The Book of the Thousand Nights and a Night

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Title: The Book of the Thousand Nights and a Night—Volume 05 [Supplement]
Author: Burton, Richard Francis, Sir
Language: English
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[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 V.

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 547

PRINTED IN U. S. A.

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

TO THE CURATORS OF THE BODLEIAN LIBRARY, OXFORD

_Especially_ REVD. B. PRICE _and_ PROFESSOR MAX MULLER.

GENTLEMEN,

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

I am, Gentlemen,
Yours obediently,
RICHARD F. BURTON

BODLEIAN LIBRARY,
_August 5th, 1888_.

CONTENTS OF THE FIFTH VOLUME.

PAGE
1. THE HISTORY OF THE KING’S SON OF SIND AND THE LADY FATIMAH 1

2. HISTORY OF THE LOVERS OF SYRIA 19

3. HISTORY OF AL-HAJJAJ BIN YUSUF AND THE YOUNG SAYYID 37

4. NIGHT ADVENTURE OF HARUN AL-RASHID AND THE YOUTH MANJAB 61

THE LOVES OF THE LOVERS OF BASSORAH 65

STORY OF THE DARWAYSH AND THE BARBER’S BOY AND THE GREEDY
SULTAN 105

TALE OF THE SIMPLETON HUSBAND 116

NOTE CONCERNING THE “TIRREA BEDE,” NIGHT 655 119

5. THE LOVES OF AL-HAYFA AND YUSUF 121

6. THE THREE PRINCES OF CHINA 211

7. THE RIGHTEOUS WAZIR WRONGFULLY GAOLED 229

8. THE CAIRENE YOUTH, THE BARBER AND THE CAPTAIN 241

9. THE GOODWIFE OF CAIRO AND HER FOUR GALLANTS 251

10. THE TAILOR AND THE LADY AND THE CAPTAIN 261

11. THE SYRIAN AND THE THREE WOMEN OF CAIRO 271

12. THE LADY WITH TWO COYNTES 279

13. THE WHORISH WIFE WHO VAUNTED HER VIRTUE 287

14. CŒLEBS THE DROLL AND HIS WIFE AND HER FOUR LOVERS 295

15. THE GATE-KEEPER OF CAIRO AND THE CUNNING SHE-THIEF 307

16. TALE OF MOHSIN AND MUSA 319

17. MOHAMMED THE SHALABI AND HIS MISTRESS AND HIS WIFE 333

18. THE FELLAH AND HIS WICKED WIFE 345

19. THE WOMAN WHO HUMOURED HER LOVER AT HER HUSBAND’S EXPENSE 355

20. THE KAZI SCHOOLED BY HIS WIFE 361

21. THE MERCHANT’S DAUGHTER AND THE PRINCE OF AL-IRAK 371

22. STORY OF THE YOUTH WHO WOULD FUTTER HIS FATHER’S WIVES 439

23. STORY OF THE TWO LACK-TACTS OF CAIRO AND DAMASCUS 453

24. TALE OF HIMSELF TOLD BY THE KING 463

Appendix I.

CATALOGUE OF WORTLEY MONTAGUE MANUSCRIPT CONTENTS 497

Appendix II.

BY W. F. KIRBY.

I. —NOTES ON THE STORIES CONTAINED IN VOL. IV. OF “SUPPLEMENTAL
NIGHTS” 505

II. —NOTES ON THE STORIES CONTAINED IN VOL. V. OF “SUPPLEMENTAL
NIGHTS” 513

THE TRANSLATOR’S FOREWORD

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

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

“A.D. 1803.”

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

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

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

ARABIAN NIGHTS

ENTERTAINMENTS,

_Carefully revised, and occasionally corrected_

=From the Arabic.=

TO WHICH IS ADDED

A SELECTION OF NEW TALES,

_Now first translated_

=From the Arabic Originals.=

ALSO,

AN INTRODUCTION AND NOTES,

ILLUSTRATIVE OF THE

RELIGION, MANNERS AND CUSTOMS OF THE MAHOMMEDANS.”

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

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

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

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

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

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

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

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

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

The handwriting, save and except in the first volume, has the merit of
regularity, and appears the same throughout the succeeding six, except
in the rare places (_e.g._ vi. 92–93), where the lazy copyist did not
care to change a worn-out pen, and continued to write with a double nib.
On the other hand, it is the character of a village-schoolmaster whose
literary culture is at its lowest. Hardly a sheet appears without some
blunder which only in rare places is erased or corrected, and a few
lacunæ are supplied by several hands, Oriental and European, the latter
presumably Scott’s. Not unfrequently the terminal word of a line is
divided, a sign of great incuria or ignorance, as “Sháhr | baz” (i. 4),
“Shahr | zád” (v. 309, vi. 106), and “Fawa | jadtu-h” = so I found him
(v. 104). Koranic quotations almost always lack vowel-points, and are
introduced without the usual ceremony. Poetry also, that crux of a
skilful scribe, is carelessly treated, and often enough two sets of
verse are thrown into one, the first rhyming in úr, and the second in ír
(_e.g._ vol. v. 256). The rhyme-words also are repeated within unlawful
limits (passim and vol. v. 308, ll. 6 and 11). Verse is thrust into the
body of the page (vii. 112) without signs of citation in red ink or
other (iii. 406); and rarely we find it, as it should be, in distichs
divided by the normal conventional marks, asterisks and similar
separations. Sometimes it appears in a column of hemistichs after the
fashion of Europe (iv. 111; iv. 232, etc.): here (v. 226) a quotation is
huddled into a single line; there (v. 242) four lines, written as
monostichs, are followed by two distichs in as many lines.

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

The language of the MS. is generally that of the Felláh and notably so
in sundry of the tales, such as, “The Goodwife of Cairo and her four
Gallants” (v. 444). Of this a few verbal and phrasal instances will
suffice. Adíní = here am I (v. 198); Ahná (passim, for nahnu) nakháf =
we fear; ’Alaykí (for ’alaykĭ) = on thee; and generally the long vowel
(-kí) for the short (-ki) in the pronoun of the second person feminine;
Antah (for anta) = thou (vi. 96) and Antú (for antum) = you (iii. 351);
Aráha and even arúha, rúhat and rúha (for ráha) = he went (vii. 74 and
iv. 75) and Arúhú (for rúhú) = go ye (iv. 179); Bakarah * * * allazi
(for allatí) = a cow (he) who, etc.; (see in this vol., p. 253) and
generally a fine and utter contempt for genders, _e.g._ Hum (for hunna)
masc. for fem. (iii. 91; iii. 146; and v. 233); Tá’áli (for ta’ál) fem.
for masc. (vi. 96 et passim); Bíhím (for bi-him) = with them (v. 367);
Bi-kám (for bi-kum) = with you (iii. 142) are fair specimens of long
broad vowels supplanting the short, a peculiarity known in classical
Arab., _e.g._ Miftáh (for Miftah) = a key. Here, however, it is
exaggerated, _e.g._ Bá’íd (for ba’íd) = far (iv. 167); Kám (for kam) =
how many? Kúm (for kum) = you (v. 118); Kúl-há (for kul-há) = tell it
(iv. 58); Mín (for man) = who? (iii. 89); Mirwád (for Mirwad) = a
branding iron; Natanáshshad (for natanashshad) = we seek tidings (v.
211); Rájal (pron. Rágil, for Rajul) = a man (iv. 118 and passim); Sáhal
(for sahal) = easy, facile (iv. 71); Sír (for sir) = go, be off! (v.
199); Shíl (for shil) = carry away (i. 111); and Záhab (for zahab) =
gold (v. 186). This broad Doric or Caledonian articulation is not
musical to unaccustomed organs. As in popular parlance the Dál supplants
the Zál; _e.g._ Dahaba (for zahaba) = he went (v. 277 and passim); also
T takes the place of Th, as Tult for thulth = one third (iii. 348) and
Tamrat (for thamrat) = fruit (v. 260), thus generally ignoring the
sibilant Th after the fashion of the modern Egyptians who say Tumm (for
thumma) = again; “Kattir (for kaththir) Khayrak” = God increase thy
weal, and Lattama (for laththama) = he veiled. Also a general ignoring
of the dual, _e.g._ Házá ’usfurayn (for ’Usfuráni) = these be birds (vi.
121); Nazalú al-Wazirayn (do) = the two Wazirs went down (vii. 123); and
lastly Al-Wuzará al-itnayn (for Al-Wazíráni) = the two Wazirs (vii.
121). Again a fine contempt for numbers, as Nanzur ana (for Anzur) = I
(we) see (v. 198) and Inní (for inná) narúhu = indeed I (we) go (iii.
190). Also an equally conscientious disregard for cases, as Min mál
abú-há (for abí-há) = out of the moneys of her sire (iv. 190); and this
is apparently the rule of the writer.

Of Egyptianisms and vulgarisms we have Ant, má ghibtshayy = thou, hast
thou not been absent at all? with the shayy (a thing) subjoined to the
verb in this and similar other phrases; Baksísh for Bakhshish (iv. 356);
Al-Jawáz (for al-zíwáj) = marriage (i. 14); Fakí or Fikí (for fakih) = a
divine (vi. 207 and passim); Finjál (for finján) = a coffee-cup (v. 424,
also a Najdí or Central Arabian corruption); Kuwayyis = nice, pretty
(iv. 179); Láyálí (‏لايالى‎ for liallá ‏لئلا‎) = lest that (v. 285);
Luhúmát (for luhúm) = meats, a mere barbarism (v. 247); Matah (for Matá)
= when? (v. 464); Ma’áyah (for ma’í) = with me (vi. 13 et passim);
Shuwayy (or shuwayyah) Mayah, a double diminutive (for Muwayy or Muwayh)
= a small little water, intensely Nilotic (iv. 44); Mbarih or Embárah
(for Al-bárihah) = yesterday (v. 449); Takkat (for Dakkat) = she rapped
(iv. 190); Úzbáshá and Uzbáshá (for Yúzbáshí) = a centurion, a captain
(v. 430 et passim); Záídjah for Záijah (vi. 329); Zarághít (for
Zaghárít) = lullilooing (iv. 12); Zínah (for Ziná) = adultery, and
lastly Zúda (for Záda) = increased (iv. 87). Here the reader will cry
jam satis; while the student will compare the list with that given in my
Terminal Essay (vol. x. 168–9).

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

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

RICHARD F. BURTON.

ATHENÆUM CLUB,
_September 1st, 1888_.

THE HISTORY OF THE KING’S SON OF SIND AND THE LADY FATIMAH.[3]

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

The Four Hundred and Ninety-fifth Night,

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

The Four Hundred and Ninety-seventh Night,

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

The Four Hundred and Ninety-ninth Night,

HISTORY OF THE LOVERS OF SYRIA.[17]

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

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

The Five Hundred and Fifth Night.

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

Dunyazad said to her, “Allah upon thee, O my sister, an thou be other
than sleepy finish for us thy tale that we may cut short the watching of
this our latter night?” She replied:——With love and good will! It hath
reached me, O auspicious King, the director, the right-guiding, lord of
the rede which is benefiting and of deeds fair-seeming and worthy
celebrating that the King accompanied by the Wazir came to that city
seeking the lost Forty Virgins and when the twain had settled there and
were stablisht at ease their souls longed for the Baths and they said
each to other, “Hie we to the Hammam that we may wash away the dirt
which be the result of travel.” So they repaired to the place and as
they entered the gateway they looked up and fixed their eyes upon the
statue; and, as they continued to gaze thereupon, the eunuchs who
sighted them seized them and carried them off to the Sultan.[35] When
they stood between her hands and they beheld the Forty Mamelukes who
were also before her, the Wazir’s glance happened to fall upon his
daughter who was on similar wise in slave’s habit, and he looked at her
with the tears flowing adown his cheeks and he said in his mind,
“Walláhi! Verily this Mameluke is like my child as like can be.”
Hereupon the Sultan considered the twain[36] and asked them of their
case[37] and they answered, “We be Such-and-such and we are wandering
about to seek our daughter and her nine-and-thirty maidens.” Hereupon
she assigned to them also lodgings and rations for the present. Lastly
appeared the Pirate which had been Shaykh and comrade of the Forty
Thieves also seeking that city, and albeit he was aweary and perplext
yet he ceased not to wander that he might come upon the damsel who had
slain his associates and who had shaved his beard and had torn out his
eye teeth. He also when he heard of the Hammam without charge and the
free coffee-house said in himself, “Hie thee to that place!” and as he
was entering the gateway he beheld the image and stood still and fell to
speaking fulsome speech and crying aloud and saying, “By Allah, this
statue is likest to her in stature and size and, by the Almighty, if I
can only lay my hand upon her and seize her I will slaughter her even as
one cutteth a mutton’s throat. Ah! Ah! an I could but catch hold of
her.” As he spake these words the eunuchry heard him; so they seized him
and dragged him along and carried him before the Sultan who no sooner
saw him and knew him than she ordered him to jail. And they imprisoned
him for he had not come to that city save for the shortening of his days
and the lavishing of his life-blood and he knew not what was predestined
to him and in very sooth he deserved all that befel him. Hereupon the
damsel bade bring before her, her father and her cousin and the Ra’is
and the King and the Wazir and the Pirate (while she still bore herself
as one who administered the Sultanate), and when it became night time
all began to converse one with other and presently quoth she to them, “O
folk, let each and every who hath a tale solace us with telling it.”
Hereat quoth one and all of them, “We wist not a recital nor can we
recount one;” and she rejoined, “I will relate unto you an adventure.”
They cried, “O King of the Age, pardon us! for how shalt thou rehearse
us an history and we sit listening thereto?”[38] and she replied,
“Forasmuch as you have no say to say, I will speak in your stead that we
may shorten this our night.” Then she continued, “There was a merchant
man and a wealthy with a brother which was needy, and the richard had a
daughter while the pauper had a son. But when the poor man died he left
only the boy who sought to marry the girl his cousin: his paternal
uncle, however, refused him maugre that she loved him and she was
beloved of him. Presently there came a party of substantial merchants
who demanded her in wedlock and obtained her and agreed upon the
conditions; when her sire was minded to marry her to their man. This was
hard upon the damsel and sore grievous to her so she said:—By Allah, I
will mate with none save with my uncle’s son. Then she came to him at
midnight leading a she-mule and an ass and bringing somewhat of her
father’s moneys and she knocked at the youth’s door and he came out to
her and both went forth, he and she, in the outer darkness of that murky
night and the Veiler veiled her way.” Now when the father and the cousin
heard this adventure they threw themselves on her neck,[39] and rejoiced
in her until the turn came for her recounting the tale of the
merchant-captain and he also approved her and was solaced by her words.
Then, as she related the history concerning the King and the Wazir, they
said, “By Allah, this indeed is a sweet story and full of light and
leading and our lord the Sultan deserveth for this recital whatso he may
require.” But when she came to the Pirate he cried, “Walláhi, O our lord
the Sultan, this adventure is a grievous, and Allah upon thee, tell us
some other tale;” whereat all the hearers rejoined, “By Allah, in very
sooth the recital is a pleasing.” She continued to acquaint them with
the adventure of the Bird which invested her with the monarchy and she
ended with relating the matter of the Hammam, at all whereof the
audience wondered and said, “By Allah, this is a delectable matter and a
dainty;” but the Pirate cried aloud, “Such story pleaseth me not in any
way for ’tis heavy upon my heart!”——And Shahrazad was surprised by the
dawn of day and fell silent and ceased saying her permitted say. Then
quoth her sister Dunyazad, “How sweet and tasteful is thy tale, O sister
mine, and how enjoyable and delectable!” Quoth she, “And where is this
compared with that I would relate to you on the coming night an the
Sovran suffer me to survive?” Now when it was the next night and that
was

The Five Hundred and Ninth Night,

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

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

Dunyazad said to her, “Allah upon thee, O my sister, an thou be other
than sleepy finish for us thy tale that we may cut short the watching of
this our latter night!” She replied:——With love and good will! It hath
reached me, O auspicious King, the director, the right-guiding, lord of
the rede which is benefiting and of deeds fair-seeming and worthy
celebrating, that Al-Hajjaj said, “Now do thou inform me who is the most
excellent of the Arabs and the noblest and of blood the purest?”—“The
Khoraysh.” (¿) “And wherefore so?” “For that the Prophets from them
proceeded.” (¿) “And what tribe is the knightliest of the Arabs and the
bravest and the firmest in fight?”—“The Banu Háshim.”[60] (¿) “And
wherefore so?” “For that my grandsire the Imám Alí ibn Abí Tálib is of
them.” (¿) “And who is the most generous of the Arabs and most steadfast
in the guest-rite?”—“The Banu Tayy.” (¿) “And wherefore so?” “For that
Hátim of Tayy[61] was one thereof.” (¿) “And who is the vilest of the
Arabs and the meanest and the most miserly, in whom weal is smallest and
ill is greatest?” “The Banu Thakíf.”[62] (¿) “And wherefore so?”
“Because thou, O Hajjaj, art of them.” Thereupon the Lieutenant of Kufah
raged with exceeding rage and ordered the slaughter of the youth; but
the Grandees of the State rose up and prayed him for mercy, when he
accepted their intercession and pardoned the offender. After which he
said to him, “O young man, concerning the kid[63] that is in the
firmament, tell me be it male or female?” for he was minded on this wise
to cut short his words. The young Sayyid replied, “O Hajjaj, draw me
aside its tail, so I may inform thee thereanent.”[64] (¿) “O young man,
say me on what pasture best grow the horns of the camel?” “From leaves
of stone.” (¿) “O lack wit! do stones bear leaves.” “O swollen of lips
and little of wits and wisdom, say me do camels have horns?” (¿) “Haply
thou art a lover fond, O youth?” “Yes! in love drowned.” (¿) “And whom
lovest thou?”—“I love my Lord, of whom I hope that he will turn my annoy
into joy, and who can save me this day from thee, O Hajjaj.” (¿) “And
dost thou know the Lord?” “Yes, I do.” (¿) “And whereby hast thou known
Him?” “By the Book of Him which descended upon His Prophet-Apostle.” (¿)
“And knowest thou the Koran by heart?” “Doth the Koran fly from me that
I should learn it by rote?” (¿) “Hast thou confirmed knowledge thereof?”
“Verily Allah sent down a book confirmed.”[65] (¿) “Hast thou perused
and mastered that which is therein?” “I have.” (¿) “Then, O young man,
if thou have read and learned what it containeth, tell me which verset
is the sublimest (1) and which verset is the most imperious (2) and
which verset is hopefullest (3) and which verset is fearfullest (4) and
which verset is believed by the Jew and the Nazarene (5) and in which
verset Allah speaketh purely of Himself (6) and in which verset be the
Angels mentioned (7) and which verset alludeth to the Prophets (8) and
in which verset be mentioned the People of Paradise (9) and which verset
speaketh of the Folk of the Fire (10) and which verset containeth
tenfold signs (11) and which verset (12) speaketh of Iblís (whom Allah
accurse!).” Then quoth the youth, “Listen to my answering, O Hajjaj,
with the aid of the Beneficent King.” Now the sublimest verset in the
Book of Allah Almighty is the Throne verse;[66] and the most imperious
is the word of Almighty Allah, ’Verily Allah ordereth justice and
well-doing and bestowal of gifts upon kith and kin’;[67] and the justest
is the word of the Almighty, ’Whoso shall have wrought a mithkál (nay an
atom) of good works shall see it again, and whoso shall have wrought a
mithkál (nay an atom) of ill shall again see it’;[68] and the fullest of
fear is that spoken by the Almighty, ’Doth not every man of them desire
that he enter into the Paradise hight Al-Na’im?’[69] and the fullest of
hope is the word of the Almighty, ’Say Me, O My worshippers who have
sinned against your own souls, do not despair of Allah’s ruth’;[70] and
the verset which containeth ten signs is the word of the Lord which
saith[71] ’Verily in the Creation of the Heavens and the Earth and in
the shifts of Night and Day and in the ships which pass through the sea
with what is useful to mankind; and in the rain which Allah sendeth down
from Heaven, thereby giving to the earth life after death, and by
scattering thereover all the moving creatures, and in the change of the
winds, and in the clouds which are made to do service between the
Heavens and the Earth are signs for those who understand’; and the
verset wherein believe both Jews and Nazarenes is the word of Almighty
Allah,[72] ‘The Jews say the Nazarenes are on naught, and the Christians
say the Jews are on naught, and both speak the sooth for they are on
naught.’ And the verset wherein Allah Almighty speaketh purely of
Himself is that word of Almighty Allah,[73] ’And I created not Jinn-kind
and mankind save to the end that they adore Me’; and the verset which
was spoken of the Angels is the word of Almighty Allah which saith,[74]
’Laud to Thee! we have no knowledge save what Thou hast given us to
know, and verily Thou art the Knowing, the Wise.’ And the verset which
speaketh of the Prophets is the word of Almighty Allah that saith[75]
’And We have already sent Apostles before thee: of some We have told
thee, and of others we have told thee naught: yet no Apostle had the
power to come with a sign unless by the leave of Allah. But when Allah’s
behest cometh, everything shall be decided with truth; and then perish
they who entreated it as a vain thing’; and the verset which speaketh of
the Folk of the Fire is the word of Almighty Allah which saith[76] ’O
our Lord! Bring us forth from her (the Fire), and, if we return (to our
sins), we shall indeed be of the evildoers’; and the verset that
speaketh of the People of Paradise is the word of Almighty Allah,[77]
’And they shall say: Laud to the Lord who abated to us grief, and verily
our lord is Gracious, Grateful’; and the verset which speaketh of Iblis
(whom Allah Almighty accurse!), is the word of Almighty Allah,[78] ’He
said: (I swear) therefore by Thy Glory, that all of them will I surely
lead astray.’ Hereupon Al-Hajjaj exclaimed, “Laud to the Lord and
thanksgiving Who giveth wisdom unto whoso He please! Never indeed saw I
a youth like this youth upon whom the Almighty hath bestowed wits and
wisdom and knowledge for all the tenderness of his age. But say me, Who
art thou, O young man?” Quoth the youth, “I am of the folk of these
things,[79] O Hajjaj.” Resumed the Lieutenant, (¿) “Inform me concerning
the son of Adam what injureth him and what profiteth him?” And the youth
replied, “I will, O Hajjaj; do thou and these present who are longing
for permanency (and none is permanent save Allah Almighty!) be early the
fast to break, nor be over late supper to make; and wear light
body-clothes in summer and gar heavy the headgear in winter, and guard
the brain with what it conserveth and the belly with what it preserveth
and begin every meal with salt for it driveth away seventy and two kinds
of malady: and whoso breaketh his fast each day with seven raisins red
of hue”——And Shahrazad was surprised by the dawn of day and fell silent
and ceased saying her permitted say. Then quoth her sister Dunyazad,
“How sweet and tasteful is thy tale, O sister mine, and how enjoyable
and delectable!” Quoth she, “And where is this compared with that I
would relate to you on the coming night an the Sovran suffer me to
survive?” Now when it was the next night, and that was

The Five Hundred and Fourteenth Night,

Dunyazad said to her, “Allah upon thee, O my sister, an thou be other
than sleepy, finish for us thy tale that we may cut short the watching
of this our latter night!” She replied:——“With love and good will! It
hath reached me, O auspicious King, the director, the right-guiding,
lord of the rede which is benefiting and of deeds fair-seeming and
worthy celebrating, that the youth continued to Al-Hajjaj:—And whoso
breaketh his fast daily with seven raisins red of hue shall never find
in his body aught that irketh him; moreover, whoso each morning eateth
on the spittle[80] three ripe dates all the worms in his belly shall be
slain and whoso exceedeth in diet of boucan’d meat[81] and fish shall
find his strength weakened and his powers of carnal copulation abated;
and beware lest thou eat beef[82] by cause that ’tis a disease forsure
whereas the soured milk of cows is a remedy secure and clarified butter
is a perfect cure: withal is its hide a succour for use and ure. And do
thou take to thee, O Hajjaj, the greater Salve.”[83] Cried the
Lieutenant, “What may be that?” and said the youth in reply, “A bittock
of hard bread eaten[84] upon the spittle, for indeed such food consumeth
the phlegm and similar humours which be at the mouth of the maw.[85] And
let not blood in the hot bath for it enfeebleth man’s force, and gaze
not upon the metal pots of the Balnea because such sight breedeth
dimness of vision. Also have no connection with woman in the Hammam for
its consequence is the palsy; nor do thou lie with her when thou art
full or when thou art empty or when thou art drunken with wine or when
thou art in wrath nor when lying on thy side, for that it occasioneth
swelling of the testicle-veins;[86] or when thou art under a
fruit-bearing tree. And avoid carnal knowledge of the old woman[87] for
that she taketh from thee and giveth not to thee. Moreover let thy
signet-ring be made of carnelian[88] because it is a guard against
poverty; also a look at the Holy Volume every morning increaseth thy
daily bread and to gaze at flowing water whetteth the sight and to look
upon the face of children is an act of adoration. And when thou chancest
lose thy way, crave aidance of Allah from Satan the Stoned.” Hereupon
quoth Al-Hajjaj, “Allah hath been copious to thee, O young man for thou
hast drowned me in the depths of thy lore, but now inform me, Where is
the seat of thy dignified behaviour?”—“The two eyes.” (¿) “And where is
the seat of thy well-doing?”—“My tongue.” (¿) “And where is the seat of
thy intellect?”—“My brain.” (¿) “And where is the seat of thy
hearing?”—“The sensorium of mine ears.” (¿) “And where is the seat of
thy smelling?”—“The sensorium of my nose.” (¿) “And where is the seat of
thy taste?”—“My palate.” (¿) “And where is the seat of thy
gladness?”—“My heart.” (¿) “And where is the seat of thy sorrow?”—“My
soul.” (¿) “And where is the seat of thy wrath?”—“My liver.” (¿) “And
where is the seat of thy laughing?”—“My spleen.”[89] (¿) “And where is
the seat of thy bodily strength?”—“My two shoulders.” (¿) “And where is
that of thy weakness?”—“My two calves.” Hereupon Al-Hajjaj exclaimed,
“Laud to the Lord and thanksgiving; for indeed, O young man, I see that
thou knowest everything. So tell me somewhat concerning husbandry?”—“The
best of corn is the thickest of cob and the grossest of grain and the
fullest sized of shock.”[90] (¿) “And what sayest thou concerning
palm-trees?”—“The most excellent is that which the greatest of gathering
doth own and whose height is low-grown and within whose meat is the
smallest stone.” (¿) “And what dost thou say anent the vine?”—“The most
noble is that which is stout of stem and big of bunch.” (¿) “And what
sayest thou concerning the Heavens?”—“This is the furthest extent of
man’s sight and the dwelling-place of the Sun and Moon and all the Stars
that give light, raised on high without columns pight and overshadowing
the numbers that stand beneath its height.” (¿) “And what dost thou say
concerning the Earth?”—“It is wide dispread in length and breadth.” (¿)
“And what dost thou say anent the rain?”—“The most excellent is that
which filleth the pits and pools and which overfloweth into the wadys
and the rivers.” Hereupon quoth Al-Hajjaj, “O young man inform me what
women be the best”——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 Five Hundred and Sixteenth Night,

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

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

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

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

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

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

The Five Hundred and Eighteenth Night,

“Thou bewailest the land and all thereon ✿ And scant was the breadth of
Eden didst own,
Where thou wast girded by every good ✿ O’ life and in rest ever won’t to
wone:
But ne’er ceased my wiles and my guile until ✿ The wind o’erthrew thee
by folly blown.”[99]

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

“And the guest I greet ere from me he go ✿ Before wife and weans in my
weal and woe.”

