’m fasting;” whereat they
increased in love and belief herwards and insisted upon her abiding with
them until sunset that she might break her fast within their walls. On
such wise she acted but it was all a fraud. Then they persisted in
keeping her for the night; so she nighted with them, and when it was
morn she arose and prayed and mumbled words, some intelligible and
others not to be understanded of any, while the household gazed upon her
and, whenever she would move from place to place, supported her with
their hands under her armpits. At last, when it was mid-forenoon she
fared forth from them albeit their intent was not to let her depart. But
early on the next day she came in to them and all met her with greetings
and friendly reception, kissing her hands and bussing her feet; so she
did as she had done on the first day and in like guise on the third
while they showed her increased honour and worship. On the fourth day
she came to them, as was her wont, and they prayed her be seated;
however she refused and said, “I have a daughter whom I am about to
marry and the bridal festivities will be in my house; but I come to you
at this hour to let you know my desire that Sitt al-Husn may accompany
me and be present at my girl’s wedding-feast and thus she will gain a
blessing.” Her mother replied, “We dread lest somewhat befal her,” but
the ancient woman rejoined, “Fear not for her as the Hallows[260] are
with her!” Thereupon cried the girl, “There is no help but that I
accompany her and be present at her daughter’s wedding ceremony and
enjoy the spectacle and take my pleasure.” The mother said, “’Tis well;”
and the old trot added, “I will go and return within this moment.” So
saying, she went off as one aweary to the house of the Bhang-eater and
told him what she had done; then she returned to the maiden whom she
found drest and decorated and looking her best. So she took the girl and
fared forth with 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
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 Fourth Night,

The Four Hundred and Fifth Night,

“’Twas as a hive of bees that greatly thrived; ✿ But, when the bee-swarm
fled, ’twas clean unhived.”

And when he beheld that condition of things he turned from his home in
haste and without stay or delay left it about the hour of mid-afternoon
and fared forth from the city. There he found a caravan bound to some
bourne or other, so he proceeded therewith hardly believing in his own
safety and he ceased not accompanying the Cafilah[264] for the space of
five days till it made the city the travellers sought, albeit he was
fatigued and footsore from the stress of hardships and weariness he had
endured. So he entered the place and wandered about until he found a
Khan wherein he hired him a cell by way of nighting-stead and every day
he would go forth to seek service for wages whereby he might make a
livelihood. Now one day of the days a woman met him face to face on the
highway and said to him, “Dost thou do service?” and said he, “Indeed I
do, O my lady.” She continued, “There is a wall about my place which I
desire to level and build another in lieu thereof for that ’tis old and
very old.” He replied to her, “’Tis well,” and she took him and repaired
with him to her house and showing him the wall in question handed to him
a pickaxe and said, “Break it down as much as thou art able be it for
two or three days, and heap up the stones in one place and the dried mud
in another.” He replied, “Hearkening and obedience;” after which she
brought to him somewhat of food and of water and he ate and drank and
praised Almighty Allah. After this he rose and began breaking down the
wall and he ceased not working and piling up the stones and the dried
mud until it was sunset time when the woman paid him to his wage ten
faddahs and added a something of food which he took and turned towards
his own cell. As soon as it was the second day he repaired to the house
of the woman who again gave him somewhat to break his fast and he fell
to felling the wall even as he had done on the first day and he worked
till noon; but when it was midday and all the household was asleep, lo
and behold! he found in the middle of the foundation a crock[265] full
of gold. So he opened it and considered its contents whereat he was
rejoiced and he went forth without leisure or loss of time seeking his
own cell and when he reached it he locked himself within for fear lest
any look upon him. Then he opened the crock and counted therein one
hundred dinars which he pouched in his purse and stowed away in his
breast-pocket. Presently he returned, as he was, to break down the rest
of the wall and whilst he was trudging along the highway suddenly he
sighted a box surrounded by a crowd of whom none knew what might be its
contents and its owner was crying out, “For an hundred gold pieces!”
Thereupon the Bhang-eater went forwards saying to himself, “Buy thee
yonder box for the hundred dinars and thy luck be thy lot, for if there
be inside of it aught of wonderful ’tis well, and if otherwise thou
shalt stand by thy bad bargain.” So he drew near the broker[266] and
said to him, “This box for how much?”[267] and the other answered, “For
an hundred gold dinars!” But when he questioned him as to its contents
the man replied, “I know not; whoso taketh it his luck be his lot.”
Thereupon he brought out to him the hundred ducats and the broker made
over to him the box which he charged upon his shoulders and carried off
to his cell. There arrived he bolted himself in and opened the coffer
wherein he found a white slave-girl which was a model of beauty and
loveliness and stature and perfect grace: but she was like one drunken
with wine. So he shook her but she was not aroused when he said to
himself, “What may be the story of this handmaiden?” and he was never
tired of looking upon her while she was in that condition and he kept
saying to himself, “Would Heaven I wot an she be on life or in death;
withal I see her breath coming and going.” Now when it was about
midnight, the handmaiden revived and looking around and about her,
cried, “Where am I?” and said the Bhang-eater, “Thou, O my lady, art in
my home;” whereby she understood what had befallen 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 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 Sixth Night,

The Four Hundred and Seventh Night,

Be patient under weight of wrath and blow of sore calamities: ✿ The
Nights compressed by Time’s embrace _gravidæ miras gerunt res_.”[270]

Then quoth the Sultan, “’Tis well, O Wazir, I know that patience is
praiseworthy and fretfulness is blameworthy, for indeed quoth the poet:—

When Time shall turn on thee, have patience for ’tis best of plight: ✿
Ease shall pursue unease and naught but suffrance makes it light;

and by Allah, O Wazir, human nature is never free from sad thought and
remembrance. Verily that damsel pleased me and I delighted in her; nor
can I ever think to find one like her in beauty and loveliness.”
Thereupon the Wazir fell to guiding the Sultan with fair words until his
breast was broadened and the two began to solace themselves by
inspecting the masons. After this the Sultan would go forth every
morning for solace to Tigris-bank and tidings reached the ears of Kut
al-Kulub that her lord was engaged on building a riverine palace,
whereupon she said to the Bhang-eater, “Day by day we expend money upon
our condition, and our outgoing is without incoming, so ’twere but right
that each morning thou fare and work with the workmen who are edifying a
mansion for the Sultan, inasmuch as the folk declare that he is of
temper mild and merciful and haply thou shalt gain from him profit and
provision.” “O my lady,” he replied, “by Allah, I have no patience to
part with thee or to be far from thee;” and he said so because he loved
her and she loved him, for that since the time he had found her locked
in the box and had looked upon her he had never required her of her
person and this was indeed from his remembrance, for he bore in mind but
too well what had befallen him from the Khwajah’s daughter. And she on
her side used to say, “’Tis a wondrous thing that yon Bhang-eater never
asketh me aught nor draweth nigh me seeing that I be a captive of his
right hand.” So she said to him, “Assuredly thou dost love me?” and said
he, “How can it be otherwise when thou art the blood of my life and the
light of mine eyes?” “O light of mine eyes,” she replied, “take this
necklace and set it in thy breast-pocket and go work at the Sultan’s
palace, and as often as thou shalt think of me, do thou take it out and
consider it and smell it and it shall be as if thou wert to see me.”
Hearing this he obeyed her and went forth till he reached the palace
where he found the builders at work and the Sultan and the Wazir sitting
in a Kiosk hard by overseeing the masons and the workmen;——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 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 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 Bhang-eater joined the masons he saw
the Sultan and Wazir overseeing them; and, as soon as the King sighted
him, he opened his breast to him and said, “O man, wilt thou also do
work?” and said the other, “Yes.” So he bade him labour with the
builders and he continued toiling till hard upon noontide, at which time
he remembered his slave-girl and forthright he bowed his head upon his
bosom-pocket and he sniffed thereat. The Wazir saw him so doing and
asked him, “What is the meaning of thy sniffing at what is in thy poke?”
and he answered him, “No matter.” However the Minister espied him a
second time occupied in like guise and quoth he to the Sultan, “Look, O
King of the Age, at yon labourer who is hiding something in his pocket
and smelling thereat.” “Haply,” responded the Sovran, “there is in his
pouch something he would look at.” However when the Sultan’s glance
happened to fall that way he beheld the Bhang-eater sniffing and
smelling at his poke, so he said to the Wazir, “Walláhi! Verily this
workman’s case is a strange.” Hereupon both fixed their eyes upon him
and they saw him again hiding somewhat in his pouch and smelling at it.
The Wazir cried, “Verily this fellow is a-fizzling and he boweth his
head toward his breast in order that he may savour his own farts.”[271]
The Sultan laughed and said, “By Allah, if he do on this wise ’tis a
somewhat curious matter, or perhaps, O Wazir, he have some cause to
account for it; at any rate do thou call out to him and ask him.” So the
Wazir arose and drawing near to him asked him saying, “Ho, this
one![272] every time thou fizzlest thou smellest and sniffest at thy
fizzlings;” whereto answered the workman, “Wag not thy tongue with these
words seeing thou art in the presence of a King glorious of degree.”
Quoth the Minister, “What is the matter with thee in this case that thou
art sniffing at thy pocket?” and quoth the labourer, “Verily my beloved
is in my pouch.” The Wazir wondered hereat and reported the same to the
Sultan who cried, “Return to him and say:—Is it possible that thou
display to us thy beloved who is in thy breast-pocket?” So he returned
to him and said, “Show us what there is in thy pouch.” Now the origin of
this necklace was that the King had bought it for Kut al-Kulub at the
price of a thousand dinars and the damsel had given it to the
Bhang-eater with the sole object that the Sultan might look upon it and
thereby be directed unto her and might learn the reason of her
disappearance and her severance from him. Hereupon the man brought out
to them the necklace from his breast-pocket and the Sultan on seeing it
at once recognized it and wondered how it had fallen into the hands of
that workman; accordingly he asked who was its owner and the other
answered, “It belongeth to the handmaid whom I bought with an hundred
dinars.” Quoth the Sultan to him, “Is it possible[273] thou invite us to
thy quarters that we may look upon this damsel;” and quoth the other,
“Would you look upon my slave-girl and not be ashamed of yourselves?
However I will consult her, and if she be satisfied therewith we will
invite you.” They said to him, “This be a rede that is right and an
affair which no blame can excite.” When the day had reached its term the
masons and workmen were dismissed after they had taken their wage; but
as for the Bhang-eater the Sultan gave him two gold pieces and set him
free about sunset tide; so he fared to his handmaid and informed her of
what had befallen him from the King, adding, “He hath indeed looked upon
the necklace and hath asked me to invite him hither as well as the
Wazir.” Quoth she, “No harm in that; but to-morrow (Inshallah!) do thou
bring all we require for a state occasion of meats and drinks, and let
me have them here by noontide, so they may eat the early meal. But when
he shall ask to buy me of thee compose thy mind and say thou, No, when
he will reply to thee:—Give me this damsel in free gift. Hereat do thou
say:—She is a present from me to thee; because indeed I am his slave and
bought with his money for one thousand and five hundred dinars; and thou
hadst never become my lord save through my foes who devised a device
against me and who sold me when thou boughtest me. However the hour of
thy prosperity hath now come.” And when morning morrowed she gave him
five gold pieces and said to him, “Bring for me things that be such and
such,” and said he, “Hearing and obedience.” So he went to the
market-street where he purchased all the supplies wherewith she had
charged him and returned to her forthright. Hereupon she arose and
tucking up her sleeves prepared meats that befitted the King and
likewise she got ready comfits and the daintiest of dainties and
sherbets and she tempered the pastilles and she besprinkled the room
with rose-water and looked to the furniture of the place. About midday
she sent to the Sultan and the Wazir with notice that she was ready; so
the Bhang-eater repaired to the Palace and having gone in to the
presence said, “Have the kindness!”[274] The twain arose without more
ado and hied with him privily till they reached his house and entered
therein.——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 should
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 Ninth Night,

The Four Hundred and Tenth 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 Wazir governed for a
while of time with all justice of rule so that the caravans spread
abroad the name and fame of him throughout every city and all the
countries. Presently there befel him an affair between two women
which were sister-wives to one man.[278] Now these had conceived by
him in the same month and when the time of their pregnancy had
passed, the twain were delivered in the same place at the same hour
and the midwife was one and the same. One brought forth a babe but
it was a daughter which incontinently died and the other a man-child
who lived. The women quarrelled and fought about the boy-babe and
both of them said, “This is my child;” and there befel between them
exceeding contention and excessive hostility. So they carried their
cause before the divines and the Olema and the head men of the
place, yet did none of them know how to decide between the twain and
not a few of the folk said, “Let each woman take the child to her
for a month,” whilst others declared that they might keep it between
them at all times, whilst of the women one said, “’Tis well: this be
_my_ boy!” and the other declared “’Tis well, this be _my_ son!” nor
could any point out to which of the women the boy belonged. So the
town’s people were gathered together and said, “None can determine
this dispute except the Just Wazir;” and they agreed upon this, so
that the husband of the two women and sundry of his associates arose
and took the twain of them and travelled with them to hear the
Minister’s judgment. Also the Olema and the great men of the place
declared “By Allah, we also needs must travel with the party and
produce the two women and be present at the Just Wazir’s judgment.”
So they all assembled and followed after the two adversaries, nor
did they cease travelling until they entered the city where the
Minister abode. There they delayed for rest during one day and on
the second they all joined one another and went in to the Wazir and
recounted to him the case of the two women. Hearing this he bowed
his brow groundwards and presently raising it he cried, “Bring me
two eggs and void them of their contents and see that the shells be
clean empty.” Then he commanded that each of the women drain
somewhat of milk from her nipple into the egg-shell till she had
filled it. They did accordingly and set before him the egg-shells
brimful when he said, “Bring me a pair of scales.”[279] After this
he placed both eggs in the balance-pan and raising it aloft from its
rounded stead perceived that one was weighty and the other was
light. Quoth he, “The milk of the woman in this egg is the heavier
and she is the mother of the boy-babe whereas the other bare the
girl-child and we know not an it be alive or dead.” Hereat the true
mother of the boy held her peace but the other wailed aloud and
said, “’Tis well: still this be _my_ babe!” Thereupon quoth the
Wazir, “I am about to take the boy and hew him in halves whereof I
will give one to each of you twain.” But the true mother arose and
cried out, “No! O my lord, do not on this wise: I will forfeit my
claim for Allah’s sake;” while the other one exclaimed, “All this is
right good!” Now all the folk of the city who were then standing by
heard these words and looked on; but when this order was pronounced
and the woman was satisfied and declared, “I will take half the
boy,” the Wazir gave orders forthright that they seize her and hang
her; so they hanged her and he gave the babe to the right mother.
Then said they to him, “O our lord, how was it proved to thee that
the boy was the child of this one?” and he said, “It became evident
to me from two sides; in the first place because her milk was the
heavier, so that I knew that the boy was her boy, and secondly when
I commanded:——Let us cut the boy in half, the real mother consented
not to this and the matter was hard upon her because the child was a
slice of her liver, and she said to herself:—His life is better than
his death, even though my sister-wife take him, at any rate I shall
be able to look upon him. But the second woman designed only to
gratify her spite whether the boy died or not and to harm her
sister-wife; so when I saw that she was contented to have the babe
killed, I knew that it was right to do her die.” Then all who were
present of the Lords of the land and the Olema and divines and
notables wondered at the judgment and exclaimed, “By Allah, well
done,[280] O Wazir of the realm.” Now this history of the Minister’s
perspicacity and penetration was spread abroad and all folk went
from his presence and everyone who had wives that had borne girls
took somewhat of milk from the women and went to each and every of
those who had borne boys and took from them milk in the same
quantity as the Wazir had taken, and weighed it in the scales, when
they found that the mothers of males produced milk that was not
equal to, nay it weighed two-fold that of those who bare girls.
Hereupon they said, “It is not right that we call this Minister only
the Just Wazir;” and all were agreed that he should be titled “The
Wazir-wise-in-Allah-Almighty;”[281] and the reason whereof was the
judgment which he passed in the cause between the two women. Now
after this it befel him to deliver a decision more wondrous than the
former.——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 enjoyable and
delectable!” Quoth she, “And where is this compared with that I
should 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 Eleventh Night,

The Four Hundred and Twelfth Night,

_TALE OF MAHMUD THE PERSIAN AND THE KURD SHARPER._[284]

The Sultan was delighted with the ’Ajami’s relation and largessed him
two thousand pieces of gold; after which he returned to his palace and
took seat upon his Divan when suddenly a poor man appeared before him
carrying a load of fruit and greens and greeted him and prayed for him
and expressed a blessing which the Sultan returned and bade him fair
welcome. After which he asked, “What hast thou with thee, O Shaykh?” and
the other answered, “O King of the Age, I have an offering to thee of
fresh greens and firstfruits;” and the King rejoined, “It is accepted.”
Thereupon the man placed them between his royal hands and stood up, and
the King having removed the cover[285] found under it a portion of
ordinary cucumbers and sundry curling cucumbers and bundles of
rose-mallows[286] which had been placed before him. So he took thereof
some little matter and ate it and was much pleased and bade the Eunuchry
bear the rest into the Harem. They carried out his commands and the
women also were delighted and having eaten somewhat they distributed the
remainder to the slave-girls. Then said they, “By Allah, this man, the
fruit-owner, deserveth Bakhshísh;”[287] so they sent to him by the
Eunuch one hundred gold pieces whereto the Sultan added twain, so the
whole of his gain was three hundred dinars. But the Sultan was much
pleased with the man and a part of the care which he felt was lightened
to him, whereupon asked he, “O Shaykh, knowest thou aught of
boon-companionship with the Kings?” to which the other answered, “Yes;”
for he was trim of tongue and ready of reply and sweet of speech.
Presently the Sultan continued, “O Shaykh, for this present go back to
thy village and give to thy wife and family that which Allah hath made
thy lot.” Accordingly the man went forth and did as the King bade him;
after which he returned in a short time and went into the presence about
set of sun when he found his liege lord at supper. The King bade him sit
to the trays which he did and he ate after the measure of his
sufficiency, and again when the Sultan looked upon him he was pleased
with him. And when the hour of night-prayers came all prayed
together;[288] then the King invited him to sit down as a cup-companion
and commanded him to relate one of his tales.——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 should 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 Seventeenth Night,

_THE TALE OF THE SULTAN AND HIS SONS AND THE ENCHANTING BIRD._[289]

It is told anent a man, one of the Kings of Orient-land, that he had
three sons, of whom the eldest one day of the days heard the folk
saying, “In such a place there is a bird hight the shrilling
Philomelet,[290] which transmews everyone who comes to it into a form of
stone.” Now when the heir apparent heard this report he went to his
father and said, “’Tis my desire to fare forth and to get that
marvellous bird;” and said the father, “O my son, thou wouldst work only
to waste thy life-blood and to deprive us of thee; for that same bird
hath ruined Kings and Sultans, not to speak of Bashas and Sanjáks,[291]
men in whose claws[292] thou wouldst be as nothing.” But the son
replied, “Needs must I go and if thou forbid my going I will kill
myself.” So quoth his father, “There is no Majesty and no Might save in
Allah, the Glorious, the Great;” and saith the son, “Affects are
affected and steps are sped towards a world that is vile and distributed
daily bread.”[293] Then he said to him, “O my child, set out upon thy
journey and mayest thou win to thy wish.” Hereupon they prepared for him
somewhat of victual and he went forth on his wayfare. But before
departing he took off his seal-ring from his finger and gave it to his
second brother saying, “O my brother, an this signet press hard upon thy
little finger do thou know and make certain that mishap hath happened to
me.” So the second Prince took it and put it upon his minim finger,
after which the eldest youth farewelled his father and his mother and
his brothers and the Lords of the land and departed seeking the city
wherein the Bird woned. He ceased not travelling by nights and days, the
whole of them, until he reached the place wherein was the bird
Philomelet whose habit it was to take station upon his cage between
mid-afternoon and sunset, when he would enter it to pass the night. And
if any approached him with intent of capturing him, he would sit afar
from the same and at set of sun he would take station upon the cage and
would cry aloud speaking in a plaintive voice, “Ho thou who sayest to
the mean and mesquin, ‘Lodge!’[294] Ho thou who sayest to the sad and
severed, ‘Lodge!’ Ho thou who sayest to the woeful and doleful,
‘Lodge!’” Then if these words were grievous to the man standing before
him and he make reply “Lodge!” ere the words could leave his lips the
Bird would take a pinch of dust from beside the cage and hovering over
the wight’s head would scatter it upon him and turn him into stone. At
length arrived the youth who had resolved to seize the Bird and sat afar
from him till set of sun: then Philomelet came and stood upon his cage
and cried, “Ho thou who sayest to the mean and mesquin, ‘Lodge!’ Ho thou
who sayest to the sad and severed, ‘Lodge!’ Ho thou who sayest to the
woeful and doleful, ‘Lodge!’” Now the cry was hard upon the young Prince
and his heart was softened and he said, “Lodge!” This was at the time
when the sun was disappearing, and as soon as he spake the word the Bird
took a somewhat of dust and scattered it upon the head of the youth, who
forthright became a stone. At that time his brother was sitting at home
in thought concerning the wanderer, when behold, the signet squeezed his
finger and he cried, “Verily my brother hath been despoiled of life and
done to death!”——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
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 Eighteenth Night,

The Four Hundred and Twentieth Night,

The Four Hundred and Twenty-second Night,

The Four Hundred and Twenty-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 Ringbezel said to him, “What dost thou
require of me?” and said the Prince, “I demand that thou hoist me out of
the well: and this done that thou summon for me an host with Pages and
Eunuchs and tents and pavilions and ensigns and banners.” Whereto the
other replied, “Present!”[300] Then he brought him forth the well and
the youth found hard by it all he needed, so he bade them load their
belongings upon the beasts and when this was done he set out seeking the
city of his sire. And as he drew so near it that it was within shot of
eye, he alighted there upon a broad plain and ordered them to pitch the
camp. Accordingly they set up the tents and the sitting pavilions while
the Farráshes fell to sprinkling water upon the ground afront the abodes
and to setting up the ensigns and colours whilst the band of kettledrums
went dub-a-dub and the trumpets blared tantaras. The cooks also began at
once to prepare the evening meal. Now when the city-folk saw this pomp
and circumstance, they held in their minds that the new comer was some
Sultan approaching to take their town; so they gathered together and
went in to their own King and informed him thereof. But he, having heard
their words, felt his heart melt and his vitals throb and a certain joy
penetrate into his heart, so he said, “Praise to the Lord, there hath
entered into my heart a certain manner of pleasure, albeit I know not
what may be the case and Allah hath said in his Holy Book, “We have
heard good news.””[301] Hereupon he and the Lords of his land took horse
and rode till they reached the front of the pavilions where the King
dismounted from his steed. Now the Prince his younger son was dressed in
a habit that might have belonged to a hidden Hoard, and when he saw his
father he recognised him, so he rose and met him and kissed his hands,
but his sire knew him not by reason of the case the youth was in, so he
supposed him to be a strange Sultan. Presently, the Prince asked him,
“Where be thy youngest son?” and the King hearing this fell down
a-fainting, but, soon recovering from his swoon, he said, “Verily my son
hath wasted the blood of his life and hath become food for wild beasts.”
Hereupon the youth laughed aloud and cried, “By Allah, thy son hath not
suffered aught from the shifts and changes of the World, and he is still
in the bonds of life, safe and sound; nor hath there befallen him
anything of harm whatever.” “Where is he?” quoth the father: “He
standeth between thy hands,” quoth the son. So the Sultan looked at him
and straightly considering him found that it was his very son who was
bespeaking him, and of his delight he threw his arms around his neck and
fell with him aswoon to the ground. This lasted for a full-told hour;
but when he recovered from his fainting he asked his son what had
betided him, so he told all that had befallen, to wit how he had become
master of the Enchanting Bird Philomelet and also of the magical clay
wherewith he had besprinkled his brethren and others of the city-folk
who had been turned to stone, all and some, and how they had returned to
the shapes whilome they wore. Moreover he recounted to him the presents
and offerings which had been made to him and also how, when they arrived
at a certain place, his brothers had pinioned him and cast him into the
well. And ere he finished speaking, lo and behold! the two other Princes
came in and when they looked upon his condition and noted the state of
prosperity he was in, surrounded as he was by all manner of weal, they
felt only increase of envy and malice. But as soon as their sire espied
them he cried, “Ye have betrayed me in my son and have lied to me and,
by Allah, there is no retribution for you on my part save death;” and
hereupon the Sultan bade do them die. Then the youngest Prince made
intercession for his brethren and said, “O my sire, whoso doeth a deed
shall meet its deserts,” and thus he obtained their pardon. So they
passed that night one and all in camp and when morning morrowed they
loaded and returned to the city and all were in the most pleasureable
condition. Now when the King heard this tale from the owner of the fruit
it pleased him and he rejoiced therein and said, “By Allah, O Shaykh,
indeed that hath gone from us which we had of cark and care; and in good
sooth this history deserveth that it be written with water of gold upon
the pages of men’s hearts.” Replied the other, “By Allah, O King of the
Age, this adventure is marvellous, but I have another more wondrous and
pleasurable and delectable than any thou hast yet heard.” Quoth the
Sultan, “Needs must thou repeat it to us,” and quoth the fruit-seller,
“Inshallah—God willing—I will recite it to thee on the coming night.”
Hereupon the Sultan called for a handmaiden who was a model of beauty
and loveliness and stature and perfect grace and from the time of his
buying her he never had connection with her nor had he once slept with
her, and he gave her in honourable gift to the reciter. Then he set
apart for them both an apartment with its furniture and appurtenances
and the slave-girl rejoiced greatly thereat. Now when she went in to her
new lord she donned her best of dresses so he lay down beside her and
sought carnal copulation, but his prickle would not stand erect, as was
its wont, although he knew not the cause thereof.——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 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 Twenty-fifth Night,

_STORY OF THE KING OF AL-YAMAN AND HIS THREE SONS._

It is related that there was a Sultan in the land of Al-Yaman who had
three male children, two of them by one mother and a third by another.
Now that King used to dislike this second wife and her son, so he sent
her from him and made her, together with her child, consort with the
handmaids of the kitchen, never asking after them for a while of time.
One day the two brothers-german went in to their sire and said to him,
“’Tis the desire of us to go forth a-hunting and a-chasing,” whereto
their father replied, “And have ye force enough for such sport?” They
said, “Yea, verily, we have!” when he gave to each of them a horse with
its furniture of saddle and bridle, and the twain rode off together. But
as soon as the third son (who together with his mother had been banished
to the kitchen) heard that the other two had gone forth to hunt, he went
to his mother and cried, “I also would fain mount and away to the chase
like my brethren.” His mother responded, saying, “O my son, indeed I am
unable to buy thee a horse or aught of the kind;” so he wept before her
and she brought him a silvern article, which he took and fared forth
with it to the bazar, and there, having sold it for a gold piece, he
repaired to a neighbouring mill and bought him a lame garron. After this
he took a bittock of bread; and, backing the beast without saddle or
bridle, he followed upon the footsteps of his brothers through the first
day and the second, but on the third he took the opposite route.
Presently he reached a Wady, when behold, he came across a string[305]
of pearls and emeralds which glittered in the sunlight, so he picked it
up and set it upon his head and he fared onwards singing for very joy.
But when he drew near the town he was met by his two brothers who seized
him and beat him and, having taken away his necklace, drove him afar
from them. Now he was much stronger and more beautiful than they were,
but as he and his mother had been cast off by the King, he durst not
offer aught of resistance.[306] Now the two brothers having taken the
necklace from him went away joyful, and repairing to their father,
showed him the ornament and he rejoiced in them and hending it in his
hand marvelled thereat. But the youngest son went to his mother with his
heart well nigh broken. Then the Sultan said to his two sons, “Ye have
shown no cleverness herein until ye bring me the wearer of this
necklace.” They answered, “Hearkening and obedience, and we will set out
to find 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 should
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 Twenty-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 sons of the Sultan made them ready for the
march whereby they might bring back the bird to whom the necklace
belonged. So they took them a sufficiency of provision and, farewelling
their father, set out for the city wherein they judged the bird might
be. Such was their case; but as regards their unhappy brother, when he
heard the news of their going he took with him a bittock of bread and
having bidden adieu to his mother mounted his lame garron and followed
upon the traces of his brethren for three days. Presently he found
himself in the midst of the wild and the wold, and he ceased not faring
therethrough till he came to a city whose folk were all weeping and
wailing and crying and keening. So he accosted an aged man and said to
him, “The Peace be upon thee!” and when the other returned his salam and
welcomed him he asked saying, “O my uncle, tell me what causeth these
groans and this grief?” The other replied, “O my son, verily our city is
domineered over by a monstrous Lion who every year cometh about this
time and he hath already done on such wise for forty and three years.”
Now he expecteth every twelvemonth as he appeareth to be provided with a
damsel arrayed and adorned in all her finery, and if he chance to come
as is his wont and find her not he would assault the city and destroy
it. So before the season of his visit they cast lots upon the maidens of
the place and whomso these befal, her they decorate and lead forth to a
place without the walls that the monster may take her. And this year the
sort hath fallen upon the King’s daughter.[307] When the youth heard
these words he held his peace and, having taken seat by the old man for
an hour or so, he arose and went forth to the place where the Lion was
wont to appear and he took his station there, when behold, the daughter
of the King came to him and right heavy was she of heart. But as she
found the youth sitting there, she salam’d to him and made friendship
with him and asked, “What brought thee to this stead?” Answered he,
“That which brought _thee_ brought me also.” Whereto quoth she, “Verily
at this hour the Lion shall come to seize me, but as soon as he shall
see me he will devour thee before me, and thus both of us shall lose our
lives; so rise up and depart and save thyself, otherwise thou wilt
become mere wasted matter in the belly of the beast.” “By Allah, O my
lady,” quoth he, “I am thy sacrifice at such a moment as this!” And as
they were speaking, suddenly the world was turned topsy-turvy,[308] and
dust-clouds and sand-devils[309] flew around and whirlwinds began to
play about them, and lo and behold! the monster made his appearance; and
as he approached he was lashing his flanks with his tail like the sound
of a kettle-drum. Now when the Princess espied him, the tears poured
down her cheeks, whereat the youth sprang to his feet in haste, and
unsheathing his sword, went forth to meet the foe, who at the sight of
him gnashed his tusks at him. But the King’s son met him bravely,
springing nimbly from right to left, whereat the Lion raged furiously,
and with the design to tear him limb from limb, made a rush at the
youth, who smote him with all the force of his forearm and planted
between his eyes a sway of scymitar so sore that the blade came out
flashing between his thighs, and he fell to the ground slain and
bleeding amain. When the Princess saw this derring-do of her defender,
she rejoiced greatly and fell to wiping with her kerchief the sweat from
his brow; and the youth said to her, “Arise and do thou fare to thy
family.” “O my lord, and O light of mine eyes!” said she, “we twain
together will wend together as though we were one flesh;” but he
rejoined, “This is on no wise possible.” Then he arose from beside her
and ceased not faring until he had entered the city, where he rested
himself beside a shop. She also sprang up, and faring homewards, went in
to her father and mother, showing signs of sore sorrow. When they saw
her, their hearts fluttered with fear lest the monster should attack the
town and destroy it, whereupon she said to them, “By Allah, the Lion
hath been slain and lieth there dead.” They asked her saying, “What was
it killed him?” and she answered, “A handsome youth fair of favour,” but
they hardly believed her words and both went to visit the place, where
they found the monster stonedead. The folk of the city, one and all,
presently heard this fair news, and their joy grew great, when the
Sultan said to his daughter, “Thou! knowest thou the man who slew him?”
to which she answered, “I know him.” But as all tidings of the youth
were cut off, the King let proclaim about the city——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 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 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 King let proclaim through the city how none
should oppose him or delay to obey his bidding; nay, that each and
every, great and small, should come forth and pass before the windows of
his daughter’s palace. Accordingly the Crier went abroad and cried about
the city to that purport, bidding all the lieges muster and defile in
front of the Princess’s windows; and they continued so doing for three
full-told days, while she sat continually expecting to sight the youth
who had slain the Lion, but to no purpose. At last never a soul remained
who had not passed in the review, so the Sultan asked, “Is there anyone
who hath absented himself?” and they answered, “There is none save a
stranger youth who dwelleth in such and such a place.” “Bring him
hither!” cried the King, “and command him to pass muster,” when the
others hastened to fetch him; and as soon as he drew near to the window,
behold, a kerchief was thrown upon him.[310] Then the Sultan summoned
him, and he, when standing in the presence, saluted and made obeisance
and blessed the Sovran with the blessings fit for the Caliphs. The
Sultan was pleased thereat and said, “Art thou he who slew the Lion?”
and said the other, “I did.” Hereupon quoth the King, “Ask a favour of
me, that I grant it to thee;” and quoth the Youth, “I pray of Allah and
then of our lord the Sultan that he marry me to his daughter.” But the
King continued, “Ask of me somewhat of wealth,” and all the Lords of the
land exclaimed, “By Allah, he deserveth the Princess who saved her from
the Lion and slew the beast.” Accordingly the King bade the
marriage-knot be tied, and let the bridegroom be led in procession to
the bride, who rejoiced in him with extreme joy, and he abated her
maidenhead and the two lay that night together. But the Prince arose
about the latter hours without awaking his bride, and withdrawing her
seal-ring from her finger passed his own thereupon and wrote in the palm
of her hand, “I am ’Aláeddín,[311] son of King Such-and-such, who ruleth
in the capital of Al-Hind, and, given thou love me truly, do thou come
to me, otherwise stay in thy father’s house.” Then he went forth without
awaking her and fared through wilds and wolds for a term of ten days,
travelling by light and by night, till he drew near a certain city which
was domineered over by an Elephant. Now this beast would come every year
and take from the town a damsel; and on this occasion it was the turn of
the Princess, daughter to the King who governed that country. But as the
youth entered the streets he was met by groans and moans and crying and
keening; so he asked thereanent and was answered that the Elephant was
presently approaching to seize the maiden and devour her.[312] He asked,
“To what stead cometh he?” and they pointed out to him a place without
the city whereto he repaired and took his seat. Suddenly the Princess
presented herself before him a-weeping and with tears down her cheeks
a-creeping, when he said to her, “O my lady, there is no harm for thee.”
Said she, “O youth, by Allah! thou wastest thy life to no purpose and
seekest thy death without cause, so rise up and save thyself, for the
Elephant will be here this very hour.” And behold, the beast came up to
the heart of the waste and he was raising a dust-cloud and trumpeting
with rage[313] and lashing flanks with tail. But when he arrived at the
wonted place he was confronted by the youth who, with heart stronger
than granite, hastened to fall upon him[314] and fatigued him and dealt
blows without cease; and, when the Elephant charged down upon him, he
met the monster with a stroke between the eyes dealt with all the force
of his forearm, and the blade came flashing out from between the thighs,
when the beast fell to the ground slain and weltering in his blood
amain. Thereupon, in the stress of her joy, the Princess arose hurriedly
and walked towards the youth——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 should 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 Thirtieth 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 Princess walked hurriedly towards the youth
and in the stress of her joy she threw her arms around his neck and
kissed him between the eyes and cried, “O my lord, may thy hands never
palsied grow nor exult over thee any foe!” Said he to her, “Return to
thy people!” and said she, “There is no help but that I and thou fare
together.” But he replied, “This matter is not the right rede,” and he
went from her at a double quick pace, saying, “O Allah, may none see
me!” until he entered the city and presently seating him beside a
tailor’s shop fell to conversing with its owner. Presently the man said,
“There is no Majesty and there is no Might save in Allah, the Glorious,
the Great: by this time the daughter of the King will have been seized
by the Elephant and torn to pieces and devoured, and she the mainstay of
her mother and her father.” And behold loud lullilooing[315] flew about
the city and one began exclaiming “Verily the Elephant which is wont to
come hither year by year hath been slaughtered by a man quite young in
years, and the Sultan hath sent a Crier to cry amongst the crowds, ‘Let
the slayer of the beast come into the presence and crave a boon and
marry the maiden.’” So quoth the Youth to the tailor, “What is to do?”
and the other informed him of the truth of the report, whereupon he
asked, “If I go to the King will he give her to me?” Answered the
tailor, “Who art thou that thou shouldst intermarry with the daughter of
the King?” and the Prince rejoined, “We will go and bespeak him and lie
to him saying, I am he who slew the monster.” But the other retorted, “O
Youth, thou art willingly and wilfully going to thy death, for an thou
lie to him he will assuredly cut off thy head.” Presently the Prince,
who was listening to the Crier, said to his companion, “Up with thee and
come with us that thou mayest look upon my execution;” and cried the
other, “Why so, O thou true-born son?”[316] whereto the Youth replied,
“Needs must I do this!” Hereupon he and the man arose and went till they
came to the palace of the Sultan, where they craved leave to enter, but
were forbidden by the Chamberlain, when lo and behold! the Princess
looked out from the lattice and saw the Prince together with the tailor.
So she threw the kerchief upon his head and cried aloud, “By Allah, here
he be, and ’tis none but he who slew the Elephant and who saved me from
him.” Hereat the tailor fell to wondering at the youth, but when the
King saw that his daughter had thrown the kerchief upon him, he
presently sent to summon him between his hands and asked him how it
happened, and heard from him the truth of the tale. Then said he, “By
Allah, verily my daughter was lost, so that this youth well deserveth
her.” Thereupon he tied the marriage tie between the twain and the youth
after wedding her went to her in procession and did away her pucelage,
and lay the night with her. And presently when day was nigh, the young
Prince arose and seeing her slumbering wrote in the palm of her hand, “I
am Such-and-such, the son of such a King in Such-and-such a capital; and
if thou love me truly, come to find me, or otherwise stay in thy
father’s house.” Then without awaking her he fared forth to the city of
the Enchanting Bird and ceased not cutting athwart the wilds and the
wolds throughout the nights and the days till he arrived at the place
wherein dwelt the Bird Philomelet whereto the necklace belonged. And she
was the property of the Princess the daughter to the Sovran whose seat
was in that capital, and it was the greatest of cities and its King was
the grandest of the Kings. When he entered the highways he leant against
the shop of an Oilman to whom he said, “The Peace be upon you,” and the
other returned his salutation and seated him beside himself, and the two
fell to conversing. Presently the Prince asked him, “O my lord, what
canst thou tell me concerning a certain Bird and her owner?” and the
other made answer, “I know nothing but of oil and of honey and of
clarified butter, whereof whatever thou requirest I will give to thee.”
Quoth the youth, “This is no reply to my question,” and quoth the
oilman, “I know not nor regard aught save what is by me in my shop.” So
the Prince rising from beside him left him and went forth to continue
his search; but whenever he asked concerning the Bird and its owner, the
folk changed the subject and returned him no reply save, “We know not.”
This lasted until he accosted a man well stricken in years, whose age
was nigh to an hundred; and he was sitting alone at one side of the
city; so the Youth walked up to him and salam’d; and, after the other
returned his greeting and kindly welcomed him and seated him near him,
the two fell a-talking together, and the Prince asked him, “O my uncle,
what canst thou tell me concerning the Bird whose necklet is of precious
stones, and what concerning the owner thereof?” The aged man held his
peace for awhile and presently exclaimed, “O my son, why ask me of this?
O my child,[317] verily the Kings and sons of the Kings have sought her
in marriage but could not avail; and indeed the lives of folks manifold
have been wasted upon her. How, then, canst thou hope to win her?
Nevertheless, O my son, go and buy thee seven lambs and slaughter them
and skin them, after which do thou roast them and cut them all in
halves; for she hath seven doors at each whereof standeth as warder a
rending Lion; and at the eighth which guardeth the maiden and the Bird
are posted forty slaves who at all times are there lying. And now I
leave thee to thy luck, O my son.” But when the Prince heard these words
he asked his aidance of the Shaykh and went forth from him——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 King suffer me to survive?” Now when it was
the next night and that was