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

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

Presently the handmaid answered his verse with the following couplets:—

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

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

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

It is told in various relations of the folk (but Allah is All-knowing of
His secret purpose and All-powerful and All-beneficent and All-merciful
in whatso of bygone years transpired and amid peoples of old took place)
that the Caliph Hárún al-Rashíd being straitened of breast one day
summoned his Chief of the Eunuchs and said to him, “O Masrúr!” Quoth he,
“Adsum, O my lord;” and quoth the other, “This day my breast is
straitened and I would have thee bring me somewhat to hearten my heart
and consume my care.” Replied Masrur, “O my lord, do thou go forth to
thy garden and look upon the trees and the blooms and the rills and
listen to the warblings of the fowls.” Harun replied, “O Masrur, thou
hast mentioned a matter which palleth on my palate[107] nor may my
breast be broadened by aught thou hast commended.” Rejoined the Eunuch,
“Then do thou enter thy palace and having gathered thy handmaids before
thee, let each and every say her say whilst all are robed in the
choicest of raiment and ornaments; so shalt thou look upon them and thy
spirits shall be cheered.” The Caliph retorted, “O Masrur, we want other
than this;” whereupon quoth the slave, “O Prince of True Believers, send
after the Wazirs and thy brotherhood of learned men and let them
improvise for thee poetry and set before thee stories whereby shall thy
care be solaced.” Quoth he, “O Masrur, naught of this shall profit me.”
Hereat cried the Eunuch, “Then, O my lord, I see naught for thee save to
take thy sabre and smite the neck of thy slave: haply and peradventure
this may comfort thee and do away with thy disgust.”[108] When the King
Harun al-Rashid heard these words, he laughed aloud and said to him, “O
Masrur, go forth to the gate where haply thou shalt find some one of my
cup-companions.” Accordingly he went to the porte in haste and there
came upon one of the courtiers which was Ali ibn Mansúr Al-Dimishkí and
brought him in. The Commander of the Faithful seeing him bade him be
seated and said, “O Ibn Mansur, I would have thee tell me a tale
somewhat rare and strange; so perchance my breast may be broadened and
my doleful dumps from me depart.” Said he, “O Prince of True Believers,
dost thou desire that I relate to thee of the things which are past and
gone or I recount a matter I espied with my own eyes?” Al-Rashid
replied, “An thou have sighted somewhat worthy seeing relate it to us
for hearing is not like beholding.” He rejoined, “O Emir al-Muuminín,
whilst I tell thee this tale needs must thou lend me ear and mind;” and
the Caliph[109] retorted, “Out with thy story, for here am I hearkening
to thee with ears and eyes wide awake, so that my soul may understand
the whole of this say.” Hereupon Ibn Mansur related to him

_THE LOVES OF THE LOVERS OF BASSORAH._[110]

Now when Al-Rashid heard the tale of Ibn Mansur there fell from him
somewhat of his cark and care but he was not wholly comforted. He spent
the night in this case and when it was morning he summoned the Wazir
Ja’afar ibn Yahyá the Barmaki, and cried to him, “O Ja’afar!” He
replied, “Here am I! Allah lengthen thy life, and make permanent thy
prosperity.” The Caliph resumed, “Verily my breast is straitened and it
hath passed through my thought that we fare forth, I and thou (and
Eunuch Masrur shall make a third), and we will promenade the main
streets of Baghdad and solace ourselves with seeing its several places
and peradventure I may espy somewhat to hearten my heart and clear off
my care and relieve me of what is with me of straitness of breast.”
Ja’afar made answer, “O Commander of the Faithful, know that thou art
Caliph and Regent and Cousin to the Apostle of Allah and haply some of
the sons of the city may speak words that suit thee not and from that
matter may result other matter with discomfort to thy heart and
annoyance to thy mind, the offender unknowing the while that thou art
walking the streets by night. Then thou wilt command his head to be cut
off and what was meant for pleasure may end in displeasure and wrath and
wrong-doing.” Al-Rashid replied, “I swear by the rights of my forbears
and ancestors even if aught mishap to us from the meanest of folk as is
wont to happen or he speak words which should not be spoken, that I will
neither regard them nor reply thereto, neither will I punish the
aggressor, nor shall aught linger in my heart against the addresser; but
need must I pass through the Bazar this very night.” Hereupon quoth
Ja’afar to the Caliph, “O Viceregent of Allah upon earth, do thou be
steadfast of purpose and rely upon Allah!”[111] Then they arose and
arousing Masrur doffed what was upon them of outer dress and
bag-trousers and habited themselves each one of them in garments
differing from those of the city folks. Presently they sallied forth by
the private postern and walked from place to place till they came to one
of the highways of the capital and after threading its length they
arrived at a narrow street whose like was never seen about all the
horizons.[112] This they found swept and sprinkled with the sweet
northern breeze playing through it and at the head thereof rose a
mansion towering from the dust and hanging from the necks of the clouds.
Its whole length was of sixty cubits whereas its breadth was of twenty
ells; its gate was of ebony inlaid with ivory and plated with plates of
yellow brass while athwart the doorway hung a curtain of sendal and over
it was a chandelier of gold fed with oil of ’Irákí violets which
brightened all that quarter with its light. The King Harun al-Rashid and
the Wazir and the Eunuch stood marvelling at what they saw of these
signs and at what they smelt of the scents breathing from the
clarity[113] of this palace as though they were the waftings of the
perfumed gardens of Paradise and they cast curious glances at the abode
so lofty and of base so goodly and of corners so sturdy, whose like was
never builded in those days. Presently they noted that its entrance was
poikilate with carvings manifold and arabesques of glittering gold and
over it was a line writ in letters of lapis lazuli. So Al-Rashid took
seat under the candelabrum with Ja’afar standing on his right and Masrur
afoot to his left and he exclaimed, “O Wazir, this mansion is naught
save in the utmost perfection of beauty and degree; and verily its lord
must have expended upon it wealth galore and of gold a store; and, as
its exterior is magnificent exceedingly, so would to Heaven I knew what
be its interior.” Then the Caliph cast a glance at the upper lintel of
the door whereupon he saw inscribed in letters of golden water which
glittered in the rays of the chandelier,

“WHOSO SPEAKETH OF WHAT CONCERNETH HIM NOT SHALL HEAR WHAT PLEASETH HIM
NOT.”

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

The Six Hundred and Thirty-fourth Night,

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

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

The Six Hundred and Thirty-fifth Night,

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

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

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

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

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

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

The Six Hundred and Thirty-sixth Night,

“We sowed kindness-seed but they wrought us wrong ✿ Which is
caitiff-work and a traitor-deed.”

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

The Six Hundred and Thirty-eighth Night,

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

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

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

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

The Six Hundred and Fortieth Night,

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

The Six Hundred and Forty-second Night,

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

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

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

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

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

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

The Six Hundred and Forty-third Night,

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

The Six Hundred and Forty-fifth Night,

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

The Six Hundred and Forty-sixth Night,

“The chambers were like a beehive well stocked; when the bees quitted
them they became empty.”[146]

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

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

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

The Six Hundred and Forty-eighth Night,

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

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

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

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

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

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

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

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

The Six Hundred and Forty-ninth Night,

“With the King be familiar and ’ware his wrath ✿ Nor be wilful when
cometh his order ’Do.’”

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

The Six Hundred and Fifty-first Night,

_STORY OF THE DARWAYSH AND THE BARBER’S BOY AND THE GREEDY SULTAN._

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

The Six Hundred and Fifty-third Night,

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

The Six Hundred and Fifty-fifth Night,

_TALE OF THE SIMPLETON HUSBAND._[167]

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

The Six Hundred and Fifty-sixth Night,

_THE LOVES OF AL-HAYFA AND YUSUF._”

_NOTE CONCERNING THE “TIRREA BEDE,” NIGHT 655._

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

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

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

VERSE.

_The road to repose is that of activity and quickness._

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

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

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

[Illustration]

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

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

[Illustration]

The Six Hundred and Sixty-third Night,

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

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

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

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

The Six Hundred and Sixty-fifth Night,

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

Upon the chandeliers themselves were inscribed these lines:—

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

And upon the Palace-door was inscribed the following quatrain:—

“This Mansion’s adorned ✿ As delight to man’s eye;
O’er its door writ is ’Welcome,’ ✿ So safely draw nigh.”

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

The Six Hundred and Sixty-seventh Night,

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

“O Friend hereon seated be blythe and gay ✿ Unless hereto bound and
debarred of way.”[194]

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

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

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

The Six Hundred and Seventieth Night,

Dunyazad said to her, “Allah upon thee, O my sister, an thou be other
than sleepy, finish for us thy tale that we may cut short the watching
of this our latter night! She replied:——With love and good will! It hath
reached me, O auspicious King, the director, the right-guiding, lord of
the rede which is benefiting and of deeds fair-seeming and worthy
celebrating, that Al-Hayfa sued pardon of Allah the Great and took
refuge with the Almighty from Satan the Stoned, after which said she,
“There is no diverter to whatso is doomed by the Lord nor availeth aught
of solicitude against that commanded by the Omnipotent, the
All-puissant; and His power is upon me with His destiny and needs must
it come to pass.” Then she called for a pencase of gold and she wrote
for placing over the gateway of the Palace the following couplets:[197]—

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

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

The Six Hundred and Seventy-second Night,

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

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

The Six Hundred and Seventy-fourth Night,

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

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

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

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

“Platters of china fair ✿ That all men’s eyne ensnare,
None seeth in this our town ✿ China of mould so rare.”

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

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

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

“I am blade of finest grain ✿ Wherefrom comes naught of bane:
Fro’ my friends all harm I ward ✿ And thy foes by me be slain!”

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

The Six Hundred and Seventy-sixth Night,

“I’m a Basin gold beautifies ✿ For the hands of the great and the wise:
Abased[210] for the cleansing of palms, ✿ Washing hands with the water
of eyes.”

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

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

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

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

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

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

And presently she added:[213]—

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

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

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

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

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

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

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

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

The Six Hundred and Seventy-eighth Night,

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

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

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

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

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

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

The Six Hundred and Eightieth Night,

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

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

The Six Hundred and Eighty-second Night,

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

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

The Six Hundred and Eighty-fourth Night,

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

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

The Six Hundred and Eighty-sixth Night,

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

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

The Six Hundred and Eighty-seventh Night,

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

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

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

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

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

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

The Six Hundred and Eighty-ninth Night,

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

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

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

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

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

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

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

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

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

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

The Six Hundred and Ninety-first Night,

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

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

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

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

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

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

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

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

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

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

The Six Hundred and Ninety-third Night,

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

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

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

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

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

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

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

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

The Six Hundred and Ninety-fourth Night,

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

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

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

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

The Six Hundred and Ninety-sixth Night,

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

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

The Six Hundred and Ninety-eighth Night,

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

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

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

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

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

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

The Seven Hundredth Night,

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

The Seven Hundred and Second Night,

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

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

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

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

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

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

The Seven Hundred and Third Night,

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

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

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

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

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

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

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

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

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

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

The Seven Hundred and Fifth Night,

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

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

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

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

“By the rights of our lord who shows ruth in extreme, ✿ And Giver and
Guide and boon Prophet we deem,
And by Ka’abah resplendent and all its site ✿ And by Zemzem, Safá and
the wall Hatím,
Lo! thou ’rt hight Ibrahim, and suppose I say ✿ Thee sooth, my wits thou
must surely esteem:
And thy face shows signalled with clearest eyne ✿ Delivrance followed by
Yá and Mím.”[294]

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

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

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

The Seven Hundred and Seventh Night,

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

The Seven Hundred and Ninth Night,

THE THREE PRINCES OF CHINA.[303]

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

The Seven Hundred and Eleventh Night,

Dunyazad said to her, “Allah upon thee, O my sister, an thou be other
than sleepy, finish for us thy tale that we may cut short the watching
of this our latter night!” She replied:——“With love and good will!” It
hath reached me, O auspicious King, the director, the right-guiding,
lord of the rede which is benefiting and of deeds fair-seeming and
worthy celebrating, that the King’s son tarried with the Jewish man the
first day and the second day, after which his employer did with him even
as he had done by his brother before him; to wit, he slew him and
wrapping him in a mat placed his corpse beside that of the eldest
Prince. On this wise it happed to these twain; but as regards the
youngest of the three, he ceased not travelling from town to town and
enduring excessive fatigue and hunger and nakedness until by decree of
Destiny and by determination of the Predestinator he was thrown into the
hands of the same Jew whom he found standing at the Synagogue-door. Here
the man accosted him, saying, “Wilt thou serve, O Moslem?” and the Youth
agreeing he imposed upon him the same pact which he had made with his
two brothers, and the Prince said “’Tis well, O Master.” Then quoth the
Jew, “Do thou sweep the Synagogue and cleanse it and shake out the mats
and rugs;” and quoth the other, “Good!” But when the Prince left him and
went into the building, his glance fell upon the two bundles of matting
wherein were wrapped the corpses of his brothers, so he drew near to
them and, raising a corner of the covering, found the bodies stinking
and rotten. Hereat he arose and fared forth the Synagogue and opening a
pit in the ground took up his brothers (and he sorrowing over them and
weeping) and buried them. Then he returned to the building and, rolling
up the mats, heaped them together and so with the rugs, after which he
built a fire under them until the whole were burnt and after he took
down the candlesticks one and all and brake them to bits. Now when it
was mid-afternoon behold, the Jew came to the Synagogue and found a
bonfire and all the furniture thereof lying in ashes and when he saw
this he buffeted his face and cried, “Wherefore, O Moslem, hast thou
done on such wise?” Replied the youth, “Thou hast defrauded me, O
Master,” and rejoined the Jew, “I have not cheated thee of aught.
However, O Moslem, hie thee home and bid thy mistress slaughter a
meat-offering and cook it and do thou bring it hither forthright.” “’Tis
well, O my Master,” said the Prince. Now the Jew had two boy children in
whom he delighted and the youth going to his house knocked at the door
which was opened to him by the Jewess and she asked, “What needest
thou?” Quoth the Prince to the Jew’s wife, “O my mistress, my master
hath sent me to thee saying:—Do thou slaughter the two lambs that are
with thee and fifty chickens and an hundred pair[307] of pigeons, for
all the masters are with him in the Synagogue and ’tis his desire to
circumcise the boys.”[308] The Jew’s wife replied to him, “And who shall
slaughter me all this?” when he rejoined, “I will.” So she brought out
to him the lambs and the chickens and the pigeons and he cut the throats
of all. The Jewess hereupon arose and cried upon her neighbours to aid
her in the cooking until the meats were well done and all were dished
up. Then the youth hending the ten porcelain plates in hand went with
them to a house in the Ghetto[309] and rapped at the door and said, “My
Master hath sent all these to you.” Meanwhile the Jew was in the
Synagogue unknowing of such doings; and as the Prince was setting down
the last of the plates which he carried with him, behold! the Jew came
to that house because he had noticed his servant’s absence, so he
repaired thither to see concerning the business of the meat offering
wherewith he had charged him. He found his home in a state of pother and
up-take and down-set and he asked the folk, “What is the matter?” They
related the whole to him and said, “Thou sentest to demand
such-and-such,” and when he heard this case he beat his face with his
brogue[310]——And Shahrazad was surprised by the dawn of day and fell
silent and ceased to say her permitted say. Then quoth her sister
Dunyazad, “How sweet is thy story, O sister mine, and how enjoyable and
delectable!” Quoth she, “And where is this compared with that I would
relate to you on the coming night an the King suffer me to survive?” Now
when it was the next night and that was

The Seven Hundred and Twelfth Night,

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

The Seven Hundred and Fourteenth Night,

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

The Seven Hundred and Sixteenth Night,

THE RIGHTEOUS WAZIR WRONGFULLY GAOLED.[331]

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

The Seven Hundred and Twenty-ninth Night,

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

The Seven Hundred and Thirty-first Night,

The Seven Hundred and Thirty-third Night,

THE CAIRENE YOUTH, THE BARBER, AND THE CAPTAIN.

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

The Seven Hundred and Thirty-fifth Night,

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 youth approached the house of his
friends, suddenly the Barber caught him up hard by thereto and placing
himself in front said, “Allah upon thee, O my lord, do not forget me,
but be sure of return to the shop that I may poll thee.” Quoth the youth
to him in his folly, “’Tis well, O Man, I will certainly come back to
thee and will not forget thy shop.” So the lover left him and ganged his
gait and presently went up to the home of his friend, whilst the Barber
stayed expecting him and remained standing at the door; and of the
denseness of the tonsorial wits would not budge from that place and
would await the youth that he might shave him. Such was the case with
them; but as regards the Yuzbashi, when he went forth from his house
bent upon seeking his friend who had invited him, he found that a
serious matter of business[347] would hinder his giving the
entertainment, so the host said to the Captain, “Allah upon thee, O my
lord, pardon me for I have this day a matter which will prevent my going
forth to the garden and Inshallah—God willing—on the morrow we will
there meet and enjoy ourselves, we and thou, free and with hearts at
rest; for a man who hath work in hand may not take his pleasure and his
thoughts will remain ever preoccupied.” Hereupon quoth the Captain
“Sooth thou hast said, O Such-and-such, and herein there is naught to
excuse of harm or hindrance, and the day’s engagement between us if it
be not to-morrow will come after to-morrow.” So he farewelled his host
and left him and returned homewards. Now that Yuzbashi was a man of
honour and sagacity and pluck and spunk and by nature a brave. He ceased
not wending until he had reached his home where he found the Barber
standing at the house-door and the fellow came up to him and said,
“Allah, upon thee, O my lord, when thou goest within do thou send me
down a handsome youth who went upstairs into this dwelling.” The
Yuzbashi turned upon him with a face fiery as ruddy sparks and cried to
him, “What, O Man, dost thou say that one hath gone up to my house, O
pimp, O pander?[348] What manner of man can enter therein and I absent?”
Quoth the Barber, “By Allah, O my lord, one _did_ go up whilst I stood
awaiting him the while he passed out of my sight; so when thou art
abovestairs do thou send him down to me, saying:—Thine own Barber
awaiteth thee at the entrance below.” Now when the Yuzbashi heard these
words, he waxed wroth with exceeding wrath and going up into his house
with haste and hurry knocked at the inner door which defended the Harem.
The inmates heard him and knew that it was he, and the Youth fell to
piddling in his bag-trowsers; but the woman took him and hid him in the
shaft of the cistern[349] and going forth opened the door to her
husband. Cried the Yuzbashi, “Of a truth, hath any right or reason to
say that here in this house is a man?”[350] and she replied, “Oh, the
shame of me! How ever, O my lord, can there be here a man?”[351] So the
Yuzbashi went about seeking and searching but he came not upon any; then
he went down to the Barber wight and cried, “O Man, I have found none
upstairs save the womenkind;” but the Barber replied, “By Allah, O my
lord, he went up before my eyes and I am still awaiting him.” Then the
Captain hurried away a second time and rummaged about, high and low, and
left no place whereinto he did not pry and spy, yet he came upon no one.
He was perplext at his affair and again going down to the Barber said to
him, “O Man, we have found none.” Still the fellow said to him doggedly,
“Withal a man _did_ go within, whilst I who am his familiar here stand
expecting him, and thou sayest forsooth he is not there, albeit he be
abovestairs and after he went in he never came out until this tide.”
Hereupon the Captain returned to his Harem a third time and a fourth
time unto the seventh time; but he found no one; so he was dazed and
amazed and the going in and faring out were longsome to him. All this
and the youth concealed in the cistern shaft lay listening to their
dialogue and he said, “Allah ruin this rascal Barber!” but he was sore
afraid and he quaked with fright lest the Yuzbashi slay him and also
slay his wife. Now after the eighth time the Captain came down to the
Barber and said to him, “An thou saw him enter, up along with me and
seek for him.” The man did accordingly, but when the two had examined
every site, they came upon no one; so the Barber was stupefied and said
to himself, “Whoso went up before me and I looking upon him, whither can
he have wended?” Then he fell to pondering and presently said, “By
Allah, verily this is a wondrous matter that we have not discovered
him;” but the Yuzbashi cried fiercely, “By the life of my head and by
Him who created all creatures and numbered the numberings thereof, an I
find not this fellow needs must I do thee die.” The Barber of his
exceeding terror fell to rummaging all the places but it fortuned that
he did not look into the shaft of the cistern; however at last he said,
“There remaineth for us only the cistern-shaft;”——And Shahrazad was
surprised by the dawn of day, and fell silent, and ceased saying her
permitted say. Then quoth her sister Dunyazad, “How sweet and tasteful
is thy tale, O sister mine, and how enjoyable and delectable!” Quoth
she, “And where is this compared with that I would relate to you on the
coming night an the Sovran suffer me to survive?” Now when it was the
next night and that was

The Seven Hundred and Thirty-seventh Night,

THE GOOD WIFE OF CAIRO AND HER FOUR GALLANTS.[354]

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

The Seven Hundred and Thirty-ninth Night,

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

The Seven Hundred and Forty-first Night,

THE TAILOR AND THE LADY AND THE CAPTAIN.[364]

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

The Seven Hundred and Forty-third Night,

The Seven Hundred and Forty-fifth Night,

THE SYRIAN AND THE THREE WOMEN OF CAIRO.[377]

There was a man, a Shámí, who came to the God-guarded city of Misr
al-Káhirah—Misr of Mars—and with him was a store of money and
merchandize and sumptuous clothing. He hired for himself a room in a
caravanserai, and having no slave, he was wont to go forth every day and
roam about the city-thoroughfares and cater for himself. Now this
continued for a while of time till one day of the days, as he was
wandering and diverting his mind by looking to the right and to the
left, he was met on the way by three women who were leaning and swaying
one towards other as they walked on laughing aloud; and each and every
of the three surpassed her fellow in beauty and loveliness. When he
looked at them his mustachios curled[378] at the sight and he accosted
them and addressed the trio, saying, “May it be that ye will drink
coffee in my lodging?” “Indeed we will,” said they, “and we will make
mirth with thee and exceeding merriment, passing even the will of thee.”
Quoth he, “When shall it be?” and quoth they, “To-night we will come to
thy place.” He continued, “I am living in a room of Such-and-such a
Wakálah.”[379] and they rejoined, “Do thou make ready for us supper and
we will visit thee after the hour of night-prayers.” He cried, “These
words are well;” so they left him and went their ways; and he, on the
return way home, bought flesh and greens and wine and perfumes; then,
having reached his room, he cooked five kinds of meats without including
rice and conserves, and made ready whatso for the table was suitable.
Now when it was supper-time behold, the women came in to him, all three
wearing capotes[380] over their dresses, and when they had entered they
threw these cloaks off their shoulders and took their seats as they were
moons. Hereupon the Syrian arose and set before them the food-trays and
they ate their sufficiency, after which he served to them the table of
wine, whereat they filled and passed to him and he accepted and swilled
until his head whirled round, and as often as he looked at any one of
them and considered her in her mould of beauty and loveliness he was
perplext and his wits were wildered. They ceased not to be after such
fashion until the noon o’ night,——And Shahrazad was surprised by the
dawn of day and fell silent and ceased to say her permitted say. Then
quoth her sister Dunyazad, “How sweet is thy story, O sister mine, and
how enjoyable and delectable!” Quoth she, “And where is this compared
with that I would relate to you on the coming night an the King suffer
me to survive?” Now when it was the next night and that was

The Seven Hundred and Forty-seventh Night,

Dunyazad said to her, “Allah upon thee, O my sister, an thou be other
than sleepy, finish for us thy tale that we may cut short the watching
of this our latter night!” She replied:——With love and good will! It
hath reached me, O auspicious King, the director, the right-guiding,
lord of the rede which is benefiting and of deeds fair-seeming and
worthy celebrating, that the Syrian and the three ladies ceased not to
persevere in the drinking of wine until the noon o’ night, at which time
he would not distinguish between masculine and feminine from the excess
of his wine-bibbing, so he said to one of the three, “Allah, upon thee,
O my lady, what may be the name of thee?” She replied, “I am hight
’Hast-thou-seen-aught-like-me?’” Whereat he exclaimed, “No, Walláhi!”
Then he up-propped himself on his elbow and rising from the ground said
to the second, “Thou, O my lady, and life-blood of my heart, what is thy
name?” She answered, “I am hight, ’Never-sawest-thou-my-like,’”
and he replied, “Inshallah—what Allah willeth—O my lady
Never-sawest-thou-my-like.” Then said he to the third, “And thou, O
dearling of my heart, what may be the name of thee?” And said she, “I am
hight ’Look-at-me-and-thou-shalt-know-me.’” When he heard these words he
cried out with a loud outcry and fell to the ground saying, “No, by
Allah, O my lady, Look-at-me-and-thou-shalt-know-me.”[381] But when the
three women regarded him his reason was upset and they forced upon
him more wine-bibbing whilst he cried to them, “Fill for
me, ho my lady Never-sawest-thou-my-like, and thou too, my
lady Hast-thou-seen-aught-like-me, and eke thou, O my lady
Look-at-me-and-thou-shalt-know-me.” And they drove him to drink still
more until he fell to the ground without a vein swelling[382] for he had
become drunken and dead drunk. When they saw him in this condition they
doffed his turband and crowned him with a cap, and fringes projecting
from the peak,[383] which they had brought with them; then they arose
and finding in his room a box full of raiment and ready money, they
rifled all that was therein. Presently they donned their dresses and,
waiting until the door of the Wakalah was opened after the call to the
morning-prayer, they went their ways and the Veiler vouchsafed them
protection[384] and they left the Syrian man in his room strown as a
tried toper and unknowing what the women had done with him of their wile
and guile. Now when it was the undurn-hour he awoke from his crapula and
opening his eyes, cried, “Ho my lady Never-sawest-thou-my-like! and
ho my lady Hast-thou-seen-aught-like-me! and ho my lady
Look-at-me-and-thou-shalt-know me!” But none returned to him any reply.
Then he pulled himself together and glanced carefully around but his
sight fell not upon anyone beside him, so he arose and went to the box
wherein he found never a single thing. This restored him to his right
senses and he recovered from his drink and cried, “There is no Majesty
and there is no Might save in Allah, the Glorious, the Great: this be a
judgment they have wrought for me.” Then he went forth still wearing the
tall fringed cap and knowing nothing of himself and, when he had issued
from his caravanserai, he cried to everyone he met in the streets, “I am
seeking Hast-thou-seen-aught-like-me?” and the men would reply, “No, I
never sighted the like of thee;” and to a second he would say, “I am
looking for one Never-sawest-thou-aught-like-me;” and the other would
answer, “Indeed, I never beheld thy fellow;” then he would ask a third
“Hast thou seen one Look-at-me-and-thou-shalt-know-me?” and the
questioned would answer, “Indeed, I have looked at thee but I know thee
not at all.” And he ceased not wandering about, bonnet on head, and
everyone who met him by the way returned him the like replies
until he came upon a party of folk who were in front of a
barber’s booth.[385] There he cried upon them also, “Ah!
Hast-thou-seen-aught-like-me! and Ah! Never-sawest-thou-my-like! and Ah!
Look upon-me-and-thou-shalt-know-me!” Hereat, understanding that he was
touched in brain and this was a judgment that had been wrought upon him,
they seized him and forced him into the barber’s shop and bringing a
mirror set it in his hands. When he looked therein he found a fool’s cap
upon his head, so forthwith he tore it off and took thought and said to
those present, “Who of you can guide me to those three women?” They said
to him, “O Syrian, march off with thyself to thy own land for that the
folk of Egypt can play with the egg and the stone.”[386] So he arose
without stay and delay; then, taking what provaunt was sufficient for
the way and what little of fine raiment had been left to him, he quitted
Cairo intending for his own country. Now the Emir hearing this tale of
the Shahbandar wondered thereof with extreme wonderment and said to the
Gentleman, “An thou have finished do thou fare forth and go about thy
business.” Accordingly he went from him still garbed in gaberdine and
bonnet on head when the house-master asked his wife, “Who of them here
remaineth with thee?” And she answered, “Have patience and I will bring
thee the third.” So she arose and opening another closet summoned the
Flesher and taking him by the hand, whilst he was ashamed and abashed,
led him till he stood before her spouse and the poor fellow availed not
to raise his eyes from the ground. Presently the husband considered him
and knew him and was certified that he was Such-and-such the Chief
Butcher and head of the craft, so he said to him, “Ho thou the clever
one, do thou dance for us a wee and after that tell us a tale.”
Accordingly he stood up and clapped hands and fell to dancing and
prancing till such time as he dropped down for fatigue; after which he
said, “O my lord, I have by me a tale anent the craft and cunning of
women.” Asked the other, “And what may it be?” and the Butcher began to
relate the tale of

THE LADY WITH TWO COYNTES.

It is told of a woman which was a fornicatress and adulteress and a
companion of catastrophes and calamities that she was married to a
Káim-makám[387] who had none of the will of mankind to womankind, at
all, at all. Now the wife was possessed of beauty and loveliness and she
misliked him for that he had no desire to carnal copulation, and there
was in the house a Syce-man who was dying for his love of her. But her
husband would never quit his quarters, and albeit her longing was that
the horse-keeper might possess her person and that she and he might lie
together, this was impossible to her. She abode perplext for some
sleight wherewith she might serve her mate, and presently she devised a
device and said to him, “O my lord, verily my mother is dead and ’tis my
wish to hie me and be present at her burial and receive visits of
condolence for her; and, if she have left aught by way of heritage, to
take it and then fare back to thee.” “Thou mayest go,” said he, and said
she, “I dread to fare abroad alone and unattended; nor am I able to
walk, my parent’s house being afar. Do thou cry out to the Syce that he
fetch me hither an ass and accompany me to the house of my mother,
wherein I shall lie some three nights after the fashion of folk.”
Hereupon he called to the horse-keeper and when he came before him,
ordered the man to bring an ass[388] and mount his mistress and hie with
her; and the fellow, hearing these words, was hugely delighted. So he
did as he was bidden, but instead of going to the house they twain, he
and she, repaired to a garden carrying with them a flask of wine and
disappeared for the whole day and made merry and took their
pleasure[389] until set of sun. Then the man brought up the ass and
mounting her thereon went to his own home, where the twain passed the
entire night sleeping in mutual embrace on each other’s bosoms, and took
their joyance and enjoyment until it was morning tide. Hereupon he arose
and did with her as before, leading her to the garden, and the two, Syce
and dame, ceased not to be after this fashion for three days solacing
themselves and making merry and tasting of love-liesse. On the fourth
day he said to her, “Do thou return with us to the house of the
Kaim-makam,” and said she, “No; not till we shall have spent together
three days more enjoying ourselves, I and thou, and making merry till
such time as I have had my full will of thee and thou thy full will of
me; and leave we yon preposterous pimp to lie stretched out, as do the
dogs,[390] enfolding his head between his two legs.” So the twain ceased
not amusing themselves and taking their joyance and enjoyment until they
had ended the six days, and on the seventh they wended their way home.
They found the Kaim-makam sitting beside a slave which was an old
negress; and quoth he, “You have disappeared for a long while!” and
quoth she, “Yes, until we had ended with the visits of condolence for
that my mother was known to foyson of the folk. But, O my lord, my
parent (Allah have ruth upon her!) hath left and bequeathed to me a
somewhat exceeding nice.” “What may that be?” asked he, and answered
she, “I will not tell thee aught thereof at this time, nor indeed until
we remain, I and thou, in privacy of night, when I will describe it unto
thee.”——And Shahrazad was surprised by the dawn of day and fell silent
and ceased to say her permitted say. Then quoth her sister Dunyazad,
“How sweet is thy story, O sister mine, and how enjoyable and
delectable!” Quoth she, “And where is this compared with that I would
relate to you on the coming night an the King suffer me to survive?” Now
when it was the next night and that was

The Seven Hundred and Fifty-first Night,

THE WHORISH WIFE WHO VAUNTED HER VIRTUE.

It is related that once upon a time there was a man which was an
astronomer[397] and he had a wife who was singular in beauty and
loveliness. Now she was ever and aye boasting and saying to him, “O man,
there is not amongst womankind my peer in nobility[398] and chastity;”
and as often as she repeated this saying to him he would give credit to
her words and cry, “Walláhi, no man hath a wife like unto the lady my
wife for high caste and continence!” Now he was ever singing her praises
in every assembly; but one day of the days as he was sitting in a séance
of the great, who all were saying their says anent womankind and
feminine deeds and misdeeds, the man rose up and exclaimed, “Amongst
women there is none like my wife, for that she is pure of blood and
behaviour;” hereat one of those present said to him, “Thou liest, O
certain person!”——And Shahrazad was surprised by the dawn of day and
fell silent and ceased saying her permitted say. Then quoth her sister
Dunyazad, “How sweet and tasteful is thy tale, O sister mine, and how
enjoyable and delectable!” Quoth she, “And where is this compared with
that I would relate to you on the coming night an the Sovran suffer me
to survive?” Now when it was the next night and that was

The Seven Hundred and Fifty-fourth Night,

The Seven Hundred and Fifty-fifth Night,

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 wife asked the husband saying, “What hath
befallen thee on thy way?” And he answered, “O Woman, when I went forth
the town and took the road, behold, a basilisk issued from his den and
coming to the highway stretched himself therealong, so I was unable to
step a single footstep; and indeed, O Woman, his length was that of yon
sugar cane, brought by the Costermonger and which thou placedst in the
corner. Also he had hair upon his head like the feathers of the
pigeon-poults presented to thee by the Poulterer-man, and which thou
hast set under the vessel; and lastly, O Woman, his head was like the
pomegranates which thou tookest from the Market Gardener[407] and
carriedst within the house.” Whenas the wife heard these words, she lost
command of herself and her right senses went wrong and she became
purblind and deaf, neither seeing nor hearing, because she was certified
that her spouse had sighted and eye-witnessed what she had wrought of
waywardness and frowardness. Then the man continued to her, “O Whore! O
Fornicatress, O Adulteress. How durst thou say to me, ’There is not
amongst womankind my better in nobility and purity?’ and this day I have
beheld with my own eyes what thy chastity may be. So do thou take thy
belongings and go forth from me and be off with thyself to thine own
folk.” And so saying he divorced her with the triple divorce and thrust
her forth the house. Now when the Emir heard the afore-told tale from
his neighbour, he rejoiced therein; this being was a notable wile of the
guiles of womankind which they are wont to work with man for “Verily
great is their craft.”[408] And presently he dismissed the fourth lover,
his neighbour, even as he had freed the other three, and never again did
such trouble befal him and his wife, or from Kazi or from any
other.[409] And to the same purport (quoth Shahrazad), to wit, the
slights and snares of the sex, they also tell the tale of

CŒLEBS THE DROLL AND HIS WIFE AND HER FOUR LOVERS.

There lived at the Court of a certain King a man wherewith he was wont
to jest and this droll was unmated. So one day of the days the Sultan
said to him, “O Man, thou art a bachelor, so suffer us to marry thee,”
and said the buffoon, “No, O King of the Age; allow me to remain in
single blessedness, for in womankind there is no rest and they work many
a wile, and indeed I fear lest haply we fall upon one who shall be of
the fornicatresses, the adulteresses.” Quoth the King, “There is no help
but that thou wed;” and quoth the Droll, “’Tis well, O King of the Age.”
Hereupon the Sultan sent to summon the Wazir and bade him betroth the
man to a woman of righteous conduct and come of decent folk. Now the
Minister had with him an old nurse, and he commanded her to find a match
for the Sultan’s Jester; whereupon she rose and went out from him and
engaged for the man a beautiful woman. And presently the marriage-tie
was tied between these twain and he went in unto the bride and she
tarried with him a while of time even half a year or may be seven
months. Now one day of the days the King’s Jester went forth his house
ere the dawn-prayer had been called on some business for the Sultan,
intending to return before rise of sun. Such was the case with him; but
as regards his wife, she had known when yet unmarried four men who to
her were the liefest of her companions and who, during the earlier days
of her wedding, had not been able to possess her. However, on the
morning when her husband fared forth from her before the call to
dawn-prayers, each and every of these four favoured lovers made up their
minds to visit their playmate. Now one of them was a Pieman[410] and the
second was an Herbalist,[411] the third was a Flesher and the fourth was
the Shaykh of the Pipers.[412] When the Droll went forth from his wife
behold, the Pieman came and rapped at the door, whereat she opened to
him and said, “Thou hast come betimes,” and said he, “I have minced the
meat and I desired to work it up when I found that the hour was too
early and that no one was in the market. So I said to myself:—Up with
thee and go to Such-and-such a woman.” “’Tis well,” quoth she; but when
they desired to make merry together, of a sudden the door was knocked;
so quoth he to her, “Who is this?” and quoth she to him, “I know not,
but do thou hie and hide thee in yonder closet.” He did her bidding,
whereupon she went forth and threw open the door when behold, it was the
Herbalist and she said to him, “This is a time betimes.” Said he, “By
Allah, I was nighting in the garden and I have brought these
sweet-scented herbs, and as the hour was over-early I said to myself:—Go
thou to Such-and-such a woman and make merry, thou and she, for a wee.”
So she let him in; but hardly had he settled himself in his seat when
suddenly the door was again rapped and he asked her, “Who is this?” and
she answered, “I know not, but do thou hie and hide thee in yonder
closet.” So he went in and found the Pieman there seated and said to
him, “What thing mayest thou be?”[413] and said the other, “I and thou
are each like other.” Meanwhile the woman had gone forth and opened the
door when behold, she was met by the Flesher whom she led within and
then said to him, “This is a time betimes.” Quoth he, “By Allah, I arose
from sleep and slaughtered a ram[414] and prepared the flesh for selling
when I found that the hour was over-early and said I to myself:—Take
thee a piece of mutton-flesh and go thou in to a certain person and
enjoy yourselves, thou and she, until the Bazar shall have opened.” But
hardly had he taken seat when came a fourth knock at the door, and as he
heard this he was wonderstruck; so she said to him, “Fear not, but hie
thee and hide thee within yonder closet.” Accordingly he went in and
found the Pieman and the Herbalist there sitting and he salam’d to the
twain who returned his salute; then he asked them, “What hath brought
you hither?” and they answered, “That which brought us brought also
thee.” He took seat with them while the woman went and threw open the
door and behold, she was met by her friend the Shaykh of the Pipers
belonging to the Sultan, so she brought him in and said to him, “Indeed
thy time is betimes.” Said he, “Walláhi, I went forth my home intending
to fare and prepare the band[415] in the Royal Palace when I found the
hour was over-early, so said I to myself:—Hie thee to a certain person
and make ye merry, thou and she, until the sun shall rise and thou art
bound to wend palacewards.” “’Tis well,” quoth she and seated him and
designed to take seat beside him when behold, came a rap at the door and
he cried, “Who is that?” and she replied, “Allah only is Omniscient, but
haply ’tis my husband.” So he was startled and afeard, and when she
whispered to him, “Up and enter yon closet,” he did her bidding and
found a-facing him therein the Pieman and the Herbalist and the Flesher
to whom he said, “Peace be upon you,” and when they returned his
greeting he asked them, “Ye, who brought you?” They answered him saying,
“That which brought us also brought thee.” After this he sat beside them
and the four remained seated in the closet and huddled together, whilst
each addressed himself saying, “What now wilt thou do?” Meanwhile the
woman suddenly went forth and opened the door when behold, it was her
mate the Droll who walked in and took seat; whereupon she asked him “And
thou, why hast thou come at such hour? ’tis not often thy wont to return
early from the King’s presence. Haply thou art unwell, for thy custom is
not to appear until near supper-tide and now thou hast forestalled our
meeting-time and hast returned a-morn. I suspect that he hath bespoken
thee concerning some matter of urgent matters that thou comest home at
this hour; but haply thou wilt finish off such business and hie thee
back to the Sultan.” Quoth he, “By Allah, O Woman, when I fared forth
hence and went to the King I found that he had many and important
affairs to settle, so he said:—Hie thee to thy home and abide therein,
nor return to me till after the third day.”——And Shahrazad was surprised
by the dawn of day and fell silent, and ceased saying her permitted say.
Then quoth her sister Dunyazad “How sweet and tasteful is thy tale, O
sister mine, and how enjoyable and delectable!” Quoth she, “And where is
this compared with that I would relate to you on the coming night an the
Sovran suffer me to survive?” Now when it was the next night and that
was

The Seven Hundred and Fifty-eighth Night,

Dunyazad said to her, “Allah upon thee, O my sister, an thou be other
than sleepy, finish for us thy tale that we may cut short the watching
of this our latter night!” She replied:——With love and good will! It
hath reached me, O auspicious King, the director, the right-guiding,
lord of the rede which is benefiting and of deeds fair-seeming and
worthy celebrating, that when the King’s Jester went in to his wife she
said, “Thou, wherefore hast thou come so early?” and said he, “By Allah,
the Sultan hath much and important business and said to me:—Hie thee
home, and tarry there and return not to me save after the third day.”
Now when the four men who were closeted together heard these words they
were perplext as to their affair, and said one to other, “What shall we
do? Indeed we are unable to sit out three days in this stead.” Hereupon
the Pieman said to them, “Nay, rather let us play a prank whereby we may
escape,” and said they, “What may be the device thou wouldest devise?”
Quoth he, “Whatso I do that do ye look upon and then act in like guise,”
and so speaking he arose and taking his minced meat fell to sticking it
upon his skin until he was like a leper covered with sores.[416] Then he
went forth the closet to the husband of his mistress, and cried, “The
Peace be upon you!” The man returned his salute and asked him, “What art
thou?” to which he made answer, “I am the Prophet Job the Ulcered, where
is the way out of this?” “Here,” cried the Jester, upon which Job passed
out of the door and went about his business and on such wise made his
escape. Next the Herbalist stood up and opening his basket brought out
fragrant herbs and fell to scattering them over his sconce and about it
and over his ears,[417] till such time as all his face was hidden in
greens, after which he also went out and accosting the house-master
said, “The Peace be upon you!” And when the man returned the salam he
asked him, “Hath Job the Ulcered passed by thee on this path?” “Indeed
he hath,” said the other; “but what mayst thou be?” “I am Al-Khizr, the
Green Prophet” (upon whom be The Peace),[418] and so saying he brushed
by the Droll and passed through the door. Now when the second lover had
gone forth and escaped, the Flesher arose and donning the ram’s skin set
its horns upon his head and began crawling out of the closet upon all
fours, hands and knees, until he stood before the husband of his
beloved, and said to him, “The Peace be upon you!” “And upon you be The
Peace,” returned the other, “What mayst thou be?” “I am Iskandar, Lord
of the Two Horns,” cried the other; “say me, have there passed by thee
Job the Ulcered and Al-Khizr the Green Prophet (upon whom be The
Peace)?” Quoth the house-master, “They went by this place and forewent
thee.” So the third lover passed through the doorway and escaped, and
presently the Shaykh of the Pipers rose to his feet and applying the
mouthpiece of his pipe to his lips went up to his mistress’s mate and
said, “The Peace be upon you!” and on the man returning his salam, asked
him, “Hath it so happened that Job the Ulcered and Al-Khizr the Green
Prophet and Iskandar Lord of the Two Horns passed this way?” “They
have,” answered the other, “What art thou?” Cried he, “I am
Isráfíl,[419] and ’tis my design forthright to blow the Last Trump.”
Hereupon the Droll straightway arose and laid hands upon him crying,
“Yállah, Yállah,[420] O my brother, blow not at all until we shall have
gone, I and thou, to the Sultan.” So saying he took him by the hand and
fared forth with him and ceased not faring until he had carried him into
the presence, when the King asked, “Wherefore hast thou arrested this
man?” Answered he, “O King of the Age, this is our Lord Israfil and
’twas his intent to blow the Last Trump, so I forbade him therefrom
until such time as I had brought him for thee to look upon, lest haply
he might so have done without thy knowledge, and said I to myself:—By
Allah, better set him before the Sultan ere he sound his Trumpet.
Furthermore I do pray for thy welfare, O King of the Age, inasmuch as
thou hast married me to this dame because I had fear of her lest she
company with strange men. But I found her a saintly woman who admitted
none of mankind save that to-day when I went forth from thee at
morning-tide I turned me homewards and going into my house caught with
her three Prophets and one Archangel and this is he who intended to blow
the Last Trump.” Hereupon quoth the Sultan to him, “O Man, art thou
Jinn-mad? How canst thou have found with thy spouse any of the Prophets
as thou sayest?” And quoth he, “By Allah, O King of the Age, whatso hath
befallen me that I have reported to thee nor have I hidden from thee
aught.” The King asked, “Which was he of the Prophets thou foundest
beside thy wife?” and he answered, “The Prophet Job (on whom be The
Peace) and after him came forth to me from a closet the Prophet Al-Khizr
(on whom be The Peace!), and after him Iskandar Lord of the Two Horns
(on whom be The Peace!) and lastly this the fourth is the Archangel
Israfil.” The Sultan marvelled at his words, and exclaimed “Laud to the
Lord! Verily this man whom thou entitlest Israfil is naught but the
Shaykh of my Pipers.” “I wist naught, O King of the Age,” said the
other, “but I have related to thee what hath occurred and what I beheld
and eyewitnessed.” Hereupon the Sultan understood that the wife had
friends who forgathered with her, and who had served her husband with
such sleight, so he said to the musician, “O man, unless thou tell me
truly what happened I will cut off thy head.” Thereupon the Shaykh of
the Pipers arose, and kissing ground before the Sultan, said to him, “O
King of the Age, give me promise of immunity and I will relate to thee
all that befel.” Quoth the King, “’Tis upon condition that thou tell no
lies;” and quoth the other, “O King of the Age, verily, I will shun
leasing.”[421] So the King gave him a pledge of safety, and the Shaykh
described everything that had been done and kept nothing back, and when
the King heard the story and the trick which had been wrought by the
woman’s friends he marvelled thereat and cried, “Allah kill all
womankind,[422] the fornicatresses, the adulteresses, the traitresses!”
After which he despatched a posse of the Chamberlains to bring into his
presence the four persons.——And Shahrazad was surprised by the dawn of
day and fell silent and ceased to say her permitted say. Then quoth her
sister Dunyazad, “How sweet is thy story, O sister mine, and how
enjoyable and delectable!” Quoth she, “And where is this compared with
that I would relate to you on the coming night an the King suffer me to
survive?” Now when it was the next night and that was

The Seven Hundred and Sixtieth Night,

THE GATE-KEEPER OF CAIRO AND THE CUNNING SHE-THIEF.[424]

It is related that in Misr of Káhir there was a man who had reached the
age of fourscore and ten years, and he was a chief-Watchman of the ward
in the service of the Wáli; a brave man withal, and one not wont to be
startled or afeard. Now one night as he was going around about the city
with the Chief of Police, and he was returning to the guard-house[425]
before break o’ day that he might perform the Wuzú-ablution, and at the
call to dawn-prayers he might rise and repeat them, it so fortuned that
when he was about to stand up to his orisons, according to the custom of
him, suddenly a purse fell before him upon the ground. As soon as he had
done with his devotions he arose and gazed around to see who had thrown
him that bag of money, but he could find nobody; so he took it up and
opened it, when an hundred dinars met his sight. Hereat he wondered; but
on the following day when he had washed and was praying, behold, a
second purse was cast at his feet; so he waited until he had finished
his orisons and then stood up and looked around to see who had thrown
it. Thereupon, as he failed to find any, he took it up and opened it and
again beheld an hundred dinars, a matter which filled him with wonder.
This continued till the third day at morning-tide, when he had washed as
was his wont and stood up to his prayers, and lo and behold! another
purse was dropped at his feet. Herewith he cut short his devotions, and
turning him round saw beside him a girl whose years had reached fifteen;
so he seized her and said, “Who art thou, and what is the reason of thy
throwing at my feet every day a purse of an hundred gold pieces, and
this is the third time; argal the sum amounteth to three hundred. What
may be this case?” Said she, “O my lord, my name is Fátimah, and my wish
and will is a matter which thou canst bring to an end for me by means of
thy tongue!” Quoth he, “What is’t thou wantest of me?” and quoth she,
“’Tis my intent that on the morrow I sham drunkenness with wine and cast
myself before the mansion of the Kazi of the Army.[426] Thou shalt find
me there strown upon the ground and dressed in all the best of my
clothes and finest ornaments. So when thou shalt come to that quarter
and espy me lying there in drink do thou bid the Linkman move the links
to and fro; then come forward, O Mukaddam,[427] and investigate the case
and examine me, and say the Wali:—This girl is in liquor. The Chief of
Police shall reply to thee:—Take her and carry her to the watch-house
and keep her there till daybreak.”——And Shahrazad was surprised by the
dawn of day, and fell silent and ceased saying her permitted say. Then
quoth her sister Dunyazad, “How sweet and tasteful is thy tale, O sister
mine, and how enjoyable and delectable!” Quoth she, “And where is this
compared with that I would relate to you on the coming night an the
Sovran suffer me to survive?” Now when it was the next night, and that
was

The Seven Hundred and Sixty-first Night,

Dunyazad said to her, “Allah upon thee, O my sister, an thou be other
than sleepy, finish for us thy tale that we may cut short the watching
of this our latter night!” She replied:——With love and good will! It
hath reached me, O auspicious King, the director, the right-guiding,
lord of the rede which is benefiting and of deeds fair-seeming and
worthy celebrating, that quoth the girl to the Mukaddam, “And when thou
shalt have found me drunken with wine, the Wali shall bid thee:—Take her
to the watch-house and there keep her till daybreak. Hereto do thou
object:—No! this were not suitable: I will cry upon someone of the
quarter and will awake the Kazi of the Army, for that she belongeth to
his ward. Then assemble all thy folk and say to them:—Verily this girl
is in liquor and not mistress of herself at such time; needs must she be
of a great family and daughter to grandees; therefore ’twere not proper
that we take her with us to the watch-house; nor let any hold her in his
charge save the Kazi of the Army till morning and until such time as she
shall have recovered her senses and can fare to her own folk.” Hereupon
quoth the Mukaddam to her, “Easy enough!” and quoth she, “An thou act on
this wise and my success be from thy hand, I will give thee five hundred
dinars besides the three hundred.” “This matter is not far to us,”[428]
said he; so she left him and went away. Now when it was the season after
night-prayers, the Chief of Police came forth his quarters and,
repairing to the watch-house and taking the Mukaddam and his men, would
have threaded the highways of Cairo as was his wont, but the head
Gate-Keeper forewent him and took the direction of the quarter wherein
dwelt the Kazi of the Army; the Wali unknowing the while what was in the
man’s thought. They ceased not faring until they entered that part of
the town wherein stood the Judge’s house, and when they approached it,
lo and behold! the Mukaddam found a something strown upon the ground. So
said he to the Linkman who carried the light, “O my son, do thou shake
the torch,” and when he moved the link to and fro it illumined the whole
quarter. Then the Gate-Keeper came forward; and, looking at what was
lying there, found it to be a damsel in liquor dressed out with
sumptuous dress and adorned with all her ornaments: so he said to the
Wali, “O my Chief,[429] this girl is drunken with wine and hath fallen
on the ground;” and said the Chief of Police, “Take her up and carry her
to the watch-house until morning.” Hereupon quoth the Mukaddam, “No!
this were not fitting; nor is it possible for the like of this girl. She
is in the ward of the Kazi al-’Askar, to whose household haply she
belongeth or to some great man in the quarter, and we fear lest befal
her of evil matters some matter and we shall come to be transgressors.”
Hereupon, after applying some remedy to the damsel, they made her sit up
and presently they called aloud upon the people of the quarter and awoke
the Judge and when all the folk came out in a body the Wali said to
them, “Look ye upon this girl; peradventure you may know whose daughter
she is.” They came forward and examined her and found her garbed in
sumptuous garments and trickt out with the whole of her ornaments,
whereupon the Chief of Police and the Mukaddam of the Watchmen said to
them, “Indeed ’tis not possible for us to remove yon maiden from this
place; so do you take her to your homes until morning-tide when she
shall recover and be able to care for herself and then fare to her own
folk.” Hereat they made agreement that none should lodge her in his
house save the Kazi of the Army; so a party of the servants raised her
and led her to his mansion and set her in a chamber hard by the open
saloon; after which each and every of them fared forth to sleep in his
own place. On this wise it befel the Wali and the Mukaddam and the Kazi
and the folk of the ward; but as regards the affair of the damsel whom
they found stretched on the ground as one drunken, she on entering the
Kazi’s abode pulled herself together and recovered herself, for that she
had wrought all this wily work for the special purpose of being led into
the house there to carry out her wish and will. Presently the Judge lay
down and was drowned in slumber and knew not what Allah had destined to
him from the plans and projects of the girl who, rising up at midnight,
opened the door of her chamber leading into the saloon where the Kazi
al-’Askar kept all his hoards and coin[430] and dresses and belongings.
Now she had appointed her people to meet her at that house, so they came
and carried off the whole of what was in the saloon nor did they leave
aught therein, at all, at all, save only the matting. And when dawned
the morn, the Kazi of the Army arose and repaired to the saloon, as was
his wont, for the purpose of dressing but he found therein nothing
except the matting. So he buffeted his face with his palms and wailed
aloud whereat a party of his servants came to him and asked, “What is
the matter with thee, O our lord the Kazi?” then, on going into the
saloon they remarked that it had been gutted of everything. So they went
from him and threw open the door of the chamber wherein they had placed
the damsel but they found her nowhere.——And Shahrazad was surprised by
the dawn of day and fell silent and ceased to say her permitted say.
Then quoth her sister Dunyazad, “How sweet is thy story, O sister mine,
and how enjoyable and delectable!” Quoth she, “And where is this
compared with that I would relate to you on the coming night an the King
suffer me to survive?” Now when it was the next night and that was