The Four Hundred and Thirty-second 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 craved for the prayers of the
Shaykh, who blessed him. Then he went forth from him and bought of the
lambs what he had been charged to buy, and these he slaughtered and
skinned and roasted and he cut each and every into two halves. He waited
until night descended with its darkness and ceased the to-ing and
fro-ing of folk, when he arose and walked to the place pointed out and
there he found the Lion whose shape and size equalled the stature of a
full-grown bull. He threw to him half a lamb and the beast allowed him
to pass through that door, and it was the same with the other entrances,
all seven of them, until he reached the eighth. Here he found the forty
slaves who were bestrewn on the ground bedrowned in sleep; so he went in
with soft tread and presently he came upon the Bird Philomelet in a cage
encrusted with pearls and precious stones and he saw the Princess who
owned him lying asleep upon a couch. Hereat he wrote upon the palm of
her hand, “I am Such-and-such, son to the King Such-and-such, of such a
city; and I have come in upon thee and beheld thee bared whilst thou
wast sleeping, and I have also taken away the Bird. However, an thou
love me and long for me, do thou come to me in mine own city.” Then he
seized the Bird to his prize and fared forth and what he did with the
Lions coming that he did when going out. The Veiler[318] veiled him, and
he went forth the city and met not a single soul, and he ceased not
faring the live-long night till next morning did appear, when he hid in
a place seeking repose and he ate somewhat of victual. But as soon as
the daylight shone bright, he arose and continued his journey, praying
Allah for protection on his wayfare, till it was mid-afternoon: then he
found, like an oasis in the middle of the waste, certain pastures of the
wild Arabs and as he drew near the owner met him and salam’d to him and
greeted him and blessed him. So he lay that night with them till dawn
when the Shaykh of the encampment who had heard of the stranger came to
him and welcomed him and found him a youth fair of form and favour and
saw by his side the Enchanting Bird in its cage. He recognised it and
wondered at the young man’s derring-do and cried, “Subhana ’llah—praise
be to God—who hath committed His secret unto the weakliest of His
creation![319] Verily this Bird hath caused on its account to be slain
many of the Wazirs and the Kings and the Sultans, yet hath yonder lad
mastered it and carried it away. This however is by virtue of his good
fortune.” Then the old man had compassion on him and gave him a horse
that he had by him together with somewhat of provaunt. The Prince took
them from him and returning to his march traversed the wilds and the
wolds for days and nights, all of them; and he continued in that case
when he drew near his father’s capital which rose within eye-shot. And
as he walked on without heed, behold, his brethren met him and
confronted him and fell upon him and, having taken away the Enchanting
Bird, reviled him and beat him and shook him off and drove him away.
Then they entered the city and sought their sire who received them with
fair reception and greeted them and rejoiced in them; after which they
presented him with the Bird Philomelet, and said, “Here we bring him to
thee and there befel us through his account much toil and trouble.” But
their brother who had really won the prize went to his mother in sadness
of 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 should
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 Thirty-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 young Prince who had brought the Bird and
whom his brothers had beaten and robbed of his prize, went to his mother
in sadness of heart and shedding tears. Quoth she, “What is thy case and
what hath befallen thee?” So he told her what had betided him and she
said, “Sorrow not, O my son; the course of the right shall be made
manifest.” Then she quieted him and soothed his heart. This is what
happened to these persons; but as regards the Princess, the owner of the
Bird, when she awoke at dawn of day and opened her eyes, she found her
favourite gone and as her glance fell upon the things about her,
suddenly she saw something written in the palm of her hand. But as soon
as she had read it and comprehended its purport, she cried aloud with a
mighty grievous cry which caused the palace-women to flock around,[320]
and her father to ask what was to do but none could explain it because
no one knew. So the Sultan arose forthright and, going in to his
daughter, found her buffeting her face for the sake of her Bird and
asked her, “What is to do with thee?” So she informed him of what had
befallen her, adding, “Verily he who came into my bower and discovered
me bare and looked upon me and wrote upon the palm of my hand, him I am
determined to have and none other save that one.” Quoth her father, “O
my daughter, many sons of the Wazirs and the Kings have sought the Bird
and have failed; and now do thou suppose that he hath died;” but quoth
the Princess, “I desire none save the man who found me in sleep and
looked upon me, and he is the son of King So-and-so, reigning in a such
a capital.” Said her father, “Then how standeth the case?” and said she,
“Needs must I thank him and seek his city and marry him, for assuredly
amongst the sons of the Kings, all of them, none can be fairer or more
delightsome than he who hath craftily devised this entrance to me in so
guarded a stead as this. How then can anyone be his peer?”[321] Hereupon
her father bade muster the forces without the city and he brought out
for his daughter rarities and presents and mule-litters, and they
pitched the tents and after three days they loaded the loads for travel.
Then they fared for whole days and nights until they drew near the city
wherein the youth had slain the Elephant and had saved the daughter of
the King. So the Sultan set up his encampment with its tents and
pavilions hard by the walls, to the end that all might take their rest,
but when the King of the City saw this he rode forth to visit the
stranger, and after greeting asked him the cause of his coming with such
a host. The Sultan apprised him of what had happened to his daughter,
how she had lost the Enchanting Bird, also how the youth had come into
her bower and had written a writ upon the palm of her hand. But when the
King heard from him this account he knew and was certified that it was
the same Prince who had also slain the Elephant and who had on such wise
saved his daughter’s life; so he said to the Sultan, “Verily he who took
the Bird belonging to thy Princess hath also married my daughter, for he
hath done such-and-such deeds.” After which he related to him the
slaughter of the Elephant and all that had happened from beginning to
end. Now as soon as the Sultan heard these words he cried, “By Allah my
daughter is excusable and she hath shown her insight and her
contrivance;” and presently he arose and going in to her related what he
had heard from the King of the City, and she wondered at the tale of the
youth’s adventures and the killing of the Elephant. They nighted in that
stead and the tidings soon reached the ears of the youth’s wife, the
Princess who had been saved from the Elephant, and she said to her sire,
“I also needs must go to him and forgather with him.” Hereupon the King
her father bade muster his troops together with the Lords of the land
without the city beside the host of the chief Sultan, and on the second
day both Sovrans bade the loads be loaded for the march. When their
bidding was obeyed the twain set out together and travelled for days and
nights until they drew near to the capital of the King where the youth
had slain the Lion, and they pitched their tents in its neighbourhood.
Presently the Sovran of that capital came out and greeted them and asked
them the cause of their coming; so they informed him of their adventures
from commencement to conclusion; and he, when certified of the truth of
this tale, returned to inform his daughter thereof.——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 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 Thirty-fifth Night,

The Four Hundred and Thirty-seventh Night,

The Four Hundred and Thirty-eighth Night,

_HISTORY OF THE FIRST LARRIKIN._

Verily, O King, my tale is a rare and it is e’en as follows:—I had a
mother of whose flocks the World had left her but a single kid, and we
owned ne’er another. Presently we determined to sell it; and, having so
done, we bought with its price a young calf, which we brought up for a
whole year till it grew fat and full-sized. Then my mother said to me,
“Take yon calf and go sell it;” so I went forth with it to the Bazar,
and I saw that not one was like it, when behold, a body of
vagabonds,[325] who numbered some forty, looked at the beast, and it
pleased them; so they said one to other, “Let us carry this away and cut
its throat and flay it.” Then one of them, as all were standing afar
off, came near me and said, “O youth, wilt thou sell this kid?” and
quoth I, “O my uncle, verily this is a calf and not a kid;” and the
other rejoined, “Art thou blind? This is a kid.” Cried I, “A calf!” So
he asked, “Wilt thou take from me a dollar?”[326] and I answered, “Nay,
O my uncle!” Thereupon he went away from me, and another came after him
and said, “O youth, wilt thou sell this kid?” and said I, “This is a
calf,” and quoth he “This is a kid,” and reviled me the while I held my
peace. Again quoth he, “Wilt thou take for this a dollar?” but I was not
satisfied therewith, and they ceased not to wrangle with me, one after
other, each coming up and saying, “O youth, wilt thou sell this kid?” At
last their Shaykh[327] accosted me and cried, “Wilt thou sell it?” and I
rejoined, “There is no Majesty save in Allah! I will sell it on one
condition, to wit, that I take from thee its tail.” Replied to me[328]
the Shaykh of the Vagabonds, “Thou shalt take the tail when we have
slaughtered it;” then, paying me a dollar, he led off the beast, and
returned to his own folk. Presently they killed it and flayed it, when I
took the tail and hastened back to my mother. She said to me, “Hast thou
sold the calf?” and said I, “Yes, I have sold it, and have taken a
dollar and the calf’s tail.” “And what wilt thou do for the tail?” asked
she; and I answered, “I will do him brown[329] who took it from me
saying, This is a kid, and I will serve him a sleight which shall get
out of him to its price ten times one hundred.”[330] With these words I
arose and, taking the tail, I flayed it and studded it with nails and
bits of glass, and I asked of my mother a maiden’s dress, which she
brought me; and presently I covered my face with a Burka’-veil,[331] and
I adorned me and perfumed myself and I girded my loins underneath my
clothes with the tail of that calf. Then went I forth like a virgin girl
till I reached the barrack of those blackguards, when I found that they
had cooked the whole calf and naught of it remained undressed, and they
had prepared to spread the table and were about sitting down to supper.
Then I went[332] in to them and said, “The Peace be upon you,” and they
rose to me in a body of their joy, and returned my greetings and said,
“By Allah, our night is a white one.” So I entered to them and supped
with them, and they all inclined to me, and their moustachios wagged in
token that they would disport with me. But when darkness came on they
said, “This night is for our Shaykh, but after this each one of us shall
take her for his own 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 should relate to you on the coming night an the King suffer me to
survive?” Now when it was the next night and that was

[Illustration]

The Four Hundred and Forty-first Night,

The Four Hundred and Forty-second Night,

The Four Hundred and Forty-third Night,

_HISTORY OF THE SECOND LARRIKIN._

I was living, O my lord, under the same roof with my father’s wife and I
had with me some bundles of sesame cobs, but no great quantity, which I
stored in a little basket hanging up in the great ceiling-vault of our
house. Now one day of the days a party of merchants, numbering five or
so, together with their head man, came to our village and began asking
for sesame; and they happened to meet me on the road hard by our place,
so they put me the same question. I asked them, “Do you want much of
it?” and they answered, “We require[340] about an hundred ardabbs.”[341]
Quoth I, “By me is a large quantity thereof;” and quoth they, “Have the
kindness to show us the muster;”[342] whereto I rejoined, “Upon the head
and the eye!” Hereat I led them into the room wherein the basket was
suspended with a few cobs of sesame (there being none other) and I went
up by an outside staircase to the top of the vault, which I pierced, and
putting forth my hand, took up a palm-full and therewith returned to
them and showed the specimen. They saw that the sesame was clean grain,
and said one to other, “This house is naught but full to the vault,[343]
for had there been a small quantity there he would have opened the door
and shown us the heaps.” Hereupon I conversed with them and settled the
price and they paid me as earnest money for an hundred ardabbs of sesame
six hundred reals. I took the coin and gave it to the wife of my father,
saying to her, “Cook for us a supper that shall be toothsome.” Then I
slaughtered for her five chickens and charged her that, after she should
have cooked the supper, she must prepare for us a pot of Baysárah[344]
which must be slab and thick. She did as I bade her and I returned to
the merchants and invited them to sup with us and night in our house.
Now when sunset time came I brought them in for the evening meal and
they supped and were cheered, and as soon as the hour for night-prayer
had passed I spread for them sleeping-gear and said to them, “O our
guests, be careful of yourselves lest the wind come forth from your
bellies, for with me dwelleth the wife of my father, who disgusteth
fizzles and who dieth if she hear a fart.” After this they slept soundly
from the stress of their fatigue and were overwhelmed with slumber; but
when it was midnight, I took the pot of Baysarah and approached them as
they still slumbered and I besmeared[345] their backsides with the
Baysarah and returned and slept until dawn of day in my own stead hard
beside them. At this time all five were awake, and as each one arose
before his companions he sensed a somewhat soft below him and putting
forth his hand felt his bum bewrayed[346] with the stuff, and said to
his neighbour, “Ho, such an one, I have skited!” and the other said, “I
also have conskited myself;” and then all said together, “We have
skited.” But when I heard this, O my lord, I arose forthwith and cried
out saying, “Haste ye to my help, O ye folk, for these guests have
killed my father’s wife.”——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 should 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 Forty-fifth Night,

_THE HISTORY OF THE THIRD LARRIKIN._

O my lord, I was once an owner of herds whereof naught remained to me
but a single bull well advanced in years and unhealthy of flesh and of
hide; and when I sought to sell him to the butchers none was willing to
buy him of me, nor even to accept him as a gift. So I was disgusted with
the beast and with the idea of eating him; and, as he could not be used
either to grind[348] or to plough, I led him into a great courtyard,
where I slaughtered him and stripped off his hide. Then I cut the flesh
into bittocks——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 should
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 Forty-seventh Night,

_STORY OF A SULTAN OF AL-HIND AND HIS SON MOHAMMED._[353]

There was in days of yore a King in the land of Al-Hind, who reigned
over wide dominions (and praise be to Him who ruleth the worlds material
and spiritual!), but this Sultan had nor daughter nor son. So once upon
a time he took thought and said, “Glory to Thee! no god is there save
Thyself, O Lord; withal Thou hast not vouchsafed to me a child either
boy or girl.” On the next day he arose a-morn wholly clad in clothes of
crimson hue,[354]——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 should 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 Forty-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 of Al-Hind arose a-morn wholly clad in
clothes of crimson hue, and the Wazir, coming into the Divan, found him
in such case. So he salam’d to him and blessed him with the blessing due
to Caliphs, and said to him, “O King of the Age, doth aught irk thee
that thou art robed in red?” whereto he replied, “O Wazir, I have risen
with my heart gript hard.” Said the other, “Go into thy treasury of
moneys and jewels and turn over thy precious ores, that thy sorrow be
dispersed.” But said the Sultan, “O Wazir, verily all this world is a
transitory, and naught remaineth to any save to seek the face of Allah
the Beneficent: withal the like of me may never more escape from cark
and care, seeing that I have lived for this length of time and that I
have not been blessed with or son or daughter, for verily children are
the ornament of the world.” Hereupon a wight dark of hue, which was a
Takrúri[355] by birth, suddenly appeared before the Sultan and standing
between his hands said to him, “O King of the Age, I have by me certain
medicinal roots the bequeathal of my forbears and I have heard that thou
hast no issue; so an thou eat somewhat thereof haply shall they gladden
thy heart.” “Where be these simples?” cried the King, whereat the
Takruri man drew forth a bag and brought out from it somewhat that
resembled a confection and gave it to him with due injunctions. So when
it was nighttime the Sultan ate somewhat of it and then slept with his
wife who, by the Omnipotence of Allah Almighty, conceived of him that
very time. Finding her pregnant the King was rejoiced thereat and fell
to distributing alms to the Fakirs and the mesquin and the widows and
the orphans, and this continued till the days of his Queen’s pregnancy
were completed. Then she bare a man-child fair of face and form, which
event caused the King perfect joy and complete; and on that day when the
boy was named Mahommed,[356] Son of the Sultan, he scattered full half
his treasury amongst the lieges. Then he bade bring for the babe
wet-nurses who suckled him until milktime ended, when they weaned him,
after which he grew every day in strength and stature till his age
reached his sixth year. Hereupon his father appointed for him a Divine
to teach him reading and writing and the Koran and all the sciences,
which he mastered when his years numbered twelve. And after this he took
to mounting horses and learning to shoot with shafts and to hit the
mark, up to the time when he became a knight who surpassed all other
knights. Now one day of the days Prince Mahommed rode off a-hunting, as
was his wont, when lo and behold! he beheld a fowl with green plumage
wheeling around him in circles and rocketing in the air and seeing this
he was desirous to bring it down with an arrow. But he found this
impossible so he ceased not following the quarry with intent to catch it
but again he failed and it flew away from his ken; whereat he was sore
vexed and he said to himself, “Needs must I seize this bird,” and he
kept swerving to the right and the left in order to catch sight of it
but he saw it not. This endured until the end of day when he returned to
the city and sought his father and his mother, and when they looked upon
him they found his case changed and they asked him concerning his
condition, so he related to them all about the bird and they said to
him, “O our son, O Mahommed, verily the creations of Allah be curious
and how many fowls are like unto this, nay even more wondrous.” Cried
he, “Unless I catch her[357] I will wholly give up eating.” Now when
morning dawned he mounted according to his custom and again went forth
to the chase; and presently he pushed into the middle of the desert when
suddenly he saw the bird flying in air and he pushed his horse to speed
beneath her and shot at her a shaft with the intent to make her his
prey, but again was unable to kill the bird. He persisted in the chase
from sunrise until sundown when he was tired and his horse was aweary,
so he turned him round purposing a return city-wards, when behold, he
was met in the middle of the road by an elderly man who said to him, “O
son of the Sultan, in very sooth thou art fatigued and on like wise is
thy steed.” The Prince replied, “Yes,” and the Elder asked him, “What is
the cause thereof?” Accordingly he told him all anent the bird and the
Shaykh replied to him, “O my son, an thou absent thyself and ride for a
whole year in pursuit of yonder fowl thou wilt never be able to take
her; and, O my child, where is this bird![358] I will now inform thee
that in a City of the Islands hight of Camphor there is a garden wide of
sides wherein are many of such fowls and far fairer than this, and of
them some can sing and others can speak with human speech; but, O my
son, thou art unable to reach that city. However, if thou leave this
bird and seek another of the same kind, haply I can show thee one and
thou wilt not weary thyself any more.” When Mohammed, Son of the Sultan,
heard these words from the Elder he cried, “By Allah, ’tis not possible
but that I travel to that city.” Hereupon he left the Shaykh and
returned to his own home, but his heart was engrossed with the Capital
of the Camphor Islands, and when he went in to his sire, his case was
troubled. The father asked him thereof and he related to him what the
oldster had said. “O my son,” quoth the sire, “cast out this accident
from thy heart and weary not thy soul, inasmuch as whoso would seek an
object he cannot obtain, shall destroy his own life for the sake thereof
and furthermore he shall fail of his gain. Better therefore thou set thy
heart at rest[359] and weary thyself no more.” Quoth the Son, “Walláhi,
O my sire, verily my heart is hung to yonder fowl and specially to the
words of the Elder; nor is it possible to me to sit at home until I
shall have reached the city of the Camphor Islands and I shall have
gazed upon the gardens wherein such fowls do wone.” Quoth his father,
“But why, O my child, wouldst thou deprive us of looking upon thee?” And
quoth the son, “There is no help but that I travel.”——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 should 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 Fifty-second 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 Mohammed the Son of the Sultan cried, “Needs
must I travel, otherwise I will slay myself.” “There is no Majesty and
there is no Might,” quoth the father, “save in Allah the Glorious, the
Great; and saith the old saw, ‘The chick is unsatisfied till the crow
see it and carry it off.’”[360] Thereupon the King gave orders to get
ready provisions and other matters required for the Prince’s wayfare,
and he sent with him an escort of friends and servants, after which the
youth took leave of his father and mother and he with his many set forth
seeking the Capital of the Camphor Islands. He ceased not travelling for
the space of an entire month till he arrived at a place wherein three
highways forked, and he saw at the junction a huge rock whereon were
written three lines. Now the first read, “This is the road of safe
chance,” and the second, “This is the way of repentance,” and the third,
“This is the path whereon whoso paceth shall return nevermore.” When the
Prince perused these inscriptions he said to himself, “I will tread the
path whereon whoso paceth shall nevermore return.” Then he put his trust
in Allah, and he travelled over that way for a space of days a score,
when suddenly he came upon a city deserted and desolate, nor was there a
single created thing therein and it was utterly in ruins. So he alighted
beside it and, as a flock of sheep accompanied his suite, he bade
slaughter five lambs and commanded the cooks to prepare of them delicate
dishes and to roast one of them whole and entire. They did his bidding,
and when the meats were cooked he ordered the trays be spread in that
site and, as soon as all was done to his satisfaction, he purposed
sitting down to food, he and his host, when suddenly an ’Aun[361]
appeared coming from the ruined city. But when Prince Mohammed beheld
him he rose to him in honour saying, “Welcome and fair welcome to him
who of ’Auns is the head, and to the brethren friend true-bred,[362] and
the Haunter of this stead;” and he satisfied him with the eloquence of
his tongue and the elegance of his speech. Now this ’Aun had hair that
overhung either eye and fell upon his shoulders, so the Prince brought
out his scissors[363] and trimmed his locks clearing them away from his
face, and he pared his nails which were like talons, and finally let
bathe his body with warm water. Then he served up to him the barbecue of
lamb which he caused to be roasted whole for the use of the Jinni and
bade place it upon the tray, so the Haunter ate with the travellers and
was cheered by the Prince’s kindness and said to him, “By Allah, O my
lord Mohammed, O thou Son of the Sultan, I was predestined to meet thee
in this place but now let me know what may be thy need.” Accordingly the
youth informed him of the city of the Camphor Islands and of the garden
containing the fowls which he fared to seek, and of his design in
wayfaring thither to bring some of them away with him. But when the ’Aun
heard from him these words, he said to him, “O thou Son of the Sultan,
that site is a far cry for thee, nor canst thou ever arrive thereat
unless assisted, seeing that its distance from this place be a march of
two hundred years for a diligent traveller. How then canst thou reach it
and return from it? However, the old saw saith, O my son, ‘Good for good
and the beginner is worthier, and ill for ill and the beginner is
unworthier.’[364] Now thou hast done to me a kindly deed and I
(Inshallah!) will requite thee with its match and will reward thee with
its mate; but let whatso is with thee of companions and slaves and
beasts and provisions abide in this site and we will go together, I and
thou, and I will win for thee thy wish even as thou hast wrought by me a
kindly work.” Hereupon the Prince left all that was with him in that
place and the ’Aun said to him, “O son of the Sultan, come mount upon my
shoulders.” The youth did accordingly, after he had filled his ears with
cotton, and the ’Aun rose from earth and towered in air and after the
space of an hour he descended again and the rider found himself in the
grounds about the capital of the Camphor Islands. So he dismounted from
the Jinni’s shoulders and looked about that Wady where he espied
pleasant spots and he descried trees and blooms and rills and birds that
trilled and shrilled with various notes. Then quoth the ’Aun to him, “Go
forth to yonder garden and thence bring thy need;” so he walked thither
and, finding the gates wide open, he passed in and fell to solacing
himself with looking to the right and the left. Presently he saw
bird-cages suspended and in them were fowls of every kind, to each two,
so he walked up to them and whenever he noted a bird that pleased him he
took it and caged it till he had there six fowls and of all sorts twain.
Then he designed to leave the garden when suddenly a keeper met him face
to face at the door crying aloud, “A thief! a thief!” Hereat all the
other gardeners rushed up and seized him, together with the cage, and
carried him before the King, the owner of that garden and lord of that
city. They set him in the presence saying, “Verily we found this young
man stealing a cage wherein be fowls and in good sooth he must be a
thief.” Quoth the Sultan, “Who misled thee, O Youth, to enter my grounds
and trespass thereon and take of my birds?” Whereto the Prince returned
no reply. So the Sultan resumed, “By Allah, thou hast wilfully wasted
thy life, but, O Youngster, an it be thy desire to take my birds and
carry them away, do thou go and bring me from the capital of the Isles
of the Súdán[365] bunches of grapes which are clusters of diamonds and
emeralds, when I will give thee over and above these six fowls six other
beside.” So the Prince left him and going to the ’Aun informed him of
what had befallen him, and the other cried, “’Tis easy, O Mohammed;” and
mounting him upon his shoulders flew with him for the space of two hours
and presently alighted. The youth saw himself in the lands surrounding
the capital of the Sudan Islands which he found more beautiful than the
fair region he had left; and he designed forthright to approach the
garden containing great clusters of diamonds and emeralds, when he was
confronted by a Lion in the middle way. Now it was the wont of this
beast yearly to visit that city and to pounce upon everything he met of
women as well as of men; so seeing the Prince he charged down upon him,
designing to rend him limb from limb.——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 should 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 Fifty-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 Lion charged down upon Mohammed, Son of the
Sultan, designing to rend him in pieces, but he confronted him and
unsheathing his scymitar made it glitter in the sunshine[366] and
pressed him close and bashed him with brand between his eyes so that the
blade came forth gleaming from between his thighs. Now by doom of
Destiny the daughter of the Sultan was sitting at the latticed window of
her belvedere and was looking at her glass and solacing herself, when
her glance fell upon the King’s son as he was smiting the Lion. So she
said to herself, “May thy hand never palsied grow nor exult over thee
any foe!” But the Prince after slaying the Lion left the body and walked
into the garden whose door had been left open and therein he found that
all the trees were of precious metal bearing clusters like grapes of
diamonds and emeralds. So he went forwards and plucked from those trees
six bunches which he placed within a cage, when suddenly he was met by
the keeper who cried out, “A thief! a thief!” and when joined by the
other gardeners seized him and bore him before the Sultan saying, “O my
lord, I have come upon this youth who was red-handed in robbing yonder
clusters.” The King would have slain him forthright, but suddenly there
came to him a gathering of the folk who cried, “O King of the Age, a
gift of good news!”[367] Quoth he, “Wherefore?” and quoth they, “Verily
the Lion which was wont hither to come every year and to pounce upon all
that met him of men and of women and of maidens and of children, we have
found him in such a place clean slain and split into twain.” Now the
Sultan’s daughter was standing by the lattice of the belvedere which was
hard by the Divan of her sire and was looking at the youth who stood
before the King and was awaiting to see how it would fare with him. But
when the folk came in and reported the death of the Lion, the Sultan
threw aside the affair of the youth of his joy and delight and fell to
asking, “Who was it slew the beast?” and to saying, “Walláhi! By the
rights of my forbears in this kingdom,[368] let him who killed the
monster come before me and ask of me a boon which it shall be given to
him; nay, even if he demand of me a division of all my good he shall
receive that same.” But when he had heard of all present that the
tidings were true then the city-folk followed one another in a line and
went in to the Sultan and one of them said, “I have slain the Lion.”
Said the King, “And how hast thou slain him; and in what manner hast
thou been able to prevail over and master him?” Then he spake with him
softly[369] and proved him and at last so frightened him that the man
fell to the ground in his consternation; when they carried him off and
the King declared, “This wight lieth!” All this and Mohammed, the Son of
the Sultan, was still standing and looking on and when he heard the
man’s claim he smiled. Suddenly the King happening to glance at him saw
the smile and was astounded and said in his mind, “By Allah, this Youth
is a wondrous for he smileth he being in such case as this.” But behold,
the King’s daughter sent an eunuch to her father and he delivered the
message, when the King arose and went into his Harem and asked her,
“What is in thy mind and what is it thou seekest?” She answered, “Is it
thy desire to know who slew the Lion that thou mayest largesse him?” and
he rejoined, saying, “By virtue of Him who created His servants and
computeth their numbers,[370] when I know him and am certified of his
truth my first gift to him shall be to wed thee with him and he shall
become to me son-in-law were he in the farthest of lands.” Retorted she,
“By Allah, O my father, none slew the Lion save the young man who
entered the garden and carried off the clusters of gems, the youth whom
thou art minded to slay.” When he heard these words from his daughter,
the King returned to the Divan and bade summon Mohammed the Son of the
Sultan, and when they set him between his hands he said to him, “O
Youth, thou hast indemnity from me and say me, art thou he who slew the
Lion?” The other answered, “O King, I am indeed young in years; how then
shall I prevail over a Lion and slaughter him, when, by Allah, in all my
born days I have never met even with a hyena much less with a lion?
However, O King of the Age, an thou largesse me with these clusters of
gems and give them to me in free gift, I will wend my ways, and if not
my luck will be with Allah!” Rejoined the King, “O Youth, speak thou
sooth and fear not!” Here he fell to soothing him with words and
solacing him and gentling him, after which he threatened him with his
hand, but Mohammed the Son of the Sultan raised his neave swiftlier than
the lightning and smote the King and caused him swoon. Now there was
none present in the Divan save Mohammed and the Monarch, who after an
hour came to himself and said, “By Allah, thou art he who slew the
Lion!” Hereupon he robed him with a robe of honour and, summoning the
Kazi, bade tie the marriage-tie with his daughter; but quoth the young
man, “O King of the Age, I have a counsel to consult, after which I will
return to thee.” Quoth the King, “Right rede is this same and a matter
not to blame.” Accordingly the Prince repaired to the ’Aun in the place
where he had left him and related to him all that had betided himself,
and of his intended marriage with the King’s daughter, whereupon said
the Jinni, “Condition with him that if thou take her to wife thou shalt
carry her along with thee to thine own country.” The youth did his
bidding and returned to the King who said, “There is no harm in that,”
and the marriage-knot was duly knotted. Then the bridegroom was led in
procession to his bride with whom he remained a full month of thirty
days, after which he craved leave to fare for his own motherland,——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 should 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 Fifty-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 Mohammed Son of the Sultan craved leave to
return to his own motherland, when his father-in-law gave him an hundred
clusters of the diamantine and smaragdine grapes, after which he
farewelled the King and taking his bride fared without the city. Here he
found expecting him the ’Aun, who, after causing them to fill their ears
with cotton, shouldered him, together with his wife, and then flew with
them through the firmament for two hours or so and alighted with them
near the capital of the Camphor Islands. Presently Mohammed the Son of
the Sultan took four clusters of the emeralds and diamonds, and going in
to the King laid them before him and drew him back. The Sultan gazed
upon them and marvelled and cried, “Walláhi! doubtless this youth be a
Magician for that he hath covered a space of three hundred years in
three[371] of coming and going, and this is amongst the greatest of
marvels.” Presently he resumed, saying, “O Youth, hast thou reached the
city of the Sudan?” and the other replied, “I have.” The King continued,
“What is its description and its foundation and how are its gardens and
its rills?” So he informed him of all things required of him and the
Sultan cried, “By Allah, O Youth, thou deservest all thou askest of me.”
“I ask for nothing,” said the Prince, “save the birds,” and the King, “O
Youth, there is with us in our town a Vulture which cometh every year
from behind Mount Káf and pounceth upon the sons of this city and
beareth them away and eateth them on the heads of the hills. Now an thou
canst master this monster-fowl and slay that same I have a daughter whom
I will marry to thee.” Quoth the Prince, “I have need of taking
counsel;” and returned to the ’Aun to inform him thereof when behold,
the Vulture made its appearance. But as soon as the Jinni espied it, he
flew and made for it, and caught it up; then, smiting it with a single
stroke of his hand, he cut it in two and presently he returned and
settled down upon the ground. Then, after a while, he went back to
Mohammed, the Son of the Sultan, and said to him, “Hie thee to the King
and report to him the slaughter of the Vulture.” So he went and entering
the presence reported what had taken place, whereupon the Sultan with
his lords of the land mounted[372] their horses, and, going to the
place, found the monster killed, and cut into two halves. Anon the King
returned, and leading Prince Mohammed with him bade knit the
marriage-knot with his daughter and caused him to pay her the first
visit. He tarried beside her for a full-told month after which he asked
leave to travel and to seek the city of his first spouse, carrying with
him the second. Hereupon the King his father-in-law presented to him ten
cages, each containing four birds of vari-coloured coats and farewelled
him. After which he fared forth and left the city, and outside it he
found the ’Aun awaiting him and the Jinni salam’d to the Prince and
congratulated him in what he had won of gifts and prizes. Then he arose
high in air, bearing Mohammed and his two brides and all that was with
them, and he winged his way for an hour or so until he alighted once
more at the ruined city. Here he found the Prince’s suite of learned
men, together with the bât-beasts and their loads[373] and everything
other even as he had left it. So they sat down to take their rest when
the ’Aun said, “O Mohammed, O Son of the Sultan, I have been predestined
to thee in this site whither thou wast fated to come; but I have another
and a further covenant to keep wherewith I would charge thee.” “What is
that?” quoth he, and quoth the ’Aun, “Verily thou shalt not depart this
place until thou shalt have laved me and shrouded me and graved[374] me
in the ground;” and so saying he shrieked a loud shriek and his soul
fled his flesh. This was grievous to the son of the King and he and his
men arose and washed him and shrouded him and having prayed over him
buried him in the earth. After this the Prince turned him to travel, so
they laded the loads and he and his set forth intending for their
families and native land. They journeyed during the space of thirty days
till they reached the fork of the highway whereat stood the great rock,
and here they found tents and pavilions and a host nor did they know
what this mighty many might mean. Now the father, when his son left him,
suffered from straitness of breast and was sore perplexed as to his
affair and he wot not what to do; so he bade make ready his army and
commanded the lords of the land to prepare for the march and all set out
seeking his son and determined to find tidings of him. Nor did they
cease faring till they reached the place where the road forked into
three and on the first rock they saw written the three lines—“This is
the road of safe chance;” and “This is the way of repentance;” and “This
is the path whereon whoso paceth shall return nevermore.” But when the
father read it he was posed and perplext as to the matter and he cried,
“Would Heaven I knew by which road of these three my son Mohammed may
have travelled;” and as he was brooding over this difficulty——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 should 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 Fifty-ninth Night,