The Seven Hundred and Sixty-third Night,

The Seven Hundred and Sixty-fifth Night,

TALE OF MOHSIN AND MUSA.[435]

It fortuned once upon a time that two men went forth from the same
place, one foregoing the other, and they forgathered by the way. Now
each had a bag full of flour and a flask[436] containing somewhat of
water; and when they made acquaintance on the road the first of them
said to his companion, “O my brother, what may be thy name?” and said
the Second, “I am hight Mohsin, the Beneficent,[437] and thou what art
thou called?” Quoth the other, “Músà the Malignant.”[438] So the two
fared on in converse and whenever mealtime came round, each would bring
out a portion of meal and knead it and make of it a scone,[439] and
light a fire and bake it thereon: after which they would satisfy their
hunger. But Mohsin knew not that had been doomed for him by his
companion Musa the Misdoer, so the twain would fare together and feed
together. On the following day quoth Musa to Mohsin, “O my brother, I
have with me a bag of flour and a flask of water and thou hast the same,
and whenever eating-time cometh round each one bringeth out somewhat of
his vivers. Now this is not right; ’twere the better way that we first
eat that is with thee and when ’tis ended we use my provaunt.” “’Tis
well, O my brother,” quoth Mohsin. They agreed upon this condition and
whenever moved by appetite they ate of Mohsin’s viaticum until his bag
of flour and his flask of water were clean emptied. But when the
meal-hour came, Musa arose and made for him a single scone and no more,
and baked it and ate it by himself, while Mohsin sat-by looking on. This
befel time after time for the first day and the second day until Mohsin
waxed anhungered and famine wrung his vitals, so quoth he to Musa, “O my
brother, give me somewhat of thy food that I may nourish myself
therewith, for indeed I am empty exceedingly.” But Musa made reply, “By
Allah, I will not give it to thee; no, not a single mouthful.” Rejoined
Mohsin, “O my brother, we two made covenant that we should become
brethren, and first eat of my provaunt and then of thine; now, however,
thou art not pleased to grant me or bite or sup. This is not the act of
an honest man.” He answered, “Be brief! an thou be hungry I will give
thee half of my scone on condition that I pluck out thine eye.” “How so,
O my brother?” rejoined Mohsin, “Wilt thou blind me of one eye for the
sake of half a scone? better leave me to die with my sight as it is.”
Said Musa, “At thy pleasure!”[440] But on the third day Mohsin was like
to sink for extreme hunger, and he cried, “There is no Majesty and there
is no Might save in Allah, the Glorious, the Great. Do thou, O Musa,
give the half-scone and pluck out one of mine eyes.” Musa did as he was
bidden, and thrusting forth his finger gouged[441] out the right eye,
whereby Mohsin remained purblind, withal was he not filled by the
half-scone. Now on the fourth day Mohsin waxed yet more ravenous and
famine was right sore upon him, and he cried, “There is no Majesty! by
Allah, O Musa, my brother, I am a-famished, so pity me and the Lord
shall pity thee.” Replied the other, “I will give thee nothing until I
shall have gouged out thine other eye.” Quoth Mohsin, “Verily we are
Allah’s and unto him we shall return! but, by the Almighty, famishing is
bitter; so do thou with me, O Musa, what the Omniscient hath predestined
as to the plucking out of my two eyes.” Accordingly the man gave him the
half scone and plucked out his other eye; and on such wise made him
stone blind. Hereupon Musa left his companion darkly tramping[442] about
the roads. Now in the neighbourhood of that place was a well full of
water;[443] so when Mohsin drew near knowing nothing thereof, Musa came
up and pushed him thereinto; and while falling into the pit Mohsin said
to himself, “O Lord, thou hast doomed me to blinding and at last Thou
hast condemned me to drowning.”——And Shahrazad was surprised by the dawn
of day and fell silent and ceased to say her permitted say. Then quoth
her sister Dunyazad, “How sweet is thy story, O sister mine, and how
enjoyable and delectable!” Quoth she, “And where is this compared with
that I would relate to you on the coming night an the King suffer me to
survive?” Now when it was the next night and that was

The Seven Hundred and Sixty-seventh Night,

[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
of this our latter night!” She replied:——With love and good will! It
hath reached me, O auspicious King, the director, the right-guiding,
lord of the rede which is benefiting and of deeds fair-seeming and
worthy celebrating, that when Musa had thrust Mohsin into the well with
intent to drown him, the blinded man cried, “O Lord thou hast doomed me
to blinding, and at last Thou hast condemned me to drowning.” Then he
struck out with hands and feet till he felt the walls of the well
wherein he found two niches; so he set toes into one of them and there
stood awaiting the salvation of Allah which was nearhand; and his heart
was satisfied and he drank of the water. When the first night fell
behold, two of the Jinns came to the pit and sat down in converse each
with other, when quoth the first to the second, “Walláhi! O certain
person, there is now to be found nor sage nor leach, and all of them are
preposterous pretenders and balkers of man’s intent.” Quoth the other,
“What may be these words?” and the former resumed, “By Allah, I have
possessed the daughter of the Sultan and she is the dearling of my heart
whom I love with dearest love; yet can none avail to unsorcel her of
me.” Quoth his companion, “And what would expel thee?” And quoth he,
“Naught will oust me save a black cock or a sable chicken; and whenas
one shall bring such and cut his throat under her feet of a
Saturday,[444] I shall not have power to approach the city wherein she
dwelleth.” “By Allah, O my brother,” said the other, “thou hast spoken
sooth: there is in this land nor wizard nor mediciner who knoweth aught,
and all of them are liars and contradictors who lay claim to science
without aught of intelligence; indeed there is not one of them who
knoweth of this tree (which adjoineth our well) that whoso shall take
the leaves thereof and plaster them upon his eyes, even though he be
born blind he will be gifted with sight and wax sound after two or three
days by the kind permission of Allah Almighty. Yet are the folk all
heedless of such virtue in the tree.” Now Mohsin remained listening to
these words and pondering them as he stood supported by the side-wall of
the well, and when it was the last third of the night, the Jinns which
were conversing at the mouth took leave each of other. And as soon as
the day brake and the time waxed bright behold there came a Kafilah
which passed by the pit seeking drink for themselves and water for their
cattle. Presently they let down a bucket by a cord and when Mohsin felt
the rope he caught hold thereof, whereat the caravan people cried, “We
take refuge with Allah from Satan the Stoned,” and said one to other,
“Verily in this well is a Satan!” Mohsin heard their words and answered
them and said, “Yá’llah[445] Ho you, draw me out hence, for verily I am
of mankind and not of Jinn-kind and being blind I fell yesterday into
this hole.” Cried they, “Catch tight hold of the cord,” and when he did
so they drew him out and finding him weak from famine they gave him a
somewhat of food and he ate and drank. The caravan-folk on like guise
drank from the well and watered their beasts; after which they would
have led Mohsin away with them but he said, “O my brethren (whose weal
Allah increase[446] and whose grace may He reward!), I have a single
want wherewith I fain ye would favour me!” Asked they, “And what may
that be?” and he answered, “That ye direct me to the tree which
adjoineth this well and lead me close thereto and God shall gar your
good to grow!” Hereupon one hent him by the hand and after doing as he
desired and setting him beside the tree returned to his own folk and the
caravan loaded and left the place. Presently Mohsin swarmed up the
trunk; and, taking seat upon a branch of its branches, fell to cropping
the leaves and patching them upon either eye as he had heard the Jinni
prescribe; and hardly had two days gone by when he felt healed of his
hurt and opened his eyelids and saw what was around him. Then, after
taking somewhat of its foliage, he came down from the tree and went on
his wayfare until he entered a city and found him a lodging. When this
was done he fell to threading the streets and ways crying aloud the
while, “I am the Leach, the Healer![447] I am the Mediciner who can cure
the blind!” whereat all the one-eyed and the sightless would summon him
with outcries and he would apply to them somewhat of his leaves; and
after two or three days (he superintending the while) they would open
their eyes and see. On this wise went by a term of time until at last
the King of that city heard rumour of a new leach; so he sent to him and
summoned him and said to him, “Art thou a clever Medicine-man even as
they have informed me concerning thee? I have a daughter ridden[448] by
a Jinni of the Jánn and we desire of thee that thou unsorcel her.” “And
if I avail not to free her?” asked Mohsin, and the King answered, “Then
will I kill thee even as I have slain a many before thee who have looked
upon the face of the Princess.” “And if I prove able to deliver her and
fend her from further offence?” “I will give thee what thou askest of
coin and hoards.” “No, O King of the Age; this condition I will not
accept: if I free her I must take her to wife, for an I fail therein
thou wilt slay me; and unless thou agree with me after I shall have
saved her that thou e’en wed her to me.”——[449] “’Tis well, O Shaykh;
and for releasing her I give thee a delay of three months for visiting
and healing her.”——And Shahrazad was surprised by the dawn of day and
fell silent and ceased saying her permitted say. Then quoth her sister
Dunyazad, “How sweet and tasteful is thy tale, O sister mine, and how
enjoyable and delectable!” Quoth she, “And where is this compared with
that I would relate to you on the coming night, an the Sovran suffer me
to survive.” Now when it was the next night and that was

The Seven Hundred and Sixty-ninth Night,

Dunyazad said to her, “Allah upon thee, O my sister, an thou be other
than sleepy, finish for us thy tale that we may cut short the watching
of this our latter night!” She replied:——With love and good will! It
hath reached me, O auspicious King, the director, the right-guiding,
lord of the rede which is benefiting and of deeds fair-seeming and
worthy celebrating, that the King covenanted with the Mediciner that the
unsorcelling of the Princess should be within three months; after which
he set apart an apartment for him with all the furniture and
appurtenances thereof and appointed to him rations of meat and drink. So
Mohsin abode with him the appointed time and he in the extreme of
comfort and enjoyment; but when the three months were ended the Sultan
sent for him and summoned him between his hands and said, “O Shaykh, the
term is gone-by.” Hereupon Shaykh Mohsin went forth and bought him a
black cock and when Sabbath[450] came round the Sultan presented him to
his daughter whom he found in sore and sorrowful state, unknowing aught
concerning herself or how the mishap had occurred to her. Now when he
went in and looked upon her in such case, he drew near to her and fell
to reciting Koranic versets which avert evil (the Sultan sitting beside
them the while); and at the last he slaughtered the cock between her
feet. Hereat the Princess recovered her senses and rose up and sat
down[451] forthright and called for meat and drink which were brought to
her; then she ate and drank and besought for herself the guidance of God
and said, “Alhamdolillah”—laud to the Lord—and presently she kissed the
hand of her sire and of Shaykh Mohsin. Quoth the King, “O my daughter,
art thou indeed well?” and quoth she, “At this present I feel naught of
pain in my person nor do I sense anything of what hath been with me; and
all this is by blessing of yonder Shaykh thou hast brought to me. But
say me, O my father, what hast thou made over to him of money as a
reward for unsorcelling me?” “O my daughter,” replied he, “I have
offered him all he shall ask.” But when the Princess recovered from her
malady and returned to self, she changed from mode to mode and she
became as one cast in the mould of beauty and loveliness and Shaykh
Mohsin looking upon her was dazed and amazed in his wits by cause of her
exceeding comeliness and seemlihead. Presently the Princess addressed
him, “O Shaykh Mohsin, what thing dost thou ask of the King’s Majesty?”
for indeed her heart was fulfilled of the love to him which had mastered
her. Now the Wazir had a son and it was his aim that his heir should
marry the King’s daughter, but this his wish was in vain; for when she
was certified that her salvation was at the hand of Shaykh Mohsin, she
said to her sire, “Do thou, O my father, largesse what is dearest to
thee upon my healer.”[452] Her design in these words was that the Sultan
might bestow her to wife upon her deliverer, and she added, “Indeed our
joyance hath been at his hands and he is deserving of munificence full
and abundant.” But again the object of her speech was that her parent
might espouse her to the Shaykh for the love to Mohsin which had
mastered her heart. Quoth her father, “O my daughter we will give him a
sumptuous robe of honour and ten purses;” but quoth she, “No, O my sire,
this be not gift sufficient for the like of such service.” Now she was
the sole prop of her parents who had no child save herself, so the King
replied, “O my daughter, I will give him whatso thou shalt say.”
Thereupon she asked him, “How many of the folk came in to me and
uncovered my shame[453] and were slain therefor?” and he answered, “Some
fifty.” Then cried she, “Had not Shaykh Mohsin been able to exorcise me
what hadst thou done with him?” “Indeed I had slain him.” “Then
Alhamdolillah—Glory be to God—for that my deliverance was at his hand:
so do thou bestow upon him thy best,” and so she spake for that she was
ashamed to say her sire, “Wed me to him.” The King not understanding the
hint she had hinted said to her, “All thou wishest I will largesse to
him;” and she, “I have spoken to thee but thou hast not comprehended my
words! All who have looked upon my shame and proved unable to deliver me
thou wast wont to slay and this man hath been my salvation after seeing
me unveiled: how then wilt thou gift him with money and means or
condition with him when thou art unable to carry out thy compact?”
Hereupon the King became ware of what was in his daughter’s mind and
forthwith sending to summon the Kazi and witnesses he bade bind the
marriage-bond between her and Shaykh Mohsin and in due time let them
lead him to her in procession and suffer him go in unto her. So he
cohabited with the Princess a while of time, after which the life-term
of the Sultan drew near, and he fell sick of a sickness whereof he died.
And when they had committed his remains to earth the Lords of the land
and the Grandees of command forgathered and agreed in council that none
should overrule them save the Shaykh Mohsin. So they invested him with
the signet-ring of Sovranty and seated him upon the throne of Kingship
and he became Sovereign and Sultan. Moreover Allah Almighty enlightened
his heart in governance with justice and equity; and all the subjects
with the Notables of the realm and the Rulers of high rank blessed him
and prayed for him. Now one day of the days Sultan Mohsin felt desirous
of solacing himself in the gardens; so he rode forth, he and his suite,
when he suddenly sighted his whilome comrade, the same who had plucked
out one eye for half a scone and had gouged out the other eye for the
other half. He bade them bring the man to the presence and when they set
him between his hands he asked him saying, “O Shaykh, what may be thy
name?” and he answered, “I am hight Shaykh Mohammed.” So he carried him
with his suite to the gardens where they abode until day ended, after
which the Sultan rode back and entering his palace, bade bring Shaykh
Mohammed whom he despatched to the House of Hospitality.[454] On the
third day he bade summon his guest after supper-tide and taking him by
the hand led him into a cabinet and said, “O Shaykh Mohammed, do thou
tell us a tale.”——And Shahrazad was surprised by the dawn of day and
fell silent and ceased to say her permitted say. Then quoth her sister
Dunyazad, “How sweet is thy story, O sister mine, and how enjoyable and
delectable!” Quoth she, “And where is this compared with that I would
relate to you on the coming night an the King suffer me to survive?” Now
when it was the next night and that was

The Seven Hundred and Seventy-first Night,

MOHAMMED THE SHALABI AND HIS MISTRESS AND HIS WIFE.[456]

It is told among the many things which happened in Cairo the God-guarded
that therein dwelt a man who was an Emir and who had a son Mohammed
Shalabi[457] hight, a youth in his day unique for beauty and loveliness,
nor in his time was there his peer for comeliness and seemlihead amongst
women or amongst men. Now when he had attained the age of ten and was
approaching puberty, his sire betrothed him and wedded him to a fair
wife who loved him with fondest love even after marriage. There was also
in Misr a Kazi al-’Askar, a Judge of the Army, who had a daughter
singular for form and favour and bloom and brilliancy, and stature and
symmetric grace and she was known as Sitt al-Husn—the Lady of
Loveliness. Now one chance day of the days she went forth together with
her mother and the handmaidens to the Baths and when they reached the
half way behold, they were confronted by the young Shalabi whose glance
fell upon the girl and her glance lit upon the youth, wherefrom love and
affection for him settled in her heart and it was with him after the
same fashion. Presently she began to send him messages and letters and
he to do on like guise, yet could neither win possession of other nor
indeed could the twain meet privately in one place. This endured for the
space of three years therefore were their hearts melted in fire of
mutual love-longing, until on a certain day when desire in the girl
surged high for her lover and likewise did his yearning for his beloved;
withal neither availed to win union. Hereupon befel them sore travail
and trouble and the young lady sent an old woman to her dearling praying
him to meet her in such a site; and when the go-between had informed him
thereof, he arose to obey her without stay or delay, unknowing what was
hidden from him in the Secret Purpose. He fared till he came to the
place in question when it was the hour of sunset and here the Shalabi
forgathered with the Kazi’s daughter who had kept tryst with him
accompanied by her handmaidens; and anon the twain, he and she, repaired
to a retired spot. Now by the decree of the Decreer which is written
upon the foreheads and the brows of mankind, one of the folk belonging
to the Chief of Police was loitering about the place when the couple
entered that secret stead; and as soon as they had settled themselves
comfortably, each began complaining to other of the pangs of separation.
After this the handmaidens brought to them food, meat and wine, and they
ate and drank and toyed and were cheered and made merry from set of sun
till the noon o’ night and they conversed together as boon companions
until either was fulfilled of other and the pains of parting had
vanished from their hearts. Such was the case with the lover and the
beloved; but as regards the Wali’s man who was looking upon them and
listening, he well knew the place wherein the couple had retired and
having noted it and certified himself thereof, he went to the Chief of
Police and made his report saying, “In such a site of such a ward are a
man and a maid whereupon show the signs of affluence, and doubtless an
thou seize them thou shalt easily get from each and either some fifteen
purses.” The Wali hearing these words forthwith led out his party and
marched with them to the spot appointed; and he ceased not wending for
half the night until they all came to the trysting place. Then he pushed
forward axe[458] in hand and smote the door and broke it down; and
forthright he rushed into the room without being expected by the youth
or the young lady whom he found sitting together in the very height of
enjoyment. But when they saw him suddenly appear they were consterned
and confounded and confused as to their affair, so he arrested them and
led them off and carried them to his house, where he placed them in
prison.[459] Forthwith the bruit concerning the youth went abroad and
reached his family; to wit, how Mohammed Shalabi had been seized by the
Chief of Police, together with the girl his beloved. Now after
imprisoning them the Wali said, “This pair shall remain with me for a
day or two days and until I catch them in their robbery;”[460] but quoth
one of the party, “Indeed thou knowest not and thou hast not learnt that
this damsel is the daughter of the Kazi of the Army who throughout the
past year wrought for the slaying of thee by the Sultan.” And hardly had
the Wali heard these words than his heart was filled with joy and he
exclaimed, “By Allah, needs must I have his wench disgraced and
proclaimed by bell[461] about the thoroughfares of Cairo and him
dishonoured in the presence of the Sultan and degraded from his degree.”
Now when it was morning-tide a rumour flew about town that the Judge’s
daughter had been seized by the Wali and the watch together with the
young Shalabi in a certain place and presently the report reached her
father who cried, “There is no Majesty and there is no Might save in
Allah, the Glorious, the Great! O Saving God, save me! Oh vile disgrace
and foul dishonour before Sultan and subjects who shall say the Kazi’s
daughter hath been seduced and abused. However may the Veiler enveil
me!” On his part the Wali went up to the Palace and sought the Sovran to
acquaint him therewith; but, finding that he had business, he sat him
down to await its ending when he purposed informing him concerning the
daughter of his enemy the Chief Kazi. On such wise it befel him; but as
regards the wife of the youth who was lover to the girl, as soon as the
rumour reached her that the Shalabi had been arrested by the Wali and
the watch, she arose to her feet without stay and delay and doffing
whatso of woman’s dress was upon her——And Shahrazad was surprised by the
dawn of day, and fell silent and ceased saying her permitted say. Then
quoth her sister Dunyazad, “How sweet and tasteful is thy tale, O sister
mine, and how enjoyable and delectable!” Quoth she, “And where is this
compared with that I would relate to you on the coming night an the
Sovran suffer me to survive?” Now when it was the next night and that
was

The Seven Hundred and Seventy-fourth Night,

Dunyazad said to her, “Allah upon thee, O my sister, an thou be other
than sleepy, finish for us thy tale that we may cut short the watching
of this our latter night!” She replied:——With love and good will! It
hath reached me, O auspicious King, the director, the right-guiding,
lord of the rede which is benefiting and of deeds fair-seeming and
worthy celebrating, that as soon as the Shalabi’s wife was informed
touching her husband how the Wali had seized him in company with the
Kazi’s daughter, she arose forthright and doffing whatso of woman’s
dress was upon her and donning man’s disguise provided herself with
somewhat of provaunt[462] and went forth intending for the gaol in the
Wali’s house. She asked for the road as she went and a man of the people
directed her to the office until she reached the place carrying her
victuals; then she enquired for the gaoler. So they made him meet her
and quoth she, “Open to me the prison wherein they have gaoled the
Shalabi and the maiden,” and she promised him by signs a gold piece;
hereupon he admitted her and she passed into the room where lay her
spouse and the girl and set meat before him. But he knew her not and
cried, “Indeed I will nor eat nor drink, and do thou fare from me and
leave me in this my plight.” Quoth she, “Nay, thou must eat and gladness
shall befal thee.” Accordingly he came forward and ate a small matter
and she after sitting with him for an hour or so, arose and doffed her
man’s dress. Then she stripped the Kazi’s daughter of all the clothes
she was wearing and garbed her in the masculine garb wherewith she had
entered to the twain. The young lady did as she was bidden and showed
likest to the Shalabi’s wife who lastly served her with what remained of
the meat and said to her, “Up with thee and hie thee home.” So the
Kazi’s daughter fared forth under the disguise of a dainty youth such an
one as he who anon had entered the gaol; and as soon as she had wended
her way the wife took seat beside her husband. When he saw her habited
in the habit of the Kazi’s daughter he recognised her and knew her for
his spouse; so he asked of her, “What hath brought thee hither?” and she
answered, “I have come with this contrivance for the purpose of saving
thee and of saving the honour of the girl thou lovest.” But as soon as
the Kazi’s daughter had departed in her disguise the gaoler was deaf to
entreaty and closed the prison doors upon the pair and the Shalabi and
his spouse sat down together and his heart was satisfied and his secret
was safe-directed,[463] and fell from him all the sorrow which had
settled upon his heart. Such was the case with these two; but as regards
the Chief of Police, when he went up to the Sultan and saw that he was
busied he took patience until the work was ended, after which he came
forward and kissed ground before him and salam’d to him and blessed him.
The King returned his salute and then said, “What is to do?” and said
he, “O King of the Age, I found during the past night the Lady Sitt
al-Husn, daughter to the Kazi al-’Askar, companying with her lover a
certain Mohammed Shalabi son of the Emir Such-and-such; so I seized the
couple and confined them by me and now I myself come to report the case
in thy presence.” When the Sultan heard these words, he was wroth with
exceeding wrath and his eyes flashed red and his outer jugulars[464]
swelled and he foamed at the mouth and roaring cried, “How can it be
that the daughter of the Kazi al-Islam companieth with a lover and
alloweth herself to be debauched? By Allah, needs must I slay her and
slay her father and slay the youth her lover.” Thus befel it with the
Sultan and the Wali; but as regards the matter of the girl Sitt al-Husn,
when she went forth the prison in the dress of a Shalabi, a dainty
youth, she ceased not wending till she reached her paternal home. Here
she repaired to a place which was private and having doffed her man’s
dress garbed her in maidenly garments, then retiring secretly to her own
room lay her down and her heart was heartened and trouble and turmoil
and travail of mind fell from her. Now at that time her mother was
lamenting like a funeral mourner and buffeting her face and her breast
and kept crying out, “Oh the shame of us! Oh the dishonour of us! When
they shall have informed the Sultan of this, he shall surely slay her
sire.” And the Kazi waxed distraught and full of thought and he also
said in his mind, “How shall I remain Kazi al-Islam when the folk of
Cairo say:—Verily the daughter of our Lord High Chancellor hath been
debauched?” With these words he kept visiting his wife’s apartment and
sitting with her for awhile, then faring forth and coming in from place
to place[465] and he wandered about like one bewildered of wits. When
behold, a handmaid of the handmaidens entered the room wherein lay the
Kazi’s daughter and finding her strown upon her bed looked upon her and
recognised her. So she left her and running in her haste hied her to the
mistress and cried, “O my lady, indeed Sitt al-Husn of whom you are
talking is lying down in such a room of the Harem.” Thereupon the mother
arose and went and came upon her daughter, so she rejoiced in her and
returning to the Kazi in his apartment acquainted him therewith. He also
repaired to his daughter’s bower and finding her therein quoth he,
“Where hast thou been?” Quoth she, “O my father, my head began to ache
after sunset-time, so I lay me down in this place.” Hereupon without
stay or delay the Kazi took horse, he and his Officials, and repaired to
the Sultan——And Shahrazad was surprised by the dawn of day and fell
silent and ceased to say her permitted say. Then quoth her sister,
Dunyazad, “How sweet is thy story, O sister mine, and how enjoyable and
delectable!” Quoth she, “And where is this compared with that I would
relate to you on the coming night an the King suffer me to survive?” Now
when it was the next night and that was

The Seven Hundred and Seventy-sixth Night,

The Seven Hundred and Seventy-seventh Night,

THE FELLAH AND HIS WICKED WIFE.[467]

There was of olden time in the land of Egypt a Fellah, or tiller of the
ground, who had a fair woman to wife and she had another man to friend.
The husband used to sow every year some fifty faddán[468] of
seeding-wheat wherein there was not one barley-grain, and grind it in
the mill and pass this meal to his spouse who would sift it and bolt it.
Then would she take the softest and best of the flour to make thereof
either scones or cakes[469] or something more toothsome which she would
give to her friend and feed him therewith, whereas the refuse of the
flour[470] she would make into loaves for her husband so this bread
would be ruddy-brown of hue.[471] Now every day about dawn-time the
Fellah was wont fare to his field either to ear or to delve and tarry
there working till noon at which time the wife would send him the bread
of bran and refuse flour, whilst to those beside him who wrought as he
did, would be brought from their homes white bread and clean. So they
said, “Ho certain person! thy wheat is from fine sowing-seed, nor is
there in it a barley-corn, how then be your bread like unto barley?”
Quoth he, “I know not.” He remained in such case for a while of time
whilst his wife fed her playmate with all the good food and served to
her husband the vilest of diet, until one chance day of the days the
Fellah took his plough and went off at early dawn to work and wrought
till midday when his wife sent him his dinner of dirty bread. Hereupon
he and his neighbours, who were earing in the same field, took seat and
each one set before him white bread and seeing the Fellah’s scones brown
as barley-meal they marvelled thereat. They had with them a scald-head
boy who was sitting with them at the noon-meal, so they said to the
peasant, “Take thee to servant this youngster and he shall manifest thee
the case wherein thou art from the doings of thy dame.” He obeyed their
bidding——And Shahrazad was surprised by the dawn of day and fell silent
and ceased to say her permitted say. Then quoth her sister Dunyazad,
“How sweet is thy story, O sister mine, and how enjoyable and
delectable!” Quoth she, “And where is this compared with that I would
relate to you on the coming night an the King suffer me to survive?” Now
when it was the next night, and that was

The Seven Hundred and Seventy-eighth Night,

The Seven Hundred and Seventy-ninth Night,

THE WOMAN WHO HUMOURED HER LOVER AT HER HUSBAND’S EXPENSE.[482]

There was a man in Cairo and he had a wife who ever boasted of her
gentle blood and her obedience and her docility and her fear of the
Lord. Now she happened to have in the house a pair of fatted
ganders[483] and she also had a lover whom she kept in the background.
Presently the man came to visit her and seeing beside her the plump
birds felt his appetite sharpened by them, so he said to her, “O
Such-an-one, needs must thou let cook these two geese with the best of
stuffing so that we may make merry over them, for that my mind is bent
upon eating goose-flesh.” Quoth she, “’Tis right easy; and by thy life,
O So-and-so, I will slaughter them and stuff them and thou shalt take
them and carry them home with thee and eat them, nor shall this pimp my
husband taste of them or even smell them.” “How wilt thou do?” asked he,
and she answered, “I will serve him a sleight shall enter into his
brains and then give them to thee, for none is dear to me as thyself, O
thou light of mine eyes; whereas this pander my mate shall not touch a
bittock thereof.” Upon this agreement the lover went from her and when
her husband returned at sunset-tide she said to him, “Ho Man, how canst
thou ever call thyself a man when thou never invitest anybody to thy
house and no day of the days thou sayest me:—I have a guest coming to
us; even as another would do; and folk surely will talk of thee and
declare thou art a miser and unknowing the ways of generosity.” “O
Woman,” said he, “this were for me an easy business and to-morrow
morning (Inshallah!) I will buy for thee flesh and rice and thou shalt
let cook for us or dinner or supper, whereto I will invite one of my
intimates.” Quoth she to him, “Nay, O Man; rather do thou buy for me a
pound of mince-meat; then slaughter the two geese and I will stuff them
and fry them, for that nothing is more savoury to set before guests.”
Said he, “Upon my head and mine eye be it!” and as soon as it was dawn
he slaughtered the geese and went forth and bought a Rotolo of meat
which he minced and took all was required of rice and hot spices and
what not else. These he carried home to his wife and said to her, “Do
thou finish off thy cooking before midday when I will bring my guests,”
and presently he fared forth from her. Then she arose and cleaned out
the geese and stuffed them with minced meat and a portion of rice and
almonds and raisins;[484] and fried them until they were well cooked;
after which she sent for her lover and as soon as he came she and he
made merry together, and she gave him the geese which he took up and
left her.——And Shahrazad was surprised by the dawn of day and fell
silent and ceased to say her permitted say. Then quoth her sister
Dunyazad, “How sweet is thy story, O sister mine, and how enjoyable and
delectable!” Quoth she, “And where is this compared with that I would
relate to you on the coming night an the King suffer me to survive?” Now
when it was the next night and that was

The Seven Hundred and Eighty-first Night,

THE KAZI SCHOOLED BY HIS WIFE.

It is related of a man which was a Kazi that he had a wife of the
virtuous and the righteous and of the charitable and the pitiful to the
orphan and the pauper; and the same was beautiful exceedingly. Her
husband held and was certified anent womankind that all and every were
like unto his spouse; so that when any male masculant came into his
court[491] complaining about his rib he would deliver his decision that
the man was a wrongdoer and that the woman was wronged. On such wise he
did because he saw that his wife was the pink of perfection and he
opined that the whole of her sex resembled her, and he knew naught of
the wickedness and debauchery of the genus and their sorcery and their
contrariety and the cunning contrivance wherewith they work upon men’s
wits. He abode all careless of such matters, in consequence of the
virtues of his spouse, until one chance day of the days when suddenly a
man came to him with a grievance about his better half and showed how he
had been evil entreated by her and how her misconduct was manifest and
public. But when the man laid his case before the Kazi and enlarged upon
his charge, the Judge determined that he was in tort and that his wife
was in the right; so the complainant went forth the court as one deaf
and blind who could neither hear nor see. Moreover he was perplexed as
to his affair, unknowing what he should do in the matter of his helpmate
and wherefore the Kazi had determined contrary to justice that he had
ill-used his spouse. Now as to the Kazi’s wife none could forgather with
her;[492] so the plaintiff was distraught and confounded when he was met
unexpectedly on the way by one who asked him, “What may be thy case, O
certain person, and how hath it befallen thee with the Kazi in the
matter of thy rib?” “He hath given sentence,” quoth the man, “that I am
the wrong-doer and that she is the wronged, and I know not how I shall
act.” Whereupon quoth the other, “Return and take thy station hard by
the entrance to the Judge’s Harem and place thyself under the protection
of its inmates.” The man did as his friend advised him and knocked, when
a handmaiden came out and he said to her, “O Damsel, ’tis my desire that
thou send me hither thy lady, so I may bespeak her with a single word.”
She went in and informed her mistress[493] who rose and humoured him,
and standing veiled behind the door asked, “What is to do with thee, O
man?” “O my lady,” said he, “I place myself under thy ward and thine
honour, so thou enable me to get justice of my wife and overcome her and
prevail over her, for in very deed she hath wronged me and disgraced me.
I came to complain of her ill-conduct before His Honour our lord the
Kazi, yet he hath determined that I am the wrong-doer and have injured
her while she is the wronged. I know not what I shall do with him, and
sundry of the folk have informed me that thou art of the beneficent; so
I require that thou charge for me the Judge to deliver according to Holy
Law his decree between me and my mate.” Quoth she, “Go thou and take thy
rest, nor do thou return to him until he shall have sent after thee, and
fear not aught from him at all.” “Allah increase thy weal, O my lady,”
quoth he, and he left her and went about his business pondering his case
and saying to himself in mind, “Oh would Heaven I wot whether the Kazi’s
wife will protect me and deliver me from this fornicatress, this
adulteress, who hath outraged me and carried away my good and driven me
forth from her.” Now when it was night-tide and the Judge was at leisure
from his commandments, he went into his Harem, and it was his wife’s
custom whenever he returned home to meet him at the middle doorway. But
as on that occasion she failed so to do, he walked into the apartment
wherein she woned and found her at prayers; then he recalled to mind the
contention of the man who had come to him with a grievance against his
spouse——And Shahrazad was surprised by the dawn of day and fell silent
and ceased saying her permitted say. Then quoth her sister Dunyazad,
“How sweet and tasteful is thy tale, O sister mine and how enjoyable and
delectable!” Quoth she, “And where is this compared with that I would
relate on the coming night an the Sovran suffer me to survive?” Now when
it was the next night and that was

The Seven Hundred and Eighty-third Night,

Dunyazad said to her, “Allah upon thee, O my sister, an thou be other
than sleepy, finish for us thy tale that we may cut short the watching
of this our latter night!” She replied:——With love and good will! It
hath reached me, O auspicious King, the director, the right-guiding,
lord of the rede which is benefiting and of deeds fair-seeming and
worthy celebrating, that when the Kazi went in to his wife whom he found
praying, he recalled to mind the matter of the man who had come to him
with a contention against his spouse and he said in his thought, “Verily
nor hurting nor harming ever cometh from womankind and indeed this liar
complaineth of his wife falsely;” for it was still in his mind that all
of the contrary sex are as virtuous as his lady. But when she had done
with her devotions, she rose up to him and served him and set before
him, she and her handmaidens, the tray of food and she sat down at meat
with him as was her wont. Now amongst the dishes was a charger
containing two chickens, so said she to her husband, “By Allah, O my
lord, do thou buy for us to-morrow a couple of geese that I may let
stuff them, for my heart is set upon eating of their meat.” Said he, “O
my lady, to-morrow (Inshallah! an it be the will of the Almighty) I will
send to the Bazar and let buy for thee two geese of the biggest and the
fattest and the Eunuchs shall slaughter them and thou shalt use them as
thou will.” Accordingly, at dawn-tide the Judge sent to buy two plump
birds and bade the Eunuchs cut their throats and the handmaidens gutted
them and stuffed them and cooked them with rice over and above the usual
food. Thereupon the Kazi’s wife arose and proceeded to work her
contrivance. She had bought two sparrows which the hunter had trapped;
and she bade kill and dress them and place them upon the rice instead of
the geese and awaited the even-tide when her husband would return to
supper. Then they spread the tables whereupon was placed a covered
platter under which he supposed stood the geese; so he took it off and
behold, he found the two sparrows. Hereat he was perplext and said to
his wife, “Allaho Akbar—God is most Great—where be the geese?” and said
she to him, “Whatso thou broughtest here it be[494] before thee upon the
dish.” “These be two sparrows,” quoth he, and quoth she, “I wot not.” So
the Judge arose displeased[495] with his wife and going to her home
fetched her father and as she saw him coming, she stood up and whipping
off the two small birds placed the big ones in their stead; and he
uncovered the plate and found the geese. So he said to his son-in-law,
“Thou declarest that these be sparrows but indeed they are geese;” for
he also was deceived and went forth in displeasure with the Judge, after
which the Kazi followed in his footstep and soothed him and invited him
to meat but he would not return with him. Hereupon the husband padlocked
the door but, before he had entered, the wife had substituted the
birdies for the big birds and when her mate sat down to meat and would
fain have eaten he uncovered the platter and beheld the two sparrows.
Seeing this he was like to go out of his mind and he cried aloud,
“Walláhi! indeed this be a portentous calamity,” and he went forth,
trotting in his haste, until he met his father-in-law upon the way. Then
he cried upon him and said, “Come and look at the two geese which were
in the platter.” “Wherefore?” asked the other and answered he, “Because
I found them changed to two sparrows.” Hereupon the father returned with
him to the house and walked up to the table whence the lady, during her
husband’s absence, had removed the birdies and replaced the birds in
lieu of them. So the father took off the cover and finding before him
the pair of geese said to his son-in-law, “Be these two geese? consider
them well whether they be sparrows or not.” “Two geese,” said the other
and said the sire, “Then why dost thou come to me a second and a several
time and bring me hither and complain of my daughter?” Hereupon he left
him and went forth an-angered and the Judge came up with him at the
doorway and soothed him and conjured him to return. Meanwhile the lady
arose and whipping off the geese set the two birdies in lieu thereof and
covered them up; and as soon as the Kazi returned and sat down to meat
he removed the cover from the platter and found the two sparrows. Hereat
he shrieked aloud and arose and went forth the door and cried, “Ho
Moslems, come ye to my help!”[496] Now when the people of the quarter
heard the outcry, they gathered together about the house, when the lady
seized the occasion to carry off the two birdies and to set in lieu of
them the two geese. Asked they, “What is to do with thee, O our lord the
Kazi, and what hath befallen thee?” and he answered, “I bought two geese
for our supper and now I find them turned into two sparrows;” and so
saying he led the Notables of the quarter into his house and showed them
the dish. They uncovered it and found therein two geese, so they
exclaimed, “These be two geese which thou callest sparrows;” and so
saying they left him and went their ways. He followed them making
excuses and was absent for a while, when his wife took the birds and set
the birdies in place of them and when the Kazi returned and proceeded to
sit down at meat he uncovered the platter and behold, thereon stood the
two sparrows. So he smote hand upon hand crying, “These be two sparrows
without doubt or hesitation;” whereat his wife arose and called out with
a loud voice, “O ye Moslems, help ye a Moslemah.”[497] So the folk ran
to her aidance and asked her saying, “What is to do, O our lady?” and
she answered, “Verily my calamity is grievous and there is no Majesty
and there is no Might save in Allah, the Glorious, the Great. My husband
the Kazi hath gone Jinn-mad and do you of your grace and benevolence lay
hold of him and carry him to the Máristán.”——And Shahrazad was surprised
by the dawn of day and fell silent and ceased to say her permitted say.
Then quoth her sister Dunyazad, “How sweet is thy story, O sister mine,
and how enjoyable and delectable!” Quoth she, “And where is this
compared with that I would relate to you on the coming night an the King
suffer me to survive?” Now when it was the next night and that was

The Seven Hundred and Eighty-fifth Night,

THE MERCHANT’S DAUGHTER AND THE PRINCE OF AL-IRAK[498]

Whilome there was, men say, a Khwajah, a merchant man who was lord of
money and means and estates and endowments and appanages, withal he had
no seed, or son or daughter, and therefore he sued Almighty Allah that
he might be blessed with even a girl-child to inherit his good and keep
it together. Suddenly he heard a Voice bespeak him in dreamery saying,
“Ho Such-an-one, Predestination overcometh Prudence and resignation to
the trials sent by Allah is foremost and fairest.” Hearing this he arose
without stay or delay and casually[499] slept with his wife who, by
decree of the Decreer and by allowance of Allah Almighty, conceived that
very night. When she became pregnant and the signs of gestation showed
in her, the merchant rejoiced and distributed and doled and did
alms-deeds; and, as soon as her tale of days was fulfilled, there befel
her what befalleth womankind of labour-pangs, and parturition came with
its madding pains and the dolours of delivery, after which she brought
forth a girl-babe moulded in mould of beauty and loveliness and showing
promise of brilliance and stature and symmetric grace. Now on the night
after the birth and when it was the middle thereof, the Merchant was
sitting at converse beside his wife and suddenly he again heard the
Voice announcing to him that his daughter was fated to become a mother
in illicit guise by the son of a King who reigned in the region Al-Irak.
He turned him towards the sound but could see no man at such time, and
presently he reflected that between his city and the capital of the
King’s son in Al-Irak was a distance of six months and a moiety. Now the
night wherein the Merchant’s wife became a mother was the same when the
King’s wife of Al-Irak bare a boy-heir, and the Merchant, albe he wist
naught thereof, was seized with trembling and terror at the words of the
Voice and said in himself, “How shall my daughter forgather with the
King’s son in question when between us and him is a travel of six months
and a half? What can be such case? But haply this Voice is of a Satan!”
As soon as it was morning-tide the father summoned astrologers and men
who compute horoscopes and scribes who cast lots,[500] and when they
presented themselves he informed them that a daughter had been added to
his household and his aim was to see what the prognostic[501] might be.
Hereupon all and every wrought at his art and mystery, and it was shown
that the Merchant’s daughter would become a mother by the son of a King
and this would be in the way of unright: but so far from informing him
of this or suffering him to learn concerning of her circumstance they
said, “The future none wotteth it save Allah Almighty and our craft at
times proveth soothfast and at times falsifieth us.” However the
Khwajah’s heart was on no wise satisfied and he ceased not to suffer
patiently nor did rest repose him nor were meat and sleep to him sweet
for the space of two years, during which his daughter was suckled and in
due time was weaned. The father never ceased pondering how he should act
towards his child and at sundry times he would say, “Let us slay her and
rest from her,” and at other times he would exclaim, “Let us remove her
to a stead where none shall approach her or of man-kind or of
Jinn-kind.” Withal did none point out a path to pursue nor did any guide
him to any course of the courses he might adopt. Now one day of the days
he fared forth his house unknowing whither he should wend and he stinted
not wending until he found himself without the town,——And Shahrazad was
surprised by the dawn of day and fell silent and ceased saying her
permitted say. Then quoth her sister Dunyazad, “How sweet and tasteful
is thy story, O sister mine, and how enjoyable and delectable!” Quoth
she, “And where is this compared with that I would relate to you on the
coming night an the Sovran suffer me to survive?” Now when it was the
next night and that was

The Seven Hundred and Eighty-seventh Night,

Dunyazad said to her, “Allah upon thee, O my sister, an thou be other
than sleepy, finish for us thy tale that we may cut short the watching
of this our latter night!” She replied:——With love and good will! It
hath reached me, O auspicious King, the director, the right-guiding,
lord of the rede which is benefiting and of deeds fair-seeming and
worthy celebrating, that the Khwajah stinted not wending until he found
himself without the town, where he was expectedly met by a wight in
Darwaysh-garb to whom he salam’d and by whom he was saluted. Presently
the holy man turned to the merchant and seeing him changed of colour and
conduct asked him, “What is with thee to do, and what ill hast thou to
rue that thy case and complexion are so changed to view?” “O Fakir,”
answered the other, “verily a matter of marvel hath betided me and I
know not how to act therein.” Quoth the ghostly man, “And what may that
be?” whereupon the Merchant related to him all his affair first and
last, and how he had heard a Voice saying to him, “In very deed thy
daughter shall conceive after unlawful fashion by the King’s son of
Al-Irak.” The Darwaysh was surprised on hearing these words from him and
said in his thought, “There is no averting of adversity foredoomed and
Allah will do whatso he will;” presently adding, “O Khwajah, in yonder
direction riseth a mountain Jabal al-Saháb[502] hight, which is
impenetrable or to mankind or to Jinn-kind; but given thou avail to
reach it thou wilt find therein and about the middle combe thereof a
vast cavern two miles in breadth by an hundred long. Here, an thou have
in thee force and thou attain thereto and lodge thy daughter, haply
shall Allah Almighty conserve and preserve the maid from what evils thou
heardest the Voice declare to thee for her destiny: however, thou shalt
on no wise reach those highlands until thou shalt have expended thereon
a matter of much money. Moreover at the head and front of that cave[503]
is an inner crevice which, extending to the mountain-top, admitteth
daylight into its depths and displayeth a small pavilion by whose side
be five-fold pleasaunce-gardens with flowers and fruits and rills and
trees besprent and birds hymning Allah, the One, the Omnipotent. Now an
thou avail to convey thy daughter to that place, she shall dwell there
secure, safe-guarded.” As soon as the Khwajah heard those words from the
Fakir, there faded from his heart whatso there was of thought and
forethought and cark and care and he took the hand of the Religious whom
he led to his home and honoured him and robed him, for that he had
indicated such place of protection. When the maiden reached the age of
five and had waxed killing in beauty, her father brought her a learned
Divine with whom she began reading and who taught her the Koran and
writing and the art of caligraphy;[504] and when she had seen the first
decade, she fell to studying astrology and astronomy and the aspect of
the Heavens. Such was her case; but as regards that of her sire the
Merchant, from the hour he forgathered with the Darwaysh he ceased not
to hold him in his heart and presently he proposed to take him and
travel with him to the mountain aforementioned. So they set out together
and when they reached it they found it a site right strong as though
fortified, and entering the antre they fell to considering it right and
left till they reached its head where they came upon the little
pavilion. After all this quoth the Fakir, “Indeed such stead shall
safe-guard thy daughter from the shifts of the Nights and the Days;”
withal was he unknowing that the Decreed be determined and must perforce
be done, albeit Doom be depending from the skirts of the clouds.[505]
And the Religious ceased not showing the site until he caused his
companion enter the parterres, which he found as they had been described
to him with flowers and fruits and streams and trees besprent and birds
hymning the One, the Omnipotent. As soon as they had finished solacing
themselves with the sights, they fared back to their town where, during
their absence-term, the damsel’s mother had made ready for them viaticum
and presents, and by the time the twain returned they found ready to
hand everything of travel-gear and all the wants of wayfare. So they
equipped themselves and set forth, taking with them the maiden together
with five white slave-girls and ten negresses and as many sturdy black
chattels who loaded the packs upon the mules’ and the camels’ backs.
Then they fell to cutting across the wilds and wolds, each and everyone
intent upon ministering to the maiden, and they ceased not faring until
they drew near the mountain, and they took station by the cavern-door.
Here they unloaded the bales and burthens and transported them to the
pavilion within the cave, after which the Merchant’s daughter went in
and as she walked forwards fell to gazing, rightwards and leftwards,
until such time as she had reached the pavilion. Presently she found it
poikilate of corners and columns, and she was assured that the distance
of that mountain from her father’s town measured the march of a
full-told month. And whenas she had taken seat and had settled in that
pavilion, her father considered the unapproachable nature of the place
and waxed contented of heart and his mind became right of rede, because
he was certified of his daughter that she was safe from the tricks of
Time and every trickster.[506] So he tarried beside her for a decade of
days, after which he farewelled her and wended him home, leaving the
damsel in the mountain-cave. Thus fared it with these; but as regards
the case of the Prince of Al-Irak, his father who owned no issue, or
man-child or girl-child, lay sleeping one night of the nights when, lo
and behold! he heard the words, “All things befal by Fate and Fortune.”
Hereat he arose from slumber being sore startled and cried, “Laud to the
Lord whom I have heard say[507] that all things depend upon Doom and
Destiny.” On the next night he slept with his spouse who by leave of
Almighty Allah forthright conceived. When her pregnancy became manifest
the Sovran rejoiced and he scattered and largessed and doled alms-deeds
to the widows and paupers and the mean and miserable; and he sued the
Creator on high saying, “O Lord vouchsafe to me a man-boy which may
succeed me in the reign, and deign Thou make him a child of life.”[508]
But when the Queen’s time had sped she was seized by labour-pangs and
delivery-pains, after which she bare a babe—Glory be to God who created
him and confirmed what He had wrought in the creation of that child who
was like unto a slice of the moon! They committed him to the wet-nurses
who fell to suckling him and tending him and fondling him till the
milk-term was completed, and when his age had reached the sixth year,
his father brought for him a Divine perfect in knowledge of all the
sciences, spiritual and temporal, and the craft of penmanship and what
not. Accordingly, the boy began to read and study under his learner
until he had excelled him in every line of lore, and he became a writer
deft, doughty in all the arts and sciences: withal his sire knew not
that was doomed to him of dule and dolours.——And Shahrazad was surprised
by the dawn of day and fell silent and ceased to say her permitted say.
Then quoth her sister Dunyazad, “How sweet is thy story, O sister mine,
and how enjoyable and delectable!” Quoth she, “And where is this
compared with that I would relate to you on the coming night an the King
suffer me to survive?” Now when it was the next night and that was

The Seven Hundred and Ninetieth Night,

Dunyazad said to her, “Allah upon thee, O my sister, an thou be other
than sleepy, finish for us thy tale that we may cut short the watching
of this our latter night!” She replied:——With love and good will! It
hath reached me, O auspicious King, the director, the right-guiding,
lord of the rede which is benefiting and of deeds fair-seeming and
worthy celebrating, that the Prince became a penman doughty in all
knowledge, withal he wist not that was written for him of dule and
dolours. This lasted until his tenth year, and the old King rejoiced in
him and caused him to back steeds until he had mastered all of
horsemanship, and he waxed accomplished in hunting and birding and he
had attained the bourne of _omnis res scibilis_. Every morning he would
superintend the governance of his sire in the office of Commandments and
direct him to affairs wherein lay rede that was right until, one day of
the days, his parent said to him “O my son, do thou rule for a day and I
will govern on the next.” “O my father,” said he, “I am young of years
nor is it meet that I meddle with public matters or sit in thy Divan.”
Now when he reached the age of fourteen and had entered upon man’s
estate and had waxed perfect in the words of ordinance and had become
complete and sanspareil in beauty and loveliness, the King resolved upon
marrying him, but he consented not, nor did his heart incline to
womankind for the being in the All-Knowledge of Almighty Allah all that
was foredoomed to him from Time beginningless. Presently on a chance day
his nature longed for the hunt and chase, and he asked leave of his sire
who consented not, fearing for his safety; but he said in himself, “An I
go not I will slay myself;”[509] and so he privily apprized of his
intent a party of his dependents who, all and every, prepared to ride
forth with him into the Desert. Now the King had in his stables a
stallion, known as Abú Hamámah,[510] which was kept alone in a smaller
stall, and he was chained by four chains to a like number of posts[511]
and was served by two grooms who never could draw nigh to him or let him
loose; nor could any, save only his lord, approach him with bridle or
saddle or aught of horse-gear. But when the Prince had designed to fare
forth a-hunting and a-birding, he went in to his father’s steed Abu
Hamamah by hest of Allah Almighty’s might over him and for what was
hidden to him in the Future, and found him chained and tethered; and, as
the horse pleased him and affected his fancy, he approached him and
gentled him with caressing hands. The stallion also at that time under
decree of Destiny was influenced by the Lord and directed towards the
Prince for the sake of that which was hidden from him in the World of
Secrets. So he continued to gentle the animal and to caress him and to
make much of him, and he was ever the more pleased with him, and said to
himself, “Verily my riding forth to the hunt and chase shall not be save
upon this stallion;” and he ceased not pacing and pressing around him,
soothing him the while, until the steed showed subjection and neither
started nor lashed-out nor indeed moved a limb, but stood like a man
obedient and dependent. And when the youth’s glance wandered around he
saw beside the stallion a closet, and as he neared it and opened it he
found therein all manner harness and equipments, such as a saddle
complete with its girths and shovel-stirrups and bit and bridle,[512]
whilst on every side was gear of warfare enfolded in the furniture, such
as scymitar and dagger;[513] and a pair of pistols. So he wondered at
this circumstance of the horse how that none could draw near him or
place upon him that harness, and he likewise marvelled at the subjection
of the steed to himself. Hereupon he carried the furniture from the
closet and going forth with it walked up to the Father of a Pigeon,
which was somewhat fearful of him and affrighted, and he uplifted the
saddle and threw it upon his back, and girthed him tight and bridled him
with the bit, when the horse became adorned as a bride who is displayed
upon her throne. Now the King’s son at times enquired of himself saying,
“An I loose this horse from his chains he will start away from me;” and
at other times quoth he, “At this hour the stallion will not think of
bolting from me,” and on this wise he abode between belief and unbelief
in his affair. And he stinted not asking of himself until his suite was
a-weary of waiting and of looking at him, so they sent to him praying
that he would hurry, and he said in his thought, “I place my trust in
Allah, for the Forewritten hath no flight therefrom.” Anon he loosed the
stallion’s chains after harnessing and girthing him straitly; then,
throwing his right leg over his back[514] mounted thereupon with a
spring and settled himself in selle and came forth. And all who looked
at that steed were unable to stand upon the road until the Prince had
ridden forwards and had overtaken the rest of his suite without the
town, whence they sought the hunting-grounds. But when they were
amiddlemost the waste lands and beyond sight of the city, the courser
glanced right and left and tossed his crest and neighed and snorted and
ran away; then shaking his head and buck-jumping under the son of the
Sultan bolted[515] with him until he became like a bird whereof is seen
no trace nor will trick avail to track.[516] When his folk beheld him
they were impotent to govern their horses until their lord had vanisht
from their view, nor had anyone the muscle or the manhood to keep up
pursuit. So waxing perplext and wildered in their wits they sought
counsel one of other saying, “Let each and every of us ride by a
separate road until such a day when haply we shall meet him.” Hereupon
the whole party dispersed and all took their own directions seeking the
Prince; and they stinted not search, anon putting out to speed and anon
retracing their steps[517] and then returning by the same road. This
endured for five days when not a soul came upon their liege lord, so
they waxed distraught nor could they find right guidance to aught they
should do. However when the trysting-day came, all gathered together and
said, “Fare we to the Sultan and acquaint we him with this and let him
devise a device for the matter of his son; because this youth is his
father’s prop and stay, nor owneth he any other than this one.” Hereupon
they set out citywards and ceased not riding until they drew near the
capital where they found a marquee pitched without the walls, and having
considered it they knew it to be the King’s own. So they drew near it
and there found the Chamberlains and Nabobs and officers of high
commandment standing round about it, and when they asked saying, “What
is the cause for setting up yonder tent in such place?” they were
answered, “Verily, whenas his son fared from him designing to hunt and
bird, on the next day his heart was straitened for the Youth and he wist
not what had befallen him. On the first night when the Prince fared
forth from him and disappeared, all went well, but on the second his
breast was straitened and in his vitals he sensed a change and ’twas at
the hour when the stallion began buck-jumping with his child and running
away. Anon he lost all patience and was unable to endure session within
his Palace so he commanded pitch his pavilion without the walls and here
we have been sitting for a space of six days, awaiting the escort to
return.” As the party drew near the marquee the bruit of them went
abroad until it came to the King’s ears.——And Shahrazad was surprised by
the dawn of day, and fell silent and ceased saying her permitted say.
Then quoth her sister Dunyazad, “How sweet and tasteful is thy tale, O
sister mine, and how enjoyable and delectable!” Quoth she, “And where is
this compared with that I would relate to you on the coming night an the
Sovran suffer me to survive?” Now when it was the next night and that
was