_TALE OF THE FISHERMAN AND HIS SON._

They tell that whilome there was a Fisherman, a poor man with a wife and
family, who every day was wont to take his net and go down to the river
a-fishing for his daily bread which is distributed. Then he would sell a
portion of his catch and buy victual and the rest he would carry to his
wife and children that they might eat. One day of the many days he said
to his son who was growing up to a biggish lad, “O my child, come forth
with me this morning, haply All-Mighty Allah may send us somewhat of
livelihood by thy footsteps;” and the other answered, “’Tis well, O my
father.” Hereupon the Fisherman took his son and his net and they twain
went off together till they arrived at the river-bank, when quoth the
father, “O my boy I will throw the net upon the luck of thee.” Then he
went forward to the water and standing thereby took his net and unfolded
it so that it spread when entering the stream, and after waiting an hour
or so he drew it in and found it heavy of weight: so he cried, “O my
son, bear a hand” and the youth came up and lent him aidance in drawing
it in. And when they had haled it to shore they opened it and found a
fish of large size and glittering with all manner of colours. Quoth the
father, “O my son, by Allah, this fish befitteth not any but the Caliph;
do thou therefore abide with it till I go and fetch a charger wherein to
carry it as an offering for the Prince of True Believers.” The youth
took his seat by the fish and when his father was afar off he went up to
her and said, “Doubtless thou hast children and the byword saith, Do
good and cast it upon the waters.” Then he took up the fish and setting
her near the river besprinkled[375] her and said, “Go thou to thy
children, this is even better than being eaten by the Caliph.” But
having thrown the fish into the stream, his fear of his father grew
strong upon him, so he arose and without stay or delay fled his village;
and he ceased not flying till he reached the Land of Al-Irák whose
capital was under a King wide of dominions (and praise be to the King of
all kingdoms!) So he entered the streets and presently he met a
baker-man who said to him, “O my son, wilt thou serve?” whereto he
replied, “I will serve, O uncle.” The man settled with him for a wage of
two silver nusfs a day together with his meat and his drink, and he
remained working with him for a while of time. Now on one day of the
days behold, he saw a lad of the sons of that city carrying about a cock
with the intention of vending it, when he was met by a Jew who said to
him, “O my child, wilt thou sell this fowl?” and the other said, “I
will.” Quoth the Jew, “For ten faddahs?” and quoth the youth, “Allah
openeth!” Said the other, “For twenty faddahs?” and the lad, “Allah
veileth!”[376] Then the Jew fell to increasing his offer for the cock
until he reached a full dinar.——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 should 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 Sixty-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 Jew raised his bid for the cock till he
reached a gold piece when the lad said “Here with it.” So the man gave
him the dinar and took from him the fowl and slaughtered it forthright.
Then he turned to a boy, one of his servants, and said to him, “Take
this cock and carry it home and say to thy mistress:—Pluck it, but open
it not until such time as I shall return.” And the servant did his
bidding. But when the Fisherman’s son who was standing hard by heard
these words and saw the bargain, he waited for a while and as soon as
the servant had carried off the fowl, he arose and buying two cocks at
four faddahs he slaughtered them and repaired with them to the house of
the Jew. Then he rapped at the door and when the mistress came out to
him he bespoke her saying:—“The house master saith to thee, Take these
two silvers and send me the bird which was brought to thee by the
servant boy.”[377] Quoth she, “’Tis well,” so he gave her the two fowls
and took from her the cock which her husband had slaughtered. Then he
returned to the bakery, and when he was private he opened the belly of
the cock and found therein a signet-ring with a bezel-gem which in the
sun showed one colour and in the shade another. So he took it up and hid
it in his bosom, after which he gutted the bird and cooked it in the
furnace and ate it. Presently the Jew having finished his business,
returned home and said to his wife, “Bring me the cock.” She brought him
the two fowls and he seeing them asked her, “But where be the first
cock?” And she answered him, “Thou thyself sentest the boy with these
two birds and then orderedst him to bring thee the first cock.” The Jew
held his peace but was sore distressed at heart, so sore indeed that he
came nigh to die and said to himself, “Indeed it hath slipped from my
grasp!” Now the Fisherman’s son after he had mastered the ring waited
until the evening evened when he said; “By Allah, needs must this bezel
have some mystery;” so he withdrew into the privacy of the furnace and
brought it out from his bosom and fell a-rubbing it. Thereupon the Slave
of the Ring appeared and cried, “Here I stand[378] between thy hands.”
Then the Fisherman’s son said to himself, “This indeed is the perfection
of good fortune.” and returned the gem to his breast-pocket as it was.
Now when morning morrowed the owner of the bakery came in and the youth
said to him, “O my master, I am longing for my people and my native land
and ’tis my desire to fare and look upon them and presently I will
return to thee.” So the man paid him his wage, after which he left him
and walked from the bakery till he came to the Palace of the Sultan
where he found near the gate well nigh an hundred heads which had been
cut off and there suspended; so he leaned for rest against the booth of
a sherbet-seller and asked its owner, “O master, what is the cause of
all these heads being hung up?” and the other answered, “O my son,
inquire not, anent what hath been done.” However when he repeated the
question the man replied, “O my son, verily the Sultan hath a daughter,
a model of beauty and loveliness, of symmetric stature and perfect
grace, in fact likest a branch of the Rattan-palm;[379] and whoso cometh
ever to seek her in marriage her father conditioneth with him a
condition.” Cried the Fisherman’s son, “What may be that condition?” and
the other replied, “There is a great mound of ashes under the latticed
windows of the Sultan’s palace, and whoso wisheth to take his daughter
to wife he maketh a covenant with him that he shall carry off that heap.
So the other accepted the agreement with only the proviso that he should
have forty days grace and he consented that, an he fail within that
time, his head be cut off.” “And the heap is high?” quoth the
Fisherman’s son. “Like a hill,” quoth the other. Now when the youth had
thoroughly comprehended what the sherbet-seller had told him, he
farewelled him and left him; then, going to a Khan, he hired him a cell
and taking seat therein for a time he pondered how he should proceed,
for he was indeed fearful yet was his heart hanging to the love of the
Sultan’s daughter. Presently he brought out his ring, and rubbed it,
when the voice of the Slave cried to him, “Here I stand between thy
hands and what mayst thou require of me?” Said the other, “I want a suit
of kingly clothes;” whereat without delay a bundle was set before him
and when he opened it he found therein princely gear. So he took it and
rising without loss of time he went into the Hammam and caused himself
to be soaped and gloved and thoroughly washed, after which he donned the
dress and his case was changed into other case——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 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 Sixty-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 son of the Fisherman came forth the
Bath-house and donned his fine dress, his was changed into other case
and he appeared before the folk in semblance of the sons of Kings.
Presently he went to the Sultan’s palace and entering therein made his
salam and, blushing for modesty, did his obeisance and blessed the
Sultan with the blessing due to Caliphs. His greetings were returned and
the King welcomed him and after that looked at him, and finding him
after princely fashion, asked him, “What is thy need, O Youth, and what
requirest thou?” Answered the other, “I seek connection with thy house,
and I come desirous of betrothal with the lady concealed and the pearl
unrevealed, which is thy daughter.” “Art thou able to perform the
condition, O Youth?” asked the King; “For I want neither means nor
moneys nor precious stones nor other possession; brief, none other thing
save that thou remove yon mound of ashes from beneath the windows of my
palace.” Upon this he bade the youth draw near him and when he obeyed
threw open the lattice; and, showing him the hillock that stood
underneath it, said, “O Youth, I will betroth to thee my daughter an
thou be pleased to remove this heap; but if thou prove thee unable so to
do I will strike off thy head.” Quoth the Fisherman’s son, “I am
satisfied therewith,” presently adding, “A delay![380] grant me the term
of forty days.” “I have allowed thy request to thee,” said the King and
wrote a document bearing the testimony of those present, when cried the
youth, “O King, bid nail up thy windows and let them not be unfastened
until the fortieth day shall have gone by.” “These words be fair,” quoth
the Sultan, and accordingly he gave the order. Hereat the youth went
forth from him whereupon all present in the palace cried, “O the pity of
it, that this youngster should be done to die; indeed there were many
stronger than he, yet none of them availed to remove the heap.” In this
way each and every said his say, but when the Fisherman’s son returned
to his cell (and he was thoughtful concerning his life and perplext as
to his affair) he cried, “Would Heaven I knew whether the Ring hath
power to carry it off.” Then shutting himself up in his cell he brought
out the signet from his breast-pocket and rubbed it, and a Voice was
heard to cry, “Here I stand (and fair befal thy command) between thy
hands. What requirest thou of me, O my lord?” The other replied, “I want
thee to remove the ash-heap which standeth under the windows of the
royal palace, and I demand that thou lay out in lieu thereof a garden
wide of sides in whose middlemost must be a mansion tall and
choice-builded of base, for the special domicile of the Sultan’s
daughter: furthermore, let all this be done within the space of forty
days.” “Aye ready,” quoth the Jinni, “to do all thou desirest.” Hereupon
the youth felt his affright assuaged and his heart rightly directed; and
after this he would go every day to inspect the heap and would find one
quarter of it had disappeared, nor did aught of it remain after the
fourth morning for that the ring was graved with the cabalistic signs of
the Cohens[381] and they had set upon the work an hundred Marids of the
Jann that they might carry out the wishes of any who required aught of
them. And when the mound was removed they dispread in its site a garden
wide of sides in whose midst they edified a palace choice-builded of
base, and all this was done within the space of fifteen days, whilst the
Fisherman’s son ever repaired thither and inspected the work. But when
he had perfected his intent he entered to the Sultan and kissing ground
between his hands and having prayed for his glory and permanence, said,
“O King of the Age, deign open the lattices of thy Palace!” So he went
to them and threw them open when lo and behold, he found in lieu of the
mound a mighty fine garden wherein were trees and rills and blooms and
birds hymning the praises of their Creator; moreover he saw in that
garden a palace, an edifice choice-builded of base which is not to be
found with any King or Kaysar. Seeing this he wondered at the
circumstance and his wits were wildered and he was perplext as to his
affair; after which he sent for the Minister and summoned him and said,
“Counsel me, O Wazir, as to what I shall do in the case of this youth
and in what way shall I fend him from me.” Replied the Councillor, “How
shall I advise thee, seeing that thou madest condition with him that
should he fail in his undertaking thou wouldst strike off his head? Now
there is no contrivance in this matter and there is naught to do save
marrying him with the girl.” By these words the King was persuaded and
caused the knot to be knotted and bade them lead the bridegroom in
procession to the bride, after which the youth set her in the
garden-palace and cohabited with her in all joy and enjoyment and
pleasure and disport. On this wise fared it with them; but as regards
the case of the Jew, when he lost the cock he went forth in sore
disappointment like unto one Jinn-mad; and neither was his sleep sound
and good nor were meat and drink pleasant food, and he ceased not
wandering about till the Fates threw him into that garden. Now he had
noted in past time that a huge heap of ashes stood under the
palace-windows and when he looked he cried, “Verily, the youth hath been
here and all this work is the work of the signet-ring, for that none
other than the Márids of the Jánn could remove such a hillock.” So
saying, the Jew returned to his place, where he brought out a parcel of
fine pearls and some few emeralds and specimens of coral and other
precious minerals, and set them as for sale in a tray. Then he
approached the palace which was builded in the garden and cried out
saying, “The pearls! and the emeralds! and the corals! and various kinds
of fine jewels!” and he kept up this cry.——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 should 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 Sixty-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 Jew fell to hawking about his minerals and
crying them for sale beside the garden-palace and the Sultan’s daughter
hearing him exclaimed, “O Handmaid, bring me that which is for sale with
this Jew.” So the girl went down and said to the man, “What hast thou by
thee?” and said the other, “Precious stones.” Quoth she, “Wilt thou sell
them for gold?” and quoth he, “No, O my lady, I will sell them for
nothing save for rings which must be old.”[382] Accordingly she returned
and herewith acquainted her lady who said, “By Allah, my Lord hath in
his pencase[383] an old worn-out ring, so do thou go and bring it to me
while he sleepeth.” But she knew not what was hidden for her in the
Secret Purpose, nor that which was fated to be her Fate. So presently
she brought out of the pencase the bezel ring afore-mentioned and gave
it to the handmaid who took it and faring outside the house handed it to
the Jew, and he received it with extreme joy and in turn presented to
her the tray with all thereon. Then he went forth the city and set out
on a voyage to the Seven Islands which are not far from the
earth-surrounding Ocean;[384] and when he arrived thither he landed upon
a sea-holm and travelled to the middlemost thereof. Anon he took seat,
and presently brought out the signet-ring and rubbed it, when the slave
appeared and cried, “Here I stand and between thy hands, what is it thou
needest of me?” “I require of thee,” quoth the Jew, “to transport hither
the bower of the Sultan’s daughter and to restore the ash-heap to the
stead it was in whilome under the lattice of the King’s Palace.” Now ere
night had passed away both Princess and Palace were transported to the
middlemost of the island; and when the Jew beheld her his heart flamed
high for the excess of her beauty and loveliness. So he entered her
bower and fell to conversing with her, but she would return to him no
reply and, when he would have approached her, she started away in
disgust. Hereupon, seeing no signs of conquest, the Jew said in his
mind, “Let her wax accustomed to me and she will be satisfied,” and on
this wise he continued to solace her heart. Now as regards the son of
the Fisherman his sleep had extended deep into the forenoon and when the
sun burnt upon his back he arose and found himself lying on the ash-heap
below the Palace, so he said to himself, “Up and away, otherwise the
Sultan will look out of the window and will behold this mound returned
to its place as it was before, and he will order thy neck to be
smitten.” So he hurried him forth hardly believing in his escape, and he
ceased not hastening his pace until he came to a coffee-house, which he
entered; and there he took him a lodging and used to lie the night, and
to rise a-morn. Now one day of the days behold, he met a man who was
leading about a dog and a cat and a mouse[385] and crying them for sale
at the price of ten faddahs; so the youth said in his mind, “Let me buy
these at their cheap price;” and he called aloud to the man and having
given him the ten silverings took away his purchase. After this he would
fare every day to the slaughter-house and would buy for them a bit of
tripe or liver and feed them therewith, but ever and anon he would sit
down and ponder the loss of the Ring and bespeak himself and say, “Would
Heaven I wot that which Allah Almighty hath done with my Ring and my
Palace and my bride the Sultan’s daughter!” Now the dog and the cat and
the mouse heard him, and one day of the days as, according to his
custom, he took them with him and led them to the slaughter-house and
bought a meal of entrails and gave somewhat to each that it might eat
thereof, he sat down in sad thought and groaned aloud and sorrow
prevailed upon him till he was overcome by sleep. The season was the
mid-forenoon[386] and the while he slumbered and was drowned in
drowsiness, the Dog said to the Cat and the Mouse, “O brethren mine, in
very deed this youth, who hath bought us for ten faddahs, leadeth us
every day to this stead and giveth us our rations of food. But he hath
lost his Ring and the Palace wherein was his bride, the daughter of the
Sultan: so let us up and fare forth and seek therefor and do ye twain
mount upon my back so that we can overwander the seas and the
island-skirts.” They did as he bade them and he walked down with them to
the waters and swam with them until they found themselves amiddlemost
the main; nor did he cease swimming with them for about a day and a
night until the morning morrowed and they saw from afar a somewhat that
glittered. So they made for it till they drew near, when they saw that
it was the Palace in question, whereat the Dog continued swimming till
such time as he came ashore and dismounted the Cat and the Mouse. Then
he said to them, “Let us abide here.”——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 should 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 Sixty-seventh Night,

The Four Hundred and Sixty-ninth Night,

_TALE OF THE THIRD LARRIKIN CONCERNING HIMSELF._

In my early years I had a cousin, the daughter of my paternal uncle, who
loved me and I loved her whilst her father loathed me. So one day she
sent to me saying, “Do thou fare forth and demand me in marriage from my
sire;” and, as I was poor and her father was a wealthy merchant, she
sent me to her dowry fifty gold pieces which I took; and, accompanied by
four of my comrades, I went to the house of my father’s brother and
there arrived I went within. But when he looked upon me his face showed
wrath and my friends said to him, “Verily, thy nephew seeketh in
marriage the daughter of his uncle;” and as soon as he heard these words
he cried aloud at them and reviled me and drave me from his doors. So I
went from him well nigh broken-hearted and I wept till I returned to my
mother who cried, “What is to do with thee, O my son!” I related to her
all that had befallen me from my uncle and she said to me, “O my child,
to a man who loveth thee not thou goest, forsooth, to ask his daughter
in marriage!” Whereto I replied, “O mother mine, she sent a message
bidding me so do and verily she loveth me.” Quoth my mother, “Take
patience, O my son!” I heartened my heart, and my parent promised me all
welfare and favour from my cousin; moreover she was thinking of me at
all times and presently she again sent to me and promised me that she
never would love any other. Then behold, a party of folk repaired to her
father and asked her to wife of him and prepared to take her away. But
when the tidings reached her that her parent purposed marrying her to
one of those people, she sent to me saying, “Get thee ready for this
midnight and I will come to thee.” When night was at its noon she
appeared, carrying a pair of saddle bags wherein was a somewhat of money
and raiment, and she was leading a she-mule belonging to her father
whereupon her saddle-bags were packed. “Up with us,” she cried, so I
arose with her in that outer darkness and we went forth the town
forthright and the Veiler veiled us, nor did we stint faring till
morning when we hid ourselves in fear lest we be overtaken. And when the
next night fell we made ready and set out again, but we knew not whither
we were wending, for the Predestinator existeth and what is decided for
us is like Destiny. At last we came to a wide and open place where the
heat smote us, and we sat down under a tree to smell the air. Presently
sleep came upon me and I was drowned in slumber from the excess of my
toil and travail, when suddenly a dog-faced baboon came up to the
daughter of my uncle——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 should 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 Seventy-first Night,

And when death shall claw with his firm-fixt nail ✿ I saw that
spells[388] were of scant avail.

And one of them also said:—

When God would execute His Will in anything On one endowed with sight,
hearing and reasoning,
He stops his ears and blinds his eyes and draws his will From him, as
one draws out the hairs to paste that cling;
Till, His decrees fulfilled, He gives him back his wit, That therewithal
he may receive admonishing.”[389]

Then she spake concerning the predestination of the Creator till she
could say no more thereof. Presently we departed that stead and we
travelled till we came to a town of the towns frequented by merchants,
where we hired us a lodging and furnished it with mats and necessaries.
Here I asked for a Kazi and they pointed out to me one of them amongst
the judges of the place whom I summoned with two of his witnesses; then
I made one of them deputy[390] for my cousin and was married to her and
went in unto her and I said to myself, “All things depend upon Fate and
Lot.” After that I tarried with her for a full told year in that same
town, a disease befel her and she drew nigh unto death. Hereat quoth she
to me, “Allah upon thee, O son of my uncle, when I shall be dead and
gone and the Destiny of Allah shall come upon thee and drive thee to
marry again, take not to wife any but a virgin-girl or haply do thou wed
one who hath known man but once;[391] for by Allah, O my cousin, I will
say thee nothing but sooth when I tell thee that the delight of that
dog-faced baboon who deflowered me hath remained with me ever
since.”[392] So saying she expired[393] and her soul fled forth her
flesh. I brought to her a woman who washeth the dead and shrouded her
and buried her; and after her decease I went forth from the town until
Time bore me along and I became a wanderer and my condition was changed
and I fell into this case. And no one knew me or aught of my affairs
till I came and made friends with yonder two men. Now the King hearing
these words marvelled at his adventure and what had betided him from the
Shifts of Time and his heart was softened to him and he largessed him
and his comrades and sent them about their business. Then quoth one of
the bystanders to the King, “O Sultan, I know a tale still rarer than
this;” and quoth the King, “Out with it;” whereat the man began to
relate

_THE HISTORY OF ABU NIYYAH AND ABU NIYYATAYN._[394]

It is recounted that in Mosul was a King and he was Lord of moneys and
means and troops and guards. Now in the beginning of his career his
adventures were strange for that he was not of royal rank or race, nor
was he of the sons of Kings but prosperity met him because of the
honesty of his manners and morals. His name was Abu Niyyah, the
single-minded—and he was so poor that he had naught of worldly weal, so
quoth he to himself, “Remove thee from this town and haply Allah will
widen thy means of livelihood inasmuch as the byword saith:—Travel, for
indeed much of the joys of life are in travelling.” So he fixed his mind
upon removal from the town; and, having very few articles of his own, he
sold them for a single dinar which he took and fared forth from his
place of birth seeking another stead. Now when journeying he sighted
following him a man who was also on the move and he made acquaintance
with him and the two fell to communing together upon the road. Each of
the twain wished to know the name of his comrade and Abu Niyyah asked
his fellow, saying, “O my brother, what may be thy name?” whereto the
other answered, “I am called Abu Niyyatayn—the two-minded.” “And I am
Abu Niyyah!” cried the other, and his fellow traveller questioned him
saying, “Hast thou with thee aught of money?”, Whereto he replied, “I
have with me a single Ashrafi and no more.” Quoth the other, “But I have
ten gold pieces, so do thou have a care of them and the same will be
eleven.” Abu Niyyah accepted the charge and they went upon the road
together and as often as they entered a town they nighted therein for a
single night or two and in the morning they departed therefrom. This
continued for a while of time until they made a city which had two gates
and Abu Niyyah forewent his fellow through one of the entrances and
suddenly heard an asker which was a slave begging and saying, “O ye
beneficent, O doers of good deeds, an alms shall bring ten-fold.” And as
the chattel drew near[395] and Abu Niyyah noted his words, his heart was
softened and he gave him his single Ashrafi; whereupon his comrade
looked upon him and asked “What hast thou doled to him?” Answered he,
“An Ashrafi;” and quoth the other, “Thou hast but a single gold piece
whilst I have ten”; so he took the joint stock from him and left him and
went his way.——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 should
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 Seventy-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 man Abu Niyyatayn took from Abu Niyyah the
ten Ashrafis[396] and said to him, “The gold piece belonging to thee
thou hast given to the asker;” then, carrying away the other ten he left
him and went about his business. Now Abu Niyyah had with him not a
single copper neither aught of provaunt so he wandered about the town to
find a Cathedral-mosque and seeing one he went into it and made the Wuzu
ablution and prayed that which was incumbent on him of obligatory
prayers. Then he seated himself to rest until the hour of the sunset
devotions and he said to himself “Ho, Such-an-one! this be a time when
no one knoweth thee; so go forth and fare round about the doors and have
a heed, haply Allah Almighty our Lord shall give thee somewhat of daily
bread thou shalt eat blessing the Creator.” Hereupon he went forth the
Mosque and wandered through the nearest quarter, when behold, he came
upon a lofty gate and a well adorned; so he stood before it and saw a
slave lad coming out therefrom and bearing on his head a platter wherein
was a pile of broken bread and some bones, and the boy stood there and
shook the contents of the platter upon the ground. Abu Niyyah seeing
this came forward and fell to picking up the orts of bread and ate them
and gnawed the flesh from sundry of the bones till he was satisfied and
the slave diverted himself by looking on. After that he cried,
“Alhamdolillah—Glory be to God!”[397] and the chattel went upstairs to
his master and said, “O my lord, I have seen a marvel!” Quoth the other,
“And what may that be?” and quoth the servile, “I found a man standing
at our door and he was silent and spoke not a word; but when he saw me
throwing away the remnants[398] of our eating-cloth he came up to them
and fell to devouring bittocks of the bread and to breaking the bones
and sucking them, after which he cried, “Alhamdolillah.”” Said the
master, “O my good slave, do thou take these ten Ashrafis and give them
to the man;” so the lad went down the stair and was half-way when he
filched one of the gold pieces and then having descended he gave the
nine. Hereupon Abu Niyyah counted them and finding only nine, said,
“There wanteth one Ashrafi, for the asker declared, An almsdeed bringeth
ten-fold, and I gave him a single gold piece.” The house master heard
him saying, “There wanteth an Ashrafi,” and he bade the slave call aloud
to him and Abu Niyyah went upstairs to the sitting room, where he found
the owner, a merchant of repute, and salam’d to him. The other returned
his greeting and said, “Ho fellow!” and the other said “Yes,” when the
first resumed, “The slave, what did he give thee?” “He gave me,” said
Abu Niyyah, “nine Ashrafis;” and the house-master rejoined, “Wherefore
didst thou declare, There faileth me one gold piece? Hast thou a legal
claim of debt upon us for an Ashrafi, O thou scanty of shame?” He
answered, “No, by Allah, O my lord; my intent was not that but there
befel me with a man which was a beggar such-and-such matter.” Hereupon
the merchant understood his meaning and said to him, “Do thou sit thee
down here and pass the night with us.” So Abu Niyyah seated himself by
his side and nighted with the merchant until the morning. Now this was
the season for the payment of the poor-rates,[399] and that merchant was
wont to take the sum from his property by weight of scales, so he
summoned the official weigher who by means of his balance computed the
account and took out the poor-rate and gave the whole proceeds to Abu
Niyyah. Quoth he, “O my lord, what shall I do with all this good,
especially as thou hast favoured me with thy regard?” “No matter for
that,” quoth the other; so Abu Niyyah went forth from the presence of
his patron and hiring himself a shop fell to buying what suited him of
all kinds of merchandise such as a portion of coffee-beans and of pepper
and of tin;[400] and stuffs of Al-Hind, together with other matters,
saying to himself, “Verily this shop is the property of thy hand.” So he
sat there selling and buying and he was in the easiest of life and in
all comfort rife for a while of time when behold, his quondam companion,
Abu Niyyatayn was seen passing along the market-street. His eyes were
deep[401] sunken and he was propped upon a staff as he begged and cried,
“O good folk, O ye beneficent, give me an alms for the love of Allah!”
But when his sometime associate, Abu Niyyah looked upon him, he knew him
and said to the slave whom he had bought for his service, “Go thou and
bring me yonder man.” Hereat the chattel went and brought him and Abu
Niyyah seated him upon the shopboard and sent his servile to buy
somewhat of food and he set it before Abu Niyyatayn who ate till he was
filled. After this the wanderer asked leave to depart but the other said
to him, “Sit thou here, O Shaykh; for thou art my guest during the
coming night.” Accordingly he seated himself in the shop till the hour
of sundown, when Abu Niyyah took him and led him to his lodging where
the slave served up the supper-tray and they ate till they had eaten
their sufficiency. Then they washed their hands and abode talking
together till at last quoth Abu Niyyah, “O my brother, hast thou not
recognised me?” to which the other responded, “No, by Allah, O my
brother.” Hereupon said the house-master, “I am thy whilome comrade Abu
Niyyah, and we came together, I and thou, from such-and-such a place to
this city. But I, O my brother, have never changed mine intent[402] and
all thou seest with me of good, the half thereof belongeth to thee.”
When it was morning tide he presented him with the moiety of all he
possessed of money and means and opened for him a shop in the Bazar by
the side of his own and Abu Niyyatayn fell to selling and buying, and he
and his friend Abu Niyyah led the most joyous of lives. This endured for
a while of time until one day of the days when quoth Abu Niyyatayn to
Abu Niyyah, “O my brother, we have exhausted our sitting in this city,
so do thou travel with us unto another.” Quoth Abu Niyyah, “Why, O my
brother, should we cease abiding here in comfort when we have gained
abundance of wealth and moveables and valuables and we seek naught save
a restful life?” However Abu Niyyatayn ceased not to repeat his words to
him and persist in his purpose and reiterate his demand, till Abu Niyyah
was pleased with the idea of travelling——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 should 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 Seventy-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 Abu Niyyah was pleased with the idea of
travelling companied by Abu Niyyatayn: so they got themselves ready and
loaded a caravan of camels and mules and went off from that city and
travelled for a space of twenty days. At last they came to a
camping-ground about sunset-hour and they alighted therein seeking rest
and a nighting stead, and next morning when they arose they sought where
they could fodder and water their cattle. Now the only place they found
was a well and one said to other, “Who will descend therein and draw for
us drink?” Cried Abu Niyyah, “I will go down” (but he knew not what was
fated to him in the Eternal Purpose), and so saying he let himself down
by the rope into the well and filled for them the water-buckets till the
caravan had its sufficiency. Now Abu Niyyatayn for the excess of his
envy and hatred was scheming in his heart and his secret soul to slay
Abu Niyyah, and when all had drunk he cut the cord and loaded his beasts
and fared away leaving his companion in the well, for the first day and
the second until the coming of night. Suddenly two ’Ifrits forgathered
in that well and sat down to converse each with other, when quoth the
first, “What is to do with thee and how is thy case and what mayest thou
be?” Quoth his fellow, “By Allah, O my brother, I am satisfied with
extreme satisfaction and I never leave the Sultan’s daughter at all at
all.” The second Ifrit asked, “And what would forbid thee from her?” and
he answered, “I should be driven away by somewhat of wormwood-powder
scattered beneath the soles of her feet during the congregational
prayers of Friday.” Then quoth the other, “I also, by Allah, am joyful
and exulting in the possession of a Hoard of jewels buried without the
town near the Azure Column which serveth as bench-mark.”[403] “And
what,” asked the other to his friend, “would expel thee therefrom and
expose the jewels to the gaze of man?” whereto he answered, “A white
cock in his tenth month[404] slaughtered upon the Azure Column would
drive me away from the Hoard and would break the Talisman when the gems
would be visible to all.” Now as soon as Abu Niyyah had heard the words
of the two Ifrits, they arose and departed from the well; and it was the
morning hour when, behold, a caravan was passing by that place, so the
travellers halted seeking a drink of water. Presently they let down a
bucket which was seized by Abu Niyyah and as he was being drawn up they
cried out and asked, “What art thou, of Jinn-kind or of mankind?” and he
answered, “I am of the Sons of Adam.” Hereupon they drew him up from the
pit and questioned him of his case and he said, “I have fallen into it
and I am sore anhungered.” Accordingly they gave him somewhat to eat and
he ate and travelled with them till they entered a certain city and it
was on First day.[405] So they passed through the market streets which
were crowded and found the people in turmoil and trouble;[406] and as
one enquired the cause thereof he was answered, “Verily the Sultan hath
a beautiful daughter who is possessed and overridden by an ’Ifrit, and
whoso of the physicians would lay[407] the Spirit and is unable or
ignorant so to do, the King taketh him and cutteth off his head and
hangeth it up before his palace. Indeed of late days a student came
hither, a youth who knew nothing of expelling the Evil One, and he
accepted the task and the Sultan designeth to smite his neck at this
very hour; so the people are flocking with design to divert themselves
at the decapitation.” Now when Abu Niyyah heard these words he rose
without stay or delay and walked in haste till he came into the presence
of the Sultan whom he found seated upon his throne and the Linkman
standing with his scymitar brandished over the head of the young student
and expecting only the royal order to strike his neck. So Abu Niyyah
salam’d to him and said, “O King of the Age, release yonder youth from
under the sword and send him to thy prison, for if I avail to laying the
Spirit and driving him from thy daughter thou shalt have mercy upon
yonder wight, and if I fail thou wilt shorten by the head me as well as
him.” Hereupon the King let unbind the youth and sent him to jail; then
he said to Abu Niyyah, “Wouldst thou go at once to my daughter and
unspell her from the Jinni?” But the other replied, “No, O King, not
until Meeting-day[408] at what time the folk are engaged in
congregational prayers.” Now when Abu Niyyah had appointed the Friday,
the King set apart for his guest an apartment and rationed him with
liberal rations.——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 should
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 Seventy-seventh Night,

The Four Hundred and Seventy-ninth Night,

The Four Hundred and Eightieth 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 Abu Niyyah knew and was certified of his
comrade Abu Niyyatayn being dead, so he cried aloud, “There is no
Majesty and there is no Might save in Allah the Glorious, the Great. O
Allah mine, do thou deliver me from envy, for that it destroyeth the
envier and haply jealousy may lead to frowardness against the Lord
(glorified be His Glory!);” and so saying he returned to the seat of his
kingdom. Now the Sultan’s daughter his spouse had two sisters, both
married,[414] and she after the delay of a year or so proved with child,
but when her tale of days was told and her delivery was nearhand her
father fell sick and his malady grew upon him. So he summoned the Lords
of his court and his kingdom one and all and he said, “In very deed this
my son-in-law shall after my decease become my successor;” and he wrote
a writ to that purport and devised to him the realm and the reign before
his demise; nor was there long delay ere the old King departed to the
ruth of Allah and they buried him. Hereupon trouble arose between his
two other sons-in-law who had married the Princesses and said they, “We
were connected with him ere this man was and we are before him in our
claim to the kingdom.” Thereupon said the Wazir, “This rede is other
than right, for that the old King before his decease devised his country
to this one and also wrote it in his will and testament: here therefore
ye are opposing him, and the result will be trouble and repentance.” And
when the Minister spoke on such wise they kept to their houses.
Presently the wife of Abu Niyyah bare him a babe, her two sisters being
present at her accouchement; and they gave to the midwife an hundred
gold pieces and agreed upon what was to be done. So when the babe was
born they put in his place a pup and taking the infant away sent it by a
slave-girl who exposed it at the gateway of the royal garden. Then they
said and spread abroad, “Verily the Sultan’s wife hath been delivered of
a doglet,” and when the tidings came to Abu Niyyah’s ears he exclaimed,
“Verily this also is a creation of Allah Almighty’s:” so they clothed
the pup and tended it with all care. Anon the wife became pregnant a
second time and when her days were fulfilled she bare a second babe
which was the fairest of its time and the sisters did with it as they
had done with the first and taking the infant they exposed him at the
door of the garden. Then they brought to the mother another dog-pup in
lieu of her babe, saying, “Verily the Queen hath been delivered a second
time of a doglet.” Now on this wise it fared with them: but as regards
the two infants which were cast away at the garden gate the first was
taken up by the Gardener whose wife, by the decree of the Decreer, had
become a mother on that very same night; so the man carried away the
infant he found exposed and brought the foundling home and the woman
fell to suckling it. After the third year the Gardener went forth one
day of the days and happening upon the second infant in similar case he
bore it also back to his wife who began to suckle it and wash it and
tend it and nurse it, till the twain grew up and entered into their
third and fourth years. The Sultan had in the meantime been keeping the
two pups which he deemed to have been brought forth by his wife until
the Queen became in the family-way for the third time. Hereupon the
Sultan said, “By Allah, ’tis not possible but that I be present at and
witness her accouchement;” and the while she was bringing forth he sat
beside her. So she was delivered of a girl-child, in whom the father
rejoiced with great joy and bade bring for her wet-nurses who suckled
her for two years until the milk time was past.[415] This girl grew up
till she reached the age of four years and she could distinguish between
her mother and her father who, whenever he went to the royal garden
would take her with him. But when she beheld the Gardener’s two boys she
became familiar with them and would play with them; and, as each day
ended, her father would carry her away from the children and lead her
home, and this parting was grievous to her and she wept right sore.
Hereat the Sultan would take also the boys with her until sleep
prevailed over her, after which he would send the twain back to their
sire the Gardener. But Abu Niyyah the Sultan would ever wonder at the
boys and would exclaim, “Praise be to Allah, how beautiful are these
dark-skinned children!” This endured until one day of the days when the
King entered the garden and there found that the two beautiful[416] boys
had taken some clay and were working it into the figures of horses and
saddles and weapons of war and were opening the ground and making a
water-leat;[417] so the Sultan wondered thereat time after time for that
he ever found them in similar case. And he marvelled the more because
whenever he looked upon them his heart was opened to both and he yearned
to the twain and he would give them some gold pieces although he knew
not the cause of his affection. Now one day he entered the garden, as
was his wont, and he came upon the two boys of whom one was saying, “I
am the Sultan!” and the other declaring, “I am the Wazir!” He wondered
at their words and forthwith summoned the Gardener and asked him
concerning the lads, and lastly quoth he to him, “Say me sooth and fear
naught from me.” Quoth the other, “By Allah, O King of the Age, albe
falsehood be saving, yet is soothfastness more saving and most saving;
and indeed as regards these children the elder was found by me exposed
at the gateway of the royal garden on such a night of such a year, and I
came upon the second in the very same place; so I carried them to my
wife who suckled them and tended them and they say to her, ‘O mother,’
and they say to me, ‘O father.’” Hereupon Abu Niyyah the King returned
home and summoning the midwife asked her, saying, “By the virtue of my
predecessors in this kingdom, do thou tell me the truth concerning my
spouse, whether or no she was delivered of two dog-pups,” and she
answered, “No, by Allah, O King of the Age, verily the Queen bare thee
two babes like full moons, and the cause of their exposure before the
garden gate was thy wife’s two sisters who envied her and did with her
these deeds whereof she was not aware.”[418] Hereupon cried Abu Niyyah,
“Alhamdolillah—Glory be to God who hath brought about this good to me
and hath united me with my children, and soothfast is the say:—Whoso
doeth an action shall be requited of his Lord and the envious wight hath
no delight and of his envy he shall win naught save despight.”[419] Then
the King of Mosul, being, a man of good intent, did not put to death his
wife’s sisters and their husbands, but banished them his realm, and he
lived happily with his Queen and children until such time as the
Destroyer of delights and the Severer of societies came to him and he
deceased to the mercy of Almighty Allah.

END OF VOLUME IV.

APPENDICES.

Appendix A.
INEPTIÆ BODLEIANÆ.

The reader will not understand this allusion (Foreword, p. ix.) without
some _connaissance de cause_. I would apologise for deforming the
beautiful serenity and restfulness of The Nights by personal matter of a
tone so jarring and so discordant a sound, the chatter and squabble of
European correspondence and contention; but the only course assigned to
me perforce is that of perfect publicity. The first part of the
following papers appeared by the editor’s kindness in “The Academy” of
November 13, 1886. How strange the contrast of “doings” with “sayings,”
if we compare the speech reported to have been delivered by Mr.
Librarian Nicholson at the opening of the Birmingham Free Public Central
Lending and Reference Libraries, on June 1, 1882:—

“As for the Bodleian, I claim your sympathies, not merely because we are
trying to do as much for our readers as you are for yours, but because,
if the building which you have opened to-day is the newest free public
library in the world, the building which I left earlier in the morning
is the oldest free public library in the world. (_No!_) I call it a free
public library because any Birmingham artizan who came to us with a
trustworthy recommendation might ask to have _the rarest gem_ in our
collection placed before him, and need have no fear of asking in vain;
and because, if a trusty Birmingham worker wanted the _loan of a MS._
for three months, it would be lent to the Central Free Library for his
use.” See Twentieth and Twenty-first Annual Reports of the Free
Libraries Committee (Borough of Birmingham), 1883.

And now to my story. The play opens with the following letter:—

No. I.

23, DORSET STREET, PORTMAN SQUARE,
_Sept. 13, 1886_.

“SIR,

“I have the honour to solicit your assistance in the following
matter:—

“Our friend Dr. Steingass has kindly consented to collaborate with
me in retranslating from the Wortley Montague MS. of the Bodleian
Library, Oxford, the tales originally translated in vol. vi. of Dr.
Jonathan Scott’s ‘Arabian Nights,’ Dr. Steingass cannot leave town,
and I should find it very inconvenient, to live at Oxford during the
work, both of us having engagements in London. It would be a boon to
us if the Curators of the Bodleian would allow the MS. to be
transferred, volume by volume, to the India Office, and remain under
the custody of the Chief Librarian—yourself. The whole consists of
seven volumes, and we would begin with vols. iii. and iv. I may note
that the translated tales (as may be seen by Scott’s version)
contain nothing indelicate or immoral; in fact the whole MS. is
exceptionally pure. Moreover, the MS., as far as I can learn, is
never used at Oxford. I am the more anxious about this matter as the
November fogs will presently drive me from England, and I want to
end the extracts ere winter sets in, which can be done only by the
co-operation of Dr. Steingass.

I have the honour to be, sir,
Yours obediently,
(Signed) RICHARD F. BURTON.”

“Dr. R. ROST,
_Chief Librarian, India Office_.”

As nearly a month had elapsed without my receiving any reply, I directed
the following to the Vice-Chancellor of the University, Rev. Dr.
Bellamy:—

No. II.

ATHENÆUM CLUB, PALL MALL,
_Oct. 13, 1886_.

“SIR,

“I have the honour to submit to you the following details:—

“On September 13, 1886, I wrote to Dr. Rost, Chief Librarian, India
Office, an official letter requesting him to apply to the Curators
of the Bodleian Library, Oxford, for the temporary transfer of an
Arabic Manuscript, No. 522 (the Wortley Montague text of the Arabian
Nights) to the library of the India Office, there to be kept under
special charge of the Chief Librarian. There being seven volumes, I
wanted only one or two at a time. I undertook not to keep them long,
and, further, I pledged myself not to translate tales that might be
deemed offensive to propriety.

“Thus, I did not apply for a personal loan of the MS. which, indeed,
I should refuse on account of the responsibility which it would
involve. I applied for the safe and temporary transfer of a work,
volume by volume, from one public library to another.

“My official letter was forwarded at once by Dr. Rost, but this was
the only expeditious step. On Saturday, September 25, the Curators
could form no quorum; the same thing took place on Saturday, October
9; and there is a prospect that the same will take place on
Saturday, October 23.

“I am acquainted with many of the public libraries of Europe, but I
know of none that would throw such obstacles in the way of students.

“The best authorities inform me that until June, 1886, the
signatures of two Curators enabled a student to borrow a book or a
manuscript; but that since June a meeting of three Curators has been
required; and that a lesser number does not form a quorum.

“May I be permitted to suggest that the statute upon the subject of
borrowing books and manuscripts urgently calls for revision?

“I have the honour to be, sir,
Yours obediently,
(Signed) RICHARD F. BURTON.”

“THE VICE-CHANCELLOR, OXFORD.”

The Curators presently met and the following was the highly
unsatisfactory result which speaks little for “Bodleian” kindness or
courtesy:—

No. III.

_Monday, Nov. 1, 1886._

“DEAR SIR RICHARD BURTON,

“The Curators considered your application on Saturday, Oct. 30,
afternoon, and the majority of them were unwilling to lend the
MS.[420]

Yours very truly,
(Signed) EDWARD B. NICHOLSON.”

Learning through a private source that my case had been made an
unpleasant exception to a long-standing rule of precedent, and
furthermore that it had been rendered peculiarly invidious by an act of
special favour,[421] I again addressed the Vice-Chancellor, as follows:—

No. IV.

23, DORSET STREET, PORTMAN SQUARE,
_November 3rd, 1886_.

“SIR,

“I have the honour to remind you that, on October 13, I communicated
with you officially requesting a temporary transfer of the Wortley
Montague manuscript (Arabian Nights) from the Bodleian Library to
the personal care of the Librarian, India Office.

“To this letter I received no reply. But on November 1, I was
informed by Mr. Librarian Nicholson that the Curators had considered
my application on Saturday, October 30, and that the majority of
them were unwilling to lend the manuscript.

“The same Curators at the same meeting allowed sundry manuscripts
for the use of an Indian subject to be sent to the India Office.

“I cannot but protest against this invidious proceeding, and I would
willingly learn what cause underlies it.

“1. It cannot be the importance of the manuscript, which is one of
the meanest known to me—written in a schoolmaster character, a most
erroneous, uncorrected text, and valuable only for a few new tales.

“2. It cannot be any consideration of public morals, for I undertook
(_if the loan were granted_) not to translate tales which might be
considered offensive to strict propriety.

“3. It cannot be its requirement for local use. The manuscript
stands on an upper shelf in the manuscript room, _and not one man in
the whole so-called ‘University’ can read it._

“I have the honour to be, sir,
Yours obediently,
RICHARD F. BURTON.”

“THE VICE-CHANCELLOR, OXFORD.”