The Seven Hundred and Ninety-third Night,

Dunyazad said to her, “Allah upon thee, O my sister, an thou be other
than sleepy, finish for us thy tale that we may cut short the watching
of this our latter night!” She replied:——With love and good will! It
hath reached me, O auspicious King, the director, the right-guiding,
lord of the rede which is benefiting and of deeds fair-seeming and
worthy celebrating, that the King feeling his breast a-straitened bade
pitch his pavilion without the walls and tarried therein for a space of
six days and on the seventh appeared his son’s suite which had been left
behind when the horse ran away with the Prince, nor did any know what
direction the beast had taken. As soon as the bruit went abroad and came
to the ears of the bereaved father, he cried out with a single outcry
and fell to the ground aswoon, and the fainting fit lasted for two days.
But when he came to himself and asked after his son, the suite reported
all that had befallen the youth from the stallion and at that moment the
King recalled to mind the Voice which had spoken saying, “All things
befal by Fate and Fortune;” and had declared, “Resignation to the trials
sent by Allah is first and best till such time as Destiny shall win to
her end.” “If” (he mused) “my lot be forgathering with him anywheres
then needs must it be; and, if otherwise, we will be patient under the
All-might of Allah Most Highest.” Such was the case with these; but as
concerns the young Prince,[518] when the stallion started off with him
and bolted and became like a bird flying between the firmament and terra
firma, he suffered nor fatigue nor emotion, nay, he sat contented upon
the beast’s back, for that had he hent in hand a cup full of coffee
naught thereof would have been spilt. And the stallion ceased not
galloping at speed with him through the livelong day until night came on
when, seeing a lake, he halted by the side of it. The Prince thereupon
dismounted and withdrawing the bridle offered him water which he drank;
then he foddered him with forage which he ate, for our Lord had
subjected to him that steed till it became between his hands like one
familiar from the first and, as the youth had somewhat of provaunt in
his budget he drew forth of it and took food. But the Prince knew not
whither the horse was minded to bear him and the Fiat of Fate drove him
to the matter foredoomed to him from Eternity. So after that time as
often as he mounted and let loose the bridle thongs,[519] the horse
paced unguided on those wilds and wastes and hills and dales and stony
leas, and whenever they drew near a city or a town the son of the Sultan
dismounted from his steed; and, leaving him where he was, went into the
streets in order to bring provaunt and forage, after which he could
return to his beast and feed him in the same place. And he ceased not
wayfaring until he drew near a city where he designed to dismount as was
his wont and lay in somewhat of vivers and fodder, so he alighted and
leaving his horse outside the houses he went in to satisfy his need. Now
by the decree of the Decreer the King of that Capital had left it on an
excursion to hunt and bird, and he chanced return at that moment and as
he drew near the walls behold, he found the steed standing alone and
harnessed with trappings fit for the Kings. The Sultan was astounded
when he looked upon this and being on horseback himself he designed to
draw near and catch the animal, and when he came close he put forth his
hand. But the steed was scared with the scaring of a camel, and the King
bade his followers form ring around him and seize him; so they gat about
him and designed to catch him and lead him away, when suddenly the steed
screamed a scream which resounded throughout the city and when the
horses heard the cry of that stallion they turned with their riders in
headlong flight and dispersed one from other. And amongst them was the
Sultan, who, when his courser ran away with him, strove hard to pull him
up and control him, but he lost all power and whilst the rest of the
horses were trembling under their riders he swooned and fell to the
ground. Presently the followers came to his aid and found him in
fainting condition, so they propped him up and sprinkled somewhat of
water upon him, when he recovered and asked them, “Where is the horse?”
Answered they, “He is still standing in the same place;” and quoth he,
“Walláhi, needs must this affair have a cause, and do ye lie awaiting
him and see whither he will wend, for this beast God wots must be of the
Jinns.” On this wise it befel them; but as regards the horse’s owner,
the son of the Sultan, when he entered the city seeking to buy somewhat
of victual and fodder, he heard the scream of the steed and recognised
it, but of the city-folk all who had hearkened to that outcry felt their
hearts fluttering with extreme affright; so each one rose and padlocked
his shop and hardly believed that he could reach his house in safety and
this continued until the capital (even within its bazars) became empty
like a waste, a ruin. Hereupon quoth the youth, “By Allah, needs must
some matter of the matters have befallen the horse,” and so saying he
went forth the city and walked on till he neared the site where he had
left the steed when, behold, he came suddenly upon a party of people in
the middlemost whereof appeared one sitting and trembling in all his
limbs, and he saw the attendants standing about him and each one holding
in hand a horse. So he drew near him and asked him what was to do and
they acquainted him with the affair of the stallion and his scream and
the cause of the man being seated; and this was none other than the
Sultan who had been seized with affright and had fainted at the outcry
of the Father of a Pigeon. Hereupon he fell to conversing with them and
they knew not that he was the owner of the steed until such time as he
asked them, “And doth not any of you avail to draw near him?” Answered
they, “O Youth, indeed there is none who can approach him.” Quoth he,
“This is a matter which is easy to us and therein is no hindrance;” and
so saying he left them and turned towards the courser who no sooner saw
him than he shook his head at him; and he approached the beast and fell
to stroking his coat and kissing him upon the brow. After this he
strewed somewhat of fodder before him and offered him water and the
stallion ate and drank until he was satisfied. All this and the suite of
the Sultan was looking on at the Prince and presently informed their
lord, saying, “O King of the Age, a Youth hath come to us and asked as
for information touching this steed and when we told him what had
happened he approached him and gentled him and bussed him on the brow;
and after that he strewed before him somewhat of forage which he ate and
gave him water to drink and still he standeth hard by him.” When the
Sultan heard these words he marvelled and cried, “By Allah, indeed this
is a wondrous matter, but do ye fare to him and bring him to me, him and
his horse; and, if he make aught delay with you, seize and pinion him
and drag him before me debased and degraded and in other than plight
pleasurable!”——And Shahrazad was surprised by the dawn of day and fell
silent and ceased to say her permitted say. Then quoth her sister
Dunyazad, “How sweet is thy story, O sister mine, and how enjoyable and
delectable!” Quoth she, “And where is this compared with that I would
relate to you on the coming night an the King suffer me to survive?” Now
when it was the next night and that was

The Seven Hundred and Ninety-fifth Night,

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

Verily this youth could not be confronted by a thousand, nor indeed
could a whole tribe oppose him, and by Allah, I have been deficient in
knightly devoir for not doing him honour; however, it was not to be save
on such wise.” But the youth ceased not faring through days and nights
for the whole of four months, unknowing the while when he should reach a
place wherein to take repose. And as soon as this long wayfare ended,
suddenly a mountain towering high to the heights of heaven arose before
him; so he set his face thither, and after a further term of three
days[522] (and he ever wayfaring) he reached it and beheld upon its
flanks fair leasows with grasses and rills and trees and fruits
besprent, and birds hymning Allah the One, the Omnipotent. Anon he
alighted therein for that his heart had somewhat to say anent that
mountain, and he also marvelled thereat by cause that during his wayfare
he had never seen aught like it at all, nor anything resembling that
herbage and those streams. And after dismounting he unbridled his steed
and suffered him browse and pasture upon the greenery and drink of the
water, while he on like wise fell to eating of the fruits which hung
from the trees and taking his ease and repose. But the more he shifted
from place to place the fairer he found it than the first, so he was
delighted with the site, and as he looked upon it he improvised these
couplets:—

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

The Sultan’s son ceased not straying from stead to stead for a term of
ten days, during which he wandered round about the Mountain and solaced
himself by gazing upon the trees and waters,[523] and he was gladdened
by the warbling of the birds till at length the Doom of Destiny and the
Fiat of Fate cast him over against the door of the cave which contained
the Khwajah’s daughter with her handmaids and her negro slaves. He
looked at the entrance and marvelled and was perplexed at——And Shahrazad
was surprised by the dawn of day and fell silent and ceased saying her
permitted say. Then quoth her sister Dunyazad, “How sweet and tasteful
is thy tale, O sister mine, and how enjoyable and delectable!” Quoth
she, “And where is this compared with that I would relate to you on the
coming night an the Sovran suffer me to survive?” Now when it was the
next night and that was

The Seven Hundred and Ninety-seventh Night,

“Loving maid in obedience doth come ✿ Trailing skirt with her pride all
astir;
And she’s meet for no man save for him ✿ And he’s meet for no maid save
for her.”[525]

After this the Khwajah’s daughter tarried with the King’s son for a term
of six months; but, from the night when he had abated her pucelage, he
never approached her at all, and she also on like wise felt no lust of
the flesh for him in any way nor did she solicit him to
love-liesse.[526] But when it was the seventh month, the youth
remembered his family and native land and he sought leave of her to
travel but she said to him, “Why dost thou not tarry beside us?” Said
he, “If in our life there be due length needs must we forgather.” Then
asked she, “O my lord, who mayest thou be?” so he declared to her his
pedigree and degree and the name of his native country and she also
informed him of her rank and lineage and her patrial stead. Presently he
farewelled her and mounting his horse fared forth from her in early
morning,——And Shahrazad was surprised by the dawn of day and fell silent
and ceased to say her permitted say. Then quoth her sister Dunyazad,
“How sweet is thy story, O sister mine, and how enjoyable and
delectable!” Quoth she, “And where is this compared with that I would
relate to you on the coming night an the King suffer me to survive.” Now
when it was the next night and that was

The Seven Hundred and Ninety-ninth Night,

Dunyazad said to her, “Allah upon thee, O my sister, an thou be other
than sleepy, finish for us thy tale, that we may cut short the watching
of this our latter night!” She replied:——With love and good will! It
hath reached me, O auspicious King, the director, the right-guiding,
lord of the rede which is benefiting and of deeds fair-seeming and
worthy celebrating, that the King’s son farewelled the Merchant’s
daughter and fared forth from her in early morning, seeking his folk and
his natal land, and he drove amiddlemost the wilds and the wolds. On
this wise it was with him; but as regards the merchant, the father of
the damsel, he and the Darwaysh after consigning her to the cavern
returned to his town and there spent six months in business as was his
wont; but on the seventh he called to mind his child and was desolated
by her absence because he had none other. So quoth he to her mother, “I
have an intent to visit the girl and look upon her and see what may be
her condition, for my heart is in sore doubt on her account and I cannot
but fancy that some unforeseen casualty hath brought calamity or that
some wayfarer may have visited her; and my thoughts are occupied with
her, so ’tis my will to fare forth and see her.” “Such act were
advisable,” quoth the wife; and so saying she fell to making him
somewhat of provaunt amounting to some ten camel-loads.[527] Presently
he led forth with him a few of his negro slaves and set out to see his
daughter on the Jabal al-Saháb. So he dove into the depths of the desert
and cut across the dales and the hills and conjoined the journeyings of
night with day for a space of three months, and about sunset-tide on the
first of the fourth behold, a rider appeared to him coming from the
breast of the waste, nor had he with him anyone. When the stranger drew
near, the Khwajah saluted him and his salam was returned by the horseman
who happened to be the Prince returning from the Merchant’s daughter.
Quoth the Khwajah, “O Youth, dismount with us in this place and let us
twain, I and thou, night together and solace ourselves with
converse;[528] then, when it shall be morning, each of us shall depart
seeking his own stead.” Quoth the Prince, “No harm in that,” and so
saying he sprang from the back of his steed and unbridled him and
suffered him to browse upon the grasses and greenery together with the
Khwajah’s cattle. Hereat the two sat down together in talk while the
slaves slaughtered a lamb and flayed it, then, having lighted a fire,
they set the meat thereupon in a chauldron and when it was cooked they
fished it out with a flesh-hook and scored it[529] and placed it in a
mighty platter which they served up to their lord and the King’s son.
Both ate of it after the measure of their sufficiency and the remnants
were borne off by the slaves for their suppers. And when the time for
night-prayers came, the two having made the Wuzú ablution performed the
orisons obligatory upon them, and anon sat down for evening converse,
overtalking the tidings of the world and its affairs, until quoth the
Merchant to the Prince, “O Youth, whence comest thou and whither art
thou wending?” Quoth the other, “Walláhi, O Khwajah, I have a wondrous
tale, nay a marvel of marvels which, were it graved with needle-gravers
upon the eye-corners were a warning to whoso would be warned. And this
it is, I am the King’s son of Al-Irak and my sire’s prop and stay in the
House of the World, and he reared me with the fairest of rearing; but
when I had grown to man’s estate and had learnt the mysteries of venerie
I longed one chance day of the days to ride forth hunting and birding.
So I went for a horse (as was my wont) to the stables, where I found yon
stallion which is with me chained to four posts; whereupon of my
ignorance, unknowing that none could approach him save myself nor any
avail to mount him, I went up to him and girthed him, and he neither
started nor moved at my gentling of him, for this was existing in the
purpose of Almighty Allah. Then I mounted him and sought my suite
without informing my sire and rode forth the city with all my many, when
suddenly the horse snorted with his nostrils and neighed through his
throttle and buckjumped in air and bolted for the wilderness swift as
bird in firmament-plain, nor wist I whither he was intending.[530] He
ceased not running away with me the whole day till eventide when we
reached a lake in a grassy mead.” (Now when the Khwajah heard the words
of the Prince his heart was heartened and presently the other pursued),
“So I took seat and ate somewhat of my vivers, my horse also feeding
upon his fodder, and we nighted in that spot and next morning I set out
and stinted not riding for a march of four months. But on the first of
the fifth I neared a towering mountain whose length and whose breadth
had no bounds, and on its flanks I found leasows manifold with trees and
fruits and streams besprent and birds hymning the One, the Omnipotent.
So I was gladdened by the sight and dismounted and unbridled my steed
whom I allowed to browse the while I ate of the fruits, and presently I
fell to roaming about from site to site. And when some time had passed I
came to the mouth of a cavern whence after a short delay on my part
fared forth slave-girls under the escort of a negro chattel. When they
beheld me they rejoiced in me, then going in they disappeared for an
hour and anon returned bringing a young lady as she was the moon of the
fourteenth night, who salam’d to me, and invited me to become her guest
and led me into the cave”——And Shahrazad was surprised by the dawn of
day and fell silent and ceased saying her permitted say. Then quoth her
sister Dunyazad, “How sweet and tasteful is thy tale, O sister mine, and
how enjoyable and delectable!” Quoth she, “And where is this compared
with that I would relate to you on the coming night, an the Sovran
suffer me to survive.” Now when it was the next night and that was

The Eight Hundred and First Night,

Dunyazad said to her, “Allah upon thee, O my sister, an thou be other
than sleepy, finish for us thy tale that we may cut short the watching
of this our latter night!” She replied:——With love and good will! It
hath reached me, O auspicious King, the director, the right-guiding,
lord of the rede which is benefiting and of deeds fair-seeming and
worthy celebrating, that the Prince continued to the Merchant
saying:—The slave-girls invited me and led me into the cave until I
reached a Pavilion that was there. I tarried beside them for a matter of
some six months when I felt desolate for my folk and my native land, so
I craved leave to depart from them and farewelled them and went forth,
they sending me away with highmost honour. But when bidding them
good-bye, I covenanted with them saying, “an there be in life any length
needs must we forgather; and with these words I left them, and now ’tis
some time since I journeyed thence when thou mettest me in this place.”
Now the Merchant hearing his tale knew from the beginning what had
occurred there, and was certified of the saying of the Voice, and
judging from the tenor of the information said in his mind, “There is no
doubt or hesitation but that this be the youth to whom was appointed my
daughter, that of him she should conceive in the way of unright and the
Written[531] is now fulfilled.” So quoth the Merchant, “O Youth, where
is thy town?” and he informed him thereof. Now the Prince knew not that
he had come upon the damsel’s father by the road, whereas the Khwajah
wotted right well that this man had had to do with his daughter. As soon
as it was morning the twain farewelled each other and either of them
went his own way; but, the Khwajah fell into cark and care such as
cannot be conceived, and he fasted from food nor was meat to him sweet
nor was sleep. However, he ceased not travelling till he arrived at the
Jabal al-Sahab, when he approached the door of the cave and rapped
thereat. The handmaidens opened to him and as soon as they saw his face
they recognised him, and returning to their lady informed her thereof:
so she arose to seek him, and presently met him and salam’d to him and
kissed his hands and walked by his side until she reached the Pavilion,
where the twain, he and she, went up, and she seated him and stood
before him in his suit and service. Hereat her father looked at her and
considered her and found her colour changed and her belly grown big, and
asked her, “What is to do with thee and what is’t hath altered thy
complexion, for to-day I see thee heavy of body, and no doubt some man
has mixed[532] with thee?” Now when she heard the words of her father
she understood and was certified that he had compassed full knowledge
concerning what had befallen her, so she returned him nor answer nor
address, and she was overwhelmed with shame and confusion, and waxed
changed and was well nigh falling upon the floor. Presently she sat down
in abashment before her sire by reason of the bigness of her belly, but
he bowed in obedience before the power of Almighty Allah; and they two
ceased not conversing until fall of night, when each and every of the
handmaids had sought her own chamber that she might sleep therein. As
soon as the Khwajah remained alone with his daughter and without other
being present he said to her, “O my child, verily this matter was
foredoomed to thee from the Lord of the Heavens, and there is no Averter
of whatso is fated; but do thou relate to me what befel between thee and
the youth who owneth the steed, and who is the King’s son of Al-Irak.”
Hereupon the girl was consterned and she could return no reply, and
presently when she recovered she said to her sire, “How shall I relate
to one who is already informed of all, first and last, and thou
declarest that the foredoomed must come to pass, nor can I say
thereanent a single word?” And presently she resumed, “O my father,
verily the Youth promised me that an his life have length he would
certainly forgather with me, and I desire of thee that when thou shalt
return to thy country thou take me and carry me in thy company to him,
and reunite me with him and let me meet his sire and ask him to keep his
word, for I require none else nor shall anyone ever unveil me in
privacy. And in fine do thou marry me to him. Now whatso hath betided me
thou hast heard it from the Voice, and thou hast wearied thy soul in
transporting me to this place, fearing for me the shifts of the days,
and thou hast contraried the power of Allah, nor hath this profited thee
aught, because the Destinies which be writ upon mankind from infinity
and eternity must needs be carried out. All this was determined by
Allah, for that prosperity and adversity and benefaction and
interdiction all be from the Almighty. Do thou whatso I have said and
that which is inscribed upon my forehead shall be the quickening of me
(Inshallah—an so please God!), since patience and longsuffering are
better than restless thought.” When her father heard from her such
words, he agreed with her in all she had spoken to him, and as soon as
it was morning he fell to preparing for wayfare, he and his daughter and
his handmaidens and his negro-slaves; and on the third day they loaded
their loads and set forth on return to their country and city. Then they
conjoined the travel of night and day and pushed forward on their
journey without stay or delay for a term of five months, until they
reached their home and settled them down therein. Such was their case;
but as regards the King’s son of Al-’Irak, after he had met the girl’s
father on the road and had parted from him, without recognising him
withal, he strave for return to his own land and behold, he wandered
from the way and was confronted by a sea dashing with clashing billows.
So he was perplext as to his affair and his judgment left him and his
right wits, and he knew not what he should do or whither he should wend,
or what direction he should take or what Allah had decreed for him——And
Shahrazad was surprised by the dawn of day, and fell silent and ceased
to say her permitted say. Then quoth her sister Dunyazad, “How sweet is
thy story, O sister mine, and how enjoyable and delectable!” Quoth she,
“And where is this compared with that I would relate to you on the
coming night an the King suffer me to survive?” Now when it was the next
night and that was

The Eight Hundred and Third Night,

Dunyazad said to her, “Allah upon thee, O my sister, an thou be other
than sleepy, finish for us thy tale that we may cut short the watching
of this our latter night!” She replied:——With love and good will! It
hath reached me, O auspicious King, the director, the right-guiding,
lord of the rede which is benefiting and of deeds fair-seeming and
worthy celebrating, that when the Prince came upon that sea he was
perplext and wist not what to do, so he leapt from the back of the
Father of the Pigeon and set his steed standing beside him that he might
lean against his quarter[533] when, of the excess of his night watching,
he fell asleep and was drowned in slumber. Then, by doom of Destiny the
beast shook his head and snorted and set off at full speed making for
the wild and the wold and was presently amiddlemost the waste. Now when
some two-told hours of time had passed, the Prince shook off his
drowsihead and opened his eyes, but of his steed he could see nor sign
nor aught of visible trace. So he smote hand upon hand and cried, “There
is no Majesty and there is no Might save in Allah, the Glorious, the
Great,” after which he took seat by the side of the sea and sued comfort
of Almighty Allah. On the next day a ship suddenly sailed in and made
fast to the shore, after which a posse of Jews landed from her and as
soon as they saw him they fell upon him and seized him and pinioned him;
then, carrying him perforce aboard, loaded his legs with irons. So quoth
he to himself, “Whenas Fate is so minded our eyes are blinded; however,
patience is fairest and of Allah must we ask aidance.” Hereupon the Jews
again disembarked and filled their kegs with the water of an adjoining
rain-pool, after which they trooped aboard and making sail voyaged over
the billows of the ocean before them. This lasted for a month, after
which time they cast anchor beside a harbour-town, and presently swarmed
out to sell and to buy, and there they delayed for a term of two months
until they had finished their business and they had purchased them what
sufficed of provaunt. All this while the Prince lay bound in the black
hole deep down in the ship’s hold, nor did anyone go near him save a
Jew, a man of a certain age.[534] And whenever he entered that dismal
place he heard the youth reciting from the Koran and he would stand to
hearken until his heart was softened to the speaker and he would favour
him in the matter of meat and drink. When they cast anchor beside the
second place, the King’s son asked the man, “What may be this port-city
and what is her name and the name of her ruler? Would Heaven I wot an
her lord be a King or a Governor under a royal hand?” “Wherefore askest
thou?” quoth the Jew, and quoth the other, “For nothing: my only want is
the city’s name[535] and I would learn whether it belong to Moslems or
Jews or Nazarenes.” “This be peopled by Moslem folk,” replied the Jew,
“natheless can none carry tidings of thee to her inhabitants. However, O
Moslem, I feel a fondness for thee and ’tis my intent when we reach the
city of Andalús[536] to give tidings of thee, but it must be on
condition that thou accept of me to thy company whenas Allah Almighty
shall have delivered thee.” Said the Prince, “And what hindereth thee
from Al-Islam at this hour?” and said the other, “I am forbidden by fear
of the ship’s Captain.[537]” Replied the Prince, “Become a Moslem in
secret and wash and pray in privacy beside me here.” So he became of the
True Believers at the hand of the King’s son, who presently asked him,
“Say me, be there in this vessel any Moslems save myself?” “There are
some twenty here,” answered he, “and ’tis the design of the Captain to
offer them up on arrival at his own country and he shall devote them as
victims in the Greater Synagogue.” Rejoined the other, “Thou art now a
Moslem even as I am a Moslem, and it besitteth thou apprise me of all
and whatsoever befalleth in the ship, but first art thou able to gar me
forgather with the other True Believers?” And the man answered in the
affirmative. Now after the ship had sailed with them for ten days, the
whilome Jew contrived to bring him and the Moslem prisoners together and
they were found to number twenty, each and every in irons. But when it
was the Sabbath about undurn hour, all the Jews including the Captain
fell to wine-bibbing and therein exceeded until the whole of them waxed
drunken; whereat the Prince and his convert arose, and going to the
armoury[538] and opening it found therein all manner war-gear, even
habergeons. So the Youth returned to the captives and unbinding their
bonds, led them to the cabin of weapons and said to them, “Do each and
every of you who shall find aught befitting take it and let such as
avail to wear coat of mail seize one of them and don it.” On this wise
he heartened their hearts and cried to them, “Unless ye do the deeds of
men you will be slaughtered with the slaughtering of sheep, for at this
moment ’tis their design on reaching their own land to offer you up as
corbans in their Greater Synagogue. So be you on your guard and, if ye
fall in this affair,[539] ’tis fairer for you than to die with split
weasands.” So each of them snatched up whatso of war gear suited him and
one equipped other and they heartened their hearts and all waxed eager
for the fray. Then sallied they forth, one and twenty in number, at a
single word, with the Takbír and the Tahlíl,[540] whilst the Jews who
formed the ship’s crew were some one hundred and five. But these were
all drunken with wine and giddy of head, nor did they recover until the
weapons began to play upon their necks and their backs, whereat they
shook off their crapulence and learned that the Moslems had gotten about
them with their war-gear. So they cried out to one another and became
ware and the liquor-fumes left their brains. Then they rushed for the
armoury but found that most of the weapons were with the Moslems, whom
the Prince was urging to derring-do of cut and thrust. Thus were they
departed into two portions and hardly had passed an hour, an hour which
would grey the hair of a little child, in fight and fray and onset and
retreat——And Shahrazad was surprised by the dawn of day, and fell silent
and ceased saying her permitted say. Then quoth her sister Dunyazad,
“How sweet and tasteful is thy tale, O sister mine, and how enjoyable
and delectable!” Quoth she, “And where is this compared with that I
would relate to you on the coming night an the Sovran suffer me to
survive?” Now when it was the next night and that was

The Eight Hundred and Fifth Night,

The Eight Hundred and Seventh Night,

The Eight Hundred and Eighth Night,

Dunyazad said to her, “Allah upon thee, O my sister, an thou be other
than sleepy, finish for us thy tale that we may cut short the watching
of this our latter night!” She replied:——With love and good will! It
hath reached me, O auspicious King, the director, the right-guiding,
lord of the rede which is benefiting, and of deeds fair-seeming and
worthy celebrating, that when the Sultan took seat upon the throne and
set his son by his side he summoned the fifty riders, who were brought
into the presence and placed between his hands. Then he questioned them
of their case and their country and the cause of their coming to that
stead and they notified to him their native land and their Sovran and
the reason of their wandering; to wit, their headlong pursuit of the
stallion which had lasted for a term of ten days. Now when the Sultan
understood their words and knew and was certified concerning their King
and their country, he robed them with honourable robes[548] and said to
them, “Walláhi! had I known that the stallion would have submitted to
you and would have obeyed you I should have delivered him up to you, but
I feared for any that durst approach him, barring his master. Now,
however, do ye depart and salam to your Sovran and say him:—By Allah, if
the stallion thou sawest wandering the waste befitted the use of thee I
had sent him in free gift.” With this fair message the men farewelled
him and fared from him and they ceased not faring until they returned to
their liege lord and reported to him all that had betided them; that is,
how the owner of the stallion had appeared and proved to be a King who
(they added) “hath sent his salam to thee saying it was his desire to
despatch the horse but none availed to manage him save himself and his
son.” And when the Ruler heard these words, he returned thanks to the
Sovran for the grace of his goodness, and returned forthright to his own
land. Meanwhile the Sultan who was owner of the stallion presented the
captured ship to those who had captured her, and taking his son turned
towards his capital, and they marched without stay or delay until they
reached it. Hereupon the Chamberlains and the Nabobs and the high
Officers and the townsfolk came forth to meet and greet their Ruler and
rejoiced in his safety and that of his son, and they adorned the city
for three days and all were in high mirth and merriment until what time
the Sultan had settled down at home. Such was his case; but as regards
the Khwajah and his daughter, when they had let load their loads they
quitted the cavern and set forth, making for their country and patrial
stead, and they ceased not forcing their marches for a term of ten days.
But on the eleventh they encountered fiery heat beginning from
mid-forenoon; and, as the place was grassy ground and overgrown with
greenery, they alighted from their beasts and bade pitch two pavilions,
one for the daughter and the other for her father and his folk, that it
might shade them and shelter them from the excessive sultriness. Now
when it was mid-afternoon behold, the damsel was seized with the
birth-pains and the pangs of child-bearing, but Allah Almighty made
delivery right easy to her and presently she became the mother of a
man-child—Glory be to God who fashioned him and perfected what He had
fashioned in the creation of that babe![549] So his mother cut his
navel-string and, rolling it up in one of her shifts, kept careful guard
over it.[550] And presently her father entered to look upon her, and
finding that she had been delivered was grieved with exceeding grief and
the world was straitened before his face, and unknowing what to do he
said to himself, “Had we reached our homes and that babe appeared with
the damsel, our honour had been smirched and men had blamed us
saying:—The Khwajah’s daughter hath brought forth in sin. So we cannot
confront the world, and if we bear with us this infant they will ask
where is its father?” He remained perplext and distraught, seeing no way
of action, and now he would say, “Let us slay the child,” and anon, “Let
us hide it;” and the while he was in that place his nature bespake him
with such promptings. But when morning came he had determined upon
abandoning the new-born and not carrying it further, so quoth he to his
daughter, “Hearken unto whatso I shall say thee.” Quoth she, “’Tis
well!” and he continued, “If we travel with this infant the tidings of
us will spread through the city and men will say, The Khwajah’s daughter
hath been debauched and hath borne a babe in bastardy; and our right way
(according to me) is that we leave it in this tent under charge of the
Lord and whoso shall come up to the little one shall take it with the
tent; moreover I will place under its head two hundred dinars and any
whose lot it is shall carry off the whole.” When the damsel heard these
words she found the matter grievous, but she could return no reply.
“What sayest thou?” asked he, and she answered, “Whatso is right that do
thou.” Hereupon he took a purse[551] of two hundred gold pieces which he
set under the child’s head and left it in the tent. Then he loaded his
loads and fared forth, he and his daughter and his pages, and they
ceased not pushing their marches until they reached their own land and
native country and entered their home, where they were met by sundry of
their familiars coming forth to greet them. They settled down in their
quarters when the damsel forgathered with her mother who threw her arms
round her neck for exceeding affection to her and asked her of her news;
so she informed her concerning the matter of the cavern and what was
therein and how great was its distance, but she told her naught of what
had befallen her nor of her pregnancy by the Prince nor of the babe she
had abandoned. The mother still supposed that she was a clean maid, yet
she noted the change in her state and complexion. Then the damsel sought
privacy in one of the chambers and wept until her gallbladder was like
to burst and said to herself, “Would Heaven I knew whether Allah will
re-unite me with the child and its father the Prince!” and in this
condition she remained for a while of time. On such wise it befel the
Merchant and his daughter; but as regards the son of the Sultan, when he
had settled down in the city of his sire he remembered the Khwajah’s
daughter, and quoth he to his father, “O my papa, my desire is to
hunting and birding and diversion.” Quoth the King, the better that
Destiny might be fulfilled, “’Tis well, O my son, but take with thee a
suite.” “I desire no more than five men in all,” said the other, and gat
himself ready for travel and, having farewelled his father, set forth
from the city——And Shahrazad was surprised by the dawn of day and fell
silent and ceased to say her permitted say. Then quoth her sister
Dunyazad, “How sweet is thy story, O sister mine, and how enjoyable and
delectable!” Quoth she, “And where is this compared with that I would
relate to you on the coming night an the King suffer me to survive?” Now
when it was the next night and that was

The Eight Hundred and Tenth Night,

The Eight Hundred and Twelfth Night,

Dunyazad said to her, “Allah upon thee, O my sister, an thou be other
than sleepy, finish for us thy tale that we may cut short the watching
of this our latter night!” She replied:——With love and goodwill? It hath
reached me, O auspicious King, the director, the right-guiding, lord of
the rede which is benefiting and of deeds fair-seeming and worthy
celebrating, that quoth the Khwajah to the King’s son after he had
revived, “O my child, be of good cheer and eyes clear for that thy want
is won and for thee the way hath been short done and if thy heart be
firm-fixed upon thy beloved the heart of her is still firmer than thine
and I am a messenger from her who seek thee that I may unite you twain
Inshallah—an Allah please.” Asked the Prince, “And who mayest thou be to
her, O my lord?” and answered the other “I am her father and she is my
daughter and hers is a marvel-tale, I swear by the All-might of Him who
made the Heavens and the Earth.” Then he fell to recounting anent the
Voice which came to him on the night of her being conceived in her
mother’s womb and all that had since befallen her, keeping
concealed[554] only the matter of the babe which she had borne in the
tent. But when the Prince knew that the wayfarer was her sire who was
travelling to seek him, he rejoiced in the glad tidings of forgathering
with the damsel and on the morning of the second day all marched off
together and made for the Merchant’s city. And they stinted not
wayfaring and forcing their marches until they drew near it, and as soon
as they entered it, the Merchant, before going to his home, led the
Prince with him and sought the Kazi by whose aid the marriage-tie, after
due settlement of the dowry, might be tied between him and the damsel.
This done, he conducted him to a place of concealment and presently went
in to his daughter and her mother who saluted him and asked him the
news. Hereupon he gave them to know that he had brought the King’s son
and had made ready to knot the knot of wedlock between him and her. As
soon as the damsel heard these tidings she fainted for excess of her
happiness, and when she revived her mother arose and prepared her person
and adorned her and made her don her most sumptuous of dresses. And when
night fell they led the bridegroom in procession to her and the couple
embraced and each threw arms round the neck of other for exceeding
desire and their embraces lasted till dawn-tide.[555] After that the
times waxed clear to them and the days were serene until one chance
night of the nights when the Prince was sitting beside his bride and
conversing with her concerning various matters when suddenly she fell to
weeping and wailing. He was consterned thereat and cried, “What causeth
thee cry, O dearling of my heart and light of mine eyes?” and she, “How
shall I not cry when they have parted me from my boy, the life-blood of
my liver!” “And thou, hast thou a babe?” asked he and she answered, “Yes
indeed, my child and thy child, whom I conceived by thee while we abode
in the cavern. But when my father[556] took me therefrom and was leading
me home we encountered about midway a burning heat, so we halted and
pitched two tents for myself and my sire; then, as I sat within mine the
labour-pangs came upon me and I bare a babe as the moon. But my parent
feared to carry it with us lest our honour be smirched by tittle-tattle,
so we left the little one in the tent with two hundred gold pieces under
its head, that whoso might come upon it and take it and tend it might
therewith be repaid.” In fine, she told her spouse the whole tale
concerning her infant and declared that she had no longer patience to be
parted from it. Her bridegroom consoled her and promised her with the
fairest promises that he would certainly set out and travel and make
search for the lost one amongst the lands, even though his absence might
endure through a whole year in the wilderness. And lastly he said to
her, “We will ask news and seek tidings of him from all the wayfarers
who wend by that same valley, and certify ourselves of the information,
nor will we return to thee save with assured knowledge; for this child
is the fruit of my loins and I will never neglect him; no, never. Needs
must I set forth and fare to those parts and search for my son.” Such
was their case; but as regards the babe which had been abandoned (as we
have noticed), he lay alone for the first day and yet another when a
caravan appeared passing along that same road; and, as soon as they
sighted the pavilion yet they saw none within, they drew near to it and
behold, they found a babe lying prostrate with his fingers in his mouth
and sucking thereat[557] and he was even as a slice of the moon. So they
approached him and took him up and found under his head the purse,
whereupon they carried him, not forgetting the gold, and showed him to
the Shaykh of the Cafilah[558] who cried, “Walláhi, our way is a blessed
for that we have discovered this child; and, inasmuch as I have no
offspring, I will take him and tend him and adopt him to son.” Now this
caravan was from the land of Al-Yaman and they had halted on that spot
for a night’s rest, so when it was morning they loaded and left it and
fared forwards and they ceased not wayfaring until they reached their
homes safe and sound. After returning all the Cafilah folk dispersed,
each to his own stead, but the Shaykh, who was employed by government
under the King of Al-Yaman, repaired to his own house accompanied by the
child which he had carefully tended and salam’d to his wife. As soon as
she saw the babe she marvelled at his fashion and, sending for a
wet-nurse, committed him for suckling to her and set apart for her a
place; and the woman fell to tending him and cleaning him, and the house
prospered for the master and dame had charge of it[559] during the days
of suckling. And when the boy was weaned they fed him fairly[560] and
took sedulous charge of him, so he became accustomed to bespeak the man
with, “O my papa,” and the woman with, “O my mamma,” believing the twain
to be truly his parents. This endured for some seven years when they
brought him a Divine to teach him at home, fearing lest he should fare
forth the house; nor would they at any time send him to school. So the
tutor[561] took him in hand and taught him polite letters and he became
a reader and a writer and well versed in all knowledge before he reached
his tenth year. Then his adopted father appointed for him a horse that
he might learn cavalarice and the shooting of shafts and firing of
bullets at the butt,[562] and then brought for him a complete rider that
he might teach him all his art and when he came to the age of fourteen
he became a doughty knight and a prow. Now one chance day of the days
the youth purposed going to the wild that he might hunt,——And Shahrazad
was surprised by the dawn of day and fell silent and ceased to say her
permitted say. Then quoth her sister Dunyazad, “How sweet is thy story,
O sister mine, and how enjoyable and delectable!” Quoth she, “And where
is this compared with that I would relate to you on the coming night an
the King suffer me to survive?” Now when it was the next night and that
was

The Eight Hundred and Fourteenth Night,

Dunyazad said to her, “Allah upon thee, O my sister, an thou be other
than sleepy, finish for us thy tale that we may cut short the watching
of this our latter night!” She replied:——With love and good will! It
hath reached me, O auspicious King, the director, the right-guiding,
lord of the rede which is benefiting and of deeds fair-seeming and
worthy celebrating, that the youth proposed going forth to the wild that
he might hunt, but his guardians feared for him so that he availed not
to fare forth. Grievous to him was it that he could not obtain his
liberty to set out a-chasing, and there befel him much concern[563] and
a burning thirst; so he lay him down sore sick and troubled. Hereupon
his father and mother went in to him and, finding that he had taken to
his pillow, they mourned over him, and fearing lest he be afflicted by
some disease they asked him, “What is to do with thee and what calamity
hath befallen thee?” Answered he, “There is no help but that I go forth
a-hunting in the wilderness.” Quoth they, “O our son, we fear for thee,”
and quoth he, “Fear not, for that all things be foredoomed from Eternity
and, if aught be written for me, ’twill come to pass even although I
were beside you; and the bye-word saith:—Profiteth not Prudence against
Predestination.” Hereat they gave him permission, and upon the second
day he rode forth to the chase, but the wold and the wilds swallowed him
up, and when he would have returned he knew not the road, so he said to
himself, “Folk declare that affects are affected and footsteps are sped
to a life that is vile and divided daily bread.[564] If aught be written
to me fain must I fulfil it.” And whenever he hunted down a gazelle, he
cut its throat and broiled the meat over a fire and nourished himself
for a while of days and nights; but he was lost in those wastes until he
drew in sight of a city. This he entered, but he had no money for food
or for foraging his horse, so he sold it willy nilly and, hiring a room
in a Wakálah, lived by expending its price till the money was spent.
Then he cried, “There is no Majesty and there is no Might save in Allah,
the Glorious, the Great! The wise man doth even as the fool, but
All-might is to Allah.” So he went forth to solace himself in the
highways of the city, looking rightwards and leftwards, until he came to
the gateway of the King’s Palace, and when he glanced around he saw
written over it, “Dive not into the depths unless thou greed for thyself
and thy wants.”[565] So he said in his mind, “What is the meaning of
these words I see here inscribed?” Presently he repaired for aid to a
man in a shop and salam’d to him, and when his salutation was returned
enquired of him, “O my lord, what is the meaning of this writ which is
written over the Sultan’s gateway?” The other replied, “O my son,
whereof dost thou ask? Verily the Sultan and all the Lords of his land
are in sore cark and care for the affair of his daughter the Princess.”
The youth rejoined, “What is the matter with her and what hath befallen
her?” and the man retorted, “O my son, verily the Sultan hath a daughter
so fair that she seemeth cast in the very mould of beauty and none in
her day can excel her, but whoso is betrothed to her and marrieth her
and goeth in unto her the dawn never cometh without his becoming a heap
of poison, and no one wotteth the business what it may be.” Hearing
these words the youth said to himself, “By Allah, the death of me were
better than this the life of me, but I have no dower to offer her.” Then
he asked the man, “O my uncle, whoso lacketh money and wisheth to marry
her, how shall he act?” “O my son,” answered the other, “verily the
Sultan demandeth nothing; nay, he expendeth of his own wealth upon her.”
The youth arose from beside the man at that moment and, going in to the
King, found him seated on his throne; so he salam’d to him and prayed
for him and deprecated and kissed ground before him, and when the King
returned his salutation and welcomed him he cried, “O King of the Age,
’tis my intent and design to be connected with thee through the lady
safe-guarded, thy daughter.” “By Allah, O Youth,” said the Sultan, “I
consent not for thine own sake that thou wed her by cause that thou wilt
be going wilfully to thy death;” and hereupon he related to him all that
befel each and every who had married her and had gone in unto her. Quoth
the youth, “O King of the Age, indeed I rely upon the Lord, and if I die
I shall fare to Allah and His ruth and, if I live, ’tis well, for that
all things are from the Almighty.” Quoth the Sultan, “O Youth, counsel
appertaineth to Allah, for thou art her equal in beauty;” and the other
rejoined, “All things are by Fate and man’s lot.” Hereupon the King
summoned the Kazi and bade tie the marriage-tie between the youth and
his daughter; then he went in to his Harem and apprised thereof her
mother that she might prepare the girl’s person for the coming night.
But the youth departed from the Sultan’s presence perplext of heart and
distraught, unknowing what to do; and, as he walked about, suddenly he
met a man in years, clean of raiment and with signs of probity evident;
so he accosted him and said, “O my lord, ask a blessing for me.” Said
the Shaykh, “O my son, may our Lord suffice thee against all would work
thee woe and may He ever forefend thee from thy foe.”[566] And the youth
was gladdened by the good omen of the Shaykh’s words. But when the
Sultan had sought his Harem he said, “By Allah, he who hath wedded the
damsel is a beautiful youth: oh the pity of it that he should die!
Indeed I dissuaded him, saying so-and-so shall befal thee, but I could
not deter him. Now by the rights of Him who raised the firmament without
basement, an our Lord deign preserve this Youth and he see the morn in
safety, I will assuredly gift him and share with him all my good, for
that I have no male issue to succeed me in the sovranty; and this one,
if Allah Almighty vouchsafe prolong his days, shall become my heir
apparent and inherit after me. Indeed I deem him to be a son of the
Kings who disguiseth himself, or some Youth of high degree who is
troubled about worldly goods and who sayeth in himself:—I will take this
damsel to wife that I may not die of want, for verily I am ruined. I
diverted him from wedding her, but it could not be, and the more I
deterred him with words manifold only the more grew his desire and he
cried:—I am content; thus speaking after the fashion of one who longeth
to perish. However, let him meet his lot—either death-doom or
deliverance from evil.” Now when it was eventide the Sultan sent to
summon his son-in-law and, seating him beside the throne, fell to
talking with him and asking after his case; but he concealed his
condition and said, “Thy servant is such whereof ’tis spoken:—I fell
from Heaven and was received by Earth. Ask me not, O King of the Age, or
of the root or of the branch, for one of the wise and ware hath said:—

To tell my root and my name refrain; ✿ The root of the youth is what
good he gain:[567]
A wight without father full oft shall win ✿ And melting shall purify
drossy strain.”

And folk are equal but in different degrees.[568] Now when the Sultan
heard these words, he wondered at his eloquence and sweetness of speech;
withal he marvelled that his son-in-law would not explain to him from
what land or from what folk he came. And the two ceased not their
converse until after the hour of night prayers, when the Lords of the
land had been dismissed; whereupon the Sultan bade an eunuch take the
youth and introduce him to the Princess. So he arose from him and went
with the slave, the King exclaiming the while, “There is no Majesty and
there is no Might, save in Allah, the Glorious, the Great: verily yonder
young man wendeth wilfully to his death.” Now when the bridegroom
reached the apartment of the Sultan’s daughter and entered to her——And
Shahrazad was surprised by the dawn of day and fell silent and ceased
saying her permitted say. Then quoth her sister Dunyazad, “How sweet and
tasteful is thy tale, O sister mine, and how enjoyable and delectable!”
Quoth she, “And where is this compared with that I would relate to you
on the coming night an the Sovran suffer me to survive?” Now when it was
the next night and that was

The Eight Hundred and Seventeenth Night,

[Illustration]

The Eight Hundred and Nineteenth Night,

Dunyazad said to her, “Allah upon thee, O my sister, an thou be other
than sleepy, finish for us thy tale, that we may cut short the watching
of this our latter night!” She replied:——With love and good will! It
hath reached me, O auspicious King, the director, the right-guiding,
lord of the rede which is benefiting and of deeds fair-seeming and
worthy celebrating, that the Sultan sat until morning-tide expecting his
wife to bring him tidings of the youth that he might take him and bury
him. But the Queenmother repaired to her daughter’s apartment where she
found the door locked and bolted upon the couple; so she knocked for
them whilst her eyes were tear-stained and she was wailing over the loss
of her daughter’s love-liesse. Hereat the Princess awoke and she arose
and opened the door when behold, she found her mother weeping so she
asked her, “What caused thee shed tears, O Mother mine, whilst my
enjoyment hath been the completest?” Asked she, “And what hath joyed
you?” So the daughter led her to the middlemost of the apartment where
she found the Basilisk (which was like the section of a palm-trunk)
lying dead upon a huge tray and she saw her son-in-law sleeping upon the
bedstead[574] and he was like a fragment of the moon on the fourteenth
night. The mother bowed head towards him and kissed him upon the brow
saying, “Verily and indeed thou deservest safety!” Then she went forth
from him lullilooing aloud and bade all the handmaids raise the cry of
joy[575] and the Palace was turned topsy-turvy with gladness and
delight. When the Sultan heard this he arose and asked “What may be the
news? Are we in grief or in gladness;” and so saying he went forth when
suddenly he was met by his wife in the highest delight who took him and
led him to the apartment of her daughter. There he also espied the
Basilisk stretched dead upon the tray and the youth his son-in-law lying
asleep upon the bedstead, whereat from the stress of his joyance he fell
to the floor in a fainting-fit which lasted an hour or so. But when he
revived he cried, “Is this wake or rather is’t sleep?” after which he
arose and bade the musicians of his band beat the kettledrums and blow
the shawms and the trumps and he commanded adorn the city; and the
citizens did all his bidding. The decorations remained during seven days
in honour of the safety of the Sultan’s son-in-law, and increased were
their joys and fell from them all annoys, and the Sultan took to
distributing and giving alms and largessing and making presents to the
Fakirs and the miserable and he robed his nobles with honourable robes
and fed the captives and the prisoners one and all[576]; and the naked
he clothed, and those anhungered he feasted in honour of his daughter.
Then said the Sultan, “By Allah, this youth deserveth naught save that I
make him my partner and share with him my good, for he hath banished
from us our dule and our dolours and eke on account of himself and his
own sake.” After this he made over to him half of his realm and his
riches and the Sultan would rule one day and his son-in-law the other
and their joys endured for the space of a full-told year. Then the
Sovran was seized of a sickness, so he bequeathed to his son-in-law all
he had and everything he owned; and but a little time elapsed before his
malady increased day by day until he fared to the ruth of Almighty Allah
and the youth sat in his stead as Sovran and Sultan. Such was his case;
but as regards the matter of his sire, the King’s son of Al-’Irak, when
he promised his wife that he would certainly go forth and travel and
search for their son, he ceased not wending through the regions for a
length of nights and days until Destiny threw him into such-and-such a
city; and from the excess of what he had suffered of toil and travail he
tarried therein a time. Now the Shaykh of the Caravans (who had found
the babe in the tent and had taken him and had tended and adopted him,
and from whom the youth when grown to man’s estate had disappeared on
the hunting excursion and returned not to his parents) also set out
a-seeking him and fell diligently to searching for tidings of him and
roaming from place to place. Presently he was cast by doom of Destiny
into the same city; and, as he found none to company with, he was
suddenly met on one of the highways by the youth’s true father and the
twain made acquaintance and became intimate until they nighted and
morning’d in the same stead; withal neither knew what was his companion.
But one night of the nights the two sat down in talk and the true sire
asked the adoptive father, “O my brother, tell us the cause of thy going
forth from thy country and of thy coming hither?” Answered his comrade,
“By Allah, O my brother, my tale is a wondrous and mine adventure is a
marvellous.” Quoth he, “And how?” and quoth the other, “I was Shaykh of
the Cafilahs on various trading journeys, and during one of them I
passed by a way of the ways where I found a pavilion pitched at a
forking of the roads. So I made for it and dismounted my party in that
place and I glanced at the tent but we found none therein, whereupon I
went forwards and entered it and saw a babe new-born strown upon his
back and sucking his fingers.[577] So I raised him between my hands and
came upon a purse of two hundred dinars set under his head; and I took
the gold and carried it off together with the child.” But when his
comrade, the true father, heard this tale from him he said to himself,
“This matter must have been after such fashion,” and he was certified
that the foundling was his son, for that he had heard the history told
by the mother of the babe with the same details essential and
accidental. So he firmly believed[578] in these words and rejoiced
thereat, when his comrade continued, “And after that, O my brother, I
bore off that babe and having no offspring I gave him to my wife who
rejoiced therein and brought him a wet-nurse to suckle him for the usual
term. When he had reached his sixth year I hired a Divine to read with
him and teach him writing and the art of penmanship[579]; and, as soon
as he saw ten years, I bought him a horse of the purest blood, whereon
he learnt cavalarice and the shooting of shafts and the firing of
bullets until he attained his fifteenth year. Presently one day of the
days he asked to go a-hunting in the wilderness, but we his parents (for
he still held me to be his father and my wife his mother) forbade him in
fear of accidents; whereupon he waxed sore sorrowful and we allowed him
leave to fare forth.”——And Shahrazad was surprised by the dawn of day
and fell silent and ceased saying her permitted say. Then quoth her
sister Dunyazad, “How sweet and tasteful is thy story, O sister mine,
and how enjoyable and delectable!” Quoth she, “And where is this
compared with that I would relate to you on the coming night an the
Sovran suffer me to survive?” Now when it was the next night and that
was