In due time came the reply:—

No. V.

ST. JOHN’S COLLEGE, OXFORD,
_November 6th, 1886_.

“DEAR SIR,

“I will remove from your mind the belief that I treated your former
letter with discourtesy.

“I may say, that it did not appear to me to contain any question or
request which I could answer. You informed me that you had made
formal application in September for a loan of MSS., and your letter
was to complain of the delay in considering this request. You told
me that you had learned from the Librarian the cause of the delay
(the want of a quorum), and that he had intimated that there would
probably be no meeting formed before October 30th.

“You complained of this, and suggested that the statute regulating
the lending of the Bodleian books should be speedily revised.

“As I had no power to make a quorum, nor to engage that your
suggestion should be adopted; and as your letter made no demand for
any further information, I thought it best to reserve it for the
meeting of the 30th, when I communicated it to the Curators.

“I will lay the letter (dated November 3rd), with which you have
favoured me, before the next meeting of the Curators.

I beg to remain,
Yours faithfully,
(Signed) J. BELLAMY.”

“SIR R. F. BURTON.”

To resume this part of the subject.

The following dates show that I was kept waiting six weeks before being
finally favoured with the curtest of refusals:

Application made on September 13th, and sent on.

On Saturday, September 25th, Curators could not form quorum, and
deferred next meeting till Saturday, October 9th.

Saturday, October 9th. Again no quorum; and yet it might easily have
been formed, as three Curators were on or close to the spot.

Saturday, October 23rd. Six Curators met and did nothing.

Saturday, October 30th. Curators met and refused me the loan of MS.

My letter addressed to the Vice-Chancellor was read, and notice was
given for Saturday (December 3rd, 1886,) of a motion, “That the MS.
required by Sir R. F. Burton be lent to him”—and I was not to be
informed of the matter unless the move were successful. Of course it
failed. One of the Curators (who are the delegates and servants of
Convocation) was mortally offended by my letter to “The Academy,” and
showed the normal smallness of the official mind by opposing me simply
because I told the truth concerning the _lâches_ of his “learned body.”

Meanwhile I had addressed the following note to the Most Honourable the
Chancellor of the University.[422]

23, DORSET STREET, PORTMAN SQUARE,
_November 30th, 1886_.

“MY LORD,

“I deeply regret that the peculiar proceedings of the Bodleian
Library, Oxford, necessitate a reference to a higher authority with
the view of eliciting some explanation.

“The correspondence which has passed between the Curators of the
Bodleian Library and myself will be found in the accompanying
printed paper.

“Here it may be noticed that the Committee of the Orientalist
Congress, Vienna, is preparing to memorialise H.M.’s Secretary of
State, praying that Parliament will empower the British Museum to
lend out Oriental MSS. under proper guarantees. The same measure had
been proposed at the Leyden Congress of 1883; and thus an extension,
rather than a contraction of the loan-system has found favour with
European savants.[423]

“I believe, my Lord, that a new statute upon the subject of the
Bodleian loans of books and MSS. is confessedly required, and that
it awaits only the initiative of the Chancellor of the University,
without whose approval it cannot be passed.

I have, &c.,
(Signed) RICHARD F. BURTON.”

“THE RIGHT HONOURABLE THE CHANCELLOR.”

My object being only publicity I was not disappointed by the following
reply:—

HATFIELD HOUSE, HATFIELD, HERTS,
_December 1st 1886_.

“DEAR SIR RICHARD,

“I beg to acknowledge your letter of the 30th of November, with
enclosure.

“I have, however, no power over the Bodleian Library, and,
therefore, I am unable to assist you.

Yours, very truly,
(Signed) SALISBURY.”

“SIR RICHARD F. BURTON, K.C.M.G.”

On January 29, 1887, there was another “Bodleian Meeting,” all the
Curators save one being present and showing evident symptoms of
business. The last application on the list of loans entered on the
Agenda paper ran thus:—

V MS. Bodl. Vols. 550–556 to the British Museum (the 7 vols.
successively) for the use of Mr. F. F. Arbuthnot’s Agent.

[The MS. lately refused to Sir R. Burton. Mr. Arbuthnot wishes
to have it copied.]

It was at once moved by the Regius Professor of Divinity (Dr. Ince) and
carried _nem. con._ that, until the whole question of lending Bodleian
books and MSS. then before Council, be definitely settled, no
applications be entertained; and thus Professor Van Helton, Bernard
Kolbach and Mr. Arbuthnot were doomed, like myself, to be disappointed.

On January 31, 1887, a hebdomadal Council was called to deliberate about
a new lending statute for submission to Convocation; and an amendment
was printed in the “Oxford University Gazette.” It proposed that the
Curators by a vote of two-thirds of their body, and at least six forming
a quorum, might lend books or MSS. to students, whether graduates or
not; subject, when the loans were of special value, to the consent of
Convocation. Presently the matter was discussed in “The Times” (January
25th; April 28th; and May 31st), which simply re-echoed the contention
of Mr. Chandler’s vigorous pamphlets.[424] Despite the letters of its
correspondent “F. M. M.” (May 6th, 1887), a “host in himself,” who ought
to have added the authority of his name to the sensible measures which
he propounded, the leading journal took a sentimental view of “Bodley’s
incomparable library” and strongly advocated its being relegated to
comparative inutility.

On May 31, 1887, an amendment practically forbidding all loans came
before the House. In vain Professor Freeman declared that a book is not
an idol but a tool which must wear out sooner or later. To no purpose
Bodley’s Librarian proved that of 460,000 printed volumes in the
collection only 460 had been lent out, and of these only one had been
lost. THE AMENDMENT FORBIDDING THE PRACTICE OF LENDING WAS CARRIED BY
106 VOTES TO 60.

Personally I am not dissatisfied with this proceeding. It is retrograde
legislation befitting the days when books were chained to the desks. It
suffers from a fatal symptom—the weakness of extreme measures. And the
inevitable result in the near future will be a strong reaction:
Convocation will presently be compelled to adopt some palliation for the
evil created by its own folly.

The next move added meanness to inertness. I do not blame Mr. E. B.
Nicholson, Bodley’s Librarian, because he probably had orders to write
the following choice specimen:—

30/3/1887.

“DEAR SIR RICHARD BURTON,

“I have received two vols. of four (read _six_) ‘Supplemental
Nights’ with a subscription form. If a Bodleian MS. is to be copied
for any volume, I must stipulate that that volume be supplied to us
gratis. Either my leave or that of the Curators is required for the
purpose of copying for publication, and I have no doubt that they
would make the same stipulation. I feel sure you would in any case
not propose to charge us for such a volume, but until I hear from
you I am in a difficulty as to how to reply to the subscription form
I have received.

Yours faithfully,
(Signed) E. B. NICHOLSON,
_Librarian_.”

The able and energetic papers, two printed and one published by Mr. H.
W. Chandler, of Pembroke College, Oxford, clearly prove the following
facts:—

1. That on June 20, 1610, a Bodleian Statute peremptorily forbade
any books or manuscripts being taken out of the Library.

2. That, despite the peremptory and categorical forbiddance by
Bodley, Selden, and others, of lending Bodleian books and MSS.,
loans of both have for upwards of two centuries formed a precedent.

3. That Bodley’s Statute (June 20th, An. 1610) was formally and
officially abrogated by Convocation on May 22nd, 1856; Convocation
retaining the right to lend.

4. That a “privileged list” of (113) borrowers presently arose and
is spoken of as a normal practice:—_sicut mos fuit_, says the
Statute (Tit. xx. iii. § 11) of 1873; and, lastly,

5. That loans of MSS. and printed books have for years been
authorised to approved public libraries.

After these premises I proceed to notice other points bearing upon the
subject, which, curious to say, are utterly neglected or rather ignored
by Mr. Chandler and “The Times.” Sir Thomas Bodley never would have
condemned students to study in the Bodleian had he known the _peines
fortes et dures_ to which in these days they are thereby doomed. “So
picturesque and so peculiar is its construction,” says a writer, “that
it ensures the maximum of inefficiency and discomfort.” The whole
building is a model of what a library ought _not_ to be. It is at once
over solid and ricketty: room for the storage of books is wanted, and
its wooden staircases, like touchwood or tinder, give one the shudders
to think of fire. True, matches and naked lights are forbidden in the
building; but all know how these prohibitions are regarded by the
public, and it is dreadful to think of what might result from a lucifer
dropped at dark upon the time-rotten planks. The reading public in the
XIXth century must content itself with boxes or stalls, like those of an
old-fashioned tavern or coffee-house of the humbler sort wherein two
readers can hardly find room for sitting back to back. The atmosphere is
unpleasant and these mean little cribs, often unduly crowded, are so
dark that after the 1st October the reading-room must be closed at 3
p.m. What a contrast are the treasures in the Bodleian with their mean
and miserable surroundings and the way in which the public is allowed to
enjoy them. The whole establishment calls urgently for reform.
Accommodation for the books is wanted; floor and walls will hardly bear
the weight which grows every year at an alarming ratio—witness the
Novel-room. The model Bodleian would be a building detached and
isolated, the better to guard its priceless contents, and containing at
least double the area of the present old and obsolete Bibliotheca. An
establishment of the kind was proposed in 1857; but unfortunately, the
united wisdom of the University preferred new “Examination Schools” for
which the old half-ruinous pile would have been sufficiently well
fitted. The “Schools,” however, were for the benefit of the examiners;
_ergò_ the scandalous sum of £100,000 (some double the amount) was
wasted upon the well-nigh useless Gothic humbug in High Street, and thus
no money was left for the prime want of the city. After some experience
of public libraries and reading-rooms on the Continent of Europe I feel
justified in asserting that the Bodleian in its present condition is a
disgrace to Oxford; indeed a dishonour to letters in England.

The Bodleian has a _succursale_, the Radcliffe, which represents simply
a step from bad to worse. The building was intended for an especial
purpose, the storage of books, not for a _salle de lecture_. Hence the
so-called “Camera” is a most odious institution, a Purgatory to readers.
It is damp in the wet season from October to May; stuffy during the
summer heats and a cave of Eolus in windy weather: few students except
the youngest and strongest, can support its changeable and
nerve-depressing atmosphere. Consequently the Camera is frequented
mainly by the townsfolk, a motley crew who there study their novels and
almanacs and shamefully misuse the books.[425] In this building lights,
forbidden by the Bodleian, are allowed; it opens at 10 a.m. and closes
at 10 p.m., and the sooner it reverts to its original office of a
book-depôt the better.

But the Bodleian-Radcliffe concern is typical of the town; and, if that
call for reform, so emphatically does

“Oxford, that scarce deserves the name of land.”

From my childhood I had heard endless tirades and much of what is now
called “blowing” about this ancient city, and my youth (1840–42)
suffered not a little disappointment. The old place, still mostly
resembling an overgrown monastery-village, lies in the valley of the
Upper Thames, a meadowland drained by two ditches; the bigger or Ise,
classically called the Isis, and the lesser the Charwell. This bottom is
surrounded by high and healthy uplands, not as the guide-books say “low
scarce-swelling hills that softly gird the old town;” and these keep off
the winds and make the riverine valley, with its swamped meads and
water-meadows, more fenny and feverish even than Cambridge. The heights
and woods bring on a mild deluge between October 1st and May 1st; the
climate is rainy as that of Shap in Westmoreland (our old home) and, as
at Fernando Po and Singapore, the rain it raineth more or less every day
during one half of the year. The place was chosen by the ancient Britons
for facility of water transport, but men no longer travel by the Thames
and they have naturally neglected the older road. Throughout England,
indeed a great national work remains to be done. Not a river, not a
rivulet, but what requires cleaning out and systematic excavation by
_élévateurs_ and other appliances of the Suez Canal. The channels filled
up by alluvium and choked by the American weed, are now raised so high
that the beds can no longer act as drains: at Oxford for instance the
beautiful meadows of Christ Church are little better than swamps and
marshes, the fittest homes for Tertiana, Quartana and all the fell
sisterhood: a blue fog broods over the pleasant site almost every
evening, and a thrust with the umbrella opens up water. This is the more
inexcusable as the remedy would be easy and by no means costly: the
river-mud, if the ignorant peasants only knew the fact, forms the best
of manures; and this, instead of being deposited in spoil-heaps on the
banks for the rain to wash back at the first opportunity, should be
carried by tram-rails temporarily laid down and be spread over the
distant fields, thus almost paying for the dredge works. Of course
difficulties will arise: the management of the Thames is under various
local “Boards,” and each wooden head is able and aye ready to show its
independence and ill temper at the sacrifice of public interests to
private fads.

Hence the climate of Oxford is detestable. Strong undergraduates cannot
withstand its nervous depression and the sleeplessness arising from damp
air charged with marsh gases and bacteria. All students take time to
become acclimatized here, and some are never acclimatized at all. And no
wonder, when the place is drained by a fetid sewer of greenish yellow
hue containing per 10,000, 245 parts of sewage. The only tolerable
portion of the year is the Long Vacation, when the youths in
mortar-boards all vanish from the view, while many of the oldsters
congregate in the reformed convents called Colleges.

Climate and the resolute neglect of sanitation are probably the chief
causes why Oxford never yet produced a world-famous and epoch-making
man, while Cambridge can boast of Newton and Darwin. The harlequin city
of domes and spires, cribs and slums shows that curious concurrence of
opposites so common in England. The boasted High Street is emblematical
of the place, where moral as well as material extremes meet and are fain
to dwell side by side. It is a fine thoroughfare branching off into mere
lanes, neither these nor that apparently ever cleaned. The huge
buildings of scaling, mouldering stone are venerable-looking piles which
contrast sadly with the gabled cottages of crepi, hurlin, or wattle and
dab; and the brand-new store with its plate-glass windows hustles the
old-fashioned lollipop-shop. As regards minor matters there are new
market passages but no Public Baths; and on Sundays, the stands are
destitute of cabs, although with that queer concession to democracy
which essentially belongs to the meaner spirited sort of Conservatism,
“’busses” are allowed to ply after 2 p.m., when the thunder of bells
somewhat abates.

Old “Alma Mater,” who to me has ever been a “durissima noverca,” dubs
herself “University;” and not a few of her hopefuls _entre faiblesse et
folie_, still entitle themselves “University men.” The title once
belonged to Oxford but now appertains to it no more. Compare with it the
model universities of Berlin, Paris and Vienna, where the lists of
lecturers bear the weightiest names in the land. Oxford is but a
congeries of twenty-one colleges and five halls or hostels, each
educating its pupils (more or less) with an especial eye to tutors’ fees
and other benefices, the vested rights of the “Dons.” Thus all do their
best to prevent the scholars availing themselves of University, as
opposed to Collegiate, lectures; and thus they can stultify a list of
some sixty-six professors. This boarding-school system is simply a
dishonest obstacle to students learning anything which may be of use to
them in after-life, such as modern and Oriental languages, chemistry,
anthropology and the other -ologies. Here in fact men rarely progress
beyond the Trivium and the Quadrivium of the Dark Ages, and tuition is a
fine study of the Res scibilis as understood by the Admirable Crichton
and other worthies, circa A.D. 1500. The students of Queen Elizabeth’s
day would here—and here only—find themselves in congenial company. Worse
still, Oxford is no longer a “Seat of learning” or a “House of the
Muses,” nor can learned men be produced under the present system. The
place has become a collection of finishing schools, in fact little
better than a huge board for the examination of big boys and girls.

Oxford and her education are thoroughly disappointing; but the sorest
point therein is that this sham University satisfies the hapless Public,
which knows nothing about its _fainéance_. It is a mere stumbling-block
in the way of Progress especially barring the road to one of the main
wants of English Education, a great London University which should not
be ashamed to stand by Berlin, Paris and Vienna.

Had the good knight and “Pious Founder,” Sir Thomas Bodley, who
established his library upon the ruins of the University Bibliotheca
wrecked by the “Reformation,” been able to foresee the condition of
Oxford and her libraries—Bodleian and Radcliffean—in this latter section
of the XIXth century, he would hardly, I should hope, have condemned
English students and Continental scholars to compulsory residence and
labour in places so akin to the purgatorial.

Appendix B.
THE THREE UNTRANSLATED TALES IN MR. E. J. W. GIBB’S “FORTY VEZIRS.”

_THE THIRTY-EIGHTH VEZIR’S STORY._

(_Page 353 of Mr. Gibb’s translation._)

There was in the city of Cairo a merchant, and one day he bought a
slave-girl, and took her to his house. There was in his house an ape;
this the merchant fetched and dragged up to the slave-girl. He said,
“Yield thyself over to this, and I will set thee free.” The slave-girl
did so of necessity, and she conceived by him. When her time was come
she bare a son all of whose members were shaped like those of a man,
save that he had a tail like an ape. The merchant and the slave-girl
occupied themselves bringing up this son. One day, when the son was five
or six months old, the merchant filled a large cauldron with milk, and
lighted a great fire under it. When it was boiling, he seized the son
and cast him into the cauldron; and the girl began to lament. The
merchant said, “Be silent, make no lamentation; go and be free;” and he
gave her some sequins. Then he turned, and the cauldron had boiled so
that not even any bones were left. The merchant took down the cauldron,
and placed seven strainers, one above the other; and he took the scum
that had gathered on the liquid in the cauldron and filtered it through
the seven strainers, and he took that which was in the last and put it
into a bottle. And the slave-girl bare in her heart bitter hatred
against the merchant, and she said in herself, “Even as thou hast burned
my liver will I burn thee;” and she began to watch her opportunity. (One
day) the merchant said to her, “Make ready some food,” and went out. So
the girl cooked the food, and she mixed some of that poison in the dish.
When the merchant returned she brought the tray and laid it down, and
then withdrew into a corner. The merchant took a spoonful of that food,
and as soon as he put it into his mouth, he knew it to be the poison,
and he cast the spoon that was in his hand at the girl. A piece, of the
bigness of a pea, of that poisoned food fell from the spoon on the
girl’s hand, and it made the place where it fell black. As for the
merchant, he turned all black, and swelled till he became like a
blown-out skin, and he died. But the slave-girl medicined herself and
became well; and she kept what remained of the poison and sold it to
those who asked for it.

_THE FORTIETH VEZIR’S STORY._

(_Page 366 in Mr. Gibb’s translation._)

There was of old time a tailor, and he had a fair wife. One day this
woman sent her slave-girl to the carder’s to get some cotton teased. The
slave-girl went to the carder’s shop and gave him cotton for a gown to
get teased. The carder while teasing the cotton displayed his yard to
the slave-girl. She blushed and passed to his other side. As she thus
turned round the carder displayed his yard on that side also. Thus the
slave-girl saw it on that side too. And she went and said to her
mistress, “Yon carder, to whom I went has two yards.” The lady said to
her, “Go and say to yon carder, ‘My mistress wishes thee; come at
night.’” So the slave-girl went and said this to the carder. As soon as
it was night the carder went to that place and waited. The woman went
out and met the carder and said, “Come and have to do with me while I am
lying by my husband.” When it was midnight the carder came and waked the
woman. The woman lay conveniently and the carder fell to work. She felt
that the yard which entered her was but one, and said, “Ah my soul,
carder, at it with both of them.” While she was softly speaking her
husband awaked and asked, “What means thy saying, ‘At it with both of
them?’” He stretched out his hand to his wife’s kaze and the carder’s
yard came into it. The carder drew himself back and his yard slipped out
of the fellow’s hand, and he made shift to get away. The fellow said,
“Out on thee, wife, what meant that saying of thine, ‘At it with both of
them?’” The woman said, “O husband, I saw in my dream that thou wast
fallen into the sea and wast swimming with one hand and crying out,
‘Help! I am drowning!’ I shouted to thee from the shore, ‘At it with
both of them,’ and thou begannest to swim with both thy hands.” Then the
husband said, “Wife, I too know that I was in the sea, from this that a
wet fish came into my hand and then slipped out and escaped; thou
speakest truly.” And he loved his wife more than before.

_THE LADY’S THIRTY-FOURTH STORY._

(_From the India Office MS._)

(_Page 399 in Mr. Gibb’s translation._)

They tell that there was a Khoja and he had an exceeding fair son, who
was so beautiful that he who looked upon him was confounded. This Khoja
watched over his son right carefully; he let not him come forth from a
certain private chamber, and he left not the ribbon of his trousers
unsealed. When the call to prayer was chanted from the minaret, the boy
would ask his father saying, “Why do they cry out thus?” and the Khoja
would answer, “Someone has been undone and has died, and they are
calling out to bury him.” And the boy believed these words. The beauty
of this boy was spoken of in Persia; and a Khoja came from Persia to
Baghdad with his goods and chattels for the love of this boy. And he
struck up a friendship with the boy’s father, and ever gave to him his
merchandise at an easy price, and he sought to find out where his son
abode. When the Khoja had discovered that the boy was kept safe in that
private chamber, he one day said to his father, “I am about to go to a
certain place; and I have a chest whereinto I have put whatsoever I
possess of valuables; this I shall send to thee, and do thou take it and
shut it up in that chamber where thy son is.” And the father answered,
“Right gladly.” So the Khoja let build a chest so large that he himself
might lie in it, and he put therein wine and all things needful for a
carouse. Then he said to his servant, “Go, fetch a porter and take this
chest to the house of Khoja Such-an-one, and say, ‘My master has sent
this to remain in your charge,’ and leave it and come away. And again on
the morrow go and fetch it, saying, ‘My master wishes the chest.’” So
the servant went for a porter, and the Khoja hid himself in the chest.
Then the boy laded the porter with the chest and took it to the other
Khoja’s house, where he left it and went away. When it was night the
Khoja came forth from the chest, and he saw a moon-face sleeping in the
bed-clothes, and a candle was burning in a candlestick at his head; and
when the Khoja beheld this he was confounded and exclaimed, “And blessed
be God, the fairest of Creators!”[426] Then the Khoja laid out the wine
and so forth; and he went up softly and waked the boy. And the boy arose
from his place and addressed himself to speak, saying, “Wherefore hast
thou come here?” Straightway the Khoja filled a cup and gave it to him,
saying, “Drink this, and then I shall tell thee what manner of man I
am.” And he besought the boy and spread out sequins before him. So the
boy took the cup and drank what was in it. When the Khoja had given him
to drink three or four cups the face of the boy grew tulip-hued, and he
became heated with the wine and began to sport with the Khoja. So all
that night till morning did the Khoja make merry with the boy; and
whatsoever his desire was, he attained thereto. When it was morning the
Khoja again went into the chest; and the servant came and laded the
porter with the same and took it back to his house. And on the morrow,
when the boy and his father were sitting together, the mu’ezzin chanted
the call to prayer, whereupon the boy exclaimed, “Out on thee, father;
and the boy who is undone dies, and so this fellow goes up there and
bawls out; last night they undid me; how is it that I am not dead?” Then
the father smote the boy on the mouth and said, “Speak not such words;
they are a shame.” And then he knew why the chest had come.

INDEX.

Abú ja’dah = father of curls (= a wolf), 14.

Abú Kásim al-Tambúrí = Abú Kásim the Drummer, 209.

Abu Niyyah and Abu Niyyatayn, History of various versions of the names,
334.

’Adrán (_Arab._) tr. “Sheeted,” the ✔ being ’Adr = much and heavy rain,
7.

Afandiyah, Al- (_Arab._) = Efendis, 41.

’Afár, _tr._ “sand devils,” a word frequently joined with “Ghubár” =
dust (ST.), 262.

Aghá of the Janákilah = the Chief man (Aghá) of the Gypsies, 72.

Akhaztu dam wajhhi-há (_Arab._) = “I bled her of the hymeneal blood,”
42.

’Akl (_Arab._) = comprehension, understanding, 193.

“Akram” = the more generous (ST.), 304.

“’Alà bábi ’lláh” (_Arab._) = for the love of the Lord, gratis, etc., a
popular phrase (_tr._ “At the Gate of Allah Almighty”), 138.

’Alà hudúd (or Alà hadd) al-Shauk (_Arab._) = fulfilling all our
desires, 114.

’Alaka = he hung, 149.

Alà kám (for “kam,” how much?) peasants’ speech, 224.

’Alá Yadín = Aláeddín, 265.

“Allah! Allah!” here meaning “Haste! haste!” 71.

“Allah háfiz-ik” (_Arab._) = the pop. _Pers._ expression, “Khudá Háfiz”
(“Allah be thy safeguard”), 218.

“Allah openeth,” “Allah veileth,” civil forms of refusal, 315.

“Allazí ’amaltu fí-him, etc.” = Those to whom I did a good turn,
requite me with the contrary thereof (ST.), 253.

“Alhamdolillah = Glory be to God!” = grace after meat, 337.

“Amán” (_Arab._) = quarter, mercy (_tr._ “safety”), 30.

Amawi Mosque of Damascus, one of the four Wonders of the Moslem world,
36.

’Amil Rasad (_Arab._) = _lit._, acting as an observatory, 341.

Amsik (_Arab._), a “chaff” with the Turks—meaning cunnus-penis, 93.

Amsik lisána-k (_Arab._) = “hold thy tongue,” 93.

Andromeda and Perseus, Myth of, brought down to St. George and the
Dragon, 261.

Animals (lower) breeding with men, 331.

Anjar = a flat platter (_Pers._), 143.

“Annus Domini” = Age (the worst disease in human life), 3.

Apocrypha, Tobias, etc., 78.

Ardabb (_prop._ “Irdabb”) = five bushels, 290.

“Arghá” for “Arkhá” = he “brayed” (like an ostrich) for “his limbs
relaxed,” 31.

Armaghánát (_Arab._) pl. of “Armaghán” (_Pers._) a present, 59.

Arm-pit, Hair shaven or plucked from, 153.

’Arsah (_Arab._) akin to Mu’arris = a pimp, a pander, 208.

Ashdak, usually applied to a wide-chapped face, 91.

’Ashrah Miah (Al-) = ten times one hundred, _ib._ “one hundred for the
(_i.e._ every) ten” (ST.), 28.

Ashrafi, a gold coin of variable value, 143;
the Portuguese Xerafim, 38.

Ash-Shabakah bitáht as-Sayd = thy net for fishing, 9.

Atrábulus (also Tarábulus), Arabisations of Tripolis, 169.

’Aun, a high degree among the Jinns, a tribe of the Jinn, sometimes
syn. with Márid, 80, 302.

Auzah (_Arab._), a popular word in Egypt and Syria (_Pers._ “Oták,” and
_Turk._ “Otah”), 40.

A’úzu bi ’lláhi min al-Sháytáni’l-_Rajími_ = I take refuge with Allah
against Satan the Stoned (ST.), 242.

’Ayn turned into H., _i.e._ Bitáht for Bitá ’at, 9.

’Ayyinah, probably a mis-reading for ’Ayniyyah = a sample, pattern
(ST.), 290.

Aysh = Ayyu Shayyin, what? 207.

Azbad (_Arab._) from ✔ Zbd (Zabd) = foaming, frothing, 31.

“Azlam” = the more iniquitous (ST.), 304.

Bahár (_Arab._) often used for hot spices (_tr._ “pimento”), 138.

Bahr al-Muhít (_Arab._) = Circumambient Ocean, 323.

Bakhshísh (written “Bakshísh” after Fellah-fashion), 243.

Bál (_Arab._) sing. Bálah = a tale, 210.

Bámiyah = Gumbo, etc. of Brit. India (_tr._ “rose-mallows”), 243.

Barbarians (Matthew Arnold’s), 280.

Barbasa (with dental sibilant “Sín”) = he sought, looked for (with
palatial sibilant “Sád”), = he watered the ground abundantly (ST.),
291.

Barbastu = besmeared, 291.

“Bartamán” for “Martaban” = a pot, jar, etc. (_tr._ “a crock”),
204–223.

Báshá (_Arab._ form of _Turk._ “Pasha”) derivation, 137.

Bashárah, Al- (_Arab._) = a gift of good news, 307.

Bast, a preparation of Bhang (_Cannabis sativa_), 19.

Bát = “the night has passed” (ST.), 246.

Bát (for “Bit”) = Pass the night here (in Fellah speech), 246.

Batiyah (_Arab._) gen. = a black jack, a leathern flagon (_tr._ “Keg”),
125.

Baysár or Baysárah, a dish peculiar to Egypt = beans seasoned with milk
and honey, 176.
Also “Baysár” or “Faysar,” 291.

Bhang-eaters, indecencies of, 196.

Bímáristán (_Arab._ from _Pers._) = a “sick house”, hospital, madhouse,
48.

Bísmillah = grace before meat, 337.

Bitá’i (_Arab._) = my own, 9.

Bridge of Sanjia in Northern Syria is one of the four Wonders of the
Moslem world, 36.

Buksumah (_Arab._) = “hard bread” (_tr._ “biscuit”), 169.

Bulaybul (Al-) = the little nightingale, Philomelet, 245.

Bull used in the East to turn the mill and water-wheel, 294.

Burka’ veil or “Nose-bag,” 282.

Cafilah, _i.e._ caravan, 222.

Camel’s pasture divided into “Khullah” (Sweet food called bread) and
“Hámiz” termed fruit, 7.

Change from first person into third, looseness of style in the MS.
(ST.), 282.

_Chavis and Cazotte_ quoted, 49, 64, 66.

_Chenery_ quoted, 7.

Child-bed customs amongst Moslems, 177.

Church of Rohah (Edessa), one of the four Wonders of the Moslem world,
36.

Census should not be made without direct command of Creator
(superstitious idea), 308.

Cob-houses, 214.

_Chronique de Tabari_ quoted, 3–5.

Coffee, 198.

Coffee and sherbet, mention of, makes the tale synchronous with that of
Ma’arúf, or the xvii. century, 55.

Confections, or sweetmeats used by way of restoratives in the Bath, 56.

Connexion of Beasts with Humans, and consequences thereof, 331.

Cook and Cooking, Egyptian or Syrian compared with English, 174.

Corpse sprinkled with water, etc., 257.

Cossid (_Arab._ Kásid), an Anglo-Indian term = a running carrier, 123.

Cramoisy (dressed from head to foot in), a royal sign of wrath denoting
torture or death, 63.

Crepitus ventris, 231.

Cynocephalus famed for venery, 333.

Dainty food (Egyptian or Syrian Cook compared with English), 174.

Dakhlah, Al- (_Arab._) = the night of going in, 42.

Dallál = broker (same as Sáhib = owner), 224.

Darajatáni (_Arab._), _lit._ = two astronomical degrees (_tr._ “a
couple of hours”), 110.

Darbálah (_Arab._), corresponding with _Egypt._ “Darábukkah,” a tabor
of wood or earthenware (_tr._ “little drum”), 43.
Also part of the regular Darwaysh’s begging gear, 43.

Darb al-Mandal (_Egypt._) = Striking the magic circle in which
enchanter sits when he conjures up spirits (a form of second sight),
45.

Darwayshah (_Arab._) = a she-Fakír (_tr._ “religious mendicant”), 217.

Darwayshes suspected of kidnapping, 153.

“Day in the Country,” an old Eastern custom, 96.

Dawí = an echo, 273.

Defloration, regarded by many ancient peoples as if it were porter’s
work, 57.

Dijlah, Al- = The Tigris (Hid-dekel), 151.

Dilk (_Arab._), more commonly “Khirkah” = tattered robe of religious
mendicant (_tr._ “gabardine”), 43.

Dínárzádeh (W.M. MS.) = “Ducat-born” (for Dínárzád), 6.

Dish-cover used for cleanliness, and to prevent Evil-Eye falling upon
food, 243.

Dodges, Eastern, to detect physiological differences between man and
maid, etc., 121.

Drinking in a bright light, loved by Easterns, 193.

Drying towels of palm fibre, 55.

Dúna-k (_Arab._) = “Well done,” 239.

Ear conceiving love before the eye, 139.

“Eat thy pottage,” a formula like our “Cut your mutton,” 84.

Eating and drinking, 160.

Efendi (here meaning the under-governor or head clerk), 214.

Elephants usually are vegetarians, 265.

“Enallage of persons” is Koranic and therefore classical, 39.

Everything returns to or resembles its origin, 13.

Evil Eye, 60, 257.

Fa’álah (_Arab._) = the building craft (_tr._ “industry”), 179.

Faddah (_Arab._), _lit._ = silver; the smallest Egyptian coin, 37;
Faddahs, 2,000 = about 1s. 2d., 295.

Fakakat = _lit._ “she flowed over like a brimful vessel.” (ST.) _tr._
here “she expired,” 333.

“Fair fate befal thee, etc.,” an address only suited to a king or
ruler, 109.

Fanárát (_Arab. pl. of the Pers._ Fanár = a light house) here equiv. to
mod. _Gr._ φανάρ a lantern (_Egypt._ Fánús) _tr._ “flambeaux,” 44.

Fár (_Arab._) _pl._ “Fírán” = mouse rather than rat, 324.

Faráfísh (_Arab._) a word not found in dictionary—_tr._ “lumps,” 12;
nearest approach to, would be Faráfík (_pl. of_ Furfák) = fine, thin
or soft bread, 12.

Farrásh = tent pitcher, body servant, 157.

Farts, savour his own (curious phenomenon), 231.

Faswah (_Arab._) = “a silent break wind,” as opposed to “Zirt,” a loud
fart, 231.

Faysár, a dish peculiar to Egypt (see Baysár), 176.

Fellah women stain their veils, etc. with indigo (for sorrow), 248.

Feminine venereal paroxysm, 144.

Fidá’i (_Pers._) = a robber, a murderer, 281.

Fidawiyah (_Arab._) _sing._ “Fidáwi” = _lit._ one who gives his life to
a noble cause, 281.

Fí Jífán ka’l-Jawábí! (_Arab._) meaning small things (or men) and great
(_tr._ “In the well like the tank”), 106.

Finjál (_vulg._ for “Finján”) = coffee, 198.

Firásah (_Arab._) = penetration, 10.

Forwardness on the part of women held to be insulting by modest Moslem,
68.

Fowl (domestic) unknown to Europe till about the time of Pericles
(_ob._ B.C. 429), 32.

Freemasonry, 288.

“Gasha” = he produced a sound, 20.

_Galland_ quoted, 41, 244, 348.

_Gauttier_ quoted, 3, 19, 49, 74, 90, 95, 97, 176, 189, 228, 244, 254,
334.

“Ghabasah” (_Arab._) from Ghabas = obscure, dust-colored (_tr._
“clouded of color”), 22.

Ghaush = a tree of hard wood whereof musical instruments are made, 20.

Ghaushah = tumult, quarrel, 20;
(_tr._ “clamour”) a Persianism for which “Ghaughá” is a more common
form, 20.

Ghawwasha = he produced a sound, 20.

Ghayr Wá’d or “Min ghayr Wa’d” = _lit._ without previous agreement
(_tr._ “undesignedly”), 149.

Gháziyah (_Arab._) = a gypsy (_pl._ Ghawázi), 29.

Ghiovendé (_Turk._), a race of singers and dancers, professional
Nautch-girls, 72.

Ghubár = dust (joined to ’Afár = “sand-devils”), 262.

Hálik (_Arab._) = intensely black, 24.

Half-man, an old Plinian fable (_Pers._ Ním-Chihreh, and _Arab._
Shikk), 76.

Halkah = throat, throttle, 190.

“Halwá” = sweetmeat, 7.

Hámiz = pop. term for pickles (_i.e._ “Sour meat” as opposed to
“sweetmeats”), 7.

Hamlat al-jamal = according to Scott, a “Camel’s load of Treasure,” 59.

Hanút (_Arab._) = aromatic herbs, 257.

Haráj (in _Egypt._ “Harág”) = the cry with which the Dallál (broker)
announces each sum bidden at an auction, 37.

Harj, gen. joined with Marj (Harj wa Marj) = utter confusion, chaos
(ST.), 342.

Harj wa Laght (_Arab._) = turmoil and trouble (ST.), 342.

Hashísh = Bhang in general, 19;
confection of, 195.

Háyishah from ✔ “Haysh” = spoiling, 190.

Haysumah (_Arab._) = smooth stones (_tr._ “pebbles”), 347.

Házir (_Arab._) corresponds with English “Yes sir!” (_tr._ “Present”),
254.

Head cut off and set upon the middle of the corpse (in case of a Jew),
or under the armpit (in case of a Moslem), 64.

He for she, 29.

“He found the beasts and their loads and the learned men,” etc., a new
form of “bos atque sacerdos,” 311.

Hemp, Indian, 195.

Her desire was quenched, 144.

Hidyah (_Arab._) in Egypt = a falcon (_tr._ “a Kite”), 101.

Hikáyah (= literal production of a discourse, etc.), 39.

Hilm (vision), “au ’Ilm” (knowledge) _Arab._ (_tr._ dreaming or awake)
a phrase peculiar to this MS., 39.

“His bones were crushed upon his flesh” for “His flesh ... bones,” 347.

House masters (also Kings) in the East are the last to be told a truth
familiar to all but themselves and their wives, 351.

Houses made of cob or unbaked brick, which readily melts in rain, 214.

Housewife, Egyptian or Syrian, will make twenty dishes out of roast
lamb, 174.

Hubban li-raasi-k (_Arab._) _lit._ = out of love for thy head, _i.e._
from affection for thee, 50.

Hummus (or Himmis) = vetches, 7.

Húrí (_Arab._) for Húr = pool, marsh or quagmire (vulg. “bogshop”),
206.

“Huwa inná lam na’rifu-h” (_Arab._) _lit._ = He, verily we wot him not
(suggesting “I am he”), 133.

“I am as one who hath fallen from the heavens to the earth,” _i.e._ an
orphan and had seen better days, 75.

“I change the pasture” = I pass from grave to gay, etc., 7.

’Ilm al-Hurúf (_Arab._) _tr._ “Notaricon,” 80.

“Ikhbár” (= mere account of the discourse, _oratio indirecta_, etc.),
39.

Impotence, Causes and cure of, 257.

Indecencies of Bhang-eaters, 196.

Indian hemp, 195.

“In lam tazidd Kayní” = _lit._ unless thou oppose my forming or
composing (_tr._ “unless thou avert my shame”), 11.

“Ishá” prayer, 296.

Ishári, a word which may have many meanings (_tr._ “a white cock in his
tenth month”), 341.

Istiláh (_Arab._) = Specific dialect, idiom (_tr._ “right direction”),
104.

Istinshák (_Arab._) one of the items of the Wuzú or lesser ablution
(_tr._ “water”), 58.

Iyálah = government-general.

Iyás al-Muzani, al Kazi (of Bassorah) the Model Physiognomist, 107.

“Iz lam naakhaz, wa-illá,” etc., a fair specimen of Arab. Ellipsis,
300.

Ja’ad = a curl, a liberal man, 14.

Ja’ad al-yad = miserly, 14.

Ja’ídiyah (_Arab._) a favorite word in this MS. = “Sharpers,” 14, 280.

Jámúsah (_Arab._) = buffalo-cow, 26.

Janákilah = gypsies, 72.

Janázah, bier with a corpse thereon, 289.

Jánn, Al- (MS. preserves rare form of, for the singular), 88.

Jaríd, used as a javelin, 173.

Jarídah (_Arab._), = a palm-frond stripped of its leaves, 173.

Jauhar-ji (_Arab._) a Turkish form for Jauhari, 21.

Jáwúsh (_Arab._) for Cháwush (_Turk._) = an army sergeant, etc., 45.

Jazdán = a pencase (_Pers._), more prop. called Kalamdán = a reed box,
322.

Jeweller, held to be one of the dishonest classes, 21.

Jink of Egypt (called by Turkish soldiers Ghiovendé), 72.

Jumlatun min al-mál = Worth a mint of money, 59.

Kádúm for “Kudúm” (Syrian form) to “adze,” 101.

Káfir (_i.e._ a non-Moslem). Everything fair in dealing with, 316.

Káhin, usual plurals of are Kahanah and Kuhhán (ST.), 320.

Káhirah = City of Mars, Cairo, 35.

Kahramán, (_alias_ Samarbán) (W. M. MS.), 6.

Kahramánah (_Arab._) = a nurse, a duenna, an Amazon guarding the Harem,
78.

Kalak (_Arab._), _lit._ = agitation, disquietude (used as syn. with
Kúlanj = a true colic), 177.

Kalamdán = reed box, 322.

Kalamátu ’llah = the Koran, 252.

“Kalansuwah”-cap—a distinguishing mark of the Coptic regular clergy,
34.

Kalb (for “Kulbat”) = a cave, a cavern (_tr._ “conduit,”) 214.

Kanát (_Arab._) _tr._ water-leat, 350.

Karb, one of whose meanings is “to inflate the stomach,” 182.

Karít (✔ Kart) = complete, speaking of a year, etc. (ST.), 337.

Karkabah (_Arab._), clerical error for Karkarah = driving; rumbling of
wind in bowels, 182.

Kart = complement, or here, “remainder,” (ST.), 337.

Kash’am, a term having various sigs., 183.

Kasht = skinning (a camel) ✔ of Mikshat (_Arab._), 100.

“Kashmar,” a word not to be found in dictionary, 25.

Kattán = linen, flax (_tr._ “linen web”), 104.

Kauk (Káka, yakúku) to chuck, 203.

Kauk = an aquatic bird with a long neck, 203.

Kawík (_Arab._) = magpie, 203.

Kawwárah, _tr._ “Sherd” (not found in dictionary), 179.

Kayf, a tranquil enjoyment, 196.

Kaylúlah = Siesta, 324.

Kazázah = vulg. a (flask of) glass, 179.

Kazdír, may here allude to the canisters used by small shopkeepers
(_tr._ “tin”), 338.

Kerchief, throwing the, 264.

Khalíyáh = bee-hive and empty, 222.

Khauf (Al-) Maksúm = cowardice is equally divided, 245.

Khaznah = the Treasury = 1,000 kis or purses, each 500 piastres,
£5,000, 74, 180.

Khil’ah = robe of honour, consists of many articles, such as a horse,
sword, etc., 235.

Khwájah (spelt elsewhere “Khwájá”), 50;
corresponds with our “good man,” 62.

Kidnapping (by Dervishes), 153.

Kiosque, traced through the _Turk._ Kúshk (_pron._ Kyúshk) to the
_Pers._ “Kushk” = an upper chamber, 151.

Kirsh (_pron._ “Girsh”) the Egyptian piastre = one-fifth of a shilling,
72, 281.

Kirsh (_Arab._), _pop._ “Girsh” = a dollar, 281.

Kis = purse = 500 piastres = £5, 74.

_Koran_ quoted, 201, 242, 252, 254.

Kubbah = vault, cupola, 290.

Kuhná, Syriac singular, according to dictionaries (ST.), 320.

Kuhná, Al- (_Arab._), _pl._ of Káhin’t = diviner, priest (_tr._
“Cohens”), 320.

Kúlanj (_Arab._) = a true colic, 177.

Kunafání = a baker of kunáfah = a vermicelli cake often eaten at
breakfast, 127.

Kurbáj (_Arab._) = Cravache (“Scourge”), 214.

Kursi (_Arab._), here = a square wooden seat without back, used for
sitting cross-legged (_tr._ “chair”), 52.

Kursi-stool = the stool upon which the Síníyah or tray of tinned
copper, is placed, 170.

Kurúsh (_Arab._), _pl._ of Kirsh, the Egyptian piastre = one-fifth of a
shilling, 72.

Kút al-Kulúb, 225.

Kút = food not to be confounded with “Kuwwat” = force, 225.

Kuwárah = that which is cut off from the side of a thing, 179.

Kuwayyis (dim. of Kaus), much used in Egypt as an adj. = “pretty,”
etc., 350.

Labbah (_Arab._), usually part of the throat where ornaments are hung
or camels stabbed (_tr._ “necklace”), 68.

Labbayka = here am I (_tr._ “Here I stand”), 317.

Laght (also _pron._ Laghat), a synonym of “Jalabah” = clamour, tumult.
(ST.), 342.

_Lane_ quoted, 19, 29, 34, 43, 45, 55, 56, _ib._, 122, 209, 243, 257,
293, 296.

Lá tafzah-ní = Do not rend _my_ reputation. (ST.), 295.

“Lawá’a-hu,” a clerical error for “láwa’a-hu.” (ST.), 306.

Lawwaha (_Arab._) = _lit._ pointing out, making clear (_tr._ “bobbed”),
190.

“Lawwaha-hu,” a conjectured reading for “lawá’a-hu.” (ST.), 306.

Learned men exorcising some possible “Evil Spirit” or “the Eye,” a
superstition begun with the ancient Egyptians, 60.

Lion lashing flank with tail, 160.

Líwán al-barrání (_Arab._) _lit._ = the outer bench in the “Maslakh” or
apodyterium (_tr._ “outside the calidarium”), 56.

“Luh” = to him for “Lí” = to me, 282.

Ma’ádin (_Arab._) = Minerals (_tr._ “ingredients”), 139.

Madáfi al-Salámah (_Arab._) = the cannon of safe arrival, 124.

Mafyaat, Al- (_Arab._) = _lit._ “a shady place” (_tr. here_ “mysterious
subjects”), 14.

Maghrabi (vulg. Maghribi), 43.

Mahazzin (for Maházim) al Zerdukkant (for al-Zardakhán) according to
Scott “Saffron—yoke of eggs,” etc.; according to Lane “apron napkins
of thick silk” (_tr. here_ “silken napkins”), 55–56.

Mahkamah, _i.e._ the Kazi’s Court-house, 169.

“Mahmud the Persian and the Kurd Sharper,” a poor version of “Ali the
Persian and the Kurd Sharper,” 242.

Ma’húd min ghayr Wa’d, Al- (_Arab._) = “the door where the appointment
had taken place without risk threatened,” 66.

Maidenhead, taking it held to be porter’s work, 57.
Decency compels maidens to show unwillingness in parting with, 135.

Ma’jún (_Arab._) pop. applied to an electuary of Bhang (_Cannabis
sativa_) (_tr._ “confections”), 56.

Mál = flocks and herbs (in Badawi parlance), 3.

Ma’lúmah (_Arab._) = far famed (may also mean “made known” or
“afore-mentioned”), 276.

Mál wa Ghawál (_Arab._) = moneys and treasures, 3.

“Mál wa Nawál,” 3.

“Mandíl” (kerchief) of mercy, 31.

Manjanik (_Arab._) from the Greek Μάγγανον or Μηχανὴ = a catapult, 117.

Máristán = The Bedlam, 207.

Martabán, 204.
See Bartamán, 204.

Mashá’íli (_Arab._) the cresset-bearer who acted hangman (_tr._
“Linkman”), 23.

Masháli = three parallel gashes drawn down cheek of child (to prevent
kidnapping), 153.

Mashrút Shadak (_Arab._) = split-mouthed, 91.

Massage (Greek synonym μάσσω and Latin “Massare”), 177.

Massage, needlessly derived from _Arab._ “Mas’h” = rubbing, kneading,
177.

Maugraby used as an approbrious term (Fr. _Maugrebleu_), 43.

“May it be fortunate to thee,” a little precatory formula to keep off
the Evil Eye, 119.

Mazarát (_Arab._) from ✔ “Mazr” = (an egg) being addled (_tr._ qualms),
177.

Miat Mamlúk Kitábí (_Arab._) latter word meaning “one of the Book, a
Jew” or Christian, 85.

Mídí, clerical error for “Mayyidí,” an abbreviation of Muayyadí =
quarter farthing, 127.

Mikshat (_Arab._) whose ✔ would be “Kasht” = skinning a camel (_tr._
“Whittle,”) 100.

Milájah = a sheet of cotton used as apparel, 220.

Milk, specific gravity of, 238.

Milk time (father has no connection with the mother during), 350.

Milk time was passed (two years) usual time amongst savages and
barbarians, 350.

Min al-Malábis (_Arab._) pl. of “Malbas” = anything pleasant or
enjoyable, 149.

Min al-Malábis (_Arab._) pl. of “Milbas” = dress, garment, 149.

Mirwad = iron axle of pulley, etc.—hence a bar of metal (_tr._
“ingot”), 142.

Misallah (pl. “Misáll”) = a large needle for sewing canvas, 288.

Moslem school described, 98.

Mourning-dress, 248.

Muaddib al-Atfál (_Arab._,) = one who teacheth children, 95.

Mu’ammarjiyah (master masons) vulg. _Egypt._ for “Mu’ammarín” (_tr._
“architects”), 228.

Mu’awizzatáni (Al-) “Two Refuge-takings,” 252.

Mubattat (_Arab._) from batt = a duck (_tr._ “duck-shaped”), 27.

Mubarbasah (_Arab._) in the fem. because referring to noun Tíz = anus
(ST.), 291.

Muhandizín = geometricians, architects, for “Muhandisín,” 228.

Mukabbab (_Arab._) = vaulted, arched, &c. (_tr. here_ “heaped”), 9.

Mulúkhíyá (_der._ from Gr. μαλάχη from μαλάσσω = to soften) a favorite
vegetable, 176.

Mulúkhíyah náshiyah (_Arab._) _lit._ = flowing (_tr._ “gravied
mallows”), 176.

Munnaskif (for manáshif) al fillfillee; according to Scott “compound of
peppers red, white and black;” according to Lane and _tr._ here
drying towels of Líf or palm-fibre, 56.

Murafraf (passive) from Rafraf = anything overhanging something else
(ST.), 338.

Musajja’ (_Arab._) = rhymed prose or Saj’a, 133.

Na’ash = a box like our coffin, but open at the top, 289.

Nabk = lote tree or _Zizyphus lotus_, for sprinkling corpses, 257.

Nakkál, or coffee-house tale-teller, 235.

Nakl (_Arab._) = copying, describing, transcribing, 193.

Name, not appearing in unedited tales, till much after the proper time
for specifying it, 299.

“Na’mil ma’allazí, &c., makídah,” idiom “I will do him brown,” 282.

Na’tázu (_Arab._) viii. form of ’áza = it escaped, lacked, &c.; hence
this form “we need” _tr._ “we require,” (ST.), 290.

Nátúr (_Arab._) prop. a watchman (_tr._ “old man”), 204.

“New lamps for old” as in “Alaeddin,” 322.

Níl (= the high Nile), 215.

Ním-chihreh (_Pers._) = Half-man (_Arab._ “Shikk”), 76.

Niyyah (_Arab._) = intent (normal pun upon the name), 339.

“No thing poketh and stroketh more strenuously than the Gird,” or
hideous Abyssinian Cynocephalus,—popular Eastern belief, 333.

Nusf = half a dirham, drachma or franc, 19–37.

Nusfs (180 in these days = about 10d.), 98.

O my son! O my Child! (repetition a sign of kindness and friendliness),
269.

O my uncle! (to elder man): O my cousin! (to youth), 119.

“One day of the days,” a phrase emphasising the assertion that it was a
chance day, 75.

“Out of the mouth of babes and sucklings,” &c., an idea not less Moslem
than Christian, 271.

Paggí = Tracker, 8.

Pay-day for boys in Egypt (Thursday), 98.

_Payne_ quoted, 332.

Pharos of Alexandria, one of the four Wonders of the Moslem world, 36.

Philomelet, The shrilling, 245.

Physiognomist, a favorite character in Arabic folk-lore, 107.

“Physiognomy (”Firásah”) unless there be the science of, other science
availeth not,” 10.

Piastre (Egyptian) = one-fifth of a shilling, 72.

_Pilgrimage_ quoted, 35, 38, 153, 196, 208, 343.

Professional dancer, _i.e._, a public prostitute, 29.

Prothesis without apodosis, figure, 29.

Purse = Kis = 500 piastres = £5, 74.

Purses, one thousand compose the Treasury (“Khaznah”) = £5,000, 74.

“Rá’ih fayn” = wending (art thou) whither? 207.

Rais = master, captain, skipper (not owner), 125.

Rajul Ja’ídí = Larrikin, 280.

Ratl (_tr._ “a pound”), 295.

Reading of “meat and drink” enjoyed by Arabs as much as by Englishmen,
160.

Red robes a sign of displeasure, 297.

Rikáb (_Arab._) = Stirrup + “dár” (_Pers._) = holder (_tr._ “groom”),
24.

Rísah (copyist’s error for “Rishah”) = a thread, feather, line, 259.

Ríshah = feather, plume (usual meaning) Dr. Steingass explains, 259.

Riyál (from the _Span._ “Real”) = royal coin _tr._ “real”, 284.

“Rizk” equiv. for “Al-Rizku ’l-hasanu” = any good thing obtained
without exertion (ST.), 245.

Rizk maksúm (Al-), an old and sage byword pregnant with significance,
245.

Roger, old name of the parish bull in rural England, 203.

“Rub’a” (_Arab._) _pl._ Arbá = the fourth of a “Waybah” (_tr._ “half a
quartern”), 128.

Sáhib = owner (same as “Dallál” = broker), 224.

Sáhibi-h = mate (masculine), 346.

Salásín = thirty (a clerical error for “three”), 310.

“Sálihín” (_Arab._) = the Saints, the Holy ones (_tr._ “the Hallows”),
218.

Sanják-dár = the banner-bearer, ensign, 245.

Sanják (_Turk._) = flag, banner, 245.

Sanják (in modern parlance) = minor province, 245.

Sára’a hu wa láwa’a-hu = he rushed upon him and worried him (ST.), 266.

Saráy not to be confounded with Serraglio = Harem, 234.

Saráy (_Pers._) official head-quarters of the Walí, 234.

Sarír = a bier without the corpse, 289.

“Sarkhah adwat la-há al-Saráyah” = a cry to which the Palace women
raised an echo (ST.), 272.

Satíhah (_Arab._) = a She-Satíh, 69.

Sattár (_Arab._) = “The Veiler,” 31
(corresponding with “Jupiter Servator”), 270.

Sayabán (_Pers._) = canopy, 129.

Sayyáh (Al-) = the Shrieker, 245.

“Sáza, Yasízu” (_Arab._) _tr._ “genealogist,” not a dictionary
word—perhaps a clerical error for “Sasa” = he groomed or broke in a
horse, 21.

“Sciences are of three kinds, etc.” 10.

_Scott_ quoted, 3, 7, 14, 19, 27, 35, 43, 45, 55, 56, 59, 67, 74, 80,
90, 95, 97, 109, 127, 169, 176, 189, 244, 297, 303, 307, 334, 351.

Second-sight (_Egypt._ “Darb al-Mandal”), 45.

“Shurbah” (_Pers._ Shorbah) = mess of pottage (_tr._ “dish of roast
meat”), 22.

Shikk (_Arab._) = Half-man, 69, 76.

Shayh = Artemisia, 343.

Sherbet and coffee, mention of, makes the tale synchronous with that of
Ma’aruf or the xvii. century, 55.

Sherífí _pl._ of Sherífíyah (Egyptian form); here “Ashrafis,” 336.

Shahrbáz (W. M. MS.) = City-player or city-falcon, 6.

Shahrzádah (W. M. MS.) = “City born,” (for Shahrázád), 6.

Shajarat Ríh = Wind-tree (?), 138.

“Shám ba’d az nisf-i-shab” = dinner after midnight = supper, (ST.) 244.

Shámiyánah = a royal pavilion (_cor._ of _Pers._ “Sayabán” = canopy),
129.

Shámiyát bi al-Nár, an Inquisitorial costume (_tr._ “a black habit
bepatched with flame colour”), 79.

Sharkh (_Arab._) = in dicts. the unpolished blade of hiltless sword
(_tr._ here “a butcher’s chopper”), 220.

Shaykh al-Islám, the Chief of the Moslem Church, 69.

Shaykh, for humility, sits at the side of room, not at the top
(“Sadr”), 84.

Shaykh or head of the Guild for thieves, 282.

Sifah (_Arab._) lit. = a quality (_tr._ “property”), 102.

Silken napkins, 55.

_Sind Revisited_ quoted, 8.

Síníyah = tray of tinned copper, 170.

Sirhán = wolf, 19.

Siwán (_Arab._) pl. Siwáwín = pavilion, 113.

Sleep at mid-forenoon considered unwholesome by Easterns, 324.

“Smoke of camel’s dung” to drive off Evil Spirits, 78.

Sneezes (ceremony when a Moslem), 95.

Solomon’s Judgment, Moslem version of, 236.

Soudans, Two, 305.

Standards and colours, an unfailing accompaniment of the Jinn army, 89.

_Steingass_ quoted, 12, 15, 20, 50, 142, 152, 183, 206, 228, 242, 244,
245, 246, 253, 259, 260, 262, 265, 266, 267, 282, 289, 290, 291,
295, 301, 302, 304, 306, 307, 319, 320, 337, 338, 342.

Story of the First Lunatic (variants), 49.

“Striking palm upon palm,” _i.e._ in sign of despair, 252.

Subú (_Arab._) for Yaum al-Subú = Septena-festival on the seventh day
after a birth, marriage, or return from pilgrimage, 122.

Sufrah = the cloth (_tr._ “table-cloth”), 69.

Sufrah of leather = circular leather which acts as provision bag and
table-cloth, 162.

Sufrah umm jalájil (_Arab._) _lit._ = an eating cloth with little
bells, 169.

Sujjádah = _lit._ a praying carpet (_tr._ “rug”), 52.

“Sultan and his Sons, etc.,” same as Scott’s “Story of the Three
Princes, etc.”, 244.

Sultan of Al-Yaman and his three Sons (_ver._ taken from Zotenberg’s
“Chronique de Tabari”), 3.

Sultan of the Jánn preceded by sweepers; always appears in the form of
second sight called by Egyptians “Darb al-Mandal,” 45.

Supper comes first because the day begins at sundown, 120.

Supper (“dinner after midnight”). See Shah’s diary (ST.), 244.

Súsah (_Arab._) = weevil, moth, worm, 23.

“Suwán” (_Arab._) _lit._ = rock syenite, hard stone flint (_tr._
“mace”), 24.

Symmetromania, Arab., 67.

Tafazzal (_Arab._), a useful word employed in invitations equiv. to
“Have the kindness,” 84;
Tafazzalú, 233.

Tail, lashing his (lion’s), symptoms of rage distinguishing felines
from canines, 161.

Ta’kíl (_Arab._) tying up a camel’s foreleg above the knee, 23.

Tákiyah = Calotte or skull-cap, 120.

Takrít, a town in Mesopotamia celebrated for its velvets, etc. (ST.),
337.

Takruri = a Moslem negroid from Central and Western North Africa, 298.

Tambúr der. from “Tabl” = a drum (hence modern “Tambour”), 209.

Tamtar Aysh? (_Arab._) _i.e._ Ayyu Shayyin, “What do the skies rain!”
207.

Tamím (_Arab._) pl. of Tamímat = spells, charms, amulets, “Thummim”,
332.

Tarábulus-town (also Atrábulus), arabisations of Tripolis, 169.

Tarajjama, frequently used in this MS. (ST.), 242.

Tarammá al-Mahramah (throwing the handkerchief) used in the old forms
of choosing a mate, 31.

Tari (_Arab._) _lit._ = wet (_tr._ “soothing”), 71.

Taylasán-hood, 34.

Thayyib (_Arab._) = a woman who has known man but once, 333.

“The chick is unsatisfied till etc.” a translation which pre-supposes
the reading “Farkhah lá atammat” and would require “hattà” or “ilà”
to express “till” (ST.), 302.

“The Hoard hath gone from me, and I have waxed feeble,” _i.e._ his
strength was in the gold, 347.

“The world was turned topsy-turvey,” _i.e._ there was a great movement
and confusion, 262.

Three Sisters and their Mother, Defects in the Story of, 165.

Throwing the kerchief (tarammá al Mahramah) used in the old form of
choosing a mate, 31.
See 264.

“Thummim” _der. from_ “Tôm” = completeness, 332.

Thursday = pay day for the boys in Egypt, 98.

Tigris, The (Hid-dekel), 151.

Toilette, carrying a portable, 303.

Tomb of the Moslem, 293.

Turayyih (_mod. form for_ “turawwih”) (ST.), 301.

Turkish Tales by Petis de la Croix, 13.

’Úd Khayrazán = wood of the rattan, 317.

Ummálí (_Arab._); _gen._ Ummál, an affirmation (_tr._ “True indeed”),
193.

Umm Kash’an, a slang name for Death, 183.

Ummu ’Amrin = mother of ’Amru (slang term for “hyæna”), 183.

Urím (lights) and Thummim (amulets), 332.

Vellication (in cases of axilla-pile), 153.

Viaticum = provision, provaunt for the way, 304.

Virginity (how proved), 121.

Wa adraka Shahrázáda’l-Sabáh = And Shahrazad _perceived_ the dawn of
day (also “was surprised by the dawn”), 6.

Wa dazz-há (corruption in MS.) should read “wa wazzar-há” = “and he
left her” (ST.), 314.

“Wa Hakki man aulàní házá ’l-Mulk” = “and by the right of (my duty
towards) Him who made me ruler over this Kingdom” (ST.), 307.

Wa jasad-hu yuhazdimu = his body was emitting blood freely (ST.), 285.

Wakálah = a khan or caravanserai, 38.

Wakíl (_Arab._) = deputy—in marriage, 333, _lit._ = agent (_tr._
“trustee”) here corresponding with man who gives away the bride, 54.

Wakt al-Zuhà (_Arab._) = the division of time between sunrise and
midday (_tr._ “undurn hour”), 69.

“Wa lákin hú ajmalu etc.” = “and yet he was more beautiful than they
etc.” (ST.), 260.

Walásh (_Arab._), _i.e._, “Was lá shayya” = and nihil (_tr._
“Anaught”), 210.

“Wa’l-Sultánu karaa etc.” = “and the Sovran recited his appointed
portion of the Koran, and then sat down to convivial converse”
(ST.), 244.

Waraytaní ilà l-turáb = thou hast given me over to the ground for
concealment (ST.), 312.

Watukarribu ’l-’Abda ilayya (referring the verb to “Al-Sadakah” = the
alms) = “and it bringeth the servant near to me” (ST.), 335.

Waybah = the sixth of an Ardabb (Irdabb) = 5 bushels, 128.

“Wa zarr-há” for “Wa dazz-há” = besprinkled her (ST.), 314.

Wazíru ’l-’Arif bi-lláhi Ta’álà, Al- = The
Wazir-wise-in-Allah-Almighty, 239.

Wedding night, mothers tell their daughters what to expect, 42.

Wept and laughed alternately (nearest approach in East. tales to West.
hysterics), 155.

“Where is the bird?” = “How far is the fowl from thee?”, 300.

“White” night, _i.e._ “pleasant,” “enjoyable,” 285.

“Wife” used for “Harím,” 28.

Wonders of the (Moslem) World—four in number, 36.

Wormwood, a regular Badawi remedy, 343.

_Wortley Montague MS._ quoted, 3, 6, 19, 35, 49, 74, 90, 95, 97, 101,
109.

Xerafim, _Port._ for Ashrafi, 38.

“Yá ’Arzád” prob. cler. slip for “’Urzát” (_pl. of_ ’Urzah) = a
companion, a (low) fellow, 191.

Yá Házá (_Arab._) = “Ho, this one,” 231.

Yahjubu (_Arab._) aor. of “hajaba” = he veiled, put out of sight (ST.),
342.

“Yá Jad’án” (more gen. “Yá Jad’a”) = mon brave, 191.

“Yakhburu ma’ahu fí ’l-Kalám” _lit._ = he experimented with him, _i.e._
he put him to the test (_tr._ “he spake with him softly”) (ST.),
307.

Yaklishu (from ✔ Kulsh) = “kicking” (their heels), 19.

Yanjaaru (_Arab._) vii. form of “jaara,” in which the idea of “raising”
seems to prevail, _tr._ “mounted,” 311.

“Yá Sallám” (_Arab._) “O Saviour” addressed to Allah, 63.

Yasrahú = roaming (_tr._ “rummaging”), 19.

“Yá Sultán-am” _Pers._ or _Turk._ form for Arab. “Yá Sultán-i” (“O my
Sultan”), 214.

Yatazáwadú (_Arab._) = increasing (_tr._ “contending”), 62.

Ya Tinjír (_Arab._) _lit._ = O Kettle (_tr._ “O Miserable”), 71.

Yauh! (_Arab._) = “Alack!”, 191.

Yaum al-Ahad = First day (which begins the Moslem week), 341.

Yaum al-Jum’ah (_Arab._) = Assembly-day, Friday, 342.

Yaum al-Subú = 7th day, 122.

Yá walad al-Halál = O thou true born son (or “O! Son of lawful
wedlock,”) (ST.), 267.

Young, a man is, in Arab speech, till forty or fifty, 119.

Yufaghghiru = he opened his mouth wide (ST.), 265.

Yughaffiru (probably for yu’affíru) = raising a dust cloud (ST.), 265.

Yughaffiru wa yuzaghdimu = raising a dust cloud and trumpeting with
rage, 265.

“Yumázasa-hu fí ’l-Kalám,” evidently a clerical error for
“Yumárasa-hu,” = he tested or tried him in speech (ST.), 307.

Yumkinshayy = “Is it possible,” 232.

Yuzaghdimu, a quadriliteral formed by blending two tri-literals in one
verb, to intensify the idea (ST.), 265.

Zabh (Zbh) (_Arab._ ✔) = the ceremonial killing of animals for food,
32.

Zadig (Tale of) 7.

Zaghárit (_pl._ of Zaghrútah) = loud lullilooing, 267.

Zahr (_Arab._) lit. and generically a blossom (_tr._ “orange flower”),
52.

Zahr al-Bahr = the surface which affords a passage to man, 125.

Zakát = legal alms (_tr._ “poor-rates”), 338.

Zamán, Al- (_tr._ “A delay”) prob. an error for “Yá al-Malik al-Zamán”
= “O King of the Age,” (ST.), 319.

Zardakát (for “Zardakhán”) = silken napkins, 55.

Zard-i-Kháyah (_Pers._) = yoke of egg, 56.

Zifr = nail, claw, talon, 245.

Zill (_Arab._) _lit._ = “Shadow me” (_tr._ “solace me”), 58.

-----

Footnote 1:

From the Wortley Montague MS. vol. iii. pp. 80–96. J. Scott: vol. vi.
pp. 1–7. _Histoire du Sulthan d’ Yemen et de ses trois fils_; Gauttier
vol. vi. pp. 158–165.

Footnote 2:

The worst disease in human life, now recognised as “Annus Domini.”

Footnote 3:

Arab. “Mál wa Ghawál”: in Badawi parlance “Mál” would = flocks and
herds (pecunia, pecus); and amongst the burghers = ready money, coin.
Another favourite jingle of similar import is “Mál wa Nawál.”

This is an older form of the Sultan of Al-Yaman and his three sons,
taken from M. Zotenberg’s “Chronique de Tabari,” vol. ii. pp. 357–61.

Après la mort de Nizár, ses fils, en prenant possession des objets que
leur père avait donnés à chacun, eurent des contestations relativement
aux autres biens. Alors ils montèrent sur des chameaux pour se rendre
à Nadjrân auprès du devin, voulant soumettre à son jugement le
partage. Sur la route, ils rencontrèrent un terrain couvert d’herbe,
dont une partie était broutée, et une partie intacte. Modhar dit: Le
chameau qui a brouté cette herbe est borgne de l’œil droit. Rabi’a
dit: Il est boiteux du pied droit. Iyâd dit: Il a la queue coupée.
Anmâr dit: Il s’est échappé des mains de son maître, parce qu’il est
farouche. Un peu plus loin, ils rencontrèrent un homme monté sur un
chameau; ils lui demandèrent qui il était. Il répondit qu’il était de
telle tribu, et qu’il était à la recherche d’un chameau qui s’était
échappé. Modhar lui dit: Ce chameau n’est-il pas borgne de l’œil
droit?——Oui, répondit l’homme. Ne penche-t-il pas du côté droit?
demanda Rabî’a.——Oui.——Il n’a pas de queue, dit Iyâd.——C’est vrai,
répondit l’homme.——Anmâr ajouta: Il est farouche.——Oui, dit l’homme;
où est-il, ce chameau?——Nous ne l’avons pas vu, dirent les frères.——Si
vous ne l’avez pas vu, réplique l’homme, comment savez-vous toutes ces
particularités? Il insista et dit: C’est certainement vous qui l’avez;
rendez-le moi.——Nous ne l’avons pas. Il leur demanda où ils allaient.
Les frères lui dirent qu’ils se rendaient à Nadjrân, auprès d’Af’a, le
devin, pour soumettre à son jugement un différend qui s’était élevé
entre eux. Cet homme, qui était seul, s’attacha à leurs pas, et suivit
les quatre frères jusqu’à Nadjrân.

Af’a ne les connaissait pas, mais il les reçut gracieusement et leur
demanda le but de leur voyage. Ils lui dirent: Notre père est mort, et
nous ne pouvons pas nous accorder sur la partage de ses biens; nous
sommes venus afin que tu prononces entre nous quatre; nous sommes
tombés d’accord de nous soumettre à ton jugement. Alors le
propriétaire du chameau dit: Arrange d’abord l’affaire de mon chameau
entre eux et moi; j’ai perdu un chameau, ce sont eux qui le tiennent.
Af’a lui dit: Comment sais-tu qu’ils l’ont? L’homme répondit: Parce
qu’ils m’ont donné son signalement: s’ils ne l’avaient pas vu, comment
le sauraient-ils? Modhar dit: J’ai reconnu que ce chameau était borgne
de l’œil droit, parce qu’il avait brouté l’herbe d’un côté seulement,
et qu’il ne l’avait pas touché du côté où elle était meilleure. Rabî’a
dit: J’ai remarqué que son pied droit avait imprimé sur le sol des
traces bien marquées et je n’ai pas vu celles de l’autre pied; de là
j’ai su qu’il penchait du côté droit. Iyâd dit: J’ai vu que ses
crottins étaient réunis en tas, comme ceux du bœuf, et non comme sont
ordinairement ceux du chameau, qui les écrase (éparpille?) avec sa
queue; j’ai reconnu par là qu’il n’avait pas de queue. Anmâr dit: J’ai
remarqué que l’herbe n’était pas broutée à un seul et même endroit,
mais qu’il avait pris partout une bouchée: j’ai su que le chameau
était d’un caractére farouche et inquiet. Le devin admirait le savoir
et l’intelligence des quatre frères. Cette manière de juger fait
partie de l’art de la divination, et on l’appelle _bâb al-tazkîn_;
c’est une des branches de la science. Ensuite le devin dit au
propriétaire de chameau: Ces gens-là n’ont pas ton chameau; va-t’en.
Ayant demandé aux quatre frères qui ils étaient, et ceux-ci lui ayant
déclaré qu’ils étaient les fils de Nizâr, fils de Ma’add, fils
d’Adnân, le devin dit: Excusez-moi de ne vous avoir pas reconnus; j’ai
été lié d’amitié avec votre père: soyez mes hôtes ce jour et cette
nuit, demain j’arrangerai votre affaire. Ils consentirent. Le père et
les ancêtres de ce devin avaient été chefs de Nadjrân.

Le devin leur fit préparer un repas. On leur servit un agneau rôti et
une cruche de vin, et ils mangèrent. Lorsque le vin leur monta à la
tête, Modhar dit: Je n’ai jamais bu un vin plus doux que celui-ci;
mais il vient d’une vigne plantée sur un tombeau. Rabî’a dit: Je n’ai
jamais mangé de la viande d’agneau plus succulente que celle-ci; mais
cet agneau a été nourri du lait d’une chienne. Anmâr dit: Ce blé qui a
servi à faire le pain que nous venons de manger a été semé dans un
cimetière. Iyâd dit: Notre hôte est un excellent homme; mais il n’est
pas un fils légitime; ce n’est pas son père (légal) qui l’a engendré,
mais un autre homme; sa mère l’a conçu dans l’adultère. Le devin
recueillit leurs paroles, mais il ne leur en dit rien. Quand la nuit
fut venue et qu’ils furent endormis, il appela son intendant et lui
demanda de quelle vigne provenait le vin (que l’on avait servi aux
hôtes). L’intendant dit: Une vigne a poussé sur le tombeau de ton père
et elle est devenue grande; j’en ai recueilli le raisin, et ce vin en
provient. Ensuite le devin fit venir le berger, et le questionna
relativement à l’agneau. Le berger dit: Quand cet agneau vint au
monde, il était très-joli; mais se mère mourut, et il n’y avait pas
alors de brebis qui eût mis bas. Une chienne avait eu des petits; je
mis cet agneau avec la chienne jusqu’à ce qu’il fût grand. Je n’en ai
pas trouvé de meilleur pour te l’apporter, lorsque tu m’as fait
demander un agneau. Enfin le devin appela le métayer, et l’interrogea
sur le blé. Le métayer lui dit: Il y a d’un côté de notre champ un
cimetière. Cette année-ci j’ai ensemencé une partie du cimetière, et
c’est de là que provient le blé que je t’ai apporté. Le devin, fort
étonné de ces explications, dit: Maintenant c’est le tour de ma mère.
Il alla trouver sa mère et lui dit: Si tu ne m’avoues pas la vérité en
ce qui me concerne, je te fais mourir. Sa mère parla ainsi: Ton père
était le chef de ce peuple et possédait de grandes richesses. Comme je
n’avais pas d’enfant de lui, je craignis qu’à sa mort ses biens ne
tombassent entre des mains étrangères et qu’un autre ne prît le
pouvoir. Un Arabe, homme de belle figure, fut un jour l’hôte de ton
père; je m’abandonnai à lui, la nuit; je devins enceinte, et c’est à
lui que tu dois ta naissance. J’ai dit à ton père que tu avais été
engendré par lui.

Le lendemain, le devin interrogea les quatre frères sur leurs paroles,
en disant: Je veux que vous me fassiez connaître comment vous avez su
les choses que vous avez dites. Modhar, le premier, lui dit: J’ai su
que la vigne était plantée sur un tombeau, parce que, quand nous
avions bu le vin, nous devenions tristes et nous avions la figure
altérée; ce qui n’est pas l’effet ordinaire du vin. Le deuxième, dit:
J’ai reconnu ce qui concernait l’agneau, parce que nous n’avions
jamais mangé de viande plus douce que celle-là, et qu’il n’y a, dans
le monde, rien de plus doux que le lait de la chienne. Le troisième
dit: Les Arabes honorent beaucoup leurs hôtes; lorsqu’ils traitent des
hôtes, ils restent avec eux et partagent leur repas; mais toi tu nous
as fait servir le repas, tu nous as quittés et tu t’es mis à épier nos
paroles. J’ai reconnu par là ta condition; j’ai remarqué que tu
n’avais pas la gravité des Arabes, et j’ai pensé qu’il y avait quelque
illégalité dans ton origine. Le quatrième dit: J’ai reconnu la qualité
du blé, parce que le blé semé dans un cimetière donne au pain un goût
de terre; et j’ai trouvé ce goût dans ce pain. Le devin leur dit: Vous
êtes plus savants que moi; vous n’avez pas besoin de mon jugement. Ils
répliquèrent: Quand deux personnes ont un différend, il faut un tiers
pour juger, qu’il soit savant ou non. Ce sont les dernières volontés
de notre père, qui nous a dit de nous en rapporter à ton jugement, si
nous n’étions pas d’accord sur l’héritage. Le devin dit: Indiquez-moi
exactement ce que votre père a donné à chacun de vous et ce qu’il a
laissé. Notre père, dirent-ils, a laissé de l’or, de l’argent, des
chevaux, des moutons, des tapis et des vases de toute espèce et en
grand nombre. Ils racontèrent ensuite ce que leur père avait donné à
chacun d’eux. Le devin dit: Laissez à Modhar tout ce que votre père
avait en fait d’or et de chameaux; car ces objets sont rouges. Donnez
les chevaux, les esclaves et les vêtements noirs à Rabî’a; les
esclaves blancs, l’argent et les vêtements blancs à Iyâd, et les tapis
et les moutons à Anmâr. Les quatre frères acceptèrent cette sentence,
et s’en retournèrent.

Footnote 4:

In the W. M. MS. the sisters are called “Shahrzádeh” (= City-born) and
“Dinárzádeh” (= ducat-born) and the royal brothers Shahrbáz (=
City-player or City-falcon) and Kahramán (vol. i. p. 1) alias Samarbán
(_ibid._) I shall retain the old spelling.

Footnote 5:

I have hitherto translated “wa adraka (masc.) Shahrázáda al-Sabáh,” as
= And Shahrazad _perceived_ the dawn of day; but it is more correct as
well as more picturesque to render the phrase “was surprised (or
overtaken) by the dawn.”

Footnote 6:

Arab. “’Adrán,” the ✔ being ’Adr = much and heavy rain.

Footnote 7:

For “Halwá” see vol. ii. pp. 47 & 212. Scott (vol. vi. 413) explains
“Hámiz” as “a species of small grain,” probably confounding it with
Hummus (or Himmis) = vetches. It is the pop. term for pickles, “sour
meat” as opposed to “sweetmeats.” The Arabs divide the camel’s pasture
into “Khullah” which means sweet food called bread and into “Hámiz”
termed fruit: the latter is composed mainly of salsolaceæ, and as
camels feed upon it during the hot season it makes them drink. Hence
in Al-Hariri (Preface) “I change the pasture,” _i.e._, I pass from
grave to gay, from light to dignified style. (Chenery, p. 274).

Footnote 8:

This is the modern version of the tale which the author of “Zadig” has
made familiar to Europe. The hero is brought before the King and Queen
of Babylon for stealing a horse and a dog; and, when held by the chief
“Destour” (priest) to be a thief, justifies himself. I have given in
full the older history from Tabari, the historian (vixit A.D.
839–923). For the tracker (“Paggí”) and the art of tracking see Sind
Revisited, i. 180–183. I must again express my wonder that the rural
police of Europe still disdain the services of trained dogs when these
are about to be introduced into the army.

Footnote 9:

Arab. “Bitá’í” = my own. I have already noticed that this is the Egypt
form and the Nilotes often turn the ’Ayn into an H, _e.g._ Bitáht for
Bitá’at, _e.g._ Ash-Shabakah bitáht as-Sayd, thy net for fishing.
(Spitta Bey, Contes Arabes Modernes, p. 43.)

Footnote 10:

Arab. “Mukabbab;” prop. vaulted, arched, domed in Kubbah (or
cupola)-shape.

Footnote 11:

Arab. “Firásah.” “Sciences are of three kinds: one the science of
Faith, another the science of Physiognomy (Firásah), and another the
science of the Body; but unless there be the science of Physiognomy,
other science availeth not.” So says “The Forty Vizirs:” Lady’s vith
story and Vizir’s xxxist story. For a note on “Firásah” see vol. viii.
326.

Footnote 12:

Arab. “In lam tazidd (‏تضد‎) Kayní” = _lit._ unless thou oppose my
forming or composition.

Footnote 13:

Arab. “Faráfísh,” a word which I cannot find in the dictionary, and so
translate according to the context. Dr. Steingass remarks that the
nearest approach to it would be “Faráfík” (plur. of Furfák) = fine,
thin or soft bread.

Footnote 14:

See, in the “Turkish Tales” by Petis de la Croix (Weber, Tales of the
East, vol. iii. 196), the History of the Sophi of Baghdad, where
everything returns to (or resembles) its origin. Thus the Wazir who
proposed to cut up a criminal and hang him in the shambles was the
self-convicted son of a butcher; he who advised boiling him down and
giving his flesh to the dogs was the issue of a cook, and the third
who proposed to pardon him was nobly born. See Night cccxli.

Footnote 15:

Arab. “Al-Mafyaat,” lit. = a shady place; a locality whereupon the sun
does not rise.

Footnote 16:

Arab. “Ja’ídiyah,” a favourite word in this MS. “Ja’ad” = a curl, a
liberal man: Ja’ad al-yad = miserly, and Abú ja’dah = father of curls,
= a wolf. Scott (_passim_) translates the word “Sharper;” Gore Ouseley
“Labourer;” and De Sacy (Chrestomathie ii. 369, who derives it from
Ju’d = _avoir les cheveux crépus_): in Egypt, _homme de la populace,
canaille_. He finds it in the Fabrica Linguæ Arab. of Germanus of
Silesia (p. 786) = ignavis, hebes, stupidus, esp. a coward. Ibrahim
Salamah of Alexandria makes the term signify in Syria, impudent,
thieving, wicked. Spitta Bey translates this word _musicien ambulant_
in his Gloss. to Contes Arabes, p. 171. According to Dr. Steingass,
who, with the _Muhít al-Muhít_, reads “Ju’aydíyah,” Ju’ayd is said to
be the P. N. of an Egyptian clown, who, with bell-hung cap and
tambourine in hand, wandered about the streets singing laudatory
doggrel and pestering the folk for money. Many vagabonds who adopted
this calling were named after him and the word was generalised in that
sense.

Footnote 17:

MS. vol. iii. pp. 96–121. Scott, “Story of the Three Sharpers and the
Sultan,” pp. 7–17; Gauttier, _Histoire des trois filous et d’un
Sulthan_, vi. 165–176.

Footnote 18:

Arab. Yasrahú = roaming, especially at early dawn; hence the wolf is
called “Sirhán,” and Yaklishu (if I read it aright) is from ✔ Kulsh,
and equivalent to “kicking” (their heels).

Footnote 19:

Nusf = half a dirham, drachma or franc, see ii. 37; vi. 214, etc.

Footnote 20:

Bast, a preparation of Bhang (_Cannabis sativa_), known in Egypt but
not elsewhere: see Lane M. E., chapt. xv. Here it is made synonymous
with “Hashísh” = Bhang in general.

Footnote 21:

Ghaushah, a Persianism for which “Ghaughá” is a more common form.
“Ghaush” is a tree of hard wood whereof musical instruments were made:
hence the mod. words “Ghásha” and “Ghawwasha” = he produced a sound,
and “Ghaushah” = tumult, quarrel. According to Dr. Steingass, the
synon. in the native dicts. are “Khisám,” “Laghat,” “Jalabah,” etc.

Footnote 22:

Said _ironicè_, the jeweller being held to be one of the dishonest
classes, like the washerman, the water-carrier, the gardener, etc. In
England we may find his representative in the “silversmith,” who will
ask a pound sterling for a bit of metal which cost him perhaps five
shillings or even less, and who hates to be bought by weight. The
Arab. has “Jauhar-ji,” a Turkish form for Jauhari; and here “jauhar”
apparently means a pearl, the stone once peculiar to royalty in
Persia, but the kind of gem is left undetermined.

Footnote 23:

Arab. “Sáza, yasízu,” not a dictionary word. Perhaps it is a clerical
error for “Säsa,” he groomed or broke in a horse, hence understood all
about horses.

Footnote 24:

In the orig. “Shorbah,” Pers. = a mess of pottage: I have altered it
for reasons which will presently appear.

Footnote 25:

Arab. “Ghabasah,” from Ghabas = obscure, dust-coloured.

Footnote 26:

Arab. “Súsah” = a weevil, a moth, a worm. It does not mean simply a
flaw, but a live animal (like our toads in the rock); and in the
popular version of the tale the lapidary discovers its presence by the
stone warming in his hand.

Footnote 27:

Arab. “Mashá’íli” the cresset-bearer who acted hangman: see vol. i.
259, etc.

Footnote 28:

Arab. “Ta’kíl,” tying up a camel’s foreleg above the knee; the primary
meaning of ’Akl, which has so many secondary significations.

Footnote 29:

Arab. “Suwán,” lit. = rock, syenite, hard stone, flint; here a
_marteau de guerre_.

Footnote 30:

Arab. “Hálik” = intensely black, so as to look blue under a certain
angle of light.

Footnote 31:

Arab. “Rikáb” (= stirrup) + “dár” Pers. (= holder).

Footnote 32:

I have ransacked dictionaries and vocabularies but the word is a mere
blank.

Footnote 33:

Arab. “Jámúsah.” These mules are believed in by the Arabs. Shaw and
other travellers mention the Mauritanian “Jumart,” the breed between a
bull and a mare (or jenny-ass) or an ass and a cow. Buffon disbelieved
in the mongrel, holding it to be a mere _bardeau_, got by a stallion
horse out of an ass. Voltaire writes “Jumarre” after German fashion,
and Littré derives it from jument + art (finale péjorative), or the
Languedoc “Gimere” which according to Diez suggests “Chimæra.” Even in
London not many years ago a mule was exhibited as the issue of a horse
and a stag. No Indian ever allows his colt to drink buffalo’s milk,
the idea being that a horse so fed will lie down instead of fording or
swimming a stream.

Footnote 34:

See Sindbad the Seaman, vol. vi. 9.

Footnote 35:

Arab. “Mubattat” from batt = a duck: in Persia the Batt-i-May is a
wine glass shaped like the duck. Scott (vi. 12) translates “thick and
longish.”

Footnote 36:

Arab. “his Harím”; see vol. i. 165; iv. 126.

Footnote 37:

Again “he” for she. See vol. ii. 179.

Footnote 38:

Arab. “Gháziyah”: for the plur. “Ghawázi” see vol. i. 214; also Lane
(M.E.) index under “Ghazeeyehs.”

Footnote 39:

The figure prothesis without apodosis. Understand “will slay thee”:
see vol. vi. 203.

Footnote 40:

Because the girl had not been a professional dancer, _i.e._ a public
prostitute.

Footnote 41:

Arab. “Amán” = quarter, mercy: see vol. i. 342.

Footnote 42:

For the “Mandíl” of mercy see vol. i. 343; for that of dismissal x. 47
and Ibn Khall. iv. 211. In Spitta Bey’s “Contes Arabes” (p. 223), I
find throwing the kerchief (tarammá al mahramah) used in the old form
of choosing a mate. In the Tale of the Sultan of Al-Yaman and his
three Sons (Supplem. Nights, vol. iv.) the Princesses drop their
kerchiefs upon the head of the Prince who had saved them, by way of
pointing him out.

Footnote 43:

Arab. “Sattár:” see vols. i. 258 and iii. 41.

Footnote 44:

In the text “Arghá” for “Arkhá” = he “brayed” (like an ostrich, etc.)
for “his limbs relaxed.” It reminds one of the German missionary’s
fond address to his flock “My prethren, let us bray!”

Footnote 45:

Arab. “Azbad,” from ✔ Zbd (Zabd) = foaming, frothing, etc., whence
“Zubaydah” etc.

Footnote 46:

Arab. ✔ “Zabh” (Zbh) = the ceremonial killing of animals for food: see
vols. v. 391; viii. 44. I may note, as a proof of how modern is the
civilisation of Europe that the domestic fowl was unknown to Europe
till about the time of Pericles (ob. B.C. 429).

Footnote 47:

See in “The Forty Vizirs” (Lady’s ivth Tale) how Khizr tells the King
the origin of his Ministers from the several punishmentsose for the
poor man. I have noticed this before in Night cccxxxiii. Boethius,
translated by Chaucer, explains the underlying idea, “All thynges
seken ayen to hir propre course and all thynges rejoysen in hir
returninge agayne to hir nature.”

Footnote 48:

For the Taylasán-hood see vol. iv. 286.

Footnote 49:

The “Kalansuwah”-cap is noted by Lane (A. N. chapt. iii. 22) as
“Kalensuweh.” In M. E. (Supplement i. “The Copts”) he alters the word
to Kalás’weh and describes it as a strip of woollen stuff, of a deep
blue or black colour, about four inches wide, attached beneath the
turban and hanging down the back to the length of about a foot. It is
the distinguishing mark of the Coptic regular clergy.

Footnote 50:

W. M. MS. vol. iii. pp. 121–141. Scott, “The Adventures of the
abdicated Sultan,” pp. 18–19; including the “History of Mahummud,
Sultan of Cairo,” pp. 20–30.

Footnote 51:

“Káhirah.” I repeat my belief (Pilgrimage i. 171) that “Káhirah,”
whence our “Cairo” through the Italian corruption, means not _la
victorieuse_ (Mediant al-Káhirah) as D’Herbelot has it; but City of
Káhir or Mars the planet. It was so called because as Richardson
informed the world (_sub voce_) it was founded in A.H. 358 (= A.D.
968) when the warlike planet was in the ascendant by the famous
General Jauhar, a Dalmatian renegade (not a “Greek slave”), for the
first of the Fatimite dynasty Al-Mu’izz li ’l-díni ’lláh.

Footnote 52:

According to Caussin de Perceval (père) in his translation of the
“Contes Arabes,” there are four wonders in the Moslem world: (1) the
Pharos of Alexandria; (2) the Bridge of Sanjia in Northern Syria; (3)
The Church of Rohah (Edessa); and (4) the Amawi Mosque of Damascus.

Footnote 53:

Arab. “Faddah,” _lit._ = silver, because made of copper alloyed with
nobler metal; the smallest Egyptian coin = Nuss (_i.e._ Nusf, or half
a dirham) and the Turk. paráh. It is the fortieth of the piastre and
may be assumed at the value of a quarter-farthing.

Footnote 54:

This word, in Egypt. “Harág,” is the cry with which the Dallál
(broker) announces each sum bidden at an auction.

Footnote 55:

The Portuguese Xerafim: Supplemental Nights, vol. iii. 294.

Footnote 56:

A Khan or caravanserai: see vol. i. 266 and Pilgrimage i. 60.

Footnote 57:

Arab. “Hilm” (vision) “au ’Ilm” (knowledge) a phrase peculiar to this
MS.

Footnote 58:

The careless scribe forgets that the Sultan is speaking and here drops
into the third person. This “Enallage of persons” is, however, Koranic
and therefore classical: Arab critics aver that in such cases the
“Hikáyah” (= literal reproduction of a discourse etc.) passes into an
“Ikhbár” (= mere account of the same discourse). See Al-Mas’údí iii.
216. I dare not reproduce this figure in English.

Footnote 59:

Arab. “Auzah,” the Pers. Oták and the Turk. Otah (vulg. “Oda” whence
“Odalisque”), a popular word in Egypt and Syria.

Footnote 60:

Arab. “Al-Afandiyah” showing the late date or reduction of the tale.
The Turkish word derives from the Romaic Afentis (ἀφέντης) the
corrupted O.G. αὐθέντης = an absolute commander, an “authentie.” The
word should not be written as usual “Effendi,” but “Efendi,” as Prof.
Galland has been careful to do.

Footnote 61:

Arab. “Al-dakhlah”; repeatedly referred to in The Nights. The
adventure is a replica of that in “Abu Mohammed hight Lazybones,” vol.
iv., pp. 171–174.

Footnote 62:

Usual in the East, not in England, where some mothers are idiots
enough not to tell their daughters what to expect on the wedding
night. Hence too often unpleasant surprises, disgust and dislike. The
most modern form is that of the chloroform’d bride upon whose pillow
the bridegroom found a paper pinned and containing the words, “Mamma
says you’re to do what you like.”

Footnote 63:

Arab. “Akhaztu dam wajhhi-há.”

Footnote 64:

Arab. “Dilk” more commonly “Khirkah,” the tattered and pieced robe of
a religious mendicant.

Footnote 65:

Arab. “Darbálah.” Scott (p. 24) must have read “Gharbálah” when he
translated “A turban full of holes as a sieve.” In classical Arabic
the word is written “Darbalah,” and seems to correspond with the
Egyptian “Darábukkah,” a tabor of wood or earthenware figured by Lane
(M.E. chapt. xviii.). It is, like the bowl, part of the regular
Darwaysh’s begging gear.

Footnote 66:

Vulg. Maghribi. For this word see the story of Alaeddin, Supplem.,
vol. iii. 51. According to Heron, “History of Maugraby,” the people of
Provence, Languedoc and Gascony use _Maugraby_ as a term of cursing:
_Maugrebleu_ being used in other parts of France.

Footnote 67:

In text “Fanárát”; the Arab. plur. of the Pers. “Fanár” = a
light-house, and here equiv. to the Mod. Gr. φανάρ a lantern, the
Egypt. “Fánús.”

Footnote 68:

This Sultan of the Jann preceded by sweepers, flag-bearers and
tent-pitchers always appears in the form of second-sight called by
Egyptians “Darb al-Mandal” = striking the magic circle in which the
enchanter sits when he conjures up spirits. Lane (M.E. chapt. xii.)
first made the “Cairo Magician” famous in Europe, but Herklots and
others had described a cognate practice in India many years before
him.

Footnote 69:

Arab. “Jáwúsh” for Cháwush (vulg. Chiaush) Turk. = an army-serjeant, a
herald or serjeant-at-arms; an apparitor or officer of the Court of
Chancery (not a “Macebearer or Messenger,” Scott). See vol. vii. 327.

Footnote 70:

Arab. from Persian “Bímáristán,” a “sick-house,” hospital, a madhouse:
see vol. i. 288.

Footnote 71:

The text says only that “he was reading:” sub. the Holy Volume.

Footnote 72:

MS. vol. iii., pp. 142–168. Scott, “Story of the First Lunatic,” pp.
31–44. Gauttier, _Histoire du Premier Fou_, vol. vi. 187. It is
identical with No. ii. of Chavis and Cazotte, translated by C. de
Perceval, _Le Bimaristan_ (_i.e._ the Hospital), _ou Histoire du jeune
Marchand de Bagdad et de la Dame inconnue_ (vol. viii. pp. 179–180).
Heron terms it the “Story of Halechalbe (Ali Chelebi?) and the Unknown
Lady,” and the narrative is provided with a host of insipid and
incorrect details, such as “A gentleman enjoying his pipe.” The
_motif_ of this tale is common in Arab folk-lore, and it first appears
in the “Tale of Azíz and Azízah,” ii 328. A third variant will occur
further on.

Footnote 73:

Spelt in vol. iii. 143 and elsewhere, “Khwájá” for “Khwájah.”

Footnote 74:

Arab. “Hubban li-raasik,” _lit._ = out of love for thy head, _i.e._
from affection for thee. Dr. Steingass finds it analogous with the
Koranic “Hubban li ’llahi” (ii. 160), where it is joined with
“Ashaddu” = stronger, as regards love to or for Allah, more
Allah-loving. But it can stand adverbially by itself = out of love for
Allah, for Allah’s sake.

Footnote 75:

Arab. “Zahr,” lit. and generically a blossom; but often used in a
specific sense throughout The Nights.

Footnote 76:

Arab. “Kursi” here = a square wooden seat without back and used for
sitting cross=legged. See Suppl. vol. i. 10.

Footnote 77:

Arab. “Sujjádah” = lit. a praying carpet, which Lane calls “Seggádeh.”

Footnote 78:

Arab. “Wakíl,” lit. = agent: here the woman’s representative,
corresponding roughly with the man who gives away the bride amongst
ourselves.

Footnote 79:

The mention of coffee and sherbet, here and in the next page, makes
the tale synchronous with that of Ma’arúf of the xvii. century.

Footnote 80:

The MS. writes “Zardakát” for “Zardakhán”: see below.

Footnote 81:

Scott (p. 36) has “mahazzim (for maházim), al Zerdukkaut (for
al-Zardakhán)” and “munnaskif (for manáshif) al fillfillee.” Of the
former he notes (p. 414) “What this composition is I cannot define: it
may be translated compound of saffron, yoke of egg or of yellowish
drugs.” He evidently confounds it with the Pers. Zard-i-Kháyah = yoke
of egg. Of the second he says “compound of peppers, red, white and
black.” Lane (The Nights, vol. i. p. 8) is somewhat scandalised at
such misrepresentation; translating the first “apron-napkins of thick
silk,” and the second “drying towels of Líf or palm-fibre,” further
suggesting that the text may have dropped a conjunction = drying
towels _and_ fibre.

Footnote 82:

Arab. “Líwán al-barrání,” lit. = the outer bench in the “Maslakh” or
apodyterium.

Footnote 83:

Arab. “Ma’jún,” pop. applied to an electuary of Bhang (_Cannabis
sativa_): it is the “Maagoon” sold by the “Maagungee” of Lane (M.E.
chap. xv). Here, however, the term may be used in the sense of
“confections” generally, the sweetmeats eaten by way of restoratives
in the Bath.

Footnote 84:

He speaks of taking her maidenhead as if it were porter’s work and so
defloration was regarded by many ancient peoples. The old Nilotes
incised the hymen before congress; the Phœnicians, according to Saint
Athanasius, made a slave of the husband’s abate it. The American
Chibchas and Caribs looked upon virginity as a reproach, proving that
the maiden had never inspired love. For these and other examples see
p. 72, chap. iii. “L’Amour dans l’Humanité,” by P. Mantegazza, a
civilised and unprejudiced traveller.

Footnote 85:

Arab. “Zill,” lit. “shadow me.”

Footnote 86:

Arab. “Istinshák,” one of the items of the “Wuzú” or lesser ablution:
see vol. v. 198.

Footnote 87:

In Chavis her name is “Zaliza” and she had “conceived an unhappy
passion” for her master, to whom she “declared her sentiments without
reserve.”

Footnote 88:

Arab. “Armaghánát,” the Arab. plur. of “Armaghán,” Pers. = a present.

Footnote 89:

In the text, “jumlatun min al-mál,” which Scott apparently reads
“Hamlat al-jamal” and translates (p. 38) “a camel’s load of treasure.”

Footnote 90:

The learned man was to exorcise some possible “evil spirit” or “the
eye,” a superstition which seems to have begun, like all others, with
the ancient Egyptians.

Footnote 91:

The MS., I have said, always writes “Khwájá” instead of “Khwájah”
(plur. “Khwáját”): for this word, the modern Egyptian “Howájah,” see
vol. vi. 46. Here it corresponds with our “goodman.”

Footnote 92:

Arab. “Yatazáwadú” = increasing.

Footnote 93:

By which she accepted the offer.

Footnote 94:

This incident has already occurred in the tale of the Portress (Second
Lady of Baghdad, vol. i. 179), but here the consequences are not so
tragical. In Chavis the vulgar cock becomes “a golden Censer
ornamented with diamonds, to be sold for two thousand sequins” (each =
9 shill.).

Footnote 95:

A royal sign of wrath generally denoting torture and death. See vols.
iv. 72; vi. 250.

Footnote 96:

Arab. “Yá Sallám,” addressed to Allah.

Footnote 97:

Here more is meant than meets the eye. When a Moslem’s head was struck
off, in the days of the Caliphate, it was placed under his armpit,
whereas that of a Jew or a Christian was set between his legs, close
to the seat of dishonour.

Footnote 98:

In Chavis and Cazotte the lady calls to “Morigen, her first eunuch and
says, Cut off his head!” Then she takes a theorbo and “composed the
following couplets”—of which the first may suffice:—

Since my swain unfaithful proves,
Let him go to her he loves, etc., etc.

Footnote 99:

The device has already occurred in “Ali Baba.”

Footnote 100:

Arab. “Al-ma’húd min ghayr wa’d.”

Footnote 101:

In Chavis and Cazotte the king is Harun al-Rashid and the masterful
young person proves to be Zeraida, the favourite daughter of Ja’afar
Bermaki; whilst the go-between is not the young lady’s mother but
Nemana, an old governess. The over-jealous husband in the Second Lady
of Baghdad (vol. i. 179) is Al-Amín, son and heir of the Caliph Harun
al-Rashid.

Footnote 102:

Vol. iii. pp. 168–179: and Scott’s “Story of the Second Lunatic,” pp.
45–51. The name is absurdly given as the youth was anything but a
lunatic; but this is Arab symmetromania. The tale is virtually the
same as “Women’s Wiles,” in Supplemental Nights, vol. ii. 137–151.

Footnote 103:

This forward movement on the part of the fair one is held to be very
insulting by the modest Moslem. This incident is wanting in “Women’s
Wiles.”

Footnote 104:

Arab. “Labbah,” usually the part of the throat where ornaments are
hung or camels are stabbed.

Footnote 105:

The Chief of the Moslem Church. For the origin of the office and its
date (A.D. 1453) see vols. ix. 289, and x. 85.

Footnote 106:

Arab. “Satíhah” = a she-Satíh: this seer was a headless and neckless
body, with face in breast, lacking members and lying prostrate on the
ground. His fellow, “Shikk,” was a half-man, and both foretold the
divine mission of Mohammed. (Ibn Khall. i. 487.)

Footnote 107:

Arab. “Wakt al-Zuhà;” the division of time between sunrise and midday.

Footnote 108:

In the text “Sufrah” = the cloth: see vol. i. 178, etc.

Footnote 109:

Arab. “Ya Tinjír,” lit. = O Kettle.

Footnote 110:

Arab. “Tari,” lit. = wet, with its concomitant suggestion, soft and
pleasant like desert-rain.

Footnote 111:

Here meaning “Haste, haste!” See vol. i. 46.

Footnote 112:

The chief man (Aghá) of the Gypsies, the Jink of Egypt whom Turkish
soldiers call Ghiovendé, a race of singers and dancers; in fact
professional Nautch-girls. See p. 222, “Account of the Gypsies of
India,” by David MacRitchie (London, K. Paul, 1886), a most useful
manual.

Footnote 113:

Arab. “Kurúsh,” plur. of “Kirsh” (pron. “Girsh”), the Egyptian piastre
= one-fifth of a shilling. The word may derive from a ✔ Karsh =
collecting money; but it is more probably a corruption of Groschen,
primarily a great or thick piece of money and secondarily a small
silver coin = 3 kreuzers = 1 penny.

Footnote 114:

The purse (“Kís”) is = 500 piastres (kurúsh) = £5; and a thousand
purses compose the Treasury (“Khaznah”) = £5,000.

Footnote 115:

MS. vol. iii. pp. 179–303. It is Scott’s “Story of the Retired Sage
and his Pupil, related to the Sultan by the Second Lunatic,” vi. pp.
52–67; and Gauttier’s _Histoire du Sage_, vi. 199–214. The scene is
laid in Cairo.

Footnote 116:

Meaning that he was an orphan and had, like the well-known widow,
“seen better days.”

Footnote 117:

The phrase, I have noted, is not merely pleonastic: it emphasises the
assertion that it was a chance day.

Footnote 118:

An old Plinian fable long current throughout the East. It is the Pers.
Ním-chihreh, and the Arab Shikk and possibly Nasnás = nisf al-Nás (?)
See vol. v. 333. Shikk had received from Allah only half the form of a
man, and his rival diviner Satíh was a shapeless man of flesh without
limbs. They lived in the days of a woman named Tarífah, daughter of
Al-Khayr al-Himyarí and wife of Amrú bin ’Ámir who was famous for
having intercourse with the Jann. When about to die she sent for the
two, on account of their deformity and the influence exercised upon
them by the demons; and, having spat into their mouths, bequeathed to
them her Jinni, after which she departed life and was buried at
Al-Johfah. Presently they became noted soothsayers; Shikk had issue
but Satih none; they lived 300 (some say 600) years, and both died
shortly before the birth of the Prophet concerning whom they
prophesied. When the Tobba of Al-Yaman dreamed that a dove flew from a
holy place and settled in the Tihámah (lowland-seaboard) of Meccah,
Satih interpreted it to signify that a Prophet would arise to destroy
idols and to teach the best of faiths. The two also predicted
(according to Tabari) to Al-Rabí’ah, son of Nasr, a Jewish king of
Al-Yaman, that the Habash (Abyssinians) should conquer the country,
govern it, and be expelled, and after this a Prophet should arise
amongst the Arabs and bring a new religion which all should embrace
and which should endure until Doomsday. Compare this with the divining
damsel in Acts xvi. 16–18.

Footnote 119:

Arab. “Kahramánah;” the word has before been explained as a nurse, a
duenna, an Amazon guarding the Harem. According to C. de Perceval
(père) it was also the title given by the Abbasides to the Governess
of the Serraglio.

Footnote 120:

So in the Apocrypha (“Tobias” vi. 8). Tobit is taught by the Archangel
Raphael to drive away evil spirits (or devils) by the smoke of a bit
of fish’s heart. The practice may date from the earliest days when
“Evil Spirits” were created by man. In India, when Europeans deride
the existence of Jinns and Rakshasas, and declare that they never saw
one, the people receive this information with a smile which means
only, “I should think not! you and yours are worse than any of our
devils.”

Footnote 121:

An Inquisitorial costume called in the text “Shámiyát bi al-Nár.”

Footnote 122:

A tribe of the Jinn sometimes made synonymous with “Márid” and at
other times contrasted with these rebels, as in the Story of Ma’aruf
and J. Scott’s “History of the Sultan of Hind” (vol. vi. 195). For
another note see The Nights, iv. 88.

Footnote 123:

Arab. “’Ilm al-Hurúf,” not to be confounded with “the ’Ilm al-Jumal,”
or “Hisáb Al-Jumal,” a notation by numerical values of the alphabet.
See Lumsden’s Grammar of the Persian Language, i. 37.

Footnote 124:

Like our “Cut your mutton,” or _manger la soupe_ or _die Suppe
einzunehmen_. For this formula meaning like the Brazilian “cup of
water,” a grand feast, see vol. vii. 168.

Footnote 125:

Arab. “Tafazzal,” a most useful word employed upon almost all
occasions of invitation and mostly equivalent to “Have the kindness,”
etc. See vol. ii. 103.

Footnote 126:

The Shaykh for humility sits at the side, not at the “Sadr,” or top of
the room; but he does not rise before the temporal power. The Sultan
is equally courteous and the Shaykh honours him by not keeping
silence.

Footnote 127:

Arab. “Miat Mamlúk kitábí,” the latter word meaning “one of the Book,
a Jew” (especially), or a Christian.

Footnote 128:

This MS. prefers the rare form “Al-Jánn” for the singular.

Footnote 129:

These flags, I have noticed, are an unfailing accompaniment of a Jinn
army.

Footnote 130:

MS. vol. iii. pp. 203–210; Scott, “Night Adventure of the Sultan,” pp.
68–71. Gauttier, _Aventure nocturne du Sulthan_, vi. 214.

Footnote 131:

Arab. “Mashrút shadak.” Ashdak is usually applied to a wide-chapped
face, like that of Margaret Maultasch or Mickle-mouthed Meg. Here,
however, it alludes to an accidental deformity which will presently be
described.

Footnote 132:

Arab. “Amsik lisána-k”: the former word is a standing “chaff” with the
Turks, as in their tongue it means cunnus-penis and nothing else. I
ever found it advisable when speaking Arabic before Osmanlis, to use
some such equivalent as Khuz = take thou.

Footnote 133:

This is the familiar incident in “Ali Baba”: Supplem. vol. iii. 384,
etc.

Footnote 134:

MS. iii. 210–214. Scott’s “Story of the broken-backed Schoolmaster,”
vi. pp. 72–75, and Gauttier, “_Histoire du Maitre d’école éreinté_,”
vi. 217. The Arabic is “Muaddib al-Atfál” = one who teacheth children.
I have before noted that amongst Moslems the Schoolmaster is always a
fool. So in Europe of the 16th century probably no less than one-third
of the current jests turned upon the Romish clergy and its phenomenal
ignorance compared with that of the pagan augur. The Story of the
First Schoolmaster is one of the most humorous in this MS.

Footnote 135:

For the usual ceremony when a Moslem sneezes, see vol. ix. 220.

Footnote 136:

The “day in the country,” lately become such a favourite with English
schools, is an old Eastern custom.

Footnote 137:

MS. iii. 214–219. Scott’s “Story of the wry-mouthed Schoolmaster,” vi.
pp. 74–75: Gauttier’s _Histoire du Second Estropié_, vi. p. 220.

Footnote 138:

In these days the whole would be about 10d.

Footnote 139:

Pay-day for the boys in Egypt. The Moslem school has often been
described but it always attracts the curiosity of strangers. The
Moorish or Maroccan variety is a simple affair; “no forms, no desks,
few books. A number of boards about the size of foolscap, whitewashed
on either side, whereon the lessons—from the alphabet to sentences of
the Koran—are plainly written in large black letters; a pen and ink, a
book and a switch or two, complete the paraphernalia. The dominie,
squatting on the ground, tailor-fashion, like his pupils, who may
number from ten to thirty, repeats the lesson in a sonorous sing-song
voice, and is imitated by the urchins, who accompany their voices by a
rocking to and fro which sometimes enables them to keep time. A sharp
application of the cane is wonderfully effectual in recalling
wandering attention; and lazy boys are speedily expelled. On the
admission of a pupil, the parents pay some small sum, varying
according to their means, and every Wednesday, which is a
half-holiday, a payment is made from ¼d. to 2d. New moons and feasts
are made occasions for larger payments, and are also holidays, which
last ten days during the two greater festivals. Thursdays are whole
holidays, and no work is done on Friday mornings, that day being the
Mohammedan ‘Sabbath,’ or at least ‘meeting day,’ as it is called. When
the pupils have mastered the first short chapter of the Koran, it is
customary for them to be paraded round the town on horseback, with
ear-splitting music, and sometimes charitably disposed persons make
small presents to the youngster by way of encouragement. After the
first, the last is learned, then the last but one, and so on,
backwards, as, with the exception of the first, the longest chapters
are at the beginning. Though reading and a little writing are taught
at the same time, all the scholars do not arrive at the pitch of
perfection necessary to indite a polite letter, so that consequently
there is plenty of employment for the numerous scribes or _Tálibs_ who
make a profession of writing. These may frequently be seen in small
rooms opening on to the street, usually very respectably dressed in a
white flowing haik and large turban, and in most cases of venerable
appearance, their noses being adorned with huge goggles. Before them
are their appliances,—pens made of reeds, ink, paper, and sand in lieu
of blotting paper. They usually possess also a knife and scissors,
with a case to hold them all. In writing, they place the paper on the
knee, or upon a pad of paper in the left hand.” The main merit of the
village school in Eastern lands is its noises which teaches the boy to
concentrate his attention. As Dr. Wilson of Bombay said, the young
idea is taught to shout as well as to shoot and this vivâ voce process
is a far better mnemonic than silent reading. Moreover it is fine
practice in the art of concentrating attention.

Footnote 140:

Arab. “Mikshat,” whose ✔ would be “Kasht” = skinning (a camel).

Footnote 141:

Evidently said ironicè as of innocents. In “The Forty Vezirs” we read,
“At length they perceived that all this tumult arose from their
trusting on this wise the words of children.” (Lady’s XXth Tale).

Footnote 142:

MS. iii. 219–220. For some unaccountable reason it is omitted by Scott
(vi. 76), who has written English words in the margin of the W. M.
Codex.

Footnote 143:

In text “Kádúm” for “Kudúm,” a Syrian form.

Footnote 144:

Arab. “Hidyah,” which in Egypt means a falcon; see vol. iii. 138.

Footnote 145:

Arab. “Sifah,” = lit. a quality.

Footnote 146:

Arab. “Istiláh” = specific dialect, idiom. See De Sacy, Chrestomathie,
i. 443, where the learned Frenchman shows abundant learning, but does
very little for the learner.

Footnote 147:

In the text “Kattán” = linen, flax.

Footnote 148:

Arab. “Fí Jífán ka’l-Jawábí!” which, I suppose, means small things (or
men) and great.

Footnote 149:

This form of cleverness is a favourite topic in Arabian folk-lore. The
model man was Iyás al-Muzani, al-Kazi (of Bassorah), in the 2nd
century A.H., mentioned by Al-Harírí in his 7th Ass. and noted in
Arab. Prov. (i. 593) as “more intelligent than Iyás.” Ibn Khallikan
(i. 233) tells sundry curious tales of him. Hearing a Jew ridicule the
Moslem Paradise where the blessed ate and drank ad libitum but passed
nothing away, he asked if all his food were voided: the Jew replied
that God converted a part of it into nourishment and he rejoined,
“Then why not the whole?” Being once in a courtyard he said that there
was an animal under the bricks and a serpent was found: he had noted
that only two of the tiles showed signs of dampness and this proved
that there was something underneath that breathed. Al-Maydáni relates
of him that hearing a dog bark, he declared that the beast was tied to
the brink of a well; and he judged so because the bark was followed by
an echo. Two men came before him, the complainant claimed money
received by the defendant who denied the debt. Iyás asked the
plaintiff where he had given it, and was answered, “Under a certain
tree.” The judge told him to go there by way of refreshing his memory
and in his absence asked the defendant if his adversary could have
reached it. “Not yet,” said the rogue, forgetting himself; “’tis a
long way off”—which answer convicted him. Seeing three women act upon
a sudden alarm, he said, “One of them is pregnant, another is nursing,
and the third is a virgin.” He explained his diagnosis as follows. “In
time of danger persons lay their hands on what they most prize. Now I
saw the pregnant woman in her flight place her hand on her belly,
which showed that she was with child; the nurse placed her hand on her
bosom, whereby I knew that she was suckling, and the third covered her
parts with her hand proving to me that she was a maid.” (Chenery’s
Al-Hariri, p. 334).

Footnote 150:

Such an address would be suited only to a King or a ruler.

Footnote 151:

MS. iii. 231–240; Scott’s “Story of the Sisters and the Sultana their
mother,” vi. 82; Gauttier’s _Histoire de la Sulthane et de ses trois
Filles_, vi. 228.

Footnote 152:

Arab. “Darajatáni” = lit. two astronomical degrees: the word is often
used in this MS.

Footnote 153:

Arab. “Síwán;” plur. “Síwáwín.”

Footnote 154:

Arab. “’Alà hudúd (or Alà hadd) al-Shauk,” repeated in MS. iii. 239.

Footnote 155:

Here the writer, forgetting that the youngest sister is speaking,
breaks out into the third person—“their case”—“their mother,” etc.

Footnote 156:

The idea is that of the French anonyma’s “Mais, Monsieur, vous me
suivez comme un lavement.”

Footnote 157:

The text (p. 243) speaks of two eunuchs, but only one has been
noticed.

Footnote 158:

Arab. “Manjaník;” there are two forms of this word from the Gr.
Μάγγανον, or Μηχανὴ and it survives in our mangonel, a battering
engine. The idea in the text is borrowed from the life of Abraham whom
Nimrod cast by means of a catapult (which is a bow worked by
machinery) into a fire too hot for man to approach.

Footnote 159:

Showing that he was older; otherwise she would have addressed him, “O
my cousin.” A man is “young,” in Arab speech, till forty and some say
fifty.

Footnote 160:

The little precatory formula would keep off the Evil Eye.

Footnote 161:

Supper comes first because the day begins at sundown.

Footnote 162:

Calotte or skull-cap; vol. i. 224; viii. 120.

Footnote 163:

This is a new “fact” in physics and certainly to be counted amongst
“things not generally known.” But Easterns have a host of “dodges” to
detect physiological differences such as between man and maid, virgin
and matron, imperfect castratos and perfect eunuchs and so forth. Very
Eastern, _mutatis mutandis_, is the tale of the thief-catcher, who
discovered a fellow in feminine attire by throwing an object for him
to catch in his lap and by his closing his legs instead of opening
them wide as the petticoated ones would do.

Footnote 164:

She did not wish to part with her maidenhead at so cheap a price.

Footnote 165:

Arab. “Subú’” (for “Yaum al-Subú’”) a festival prepared on the seventh
day after a birth or a marriage or return from pilgrimage. See Lane
(M. E. passim) under “Subooa.”

Footnote 166:

For this Anglo-Indian term, = a running courier, see vol. vii. 340. It
is the gist of the venerable Joe Miller in which the father asks a
friend to name his seventh-months child. “Call him ‘Cossid,’ for
verily he hath accomplished a march of nine months in seven months.”

Footnote 167:

Arab. “Madáfi al-Salámah,” a custom showing the date of the tale to be
more modern than any in the ten vols. of The Nights proper.

Footnote 168:

Master, captain, skipper (not owner): see vols. i. 127; vi. 112.

Footnote 169:

Zahr al-Bahr = the surface which affords a passage to man.

Footnote 170:

Arab. “Batiyah,” gen. = a black jack, a leathern flagon.

Footnote 171:

“Kunáfah” = a vermicelli cake often eaten at breakfast: see vol. x. 1:
“Kunafání” is the baker or confectioner. Scott (p. 101) converts the
latter into a “maker of cotton wallets for travelling.”

Footnote 172:

In the text (iii. 260) “Mídí,” a clerical error for “Mayyidí,” an
abbreviation of “Muayyadí,” the Faddah, Nuss or half-dirham coined
under Sultan al-Muayyad, A.H. ixth cent. = A.D. xvth.

Footnote 173:

Arab. “Rub’” (plur. “Arbá’”) = the fourth of a “Waybah,” the latter
being the sixth of an Ardabb (Irdabb) = 5 bushels. See vol. i. 263.

Footnote 174:

A royal pavilion; according to Shakespear (Hind. Dict. _sub voce_) it
is a corruption of the Pers. “Sayabán;” = canopy.

Footnote 175:

Arab. “Musajja’” = rhymed prose: for the Saj’a, see vol. i. 116, and
Terminal Essay, vol. x. p. 255. So Chaucer:—

In rhyme or ellès in cadence.

Footnote 176:

Arab. “Huwa inná lam na’rifu-h” lit. = He, verily we wot him not: the
juxtaposition of the two first pronouns is intended to suggest “I am
he.”

Footnote 177:

In Moslem tales decency compels the maiden, however much she may be in
love, to show extreme unwillingness in parting with her maidenhead
especially by marriage; and this farce is enacted in real life (see
vol. viii. 40). The French tell the indecent truth,

Désir de fille est un feu qui dévore:
Désir de femme est plus fort encore.

Footnote 178:

The Arab. form (our old “bashaw”) of the Turk. “Pasha,” which the
French and many English write Pacha, thus confusing the vulgar who
called Ibrahim Pacha “Abraham Parker.” The origin of the word is much
debated and the most fanciful derivations have been proposed. Some
have taken it from the Sansk. “Paksha” = a wing: Fuerst from Pers.
Páigah = rank, dignity; Von Hammer (History) from Pái-Sháh = foot of
the king; many from “Pádisháh” = the Sovran, and Mr. E. T. W. Gibb
suspects a connection with the Turk. “Básh” = a head. He writes to me
that the oldest forms are “Bashah” and “Báshah”; and takes the
following quotation from Colonel Jevád Bey, author of an excellent
work on the Janissaries published a few years ago. “As it was the
custom of the (ancient) Turks to call the eldest son ‘Páshá,’ the same
style was given to his son Alà al-Dín (Aladdin) by Osmán Ghází, the
founder of the Empire; and he kept this heir at home and beside him,
whilst he employed the cadet Orkhan Bey as his commander-in-chief.
When Orkhán Ghází ascended the throne he conferred the title of Páshá
upon his son Sulayman. Presently reigned Murád (Amurath), who spying
signs of disaffection in his first-born Sáwújí Bey about the middle of
his reign created Kárá Khalíl (his Kází-Askar or High Chancellor)
Wazir with the title Kazyr al-Dín Pasha; thus making him, as it were,
an adopted son. After this the word passed into the category of
official titles and came to be conferred upon those who received high
office.” Colonel Jevád Bey then quotes in support of his opinion the
“History of Munajjim Pasha” and the “Fatáyah al-Wukú’at” = Victories
of Events. I may note that the old title has been sadly prostituted in
Egypt as well as in Turkey: in 1851 Páshás could be numbered on a
man’s fingers; now they are innumerable and of no account.

Footnote 179:

Arab. “’Alà bábi ’lláh” = for love of the Lord, gratis, etc., a most
popular phrase.

Footnote 180:

Arab. “Bahár,” often used for hot spices generally.

Footnote 181:

In the text Shajarat Ríh.

Footnote 182:

Arab. “Ma’ádin” = minerals, here mentioned for the first time.

Footnote 183:

For the ear conceiving love before the eye (the basis of half these
love-stories), see vol. iii. 9.

Footnote 184:

According to Dr. Steingass “Mirwad” = the iron axle of a pulley or a
wheel for drawing water or lifting loads, hence possibly a bar of
metal, an ingot. But he is more inclined to take it in its usual sense
of “Kohl-pencil.” Here “Mirwád” is the broader form like “Miftáh” for
“Miftah,” much used in Syria.

Footnote 185:

For the Ashrafi, a gold coin of variable value, see vol. iii. 294. It
is still coined; the Calcutta Ashrafi worth £1 11s. 8d. is 1/16th
(about 5s. to the oz.) better than the English standard, and the
Regulations of May, 1793, made it weigh 190·894 grs. Troy.

Footnote 186:

In text “Anjar” = a flat platter; Pers.

Footnote 187:

By what physical process the author modestly leaves to the reader’s
imagination. Easterns do not often notice this feminine venereal
paroxysm which takes the place of seminal emission in the male. I have
seen it happen to a girl when hanging by the arms a trifle too long
from a gymnastic cross-bar; and I need hardly say that at such moments
(if men only knew them) every woman, even the most modest, is an easy
conquest. She will repent it when too late, but the flesh has been too
strong for her.

Footnote 188:

A neat and suggestive touch of Eastern manners and morals.

Footnote 189:

In text “Ghayr Wa’d,” or “Min ghayr Wa’d.” Lit. without previous
agreement: much used in this text for suddenly, unexpectedly, without
design.

Footnote 190:

The reader will have remarked the use of the Arabic “’Alaka” = he
hung, which with its branches greatly resembles the Lat. _pendere_.

Footnote 191:

Arab. “Min al-Malábis”, plur. of “Malbas” = anything pleasant or
enjoyable; as the plural of “Milbas” = dress, garment, it cannot here
apply.

Footnote 192:

_i.e._ “The Tigris” (Hid-dekel), with which the Egyptian writer seems
to be imperfectly acquainted. See vols. i. 180; viii. 150.

Footnote 193:

The word, as usual misapplied in the West, is to be traced through the
Turk. Kúshk (pron. Kyúshk) to the Pers. “Kushk” = an upper chamber.

Footnote 194:

Four including the door-keeper. The Darwayshes were suspected of
kidnapping, a practice common in the East, especially with holy men. I
have noticed in my Pilgrimage (vols. ii. 273; iii. 327), that both at
Meccah and at Al-Medinah the cheeks of babes are decorated with the
locally called “Masháli” = three parallel gashes drawn by the barber
with the razor down the fleshy portion of each cheek, from the
exterior angles of the eyes almost to the corners of the mouth.
According to the citizens, this “Tashrít” is a modern practice
distinctly opposed to the doctrine of Al-Islam; but, like the
tattooing of girls, it is intended to save the children from being
carried off, for good luck, by kidnapping pilgrims, especially
Persians.

Footnote 195:

The hair being shaven or plucked and showing the darker skin. In the
case of the axilla-pile, vellication is the popular process: see vol.
ix. 139. Europeans who do not adopt this essential part of cleanliness
in hot countries are looked upon as impure by Moslems.

Footnote 196:

Here a little abbreviation has been found necessary: “of no avail is a
twice-told tale.”

Footnote 197:

The nearest approach in Eastern tales to Western hysterics.

Footnote 198:

A tent-pitcher, body servant, etc. See vol. vii. 4. The word is still
popular in Persia.

Footnote 199:

The amount of eating and drinking in this tale is phenomenal; but, I
repeat, Arabs enjoy reading of “meat and drink” almost as much as
Englishmen.

Footnote 200:

Arab writers always insist upon the symptom of rage which
distinguishes the felines from the canines; but they do not believe
that the end of the tail has a sting.

Footnote 201:

The circular leather which acts alternately provision bag and
table-cloth. See vols. i. 178; v. 8; viii. 269; and ix. 141.

Footnote 202:

He refused because he suspected some trick and would not be on terms
of bread and salt with the stranger.

Footnote 203:

The story contains excellent material, but the writer or the copier
has “scamped” it in two crucial points, the meeting of the bereaved
Sultan and his wife (Night ccclxxvii) and the finale where we miss the
pathetic conclusions of the Mac. and Bresl. Edits. Also a comparison
of this hurried dénouement with the artistic tableau of “King Omar bin
al-Nu’uman,” where all the actors are mustered upon the stage before
the curtain falls, measures the difference between this MS. and the
printed texts, showing the superior polish and finish of the latter.

Footnote 204:

Vol. iii. pp. 386–97, where it follows immediately the last story.
Scott (Story of the Avaricious Cauzee and his Wife, vi. 112) has
translated it after his own fashion, excising half and supplying it
out of his own invention; and Gauttier has followed suit in the
_Histoire du Cadi avare et de sa Femme_, vi. 254.

Footnote 205:

Tarábulus and Atrábulus are Arabisations of Tripolis (hod. Tripoli)
the well-known port-town north of Bayrút; founded by the Phœnicians,
rose to fame under the Seleucidæ, and was made splendid by the Romans.
See Socin’s “Bædeker,” p. 509.

Footnote 206:

_i.e._ the Kazi’s court-house.

Footnote 207:

Arab. “Buksumah” = “hard bread” (Americanicè).

Footnote 208:

Arab. “Sufrah umm jalájil.” Lit. an eating-cloth with little bells,
like those hung to a camel, or metal plates as on the rim of a
tambourine.

Footnote 209:

The Kursi here = the stool upon which the “Síníyah” or tray of tinned
copper is placed, the former serving as a table. These stools, some 15
inches high and of wood inlaid with bone, tortoise-shell or
mother-of-pearl, are now common in England, where one often sees
children using them as seats. The two (Kursi and Síníyah) compose the
Sufrah, when the word is used in the sense of our “dinner-table.” Lane
(M.E. chapt. v.) gives an illustration of both articles.

Footnote 210:

Arab. “Jarídah,” a palm-frond stripped of its leaves (Supplemental,
vol. i. 264); hence the “Jaríd” used as a javelin; see vol. vi. 263.

Footnote 211:

An Egyptian or a Syrian housewife will make twenty dishes out of roast
lamb, wholly unlike the “good plain cook” of Great or Greater Britain,
who leaves the stomach to do all the work of digestion in which she
ought to but does not assist.

Footnote 212:

A plate of “Baysár” or “Faysár,” a dish peculiar to Egypt; beans
seasoned with milk and honey and generally eaten with meat. See Mr.
Guy Lestrange’s “Al-Mukaddasi,” Description of Syria, p. 80; an author
who wrote cir. A.H. 986. Scott (vi. 119) has “A savoury dish called
byssarut, which is composed of parched beans and pounded salt meat,
mixed up with various seeds, onions and garlic.” Gauttier (vi. 261)
carefully avoids giving the Arabic name, which occurs in a subsequent
tale (Nights cdxliv.) when a laxative is required.

Footnote 213:

Arab. “Mulúkhíyah náshiyah,” lit. = flowing; _i.e._ soft like
_épinards au jus_. Mulúkhíyá that favourite vegetable, the _malva
esculenta_ is derived from the Gr. μαλάχη (also written μολύχη) from
μαλάσσω = to soften, because somewhat relaxing. In ancient Athens it
was the food of the poorer classes and in Egypt it is eaten by all,
taking the place of our spinach and sorrel.

Footnote 214:

Arab. “Kalak” = lit. “agitation,” “disquietude” and here used as syn.
with “Kúlanj,” a true colic.

Footnote 215:

Arab. “Mazarát,” from the ✔ “Mazr,” = being addled (an egg).

Footnote 216:

Here is an allusion to the “Massage,” which in these days has assumed
throughout Europe all the pretensions of scientific medical treatment.
The word has been needlessly derived from the Arab. “Mas’h” = rubbing,
kneading; but we have the Gr. synonym μάσσω and the Lat. Massare. The
text describes child-bed customs amongst Moslem women; and the
delivery of the Kazi has all the realism of M. Zola’s accouchement in
_La Joie de Vivre_.

Footnote 217:

Arab. “Fa’álah” = the building craft, builder’s trade.

Footnote 218:

In text “Kawwárah,” which is not found in the dictionaries. “Kuwárah”
= that which is cut off from the side of a thing, etc. My translation
is wholly tentative: perhaps Kawwára may be a copyist’s error for
“Kazázah” = vulg. a (flask of) glass.

Footnote 219:

The “Khaznah,” = treasury, is a thousand “Kís” = 500 piastres, or £5
at par; and thus represents £5,000, a large sum for Tripoli in those
days.

Footnote 220:

The same incident occurs in that pathetic tale with an ill name—“How
Abu al-Hasan brake Wind,” vol. v. 135.

Footnote 221:

Arab. “Karkabah,” clerical error (?) for “Karkarah” = driving (as wind
the clouds); rumbling of wind in bowels. Dr. Steingass holds that it
is formed by addition of a second “k,” from the ✔ “Karb,” one of whose
meanings is: “to inflate the stomach.”

Footnote 222:

For Ummu ’Amrin = mother of ’Amru, so written and pronounced “’Amr,” a
fancy name, see vol. v. 118, for the Tale of the Schoolmaster, a
well-known “Joe Miller.” [Ummu ’Amrin, like Ummu ’Ámirin, is a slang
term for “hyena.” Hence, if Ass and Umm Amr went off together, it is
more than likely that neither came back. St.]

Footnote 223:

A slang name for Death. “Kash’am” has various sigs. esp. the lion,
hence Rabí’at al-Faras (of the horses), one of the four sons of Nizár
was surnamed Al-Kash’am from his cœur de lion (Al-Mas’údi iii. 238).
Another pleasant term for departing life is Abu Yáhyá = Father of
_John_, which also means “The Living” from Hayy—Death being the lord
of all: hence “Yamút” lit. = he dies, is an ill-omened name amongst
Arabs. Kash’am is also a hyena, and Umm Kash’am is syn. with Umm ’Ámir
(vol. I. 43). It was considered a point of good breeding to use these
“Kunyah” for the purpose of varying speech (see Al-Hariri Ass. xix).
The phrase in the text = meaning went to hell, as a proverb was first
used by Zuhayr, one of the “Suspended Poets.” Umm Kash’am was the P.N.
of a runaway camel which, passing by a large fire, shied and flung its
riding saddle into the flames. So in Al-Siyúti’s “History of the
Caliphs” (p. 447), the text has “And Malak Shah went to where her
saddle was thrown by Umm Kash’am,” which Major Jarrett renders
“departed to hell-fire.”

Footnote 224:

Scott’s “Story of the Bhang-eater and Cauzee,” vi. 126; Gauttier,
_Histoire du Preneur d’Opium et du Cadi_, vi. 268.

Footnote 225:

Arab. “Lawwaha” = lit. pointing out, making clear.

Footnote 226:

Text “in his belly,” but afterwards in his “Halkah” = throat,
throttle, which gives better sense.

Footnote 227:

In text “Háyishah” from ✔ “Haysh” = spoiling, etc.

Footnote 228:

Arab. “Yauh!” See vols. ii. 321; vi. 235.

Footnote 229:

Arab. “Yá Jad’án” (pron. “Gád’án”) more gen. “Yá Jad’a” = mon brave!

Footnote 230:

In text “Yá ’Arzád”: prob. a clerical slip for “’Urzát,” plur. of
“’Urzah” = a companion, a (low) fellow, a man evil spoken of.

Footnote 231:

Easterns love drinking in a bright light: see vol. ii. 59.

Footnote 232:

Arab. “’Akl” (= comprehension, understanding) and “Nakl” (= copying,
describing, transcribing), a favourite phrase in this MS.

Footnote 233:

Arab. “Ummálí”; gen. Ummál, an affirmation; Certes, I believe you!

Footnote 234:

For the many preparations of this drug, see Herklots, Appendix, pp.
lxviii.-ciii. It is impossible to say how “Indian hemp,” like opium,
datura, ether and chloroform, will affect the nervous system of an
untried man. I have read a dozen descriptions of the results, from the
highly imaginative Monte Christo to the prose of prosaic travellers;
and do not recognise that they are speaking of the same thing.

Footnote 235:

This tranquil enjoyment is popularly called “Kayf.” See my Pilgrimage
i. 13. In a coarser sense it is applied to all manners of
intoxication; and the French traveller Sonnini says, “The Arabs (by
which he means the Egyptians) give the name of Kayf to the voluptuous
relaxation, the delicious stupor, produced by the smoking of hemp.” I
have smoked it and eaten it for months without other effect than a
greatly increased appetite and a little drowsiness.

Footnote 236:

These childish indecencies are often attributed to Bhang-eaters. See
“Bákún’s Tale of the Hashísh-eater,” vol. ii. 91. Modest Scott (vi.
129) turns the joke into “tweaking the nose.” Respectable Moslems
dislike the subject, but the vulgar relish it as much as the sober
Italian enjoys the description of a drinking bout—in novels.

Footnote 237:

In the text “Finjál,” a vulgarism for “Finján”: so the converse
“Isma’ín” for “Ism’afl” = Ishmael. Mr. J. W. Redhouse (The Academy No.
764) proposes a new date for coffee in Al-Yaman. Colonel Playfair
(History of Yemen, Bombay 1859) had carelessly noted that its “first
use at Aden was by a judge of the place who had seen it drunk at
Zayla’, on the African coast opposite Aden,” and he made the judge die
in A.H. 875 = A.D. 1470. This is about the date of the Shaykh
al-Sházalí’s tomb at Mocha, and he was the first who brought the plant
from about African Harar to the Arabian seaboard. But Mr. Redhouse
finds in a Turkish work written only two centuries ago, and printed at
Constantinople, in A.D. 1732, that the “ripe fruit was discovered
growing wild in the mountains of Yemen (?) by a company of dervishes
banished thither.” Finding the berry relieve their hunger and support
their vigils the prior, “Shaykh ’Umar advised their stewing it (?) and
the use became established. They dried a store of the fruit; and its
use spread to other dervish communities, who perhaps (!) sowed the
seed wherever it would thrive throughout Africa (N.B. where it is
indigenous) and India (N.B. where both use and growth are quite
modern). From Africa, two centuries later, its use was reimported to
Arabia at Aden (?) by the judge above mentioned, who in a season of
scarcity of the dried fruit (?) tried the seed” (N.B. which is the
fruit). This is passing strange and utterly unknown to the learned De
Sacy (Chrest. Arab. i. 412–481).

Footnote 238:

Koran iii. 128. D’Herbelot and Sale (Koran, chap. iii. note) relate on
this text a noble story of Hasan Ali-son and his erring slave which
The Forty Vezirs (Lady’s eighth story, p. 113) ignorantly attributes
to Harun al-Rashid:—Forthwith the Caliph rose in wrath and was about
to hew the girl in pieces, when she said, “O Caliph, Almighty Allah
saith in His glorious Word (the Koran), ‘And the stiflers of Wrath”
(iii. 128). Straightway the Caliph’s wrath was calmed. Again said the
girl, “And the pardoners of men.” (_ibid._) Quoth the Caliph, ‘I have
forgiven the crimes of all the criminals who may be in prison.’ Again
said the slave-girl, ‘And Allah loveth the beneficent’ (_ibid._) Quoth
the Caliph, ‘God be witness that I have with my own wealth freed thee
and as many male and female slaves as I have, and that this day I have
for the love of Allah given the half of all my good in alms to the
poor.’ This is no improvement upon the simple and unexaggerated story
in Sale. “It is related of Hasan, the son of Ali, that a slave having
once thrown a dish on him boiling hot, as he sat at table, and fearing
his master’s resentment, fell on his knees and repeated these words,
Paradise is for those who bridle their anger. Hasan answered, I am not
angry. The slave proceeded, And for those who forgive men. I forgive
you, said Hasan. The slave, however, finished the verse, For Allah
loveth the beneficent. Since it is so, replied Hasan, I give you your
liberty and four hundred pieces of silver.”

Footnote 239:

The old name of the parish bull in rural England.

Footnote 240:

Arab. “Kawík:” see The Nights, vol. vi. 182, where the bird is called
“Ak’ak.” Our dicts. do not give the word, but there is a ✔ “Kauk”
(Káka, yakúku) to cluck, and “Kauk” = an aquatic bird with a long
neck. I assume “Kawík” to be an intensive form of the same root. The
“Mother of Solomon” is a fanciful “Kunyah,” or bye name given to the
bird by the Bhang-eater, suggesting his high opinion of her wisdom.

Footnote 241:

Arab. “Nátúr,” prop. a watchman: also a land-mark, a bench-mark of
tamped clay.

Footnote 242:

In text “Bartamán” for “Martaban” = a pot, jar, or barrel-shaped
vessel: others apply the term to fine porcelain which poison cannot
affect. See Col. Yule’s _Glossary_, s. v. Martabán, where the
quotation from Ibn Batutah shows that the term was current in the
xivth century. Linschoten (i. 101) writes, “In this town (Martaban of
Pegu) many of the great earthen pots are made, which in India are
called _Martananas_, and many of them are carried throughout all India
of all sorts both small and great: and some are so great that they
will fill two pipes of water.” Pyrard (i. 259) applies the name to
“certain handsome jars, of finer shape and larger than I have seen
elsewhere” (Transl. by Albert Gray for the Hakluyt Soc. 1887). Mr.
Hill adds that at Málé the larger barrel-shaped jars of earthenware
are still called “Mátabán,” and Mr. P. Brown (Zillah Dictionary, 1852)
finds the word preserved upon the Madras coast = a black jar in which
rice is imported from Pegu.

Footnote 243:

The Arabic here changes person, “he repeated” after Eastern fashion,
and confuses the tale to European readers.

Footnote 244:

Such treasure trove belonging to the State, _i.e._ the King.

Footnote 245:

Arab. “Húrí” for “Húr” = a pool, marsh, or quagmire, in fact
corresponding with our vulgar “bogshop.” Dr. Steingass would read
“Haurí,” a “mansúb” of “Haur” = pond, quagmire, which, in connection
with a Hammam, may = sink, sewer, etc.

Footnote 246:

The Bedlam: see vol. i. 288.

Footnote 247:

Arab. “Tamtar aysh?” (_i.e._ Ayyu shayyin, see vol. i. 79). I may note
that the vulgar abbreviation is of ancient date. Also the Egyptian
dialect has borrowed, from its ancestor the Coptic, the practice of
putting the interrogatory pronoun or adverb after (not before) the
verb, _e.g._ “Rá’ih fayn?” = Wending (art thou) whither? It is
regretable that Egyptian scholars do not see the absolute necessity of
studying Coptic, and this default is the sole imperfection of the late
Dr. Spitta Bey’s admirable Grammar of Egyptian.

Footnote 248:

Arab. “’Arsah,” akin to “Mu’arris” (masc.) = a pimp, a pander. See
vol. i. 338; and Supp. vol. i. 206; and for its use Pilgrimage, i.
276.

Footnote 249:

_i.e._ Abú Kásim the Drummer. The word “Tambúr” is probably derived
from “Tabl” = a drum, which became by the common change of liquids
“Tabur” in O. French and “Tabour” in English. Hence the mod. form
“Tambour,” which has been adopted by Turkey, _e.g._ Tambúrji = a
drummer. In Egypt, however, “Tambúr” is applied to a manner of
mandoline or guitar, mostly used by Greeks and other foreigners. See
Lane, M.E. chap. xviii.

Footnote 250:

Arab. “Bál” (sing. Bálah) = a bale, from the Span. Bala and Italian
Balla, a small parcel made up in the shape of a bale, Lat. Palla.

Footnote 251:

Arab. “Walásh,” _i.e._ “Was lá shayya” = “And nihil” (nil, non ens,
naught).

Footnote 252:

Arab. “Kurbáj” = cravache: vol. viii. 17. The best are made of
hippopotamus-hide (imported from East Africa), boiled and hammered
into a round form and tapering to the point. Plied by a strong arm
they cut like a knout.

Footnote 253:

The text “Yá Sultán-am,” a Persian or Turkish form for the Arab. “Yá
Sultán-i.”

Footnote 254:

In text “Kalb” for “Kulbat” = a cave, a cavern.

Footnote 255:

The houses were of unbaked brick or cob, which readily melts away in
rain and requires annual repairing at the base of the walls where
affected by rain and dew. In Sind the damp of the earth with its
nitrous humour eats away the foundations and soon crumbles them to
dust.

Footnote 256:

Here meaning the under-Governor or head Clerk.

Footnote 257:

“Níl” (= the Nile), in vulgar Egyptian parlance the word is = “high
Nile,” or the Nile in flood.

Footnote 258:

Arab. “Darwayshah” = a she-Fakír, which in Europe would be represented
by that prime pest a begging nun.

Footnote 259:

Arab. “Allah háfiz-ik” = the popular Persian expression, “Khudá
Háfiz!”

Footnote 260:

Arab. “Sálihín” = the Saints, the Holy Ones.

Footnote 261:

Arab. “Sharkh” = in dicts. the unpolished blade of a hiltless sword.

Footnote 262:

In the text “Miláyah,” a cotton stuff some 6 feet long, woven in small
chequers of white and indigo-blue with an ending of red at either
extremity. Men wrap it round the body or throw it over the shoulder
like our plaid, whose colours I believe are a survival of the old
body-paintings, Pictish and others. The woman’s “Miláyah” worn only
out of doors may be of silk or cotton: it is made of two pieces which
are sewed together lengthwise and these cover head and body like a
hooded cloak. Lane figures it in M.E. chapt. i. When a woman is too
poor to own a “Miláyah” or a “Habarah” (a similar article) she will
use a bed-sheet for out-of-doors work.

Footnote 263:

The pun here is “Khalíyát” = bee-hive and empty: See vols. vi., 246;
ix. 291. It will occur again in Supplementary vol. v. Night DCXLVI.

Footnote 264:

_i.e._ Caravan, the common Eastern term. In India it was used for a
fleet of merchantmen under convoy: see Col. Yule, _Glossary_, s. v.

Footnote 265:

Again “Bartamán” for “Martabán.”

Footnote 266:

The “Sáhib” = owner, and the “Dallál” = broker, are evidently the same
person.

Footnote 267:

“Alà kám” for “kam” (how much?)—peasants’ speech.

Footnote 268:

She has appeared already twice in The Nights, esp. in The Tale of
Ghánim bin ’Ayyúb (vol. ii. 45) and in Khalífah the Fisherman of
Baghdad (vol. viii. 145). I must again warn my readers not to confound
“Kút” = food with “Kuwwat” = force, as in Scott’s “Koout al Koolloob”
(vi. 146). See Terminal Essay p. 110.

Footnote 269:

In text “Mu’ammarjiyah” (master-masons), a vulgar Egyptianism for
“Mu’ammarin.” See “Jáwashiyah,” vols. ii. 49; viii. 330. In the third
line below we find “Muhandizín” = geometricians, architects, for
“Muhandisín.” [Perhaps a reminiscence of the Persian origin of the
word “Handasah” = geometry, which is derived from “Andázah” =
measurement, etc.—ST.]

Footnote 270:

The text ends this line in Arabic.

Footnote 271:

Alluding to the curious phenomenon pithily expressed in the Latin
proverb, “Suus cuique crepitus benè olet,” I know of no exception to
the rule, except amongst travellers in Tibet, where the wild onion,
the only procurable green-stuff, produces an odour so rank and fetid
that men run away from their own crepitations. The subject is not
savoury, yet it has been copiously illustrated: I once dined at a
London house whose nameless owner, a noted bibliophile, especially of
“facetiæ,” had placed upon the drawing-room table a dozen books
treating of the “Crepitus ventris.” When the guests came up and drew
near the table, and opened the volumes, their faces were a study. For
the Arab. “Faswah” = a silent break wind, see vol. ix. 11 and 291. It
is opposed to “Zirt” = a loud fart and the vulgar term, see vol. ii.
88.

Footnote 272:

Arab. “Yá Házá,” see vol. i. 290.

Footnote 273:

In text “Yumkinshayy,” written in a single word, a favourite
expression, Fellah-like withal, throughout this MS.

Footnote 274:

In text “Tafazzalú”; see vol. ii. 103.

Footnote 275:

The word (Saráy) is Pers. but naturalised throughout Egypt and Syria;
in places like Damascus where there is no King it is applied to the
official head-quarters of the Walí (provincial governor), and contains
the prison like the Maroccan “Kasbah.” It must not be confounded with
“Serraglio” = the Harem, Gynecium or women’s rooms, which appears to
be a bastard neo-Latin word “Serrare,” through the French _Serrer_. I
therefore always write it with the double “canine letter.”

Footnote 276:

I have noted (vol. i. 95) that the “Khil’ah” = robe of honour,
consists of many articles, such as a horse, a gold-hilted sword, a
fine turban, etc., etc.

Footnote 277:

This again shows the “Nakkál” or coffee-house tale-teller. See vol. x.
163.

Footnote 278:

This is the Moslem version of “Solomon’s Judgment” (1 Kings iii.
16–20). The Hebrew legend is more detailed but I prefer its rival for
sundry reasons. Here the women are not “harlots” but the co-wives of
one man and therefore hostile; moreover poetical justice is done to
the constructive murderess.

Footnote 279:

I am not aware that the specific gravity of the milks has ever been
determined by modern science; and perhaps the experiment is worthy a
trial.

Footnote 280:

Arab. “Dúna-k.” See vol. iv. p. 20.

Footnote 281:

“Al-Wazíru’l-’Arif bi-lláhi Ta’álà,” a title intended to mimic those
of the Abbaside Caliphs; such as “Mu’tasim bi’llah” (servant of
Allah), the first of the long line whose names begin with an epithet
(the Truster, the Implorer, etc.), and end with “bi’llah.”

Footnote 282:

[Tarajjama, which is too frequently used in this MS. to be merely
considered as a clerical error, I suppose to mean: he pronounced for
him the formula: “A’uzzu bi lláhi mina ’l-Shaytáni ’l-_Rajími_” = I
take refuge with Allah against Satan the Stoned. See Koran xvi. 100.
It would be thus equivalent with the usual ta’awwaza.—ST.]

Footnote 283:

The MS. here ends Night cdxii. and begins the next. Up to this point I
have followed the numeration but from this forwards as the Nights
become unconscionably short compared with the intervening dialogues, I
have thrown two and sometimes three into one. The Arabic numbers are,
however, preserved for easier reference.

Footnote 284:

This is a poor and scamped version of “Ali the Persian and the Kurd
Sharper,” in vol. iv. 149. It is therefore omitted.

Footnote 285:

The dish-cover, usually made of neatly plaited straw variously
coloured, is always used, not only for cleanliness but to prevent the
Evil Eye falling upon and infecting the food.

Footnote 286:

The “Bámiyah,” which = the Gumbo, Occra (Okrá) or Bhendi of Brit.
India which names the celebrated bazar of Bombay, is the esculent
hibiscus, the polygonal pod (some three inches long and thick as a
man’s finger) full of seeds and mucilage making it an excellent
material for soups and stews. It is a favourite dish in Egypt and
usually eaten with a squeeze of lime-juice. See Lane, Mod. Egypt.
chapt. v., and Herklots (App. p. xlii.) who notices the curry of
“Bandakí” or _Hibiscus esculentus_.

Footnote 287:

Written “Bakshísh” for “Bakhshísh,” after Fellah-fashion.

Footnote 288:

[In the MS.: Wa’l-Sultánu karaa Wirduh (Wirda-hu) wa jalasa li
’l-Munádamah = And the Sovran recited his appointed portion of the
Koran, and then sat down to convivial converse. This reminds of the
various passages of the present Shah of Persia’s Diary, in which he
mentions the performance of his evening devotions, before setting out
for some social gathering, say a supper in the Guildhall, which he
neatly explains as a dinner after midnight (Shám ba’d az
nisf-i-shab).—ST.]

Footnote 289:

This is Scott’s “Story of the Three Princes and Enchanting Bird,” vol.
vi. 160. On the margin of the W. M. MS. he has written “Story of the
King and his Three Sons and the Enchanting Bird” (vol. i., Night
cdxvii). Gauttier, vi. 292, names it _Histoire des Trois Princes et de
l’Oiseau Magicien_. Galland may have used parts of it in the “Two
Sisters who envied their Cadette”: see Supp. vol. iii. pp. 492–549.

Footnote 290:

In text “Al-Bulaybul” (the little Nightingale, Philomelet), “Al
Sayyáh” (the Shrieker). The latter epithet suggests to me the German
novel which begins, “We are in Italy where roses bestink the day and
Nightingales howl through the live-long night,” &c.

Footnote 291:

“Sanják,” Turk. = flag, banner, and here used (as in vulg. Arab.) for
Sanják-dár, the banner-bearer, ensign. In mod. parlance, Sanják =
minor province, of which sundry are included in an “Iyálah” =
government-general, under the rule of a Wálí (Wiláyah).

Footnote 292:

In the MS. “Zifr” = nail, claw, talon.

Footnote 293:

“Al-Rizk maksúm,” an old and sage byword pregnant with significance:
compare “Al-Khauf (fear) maksúm” = cowardice is equally divided. Vol.
iii. 173. [I read: “Yas’à ’l-Kadamu li-’Umrin danà au li-Rizkin
qusima,” taking “Rizk” as an equivalent for “al-Rizku ’l-hasanu” = any
good thing which a man obtains without exerting himself in seeking for
it, and the passive “qusima” in the sense of Kismah, vulgo “Kismet.”
Hence I would translate: The foot speeds to a life that is mean, or to
a boon that is pre-ordained.—ST.]

Footnote 294:

In the text “Bát” (for Bit), in Fellah-speech “Pass the night here!”
The Bird thus makes appeal to the honour and hospitality of his
would-be captor, and punishes him if he consent. I have translated
after Scott (v. 161). [I cannot persuade myself to take “bát” for an
imperative, which would rather be “bít” for “bit,” as we shall find
“kúm” for “kum,” “rúh” for “ruh.” It seems to me that the preterite
“bát” means here “the night has passed,” and rendering “man” by the
interrogative, I would translate: “O! who will say to the sad, the
separated, night is over?” Complaints of the length of night are
frequent with the parted in Arab poetry. This accords also better with
the following ’Atús al-Shams, the sneezing of the sun, which to my
knowledge, applies only to daybreak, as in Hariri’s 15th Assembly
(al-Farzíyah), where “the nose of the morning” sneezes.—ST.]

Footnote 295:

_i.e._ they bound kerchiefs stained blue or almost black round their
brows. In modern days Fellah women stain their veils (face and head),
kerchiefs and shirts with indigo; and some colour their forearms to
the elbow.

Footnote 296:

Here again and in the following adventure we have “Khudadad and his
Brothers.” Suppl. vol. iii. 209–304.

Footnote 297:

In sign of despair. See vol. i. 298.

Footnote 298:

In text “Kalamátu ’llah” = the Koran: and the quotation is from chapt.
cxiii. 5. For the “Two Refuge-takings” (Al-Mu’awizzatáni), see vol.
iii. 222.

Footnote 299:

_i.e._, caused his brothers to recover life.

[I read: Allazí ’amaltu fí-him natíjah yujázúní bi-Ziddi-há = Those to
whom I did a good turn, requite me with the contrary thereof. Allazí,
originally the masc. sing. is in this MS. vulgarly, like its still
more vulgar later contraction, “illí,” used for both genders and the
three numbers.—ST.]

Footnote 300:

Arab. “Házir!” I have noted that this word, in Egypt and Syria,
corresponds with the English waiter’s “Yes sir!”

Footnote 301:

Koran, Chapter of Joseph, xii. 19.

Footnote 302:

Arab. “Hanút:” this custom has become almost obsolete: the corpse is
now sprinkled with a mixture of water, camphor diluted and the dried
and pounded leaves of various trees, especially the “Nabk” (lote-tree
or _Zizyphus lotus_).—Lane M. E. chapt. xxviii.

Footnote 303:

These comical measures were taken by “Miss Lucy” in order to charm
away the Evil Eye which had fascinated the article in question. Such
temporary impotence in a vigorous man, which results from an
exceptional action of the brain and the nervous system, was called in
old French _Nouement des aiguilettes_ (_i.e._ point-tying, the points
which fastened the _haut-de-chausses_ or hose to the jerkin, and its
modern equivalent would be to “button up the flap”). For its cure, the
“_Déliement des aiguilettes_” see Davenport “Aphrodisiacs” p. 36, and
the French translation of the Shaykh al-Nafzáwi (Jardin Parfumé,
chapt. xvii. pp. 251–53.) The Moslem heal such impotence by the usual
simples, but the girl in the text adopts a moral course of treatment
which buries the dead parts in order to resurrect them. A friend of
mine, a young and vigorous officer, was healed by a similar process.
He had carried off a sergeant’s wife, and the husband lurked about the
bungalow to shoot him, a copper cap being found under the window,
hence a state of nervousness which induced perfect impotence. He
applied to the regimental surgeon, happily a practised hand, and was
gravely supplied with pills and a draught; his diet was carefully
regulated and he was ordered to sleep by the woman but by no means to
touch her for ten days. On the fifth he came to his adviser with a
sheepish face and told him that he had not wholly followed the course
prescribed, as last night he had suddenly—by the blessing of the
draught and the pills—recovered and had given palpable evidence of his
pristine vigour. The surgeon deprecated such proceeding until the
patient should have had full benefit of his drugs—bread pills and
cinnamon-water.

Footnote 304:

Here ends vol. iii. of the W. M. MS. and begins Night cdxxvi.

Footnote 305:

In the text “Rísah,” copyist’s error for “Ríshah” = a thread, a line:
it afterwards proves to be an ornament for a falcon’s neck. [I cannot
bring myself to adopt here the explanation of “Ríshah” as a string
instead of its usual meaning of “feather,” “plume.” My reasons are the
following: 1. The youth sets it upon his head; that is, I suppose, his
cap, or whatever his head-gear may be, which seems a more appropriate
place for a feather than for a necklace. 2. Further on, Night cdxxx.,
it is said that the Prince left the residence of his second spouse _in
search_ (tálib) of the city of the bird. If the word “Ríshah,” which,
in the signification of thread, is Persian, had been sufficiently
familiar to an Arab to suggest, as a matter of course, a bird’s
necklace, and hence the bird itself, we would probably find a trace of
this particular meaning, if not in other Arabic books, at least in
Persian writers or dictionaries; but here the word “Ríshah,” by some
pronounced “Reshah” with the Yá majhúl, never occurs in connection
with jewels; it means fringe, filament, fibre. On the other hand, the
suggestion of the bird presents itself quite naturally at the sight of
the feather. 3. Ib. p. 269 the youth requests the old man to tell him
concerning the “Tayrah allazí Rísh-há (not Rishat-há) min Ma’ádin,”
which, I believe, can only be rendered by: the bird whose plumage is
of precious stones. The “Ríshah” itself was said to be “_min_ Zumurrud
wa Lúlú,” of emeralds and pearls; and the cage will be “min Ma’ádin wa
Lúlú,” of precious stones and pearls, in all which cases the use of
the preposition “min” points more particularly to the material of
which the objects are wrought than the mere Izáfah. The wonderfulness
of the bird seems therefore rather to consist in his jewelled plumage
than the gift of speech or other enchanting qualities, and I would
take it for one of those costly toys, in imitation of trees and
animals, in which Eastern princes rejoice, and of which we read so
many descriptions, not only in books of fiction, but even in
historical works. If it were a live-bird of the other kind, he would
probably have put in his word to expose the false brothers of the
Prince.—ST.]

Footnote 306:

This is conjectural: the text has a correction which is hardly
legible. [I read: “Wa lákin hú ajmalu min-hum bi-jamálin mufritin,
lakinnahu matrúdun hú wa ummu-hu” = “and yet he was more beautiful
than they with surpassing beauty, but he was an outcast, he and his
mother,” as an explanation, by way of parenthesis, for their daring to
treat him so shamefully.—ST.]

Footnote 307:

The venerable myth of Andromeda and Perseus (who is Horus in disguise)
brought down to Saint George (his latest descendant), the Dragon
(Typhon) and the fair Saba in the “Seven Champions of Christendom.”
See my friend M. Clermont Ganneau’s _Horus et Saint-Georges_; Mr. J.
R. Anderson’s “Saint Mark’s Rest; the Place of Dragons;” and my “Book
of the Sword,” chapt. ix.

Footnote 308:

_i.e._ there was a great movement and confusion.

Footnote 309:

[In the text ’Afár, a word frequently joined with “Ghubár,” dust, for
the sake of emphasis; hence we will find in Night ccccxxix. the verb
“yu’affiru,” he was raising a dust-cloud.—ST.]

Footnote 310:

Upon the subject of “throwing the kerchief” see vol. vi. 285. Here it
is done simply as a previously concerted signal of recognition.

Footnote 311:

In text “’Alá Yadín;” for which vulgarism see vol. iii. 51.

Footnote 312:

Elephants are usually, as Cuvier said of the (Christian) “Devil” after
a look at his horns and hoofs, vegetarians.

Footnote 313:

[The MS. has “yughaffiru wa yuzaghdimu.” The former stands probably
for “yu’affíru,” for which see supra p. 262, note 2. The writing is,
however, so indistinct that possibly “yufaghghiru” is intended, which
means he opened his mouth wide. “Yuzaghdimu” is one of those
quadriliterals which are formed by blending two tri-literals in one
verb, in order to intensify the idea. “Zaghada” and “Zaghama” mean
both “he roared,” more especially applied to a camel, and by joining
the “d” of the one with the “m” of the other, we obtain “Zaghdama,” he
roared fiercely.—ST.]

Footnote 314:

[Sára’a-hu wa láwa’a-hu = he rushed upon him and worried him. The root
law’ means to enfeeble, render sick, especially applied to
love-sickness (Lau’ah). The present 3rd form is rarely used, but here
and in a later passage, Night cdxlv., the context bears out the sense
of harassing.—ST.]

Footnote 315:

In text “Zaghárit” plur. of Zaghrútah: see vol. ii. p. 80.

Footnote 316:

[Yá walad al-Halál. I would translate: “O! son of a lawful wedlock,”
simply meaning that he takes him to be a decent fellow, not a scamp or
Walad al-Harám.—ST.]

Footnote 317:

The repetition is a sign of kindness and friendliness; see vol. vi.
370.

Footnote 318:

This Arabian “Sattár” corresponds passing well with “Jupiter
Servator.”

Footnote 319:

“Out of the mouth of babes and sucklings thou hast perfected praise.”
Matt. xxi. 16. The idea is not less Moslem than Christian.

Footnote 320:

[I read “Sarkhah adwat la-há al-Saráyah” = a cry to which the
palace-women raised an echo, a cry re-echoed by the palace-women.
“Adwà” is the fourth form of “Dawiya,” to hum or buzz, to produce an
indistinct noise, and it is vulgarly used in the above sense, like the
substantive “Dawi,” an echo. Al-Saráyah is perhaps only an Arabized
form of the Persian Saráy, and the sentence might be, to which the
palace resounded.—ST.]

Footnote 321:

The Princess is not logical: on the other hand she may plead that she
is right.

Footnote 322:

Arab. “Ma’lúmah,” which may also mean the “made known,” or
“afore-mentioned.”

Footnote 323:

A sensible remark which shows that the King did not belong to the
order called by Mr. Matthew Arnold “Barbarians.”

Footnote 324:

In text: “Rajul Ja’ídí,” for which see p. 14.

Footnote 325:

Arab. “Fidawiyah,” sing. “Fidáwi” = lit. one who gives his life to a
noble cause, a forlorn hope, esp. applied to the Ismai’liyah race,
disciples of the “Assassin” Hasan-i-Sabáh. See De Sacy, “Mémoire sur
les Assassins Mém. de l’Instit,” etc. iv. 7 et seqq. Hence perhaps a
castaway, a “perdido,” one careless of his life. I suspect, however,
that it is an Egyptianised form of the Pers. “Fidá’i” = a robber, a
murderer. The Lat. catalogue prefers “Sicarius,” which here cannot be
the meaning.

Footnote 326:

Arab “Kirsh,” pop. “Girsh.”

Footnote 327:

I have noticed that there is a Shaykh or head of the Guild, even for
thieves, in most Moslem capitals. See vol. vi. 204.

Footnote 328:

Here is the normal enallage of persons, “luh” = to him for “lí” = to
me.

Footnote 329:

In text “Na’mil ma’allazí, etc. ... makídah.” I have attempted to
preserve the idiom.

Footnote 330:

[In the MS. “al-’Ashrah Miah,” which, I think, can scarcely be
translated by “ten times one hundred.” If Miah were dependent on
al-’Ashrah, the latter could not have the article. I propose therefore
to render “one hundred for the (_i.e._ every) ten” = ten-fold.—ST.]

Footnote 331:

For this “nosebag,” see vols. ii. 52, and vi. 151, 192.

Footnote 332:

[Until here the change from the first person into the third, as
pointed out in note 2, has been kept up in the MS.—“He reached the
barracks,” “he found,” etc. Now suddenly the gender changes as well,
and the tale continues: “And lo, the girl went to them and said,” etc.
etc. This looseness of style may, in the mouth of an Eastern Ráwí,
have an additional dramatic charm for his more eager than critical
audience; but it would be intolerable to European readers. Sir Richard
has, therefore, very properly substituted the first person all
through.—ST.]

Footnote 333:

“Riyál” is from the Span. “Real” = royal (coin): in Egypt it was so
named by order of Ali Bey, the Mameluke, in A.H. 1185 (A.D. 1771–72)
and it was worth ninety Faddahs = 5⅖d. The word, however, is still
applied to the dollar proper (Maria Theresa), to the Riyál Fransá or
five-franc piece and to the Span. pillar dollar: the latter is also
nicknamed “Abu Madfa’” Father of a Cannon (the columns being mistaken
for cannons); also the Abú Tákah (Father of a Window), whence we
obtain the Europeanised “Patacco” (see Lane, Appendix ii.) and
“Pataca,” which Littré confounds with the “Patard” and of which he
ignores the origin.

Footnote 334:

See The Nights, vol. x. 12.

Footnote 335:

_i.e._ “pleasant,” “enjoyable”; see “White as milk” opposed to “black
as mud,” etc., vol. iv. 140. Here it is after a fashion synonymous
with the French _nuit blanche_.

Footnote 336:

[The MS. seems here to read “wa jasad-hu yuhazdimu,” (thus at least
the word, would have to be vocalized if it were a quadriliteral verbal
form), and of this I cannot make out any sense. I suspect the final
syllable is meant for “Dam,” blood, of which a few lines lower down
the plural “Dimá” occurs. Remains to account for the characters
immediately preceding it. I think that either the upper dot of the
Arabic belongs to the first radical instead of the second, reading
“yukhirru,” as the fourth or causative form of “kharra yakhurru,” to
flow, to ripple, to purl; or that the two dots beneath are to be
divided between the first two characters, reading “bajaza.” The
latter, it is true, is no dictionary word, but we have found supra p.
228 “muhandiz” for “muhandis,” so here “bajaza” may stand for “bajasa”
= gushed forth, used intransitively and transitively. In either case
the translation would be “his body was emitting blood freely.”—ST.]

Footnote 337:

The MS. here is hardly intelligible but the sense shows the word to be
“Misallah” (plur. “Misáll”) = a large needle for sewing canvas, &c. In
Egypt the usual pronunciation is “Musallah,” hence the vulgar name of
Cleopatra’s needle “Musallat Far’aun” (of Pharaoh) the two terms
contending for which shall be the more absurd. I may note that
Commander Gorridge, the distinguished officer of the U.S. Navy who
safely and easily carried the “Needle” to New York after the English
had made a prodigious mess with their obelisk, showed me upon the
freshly uncovered base of the pillar the most distinct intaglio
representations of masonic implements, the plumb-line, the square, the
compass, and so forth. These, however, I attributed to masonry as the
craft, to the guild; he to Freemasonry, which in my belief was unknown
to the Greeks and Romans, and is never mentioned in history before the
eight Crusades (A.D. 1096–1270). The practices and procedure were
evidently borrowed from the various Vehms and secret societies which
then influenced the Moslem world, and our modern lodges have strictly
preserved in the “Architect of the Universe,” Arian and Moslem
Unitarianism as opposed to Athanasian and Christian Tritheism; they
admit the Jew and the Mussulman as apprentices, but they refuse the
Hindú and the Pagan. It seems now the fashion to run down the mystic
craft, to describe it as a “goose-club” and no more; it is, however,
sleeping, not dead; the charities of the brethren are still active,
and the society still takes an active part in politics throughout the
East. As the late Pope Pius IX. (fitly nicknamed “Pio no-no”), a free
mason himself, forbade Freemasonry to his church because a secret
society is incompatible with oral confession (and priestcraft
tolerates only its own mysteries), and made excommunication the
penalty, the French lodges have dwindled away and the English have
thriven upon their decay, thus enlisting a host of neophytes who, when
the struggle shall come on, may lend excellent aid.

Footnote 338:

The “Janázah,” or bier, is often made of planks loosely nailed or
pegged together into a stretcher or platform, and it would be easy to
thrust a skewer between the joints. I may remind the reader that
“Janázah” = a bier with a corpse thereon (vol. ii. 46), whereas the
“Sarír” is the same when unburdened, and the “Na’ash” is a box like
our coffin, but open at the tip.

Footnote 339:

[In the Arab. text “they will recognise me,” which I would rather
refer to the Vagabonds than to the crowd, as the latter merely cries
wonder at the resuscitation, without apparently troubling much about
the wonder-worker.—ST.]

Footnote 340:

[Ar. “na’tázu,” viii. form of ’áza = it escaped, was missing, lacked,
hence the meaning of this form, “we are in want of,” “we need.”—ST.]

Footnote 341:

For the “Ardabb” (prop. “Irdabb”) = five bushels: see vol. i. 263.

Footnote 342:

[In the MS. “’Ayyinah,” probably a mis-reading for “’Ayniyyah” = a
sample, pattern.—ST.]

Footnote 343:

In text “Kubbah” = vault, cupola, the dome of unbaked brick upon
peasants’ houses in parts of Egypt and Syria, where wood for the
“Sat’h” or flat roof is scarce. The household granary is in the
garret, from which the base of the dome springs, and the
“expense-magazines” consist of huge standing coffers of wattle and dab
propped against the outside walls of the house.

Footnote 344:

Gen. “Baysár” or “Faysár,” = beans cooked in honey and milk. See
retro, Night ccclxxxviii. for its laxative properties.

Footnote 345:

[In the MS. “barbastu,” with the dental instead of the palatal
sibilant (Sín instead of Sád). Spelled in the former way the verb
“barbasa” means, he sought, looked for, and is therefore out of place
here. Spelled in the second manner, it signifies literally, he watered
the ground abundantly. Presently we shall find the passive participle
“mubarbasah” in the feminine, because referring to the noun “Tíz” =
anus, which, like its synonym “Ist,” professes the female gender.—ST.]

Footnote 346:

[In Ar. “Mubarbasah,” for which see the preceding note.—ST.]

Footnote 347:

The Moslem’s tomb is an arched vault of plastered brick, large enough
for a man to sit up at ease and answer the Questioning Angels; and the
earth must not touch the corpse as it is supposed to cause torture. In
the graves of the poorer classes a niche (_lahad_) offsets from the
fosse and is rudely roofed with palm-fronds and thatch. The trick
played in the text is therefore easy; see Lane’s illustration M.E.
chapt. xviii. The reader will not forget that all Moslems make water
squatting upon their hunkers in a position hardly possible to an
untrained European: see vol. i. 259.

Footnote 348:

The bull being used in the East to turn the mill and the water-wheel;
vol. i. 16.

Footnote 349:

In text “Ratl.” See vol. iv. 124.

Footnote 350:

About 1s. 2d.

Footnote 351:

The man was therefore in hiding for some crime. [The MS. has “lá
tafzah-ní” = Do not rend _my_ reputation, etc. I would, therefore,
translate “Sáhib-há” by “her lover,” and suggest that the crime in
question is simply what the French call “conversation
criminelle.”—ST.]

Footnote 352:

The “’Ishá”-prayer (called in Egypt “’Eshè”) consists of ten “Ruka’át”
= bows or inclinations of the body (not “of the head” as Lane has it,
M. E. chapt. iii.): of these four are “Sunnah” = traditional or
customary (of the Prophet), four are Farz (divinely appointed _i.e._
by the Koran) and two again Sunnah. The hour is nightfall when the
evening has closed in with some minor distinctions, _e.g._ the Hanafí
waits till the whiteness and the red gleam in the west (“Al-Shafak
al-ahmar”) have wholly disappeared, and the other three orthodox only
till the ruddy light has waned. The object of avoiding sundowntide
(and sunrise equally) was to distinguish these hours of orisons from
those of the Guebres and other faiths which venerate, or are supposed
to venerate, the sun.

Footnote 353:

Scott. “History of the Sultan of Hind,” vol. vi. 194–209.

Footnote 354:

Red robes being a sign of displeasure: see vol. iv. 72; Scott (p. 294)
wrongly makes them “robes of mourning.”

Footnote 355:

A Moslem negroid from Central and Western North Africa. See vol. ii.
15. They share in popular opinion the reputation of the Maghrabi or
Maroccan for magical powers.

Footnote 356:

This is introduced by the translator; as usual with such unedited
tales, the name does not occur till much after the proper place for
specifying it.

Footnote 357:

In text “Iz lam naakhaz-há, wa-illá,” &c. A fair specimen of Arab.
ellipsis.——If I catch her not (’twill go hard hard with me), and
unless (I catch her) I will, &c.

Footnote 358:

_i.e._ “How far is the fowl from thee!”

Footnote 359:

[In the MS. “turayyih,” a modern form for “turawwih.”—ST.]

Footnote 360:

[The above translation pre-supposes the reading “Farkhah lá atammat,”
and would require, I believe, the conjunction “hattà” or “ilà an” to
express “till.” I read with the MS. “lá tammat,” and would translate:
“a chick not yet full grown, when the crow seized it and flew away
with it,” as a complaint of the father for the anticipated untimely
end of his son.—ST.]

Footnote 361:

For “’Aun,” a high degree amongst the “Genies,” see vol. iv. p. 83.
Readers will be pleased with this description of a Jinni; and not a
few will regret that they have not one at command. Yet the history of
man’s locomotion compels us to believe that we are progressing towards
the time when humanity will become volatile. Pre-historic Adam was
condemned to “Shanks his mare,” or to “go on foot-back,” as the Boers
have it, and his earliest step was the chariot; for, curious to say,
driving amongst most peoples preceded riding, as the row-boat forewent
the sailer. But as men increased and the world became smaller and time
shorter the eighteenth and the nineteenth centuries, after many
abortive attempts, converted the chariot into a railway-car and the
sailer into a steamer. Aerostatics are still in their infancy and will
grow but little until human society shall find some form of flying an
absolute necessity when, as is the history of all inventions, the
winged woman (and her man) of Peter Wilkins will pass from fiction
into fact. But long generations must come and go before “homo sapiens”
can expect to perfect a practice which in the present state of mundane
society would be fatal to all welfare.

Footnote 362:

Scott (p. 200) “Welcome to the sovereign of the Aoon, friendly to his
brethren,” (siddík al Akhwán) etc. Elsewhere he speaks of “the Oone.”

Footnote 363:

So he carried a portable “toilette,” like a certain Crown Prince and
Prince Bahman in Suppl. vol. iii. 510.

Footnote 364:

There is another form of the saw in verse:—

Good is good and he’s best whoso worketh it first; ✿ And ill is for me
of provisions the worst.

The provision is = viaticum, provaunt for the way.

[The MS. has “akram” and “azlam” = “the more generous,” “the more
iniquitous,” meaning that while good should be requited by good, and
evil provokes further evil in retaliation, the beginner in either case
deserves the greater praise or blame.—ST.]

Footnote 365:

I have noted (vols. iii. 75, and viii. 266) that there are two
“Soudans” as we write the word, one Eastern upon the Upper Nile Valley
and the other Western and drained by the Niger water-shed. The former
is here meant. It is or should be a word of shame to English ears
after the ungodly murder and massacre of the gallant “Soudanese”
negroids who had ever been most friendly to us and whom with scant
reason to boast we attacked and destroyed because they aspired to
become free from Turkish task-masters and Egyptian tax-gatherers. That
such horrors were perpetrated by order of one of the most humane
amongst our statesmen proves and decidedly proves one thing, an
intense ignorance of geography and ethnology.

Footnote 366:

[In the MS. “lawá ’a-hu” for which Sir Richard conjectures the reading
“lawwaha-hu” taking the pronoun to refer to the sword. I believe,
however, the word to be a clerical error for our old acquaintance
“láwa’a-hu” (see supra p. 266) and, referring the pronoun in the three
verbs to the Lion, would translate: “and he worried him,” etc.—ST.]

Footnote 367:

Arab. “Al-bashárah,” see vol. i. 30: Scott has (vi. 204) “Good tidings
to our sovereign.”

Footnote 368:

[The MS. is here rather indistinct; still, as far as I can make out,
it runs: “wa Hakki man aulàní házá ’l-Mulk” = and by the right of
(_i.e._ my duty towards) Him who made me ruler over this kingdom.—ST.]

Footnote 369:

[The word in the MS. is difficult to decipher. In a later passage we
find corresponding with it the expression “yumázasa-hu fí ’l-Kalám,”
which is evidently a clerical error for “yumárasa-hu” = he tested or
tried him in his speech. Accordingly I would read here: “yakhburu
ma’ahu fí ’l-Kalám,” lit. = he experimented with him, _i.e._ put him
to his test. The idea seems to be, that he first cross-examined him
and then tried to intimidate him. With this explanation “yusáhí-hu”
and later on “yulhí-hu” would tally, which both have about the same
meaning: to divert the attention, to make forget one thing over
another, hence to confuse and lead one to contradict himself.—ST.]

Footnote 370:

Here we find the old superstitious idea that no census or “numbering
of the people” should take place save by direct command of the
Creator. Compare the pestilence which arose in the latter days of
David when Joab by command of the King undertook the work (2 Sam.
xxiv. 1–9, etc.)

Footnote 371:

The text has “Salásín” = thirty, evidently a clerical error.

Footnote 372:

[In Ar. “yanjaaru,” vii. form of “jaara” (med. Hamzah), in which the
idea of “raising,” “lifting up,” seems to prevail, for it is used for
raising the voice in prayer to God, and for the growing high of
plants.—ST.]

Footnote 373:

The text, which is wholly unedited, reads “He found the beasts and
their loads (? the camels) and the learned men,” &c. A new form of
“bos atque sacerdos” and of _place pour les ânes et les savans_, as
the French soldiers cried in Egypt when the scientists were admitted
into the squares of infantry formed against the doughty Mameluke
Cavalry.

Footnote 374:

[In the MS. “wáraytaní ilà l-turáb” = thou hast given me over to the
ground for concealment, iii. form of “warà,” which takes the meaning
of “hiding,” “keeping secret.”—ST.]

Footnote 375:

[The MS. has “wa dazz-há,” which is an evident corruption. The
translator, placing the diacritical point over the first radical
instead of the second, reads “wa zarr-há,” and renders accordingly.
But if in the MS. the dot is misplaced, the Tashdíd over it would
probably also belong to the Dál, resp. Zal, and as it is very feasible
that a careless writer should have dropped one Wáw before another, I
am inclined to read “wa wazzar-há” = “and he left her,” “let her go,”
“set her free.” In classical Arabic only the imperative “Zar,” and the
aorist “yazaru” of the verb “wazara” occur in this sense, while the
preterite is replaced by “taraka,” or some other synonym. But the
language of the common people would not hesitate to use a form scorned
by the grammarians, and even to improve upon it by deriving from it
one of their favourite intensives.—ST.]

Footnote 376:

Both are civil forms of refusal: for the first see vols. i. 32; vi.
216; and for the second ix. 309.

Footnote 377:

Everything being fair in love and war and dealing with a “Káfir,”
_i.e._ a non-Moslem.

Footnote 378:

In text “Labbayka” = here am I: see vol. i. 226.

Footnote 379:

In text “’Úd Khayzarán” = wood of the rattan, which is orig. “Rota,”
from the Malay “Rotan.” Vol. ii. 66, &c.

Footnote 380:

[In the MS. “al-Zamán.” The translation here adopted is plausible
enough. Still I think it probable that the careless scribe has omitted
the words “yá al-Malik” before it, and meant to write “O king of the
age!” as in so many preceding places.—ST.]

Footnote 381:

Arab. “Al-Kuhná,” plur. of “Káhin’t” = diviner, priest
(non-Levitical): see “Cohen,” ii. 221. [The form is rather curious.
The Dictionaries quote “Kuhná” as a Syriac singular, but here it seems
to be taken as a plural of the measure “fu’alá” (Kuhaná), like Umará
of Amír or Shu’ará of Shá’ir. The usual plurals of Káhin are Kahanah
and Kuhhán.—ST.]

Footnote 382:

This is the celebrated incident in “Alaeddin,” “New lamps for old:”
See Suppl., vol. iii. 160.

Footnote 383:

In text “Jazdán” = a pencase (Pers.) more pop. called “Kalamdán” =
reed-box vol. iv. 167: Scott (p. 212) has a “writing-stand.” It
appears a queer place wherein to keep a ring, but Easterns often store
in these highly ornamented boxes signets and other small matters.

Footnote 384:

Arab. “Bahr al-Muhít” = Circumambient Ocean; see vol. i. 133.

Footnote 385:

Arab. “Fár” (plur. “Fírán”) = mouse rather than rat.

Footnote 386:

Sleep at this time is considered very unwholesome by Easterns. See
under “Kaylúlah” = siesta, vols. i. 51, ii. 178, and viii. 191.

Footnote 387:

Modern science which, out of the depths of its self-consciousness, has
settled so many disputed questions, speaking by the organs of
Messieurs Woodman and Tidy (“Medical Jurisprudence”) has decided that
none of the lower animals can bear issue to man. But the voice of the
world is against them and as Voltaire says one cannot be cleverer than
everybody. To begin with there is the will: the she-quadruman shows a
distinct lust for man by fondling him and displaying her parts as if
to entice him. That carnal connexion has actually taken place cannot
be doubted: my late friend Mirza Ali Akbar, of Bombay, the famous
Munshi to Sir Charles Napier during the conquest of Sind, a man
perfectly veracious and trustworthy, assured me that in the Gujarát
province he had witnessed a case with his own eyes. He had gone out
“to the jungle,” as the phrase is, with another Moslem who, after
keeping him waiting for an unconscionable time, was found carnally
united to a she-monkey. My friend, indignant as a good Moslem should
be, reproved him for his bestiality and then asked him how it had come
to pass: the man answered that the she-monkey came regularly to look
at him on certain occasions, that he was in the habit of throwing her
something to eat and that her gratitude displayed such sexuality that
he was tempted and “fell.” That the male monkey shows an equal desire
for the woman is known to every frequenter of the “Zoo.” I once led a
party of English girls to see a collection of mandrils and other
anthropoid apes in the Ménagerie of a well-known Russian millionnaire
near Florence, when the Priapism displayed, was such that the girls
turned back and fled in fright. In the motherlands of these
anthropoids (the Gaboon, Malacca, etc.,) the belief is universal and
women have the liveliest fear of them. In 1853 when the Crimean war
was brewing a dog-faced baboon in Cairo broke away from his
“Kuraydati” (ape-leader), threw a girl in the street and was about to
ravish her when a sentinel drew his bayonet and killed the beast. The
event was looked upon as an evil omen by the older men, who shook
their heads and declared that these were bad times when apes attempted
to ravish the daughters of Moslems. But some will say that the grand
test, the existence of the mule between man and monkey, though
generally believed in, is characteristically absent, absent as the
“missing link” which goes so far as to invalidate Darwinism in one and
perhaps the most important part of its contention. Of course the
offspring of such union would be destroyed, yet the fact of our never
having found a trace of it except in legend and idle story seems to
militate against its existence. When, however, man shall become “Homo
Sapiens” he will cast off the prejudices of the cradle and the nursery
and will ascertain by actual experiment if human being and monkey can
breed together. The lowest order of bimana, and the highest order of
quadrumana may, under most favourable circumstances, bear issue and
the “Mule,” who would own half a soul, might prove most serviceable as
a hewer of wood and a drawer of water, in fact as an agricultural
labourer. All we can say is that such “miscegenation” stands in the
category of things not proven and we must object to science declaring
them non-existing. A correspondent favours me with the following note
upon the subject:—Castanheda (Annals of Portugal), relates that a
woman was transported to an island inhabited by monkeys and took up
her abode in a cavern where she was visited by a huge baboon. He
brought her apples and fruit and at last had connection with her, the
result being two children in two to three years; but when she was
being carried off by a ship the parent monkey kissed his progeny. The
woman was taken to Lisbon and imprisoned for life by the King.
Langius, Virgilius Polydorus and others quote many instances of
monstruous births in Rome resulting from the connection of women with
dogs and bears, and cows with horses, &c. The following relative
conditions are deduced on the authority of MM. Jean Polfya and
Mauriceau:—1. If the sexual organism of man or woman be more powerful
than that of the monkey, dog, etc., the result will be a monster in
the semblance of man. 2. If _vice-versâ_ the appearance will be that
of a beast. 3. If both are equal the result will be a distinct
sub-species as of the horse with the ass.

Footnote 388:

Arab. “Tamím” (plur. of Tamímat) = spells, charms, amulets, as those
hung to a horse’s neck, the African Greegree and the Heb. Thummim. As
was the case with most of these earliest superstitions, the Serpent,
the Ark, the Cherubim, the Golden Calf (Apis) and the Levitical
Institution, the Children of Israel derived the now mysterious term
“Urím” (lights) and “Thummim” (amulets) from Egypt and the Semitic
word (Tamímah) still remains to explain the Hebrew. “Thummim,” I may
add, is by “general consensus” derived from “Tôm” = completeness and
is englished “Perfection,” but we can find a better origin near at
hand in spoken Arabic.

Footnote 389:

These verses have already occurred, see my vol. i. p. 275. I have
therefore quoted Payne, i. p. 246.

Footnote 390:

Arab. “Wakíl” who, in the case of a grown-up girl, declares her
consent to the marriage in the presence of two witnesses and after
part payment of the dowry.

Footnote 391:

Such is the meaning of the Arab. “Thayyib.”

Footnote 392:

This appears to be the popular belief in Egypt. See vol. iv. 297,
which assures us that “no thing poketh and stroketh more strenuously
than the Gird” (or hideous Abyssinian cynocephalus.) But it must be
based upon popular ignorance: the private parts of the monkey although
they erect stiffly, like the priapus of Osiris when swearing upon his
Phallus, are not of the girth sufficient to produce that friction
which is essential to a woman’s pleasure. I may here allude to the
general disappointment in England and America caused by the exhibition
of my friend Paul de Chaillu’s Gorillas: he had modestly removed penis
and testicles, the latter being somewhat like a bull’s, and his
squeamishness caused not a little grumbling and sense of
grievance—especially amongst the curious sex.

Footnote 393:

[In the MS. “fahakat,” _lit._ she flowed over like a brimful
vessel.—ST.]

Footnote 394:

In 1821, Scott (p. 214) following Gilchrist’s method of
transliterating eastern tongues wrote “Abou Neeut” and “Neeuteen” (the
latter a bad blunder making a masc. plural of a fem. dual). In 1822
Edouard Gauttier (vi. 320) gallicised the names to “Abou-Nyout” and
“Abou-Nyoutyn” with the same mistake and one superadded; there is no
such Arabic word as “Niyút.” Mr. Kirby in 1822, “The New Arabian
Nights” (p. 366) reduced the words to “Abu Neut” and “Abu Neuteen,”
which is still less intelligible than Scott’s; and, lastly, the
well-known Turkish scholar Dr. Redhouse converted the tortured names
to “Abú Niyyet” and “Abú Niyyeteyn,” thus rightly giving a “tashdíd”
(reduplication sign) to the Yá (see Appendix p. 646 to Suppl. v. No.
iii and Turk. Dict. sub voce “Niyyat”). The Arab. is “Niyyah” = will,
purpose, intent; “Abú Niyyah” (Grammat. “Abú Niyyatin”) Father of one
Intent = single-minded and “Abú Niyyatayn” = Father of two Intents or
double-minded; and Richardson is deficient when he writes only “Niyat”
for “Niyyat.” I had some hesitation about translating this tale which
begins with the “Envier and the Envied” (vol. i. 123) and ends with
the “Sisters who envied their Cadette” (Suppl. vol. iii. 492). But the
extant versions of it are so imperfect in English and French that I
made up my mind to include it in this collection.—[Richardson’s
“Niyat” is rather another, although rarer form of the same word.—ST.]

Footnote 395:

[I read: “wa tukarribu ’l-’abda ilayya,” referring the verb to
“al-Sadakah” (the alms) and translating: “and it bringeth the servant
near to me,” the speaker, in Coranic fashion supposed to be
Allah.—ST.]

Footnote 396:

The text prefers the Egyptian form “Sherífí” pl. “Sherífíyah,” which
was adopted by the Portuguese.

Footnote 397:

The grace after meat, “Bismillah” being that which precedes it. Abu
Niyyah was more grateful than a youth of my acquaintance who
absolutely declined asking the Lord to “make him truly thankful” after
a dinner of cold mutton.

Footnote 398:

[The root “Kart” is given in the dictionaries merely to introduce the
word “karít” = complete, speaking of a year, &c., and “Takrít,” the
name of a town in Mesopotamia, celebrated for its velvets and as the
birth-place of Saladin. According to the first mentioned word I would
take the signification of “Kart” to be “complement” which here may
fitly be rendered by “remainder,” for that which with regard to the
full contents of the dinner tray is their complement would of course
be their remainder with regard to the viands that have been
eaten.—ST.]

Footnote 399:

For the “Zakát” = legal alms, which must not be less than
two-and-a-half per cent., see vol. i. 339.

Footnote 400:

In text “Kazdír,” for which see vols. iv. 274 and vi. 39. Here it may
allude to the canisters which make great show in the general store of
a petty shopkeeper.

Footnote 401:

[The MS. reads “murafraf” (passive), from “Rafraf” = a shelf, arch,
anything overhanging something else, therefore here applying either to
the eye-brows as overhanging the eyes, or to the sockets, as forming a
vault or cave for them. Perhaps it should be “murafrif” (active part),
used of a bird, who spreads his wings and circles round his prey,
ready to pounce upon it; hence with prying, hungry, greedy eyes.—ST.]

Footnote 402:

Arab. “Niyyah” with the normal pun upon the name.

Footnote 403:

Arab. “’Ámil Rasad,” lit. acting as an observatory: but the style is
broken as usual, and to judge from the third line below the sentence
may signify “And I am acting as Talisman (to the Hoard).”

Footnote 404:

In the text “Ishári,” which may have many meanings: I take “a shot” at
the most likely. In “The Tale of the Envier and the Envied” the
counter-spell in a fumigation by means of some white hair plucked from
a white spot, the size of a dirham, at the tail-end of a black tom-cat
(vol. i. 124). According to the Welsh legend, “the Devil hates
cocks”—I suppose since that fowl warned Peter of his fall.

Footnote 405:

In text “Yaum al-Ahad,” which begins the Moslem week: see vols. iii.
249 and vi. 190.

Footnote 406:

[In Ar. “Harj wa Laght.” The former is generally joined with “Marj”
(Harj wa Marj) to express utter confusion, chaos, anarchy. “Laght”
(also pronounced Laghat and written with the palatal “t”) has been
mentioned supra p. 20 as a synonym of “Jalabah” = clamour, tumult,
etc.—ST.]

Footnote 407:

[In Ar. “yahjubu,” aor. of “hajaba” = he veiled, put out of sight,
excluded, warded off. Amongst other significations the word is
technically used of a nearer degree of relationship excluding entirely
or partially a more distant one from inheritance.—ST.]

Footnote 408:

Arab. “Yaum al-Jum’ah” = Assembly-day, Friday: see vol. vi. 120.

Footnote 409:

A regular Badawi remedy. This Artemisia (Arab. Shayh), which the
Dicts. translate “wormwood of Pontus,” is the sweetest herb of the
Desert, and much relished by the wild men: see my “Pilgrimage,” vol.
i. 228. The Finnish Arabist Wallin, who died Professor of Arabic at
Helsingfors, speaks of a “Faráshat al-Shayh” = a carpet of wormwood.

Footnote 410:

“Sáhibi-h,” the masculine; because, as the old grammar tells us, that
gender is more worthy than the feminine.

Footnote 411:

_i.e._ his strength was in the gold: see vol. i. 340.

Footnote 412:

Arab. “Haysumah” = smooth stones (water-rounded?).

Footnote 413:

For “his flesh was crushed upon his bones,” a fair specimen of Arab.
metonomy-cum-hyperbole. In the days when Mr. John Bull boasted of his
realism _versus_ Gallic idealism, he “got wet to the skin” when M.
Jean Crapaud was _mouillé jusqu’aux os_.

For the Angels supposed to haunt a pure and holy well, and the trick
played by Ibn Túmart, see Ibn Khaldun’s Hist. of the Berbers, vol. ii.
575.

Footnote 414:

Here begins the second tale which is a weak replica of Galland’s “Two
Sisters,” &c.

Footnote 415:

This is the usual term amongst savages and barbarians, and during that
period the father has no connection with the mother. Civilisation has
abolished this natural practice which is observed by all the lower
animals and has not improved human matters. For an excellent
dissertation on the subject see the letter on Polygamy by Mrs. Belinda
M. Pratt, in “The City of the Saints,” p. 525.

Footnote 416:

In text “Kuwayyis,” dim. of “Kayyis,” and much used in Egypt as an
adj. = “pretty,” “nice” and an adv. “well,” “nicely.” See s. v. Spitta
Bey’s Glossary to _Contes Arabes Modernes_. The word is familiar to
the travellers in the Nile-valley.

Footnote 417:

In Arab. a “Kanát;” see vol. iii. 141. The first occupation came from
nature; the second from seeing the work of the adopted father.

Footnote 418:

Abu Niyyah, like most house masters in the East, not to speak of
Kings, was the last to be told a truth familiar to everyone but
himself and his wife.

Footnote 419:

The MS. breaks off abruptly at this sentence and evidently lacks
finish. Scott (vi. 228) adds, “The young princes were acknowledged and
the good Abou Neeut had the satisfaction of seeing them grow up to
follow his example.”

In the MS. this tale is followed by a “Story of his own Adventures
related by a connection to an Emir of Egypt.” I have omitted it
because it is a somewhat fade replica of “The Lovers of the Banú
Ozrah” (vol. vii. 117; Lane iii. 247).

Footnote 420:

Mr. Chandler remarks, (p. 25, “On Lending Bodleian Books, &c.”):—“It
is said that the Curators can refuse any application if they choose;
of course they can, but as a matter of fact no application has ever
been refused, and every name added will make it more and more
difficult, more and more invidious to refuse anyone.” I have,
therefore, the singular honour of being the first chosen for
rejection.

Footnote 421:

Mr. Chandler’s motion (see p. 28, “Book-lending, &c.”) was defeated by
an amendment prepared by Professor Jowett and the former fought, with
mixed success, the report of the Committee of Loans; the document
being so hacked as to become useless, and, in this mangled condition,
it was referred back to the Committee with a recommendation to
consider the best way of carrying out the present statute. The manly
and straightforward course of at once proposing a new statute was not
adopted, nor was it even formally proposed. Lastly, the applications
for loans, which numbered sixteen, were submitted to the magnates and
were all refused! whilst the application of an Indian subject that
MSS. be sent to the India Office for his private use was at once
granted. In my case Professors B. Price and Max Müller, who had often
voted for loans, and were willing enough to lend anything to anybody,
declined to vote.

Footnote 422:

According to the statutes, “The Chancellor must be acquainted with the
Business (of altering laws concerning the Library), and he must
approve, and refer it to the Head of Houses, else no Dispensation can
be proposed.”

Footnote 423:

The following telegram from the Vienna correspondent of “The Times”
(November 16, 1886), is worth quotation:—

“The Committee of the Vienna Congress (of Orientalists) is now
preparing a memorial, which will be signed by Archduke Renier, and
will be forwarded in a few days to the trustees of the British Museum
and to the Secretary of State, praying that a Bill may be introduced
into Parliament empowering the British Museum to lend out its Oriental
MSS. to foreign savants under proper guarantees. A resolution pledging
the members of the Oriental Congress to this course was passed at the
Congress of Leyden, in 1883, on the motion of Professor D. H. Müller,
of Vienna; but it has not yet been acted upon so thoroughly as will be
the case now.

“The British Museum is the only great library in Europe which does not
lend out its MSS. to foreigners. The university and court libraries of
Vienna, the royal and state libraries of Berlin and Munich, those of
Copenhagen and Leyden, and Bibliothèque Nationale in Paris all are
very liberal in their loans to well-recommended foreigners. In Paris a
diplomatic introduction is required. In Munich the library does not
lend directly to the foreign borrower; but sends to the library of the
capital whence the borrower may have made his application, and leaves
all responsibility to that library. In the other libraries the
discretion is left to the librarian, who generally lends without any
formalities beyond ascertaining the _bona fides_ and trustworthiness
of the applicant. In Vienna, however, there has occasionally been some
little excess of formality, so a petition is about to be presented to
the Emperor by the University professors, begging that the privilege
of borrowing may be considered as general, and not as depending on the
favour of an official.

“As regards Oriental MSS., it is remarked that the guarantees need not
be so minute as in the case of old European MSS., which are often
unique copies. According to the learned Professor of Sanskrit in this
city, Herr George Bühler, there are very few unique Oriental MSS. in
existence of Sanskrit—perhaps not a dozen.”

Footnote 424:

(1) “On Lending Bodleian Books and Manuscripts” (not published). June
10, 1866; (2) Appendix. Barlow’s Argument. June, 1866; (3) On
Book-lending as practised at the Bodleian Library. July 27, 1886:
Baxter, Printer, Oxford. The three papers abound in earnestness and
energy; but they have the “defects of their qualities,” as the phrase
is; and the subject often runs away with the writer. A single instance
will suffice. No. i. p. 23 says, “In a library like the Bodleian,
where the practice of lending prevails as it now does, a man may put
himself to great inconvenience in order to visit it; he may even
travel from Berlin, and when he arrives he may find that all his
trouble has been in vain, the very book he wants is out.” This must
have been written during the infancy of Sir Rowland Hill, and when
telegrams were unknown to mankind; all that the Herr has to do in our
times is to ask per wire if the volume be at home or not.

Footnote 425:

Chandler, “On Lending Bodleian Books,” etc., p. 18.

Footnote 426:

Koran, xxiii. 14.

------------------------------------------------------------------------

TRANSCRIBER’S NOTES

1. P. 307, changed “hast thou him” to “hast thou slain him”.
2. Silently corrected typographical errors and variations in spelling.
3. Retained archaic, non-standard, and uncertain spellings as printed.
4. Footnotes have been re-indexed using numbers and collected together
at the end of the last chapter.
5. Enclosed italics font in _underscores_.
6. Enclosed bold font in =equals=.

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