The Eight Hundred and Twenty-first Night

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 adoptive father pursued to his comrade, “So
we permitted him to hie a-hunting, and he farewelled us and went forth
from us and left us, whereat we fell to beweeping him; and inasmuch as
until this present he hath not returned to us, I have set out to seek
him and here am I in this place searching for traces of him.
Peradventure may Allah Almighty deign unite me with him and gar me
forgather with him; for, Walláhi! from the hour he went from us sleep
hath done us no good nor have we found relish in food.” And when the
speech was ended, quoth his comrade, “O my brother, whenas he is not the
son of thy loins and he could prove himself perverse to thee, what must
be the condition in his regard of the father who begat him and the
mother who enwombed him?” He replied, “Theirs must be cark and care and
misery beyond even mine;” and the other rejoined, “By Allah, O my
brother, verily the relation thou hast related anent this child proveth
that he is, by God, my child and of mine own seed, for in sooth his
mother gave birth to him in that stead where she left him being unable
to carry him with her, but now she beweepeth the loss of him through the
nights and the days.” “O my brother,” quoth the adoptive father, “we
twain, I and thou, will indeed make public search and open inquiry for
him through the lands, and Allah Almighty shall guide us himwards.” When
morning came the pair went forth together intending to journey from that
city, but by doom of the Decreer the Sultan on that very day set out to
visit the gardens; and, when the travellers heard tidings thereof, one
said to the other, “Let us stay and solace ourselves with a sight of the
royal suite and after we will wend our ways.” Said his comrade, “’Tis
well.” So they took their station to await the issuing forth of the
Sultan, who suddenly rode out amid his suite as the two stood leaning
beside the road and looking at the Sultan, when behold, his glance fell
upon the two men. He at once recognised the father who had reared him,
and when he gazed at the other standing beside him his heart was opened
to the love of him albeit he weeted naught of their tie of blood nor
believed that any was his sire save the Shaykh who had adopted him.
Accordingly, after considering them he bade carry them both to the House
of Hospitality, so they led them thither and did his bidding. Hereupon
the twain said to themselves, “Wherefore hath the Sultan made us his
guests? Nor he knoweth us nor we know him and needs must this have a
cause.” But after leaving them the King rode to the gardens where he
tarried the whole day, and when it was sunset he returned to his Palace,
and at supper-tide commanded the men be brought before him. They salam’d
to him and blessed him and he returned their salutations, and bade them
take seat at the trays whereat none other was present. They obeyed his
order much wondering thereat the while and musing in their minds, “What
condition is this?” They ate till they were satisfied, after which the
food-trays were removed and they washed their hands and drank coffee and
sherbets; then, by command of the King, they sat down to converse when
the Sultan addressed them instead of the others, whereat they marvelled
self-communing and saying, “What can be the cause?” But as soon as all
the attendants had been dismissed to their quarters and no one remained
save the Sultan and his guests (three in all and no more), and it was
the first third of the night, the King asked them, “Which of you
availeth to tell a tale which shall be a joyance to our hearts?” The
first to answer him was the true father, who said:—Walláhi; O King of
the Age, there befel me an adventure which is one of the wonders of the
world, and ’tis this. I am son to a King of the Kings of the earth who
was wealthy of money and means, and who had the goods of life beyond
measure. He feared for my safety because he had none other save myself,
and one day of the days, when I craved leave to go a-hunting in the
wilderness, he refused me in his anxiety for my safety. (Hereat, quoth
the Sultan in himself, “By Allah, the story of this man is like my
history!”) So quoth I:—O King, unless I fare forth to sport, verily I
will slay myself, and quoth my sire:—O my son, do thou go ride to the
chase, but leave us not long for the hearts of us two, I and thy mother,
will be engrossed by thee. Said I, “Hearing and obeying,” and I went
down to the stable to take a steed; and finding a smaller stall wherein
was a horse chained to four posts and, on guard beside him two slaves
who could never draw near him, I approached him and fell to smoothing
his coat. He remained silent and still whilst I took his furniture and
set it upon his back, and girthed his saddle right tight and bridled him
and loosed him from the four posts, and during all this he never started
nor shied at me by reason of the Fate and Fortune writ upon my forehead
from the Secret World. Then I got him ready and mounted him and went
forth——And Shahrazad was surprised by the dawn of day, and fell silent
and ceased to say her permitted say. Then quoth her sister Dunyazad,
“How sweet is thy story, O sister mine, and how enjoyable and
delectable!” Quoth she, “And where is this compared with that I would
relate to you on the coming night an the King suffer me to survive?” Now
when it was the next night and that was

The Eight Hundred and Twenty-third Night,

STORY OF THE YOUTH WHO WOULD FUTTER HIS FATHER’S WIVES.[580]

It is related that there was a man who had a grown-up son, but the youth
was a ne’er-do-well,[581] and whatever wife his sire wedded, the son
would devise him a device to lie with her and have his wicked will of
her, and he so managed the matter that his father was forced to divorce
her. Now the man once married a bride beautiful exceedingly and,
charging her beware of his son, jealously guarded her from him.——And
Shahrazad was surprised by the dawn of day and fell silent and ceased to
say her permitted say. Then quoth her sister Dunyazad, “How sweet is thy
story, O sister mine, and how enjoyable and delectable!” Quoth she, “And
where is this compared with that I would relate to you on the coming
night an the King suffer me to survive?” Now when it was the next night,
and that was

The Eight Hundred and Thirty-second Night,

Dunyazad said to her, “Allah upon thee, O my sister, an thou be not
sleeping, finish for us thy tale that we may cut short the watching of
this our latter night!” She replied:——With love and good will! It hath
reached me, O auspicious King, the director, the right-guiding, lord of
the rede which is benefiting and of deeds fair-seeming and worthy
celebrating, that the father applied himself to safe-guarding his wife
and gave her a charge warning her with threats against his son and
saying, “Whenas I wed ever a woman, yonder youth by his cunning manageth
to have his wicked will of her.” Quoth she, “O Man, what be these words
thou speakest? This thy son is a dog, nor hath he power to do with me
aught, and I am a lady amongst women.” Quoth he, “Indeed I but charge
thee to have a care of thyself.[582] Haply I may hie me forth to wayfare
and he will lay some deep plot for thee and work with thee as he wrought
with others.” She replied, “O Man, hold thyself secure therefrom for an
he bespeak me with a single word I will slipper him with my
papoosh;”[583] and he rejoined, “May safety be thine!” He cohabited with
her for a month till one day of the days when he was compelled to
travel; so he went in to his wife and cautioned her and was earnest with
her saying, “Have a guard of thyself from my son the debauchee for ’tis
a froward fellow, a thief, a _misérable_, lest he come over thee with
some wile and have his will of thee.” Said she, “What words are these?
Thy son is a dog nor hath he any power over me in aught whereof thou
talkest, and if he bespeak me with one injurious word, I will slipper
him soundly with my foot-gear.”[584] He rejoined, “If thou happen to
need aught[585] never even mention it to him;” and she, “Hearkening and
obedience.” So he farewelled her and fared forth wholly intent upon his
wayfare. Now when he was far enough from the town the youth came to the
grass-widow but would not address a single word to her, albeit fire was
lighted in his heart by reason of her being so beautiful. Accordingly he
contrived a wile. It happened to be summer-tide so he went[586] to the
house and repaired to the terrace-roof, and there he raised his clothes
from his sitting-place and exposed his backside stark naked to the
cooling breeze; then he leant forwards propped on either elbow and,
spreading his hands upon the ground, perked up[587] his bottom. His
stepmother looked at him and marvelling much said in her mind, “Would
Heaven I knew of this froward youth what may be his object!”[588]
However he never looked at her nor ever turned towards her but he abode
quiet in the posture he had chosen. She stared hard at him and at last
could no longer refrain from asking him, “Wherefore dost thou on this
wise?” He answered, “And why not? I am doing that shall benefit me in
the future, but what that is I will never tell thee; no never.” She
repeated her question again and again, and at last he replied, “I do
thus when ’tis summer-tide and a something of caloric entereth my belly
through my backside and when ’tis winter the same cometh forth and
warmeth my body; and in the cool season I do the same and the frigoric
cometh forth in the dog-days and keepeth me in heats like these, fresh
and comfortable.[589]” She asked, “An I do what thou doest, shall it be
the same to me.” and he answered, “Aye.” Herewith she came forward
beside him and raised her raiment from her behind till the half of her
below the waist was stark naked;——And Shahrazad perceived the dawn of
day and fell silent and ceased saying her permitted say. Then quoth her
sister Dunyazad, “How sweet and tasteful is thy tale, O sister mine, and
how enjoyable and delectable!” Quoth she, “And where is this compared
with that I would relate to you on the coming night an the Sovran suffer
me to survive?” Now when it was the next night and that was

The Eight Hundred and Thirty-third Night,

The Eight Hundred and Thirty-fourth Night,

Dunyazad said to her, “Allah upon thee, O my sister, an thou be not
sleeping, finish for us thy tale, that we may cut short the watching of
this our latter night!” She replied:——With love and good will! It hath
reached me, O auspicious King, the director, the right-guiding, lord of
the rede which is benefiting, and of deeds fair-seeming and worthy
celebrating, that the youth came in to his father and found his
stepmother relating to him all they had done whilst he was away and the
man said to him, “Wherefore, O youth, hast thou acted on such wise?”
Said the son, “What harm have I done? I only dammed the waterway that
the warm air might abide in her belly and comfort her in the cold
season.” So the father knew that his son had played this trick in order
to have his will of her. Hereat he flew into a fury[591] and forthright
divorced her, giving her the contingent dowry; and she went her ways.
Then the man said in his mind, “I shall never get the better of this boy
until I marry two wives and ever keep them each with other, so that he
may not cozen the twain.” Now after a couple of weeks he espoused a fair
woman fairer than his former and during the next month he wived with a
second and cohabited with the two brides. Then quoth the youth in his
mind, “My papa hath wedded two perfect beauties and here am I abiding in
single blessedness. By Allah, there is no help but that I play a prank
upon both of them!” Then he fell to seeking a contrivance but he could
not hit upon aught for that whenever he entered the house he found his
two step-mothers sitting together and thus he could not avail to address
either. But his father never fared forth from home or returned to it
without warning his wives and saying, “Have a care of yourselves against
that son of mine. He is a whoremonger and he hath made my life
distraught, for whenever I take to myself a wife he serveth some sleight
upon her; then he laugheth at her and so manageth that I must divorce
her.” At such times the two wives would cry, “Walláhi, an he come near
us and ask us of amorous mercy we will slap him with our slippers.”
Still the man would insist, saying, “Be ye on your guard against him,”
and they would reply, “We are ever on our guard.” Now one day the women
said to him, “O man, our wheat is finished,” and said he, “Be ye
watchful while I fare to the Bazar in our market-town which lieth hard
by and fetch you the corn.” So he left them and made for the town,——And
Shahrazad perceived the dawn of day and fell silent and ceased saying
her permitted say. Then quoth her sister Dunyazad, “How sweet and
tasteful is thy tale, O sister mine, and how enjoyable and delectable!”
Quoth she, “And where is this compared with that I would relate to you
on the coming night an the Sovran suffer me to survive?” Now when it was
the next night and that was

The Eight Hundred and Thirty-fifth Night,

The Eight Hundred and Thirty-sixth Night,

STORY OF THE TWO LACK-TACTS OF CAIRO AND DAMASCUS.[594]

Whilome in Cairo-city there was a man famed as a Lack-tact and another
in Damascus was celebrated for the like quality. Each had heard of his
compeer and longed to forgather with him and sundry folk said to the
Syrian, “Verily the Lack-tact of Egypt is sharper than thou and a
cleverer physiognomist and more intelligent, and more penetrating, and
much better company; also he excelleth thee in debate proving the
superiority of his lack of tact.” Whereto the Damascene would reply,
“No, by Allah, I am more tasteful in my lack of tact than yon Cairene;”
but his people ceased not to bespeak him on this wise until his heart
was filled full of their words; so one day of the days he cried, “By
Allah, there is no help for it but I fare for Cairo and forgather with
her Lack-tact.” Hereupon he journeyed from Damascus and ceased not
wayfaring till he reached Cairo. The time was about set of sun and the
first who met him on the road was a woman; so he asked her concerning
certain of the highways of the city and she answered, “What a Lack-tact
thou must be to put such a question at such an hour! Whoso entereth a
strange place in the morning enquireth about its highways, but whoso
entereth at eventide asketh about its caravanserai[595] wherein he may
night.” “Sooth thou sayest,” rejoined he, “but my lack of tact hath
weakened my wits.” He then sought news of the Khans and they showed him
one whereto he repaired and passed the night; and in the morning——And
Shahrazad perceived the dawn of day and fell silent and ceased saying
her permitted say. Then quoth her sister Dunyazad, “How sweet and
tasteful is thy tale, O sister mine, and enjoyable and delectable!”
Quoth she, “And where is this compared with that I would relate to you
on the coming night an the Sovran suffer me to survive?” Now when it was
the next night and that was

The Eight Hundred and Thirty-seventh Night,

The Eight Hundred and Thirty-eighth Night,

Dunyazad said to her, “Allah upon thee, O my sister, an thou be not
sleeping, finish for us thy tale that we may cut short the watching of
this our latter night!” She replied:——With love and good will! It hath
reached me, O auspicious King, the director, the right-guiding, lord of
the rede which is benefiting and of deeds fair-seeming and worthy
celebrating, that the Egyptian rose up and girded his loins and tucked
up his sleeves, and taking him a tray said to the Syrian, “Up and after
me and see what I shall do.” Then he went out tray on head, and
foregoing the Damascene to a flower-garden he gathered a bundle of
blooms and sweet-scented herbs, pinks and roses and basil and
pennyroyal[599] and marjoram and other such, until the tray was filled,
after which he returned to town. About noontide he repaired to one of
the Cathedral-mosques and entered the lavatory,[600] around which were
some fifteen privies:[601] so he stood amiddlemost the floor considering
the folk as they entered the jakes to do their jobs in private lest the
bazar-people come upon them during their easement. And all were sore
pressed wanting to pass urine or to skite; so whenever a man entered the
place in a hurry he would draw the door to. Then the Lack-tact of Cairo
would pull the door open, and go in to him carrying a posy of perfumed
herbs, and would say, “Thy favour![602] O my brother,” and the man would
shout out saying, “Allah ruin thy natal realm, are we at skite or at
feast?” whereat all standing there would laugh at him. Suddenly one
rushed into the lavatory sore pressed and hanging an arse[603] and
crying aloud in his grievous distress, “O Allah, O His Prophet, aid me!”
for that he feared to let fly in his bag-trousers. Then the Lack-tact
would accost him holding in hand his posy of perfumed herbs, and softly
saying, “Bismillah—take it, and give me thy favour;” and the man would
roar at the top of his voice, “Allah disappoint thee! what a Lack-tact
thou art: I am sore pressed; get thee out.” And the further that man
would fare away from him the closer he would follow him saying, “Thy
favour! Take it! Smell it!” Now at that time all the cabinets of
easement were full of people, nor did one remain vacant, and the
distressed man stood there expecting someone to issue that he might
enter; but in his condition the delay was overlong——And Shahrazad
perceived the dawn of day and fell silent and ceased saying her
permitted say. Then quoth her sister Dunyazad, “How sweet and tasteful
is thy tale, O sister mine, and enjoyable and delectable!” Quoth she,
“And where is this compared with that I would relate to you on the
coming night an the Sovran suffer me to survive?” Now when it was the
next night and that was

The Eight Hundred and Thirty-ninth Night,

The Eight Hundred and Fortieth Night,

TALE OF HIMSELF TOLD BY THE KING.[608]

I have a tale, O my lord the Kazi, which bewildereth the wits and it is
on this wise. By birth and origin I was the son of a Khwájah, but my
father owned much worldly wealth in money and effects and vaiselle and
rarities and so forth, besides of landed estates and of fiefs and
mortmains a store galore. And every year when the ships of Al-Hind would
arrive bringing Indian goods and coffee from Al-Yaman the folk bought
thereof one-fourth of the whole and he three-fourths paying in ready
cash and hard money.[609] So his word was heard and his works were
preferred amongst the Traders and the Grandees and the Rulers. Also he
had controul[610] in counselling the Kings and he was held in awe and
obeyed by the merchants, one and all, who consulted him in each and
every of their affairs. This endured until one year of the years when
suddenly he fell sick and his sickness grew upon him and gained mastery
over his frame, so he sent for me, saying, “Bring me my son.”
Accordingly I went and entered to him and found him changed of condition
and nearing his last gasp. But he turned to me and said, “O my son, I
charge thee with a charge which do thou not transgress nor contrary me
in whatso I shall declare to thee.” “What may that be?” asked I, and he
answered, “O my son, do thou never make oath in Allah’s name, or falsely
or truly, even although they fill the world for thee with wealth; but
safeguard thy soul in this matter and gainsay it not, nor give ear to
aught other.” But when it was midnight the Divine Mystery[611] left him
and he died to the mercy of Allah Almighty; so I buried him, expending
much money upon his funeral and graved him in a handsome tomb. He had
left to me wealth in abundance such as the pens could not compute, but
when a month or so had sped after his decease suddenly came to me a
party of folk, each and every claiming by way of debt from me and my
sire the sum of some five thousand dinars. “Where be your written bond
given by my father?” asked I; but they answered, “There be no instrument
and if thou believe us not make oath by Allah.” Replied I saying, “Never
will I swear at all,” and paid them whatso they demanded; after which
all who feared not the Lord would come to me and say, “We have
such-and-such owing to us by thy parent;” and I would pay them off until
there remained to me of ready moneys a matter neither great nor small.
Hereupon I fell to selling off my landed estates——And Shahrazad was
surprised by the 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 Nine Hundred and Twelfth Night,

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

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

The Nine Hundred and Thirteenth Night,

The Nine Hundred and Fourteenth Night,

The Nine Hundred and Fifteenth Night,

The Nine Hundred and Sixteenth Night,

The Nine Hundred and Seventeenth Night,

END OF VOLUME V.

INDEX.

A’atú Al-Wírah = gave in their submission, 405.

—— corresponds with Turk. “Wírah wírmek” = to capitulate (ST.), 405.

Ablution of whole body necessary after car. cop., 93.

Absurdities to a European reader, are but perfectly natural to an
Eastern coffee-house audience, 477.

Abtar = tailless (as applied to class of tales such as “Loves of
Al-Hayfa and Yusuf”), 210.

Abú Hamámah = “Father of a Pigeon” (_i.e._, surpassing in swiftness the
carrier-pigeon), 380.

Abúyah (a Fellah, vulg. for “Abí”), 418.

Adí in Egypt. (not Arabic) is = that man, the (man) here, 118.

Adi (_Arab._) = So it is, 448.

Adíní = Here am I, 118.

’Adím al-Zauk (_Arab._), _tr._ “Lack-tacts” = to our deficiency in
taste, manners, etc. (Here denoting “practical joking”), 455.

Áfák Al- (_pl._ of Ufk) “elegant” for the universe (_tr._ “all the
horizons”), 66.

Afrákh al-Jinn _lit._ = Chicks of the Jinns (_tr._ “Babes of the
Jinns”), 202.

Ahmar = red, ruddy-brown, dark brown, 347.

Ahú ’inda-k, _tr._ “Whatso thou broughtest here it be” (Pure Fellah
speech), 366.

Ahú ma’í = “Here it is with me” (Pure Fellah speech), 265.

Ahyaf (alluding to Al-Hayfá) = (with waist full-) slight, 175.

“Air hath struck me and cut my joints,” _i.e._, “I suffer from an
attack of rheumatism” (common complaint in even the hottest
climates), 160.

’Ajam = Barbarian-land, 213.

’Ajúz, a woman who ceases to have her monthly period (_tr._ “the old
woman”), 52.

Akhbarú-hu (_Arab._) = have given him (Yahyà) tidings, 156.

Akík = carnelian stone, 130.

—— Al- (_Arab._) = carnelian, 52.

“Akrás al-Jullah,” _tr._ “dung-cakes” (ST.), 292.

’Alà-Aklí, _tr._ “thou deservest naught for this,” 85.

“’Alà ghayri tarík” (_Arab._) = “out of the way” (like _Pers._ “bí
Ráh”) (ST.), 224.

Alà hámati-hi = “upon the poll of his head” (rendered here “upon the
nape of his neck”), 191.

Ali bin Ibrahim, “a faithful Eunuch” (Scott), 184.

“Allah! Allah!” = I conjure thee by God, 302.

—— Almighty hath done this = _here lit._ “hath given it to him,” 27.

—— (do thou be steadfast of purpose and rely upon) = “Let us be off,”
pop. parlance, 66.

“—— kill all womankind,” 304.

—— (O worshipper of) (_i.e._, “O Moslem”), opposed to enemy of Allah =
“a non-Moslem”, 460.

“—— sent down a book confirmed,” a passage not Koranic, 47 (not a
literal
quotation, but alludes to Koran iii., 5) (ST.), 47.

Allah (sued for pardon of Almighty) a pious exclamation (“Astaghfiru
’llah”), 136.

Alláho Akbar = God is most great (war cry), 403.

Anakati-h (_Arab._) _tr._ “neck,” 427.

“Ana ’l-Tabíb, al-Mudáwi” (_Arab._) = I am the leach, the healer, 326.

“Aná min ahli Zálika,” _tr._ “I am of the folk of these things” (vulg.
equiv. would be “Kizí,” for “Kazálika,” “Kazá” = so it is), 50.

’Anfakati-h = the hair between the lower lips and the chin, also chin
itself (ST.), 427.

“Anta jáib(un) bas rájul (an) wáhid (an)” = veritable and
characteristic peasant’s jargon, 359.

Ant’ amilta maskhará (for maskharah) matah (for matà), idiomatical
Fellah-tongue, 269.

Ant’ aysh (for “man”) decidedly not complimentary “What (thing) art
thou?” 298.

Aorist, preceded by preposition “bi,” 432.

“Arabia Deserta” (Mr. Doughty’s) quoted 10, 53, 405.

“Arsh,” = the Ninth Heaven, 178.

“Art thou (Al-Hajjáj) from Cairo,” a neat specimen of the figure
anachronism. (Al-Hajjáj died A.H. 95; Cairo built A.H. 358), 41.

’Arús muhallíyah “a bride tricked out,” 468.

’Ashama _lit._ = he greeded for, 285.

Ashkhákh Al- (_Arab._), _pl._ of Shakhkh = _lit._ the “Stales” (_tr._
“skite and piss”) (Steingass reads “bi ’l-Shakhákh” the usual modern
word for urine), 265.

Ass (loan of) usually granted gratis in Fellah villages and Badawi
camps, 460.

Assemblage of dramatis personæ at end of a scene highly artistic and
equally improbable, 31.

Ass (the “cab” of modern Egypt), 281.

“Astaghfiru ’llah,” a pious exclamation, humbling oneself before the
Creator (_tr._ “sued for pardon of Almighty Allah”), 136.

Audáj (_Arab._) _pl._ of “Wadaj,” applying indiscriminately to the
carotid arteries and jugular veins, 340.

Audán (_pl._ of the pop. “Widn” or “Wudn” for the literary “Uzn” = ear)
ST., 301.

’Aurat = nakedness, _tr._ “shame,” 75.

’Ausaj = bushes, 456.

“Ayoh” (in text), _tr._ “here he is”; a corr. of “Í (or Ayy) hú” = yes
indeed he, 265.

Aywah (different spelling for “aywa” = “yes indeed,”) or contraction
for Ay (Í) wa ’lláhi = “yes, by Allah” (ST.), 265.

Azay má tafút-ní? = how canst thou quit me? 290.

Báb al-Nasr, the grand old Eastern or Desert-gate of Cairo, 457.

Bábúj (from “Bábúg” from the _Pers._ “Pay-púsh” = foot-clothing), _tr._
“papoosh,” 442.

Badawí tent, 116.

Badr Al (_pl._ Budúr) = the “Full Moon,” 198.

Badrah (_Arab._) = a purse of ten thousand dirhams, 58.

Badrat Zahab = a purse of gold (ST.), 58.

Bahlúl, a famous type of madman, 88.

Bákúr = driving-sticks, 10.

Ballát, limestone slabs cut in the Torah quarries south of Cairo, 80.

Baltah-ji, a pioneer one of the old divisions of the Osmanli troops,
surviving as a family name amongst Levantines, 336.

Baltah, for Turk. “Báltah” = an axe, a hatchet, 336.

Banj al-tayyár, _i.e._, volatile = that which flies fastest to the
brain (_tr._ “flying Bhang”), 26.

Banú Ghálib, 43.

Banú Thakíf, a noble tribe sprung from Iyád, 46.

Barber, being a surgeon ready to bleed a madman, 277.

—— custom of, among Eastern Moslems, 106.

Bashkhánah (corr. of _Pers._ “Peshkhánah” = state-tents sent forward on
march), _tr. here_ “a hanging,” 131.

Bawwábah, Al = a place where door-keepers meet, a police-station (_tr._
“guard-house”), 309.

Bayzah (_Arab._) = an egg, a testicle, 360.

Bed (on roof) made of carpet or thin mattress strewn upon the stucco
flooring of the terrace-roof, 219.

Beef causes dysenteric disease, 51.

“Bi,” the particle proper of swearing, 470.

Biirn-milyánah Moyah (with various forms of “Moyah”), 323.

“Bi-izá-humá” _lit._ vis-à-vis to the twain, 69.

Bi-Khátiri-k = Thy will be done (_tr._ “At thy pleasure”), 322.

“Bi-Má al-fasíkh ’alà Akrás al-Jullah” (_tr._ “Save with foul water
upon the disks of dung”), 292.

Bi-sab’a Sikak = _lit._ “with seven nails” (meaning here posts whereto
chains were attached), 380.

“Bi-Wujúh al Fániját al-Miláh” (reading “al-Ghániját” in app. with
“al-Miláh”), render “the faces of the coquettish, the fair” (ST.),
80.

“Bilám” here = the head-stall of the bridle (ST.), 381.

“Billáhi,” _i.e._, “by Allah,” 470.

Birkah = a fountain-basin, lake, pond, reservoir (_tr._ “hole”), 117.

Bi-yarza’ fí Asábí-hi (only instance in MS. where the aorist is
preceded by preposition “bi”) (ST.), 432.

Blood-red tears, 149.

Bloody sweat, 149.

Brain-pans (good old classical English), 219.

Breslau Ed. quoted, 117, 118, 419.

Bribing the Kazi’s wife, 364.

“Bull-(Taur for Thaur or Saur)—numbered-and-for-battle-day-lengthened”
(_tr._ _The Bull-aye-ready-and-for-Battle-aye-steady_), 160.

Burd (_pl._ of Burdah) = mantle or woollen plaid of striped stuff, 42.

Burka = Nosebag, 91.

Búsah (doubtful meaning), possibly reed used as a case or sheath (ST.),
108.

“By the life of my youth,” a “swear” peculiarly feminine, and never
used by men, 85.

Byron in England, 274.

“Cafilah” (Shaykh of), for Cafila, 419.

Caliphs under the early Ommiades, 39.

“Can play with the egg and the stone,” _i.e._, “can play off equally
well the soft-brained and the hard-brained,” 277.

Cap of the “Sútarí” or jester of the Arnaut (Albanian) regiments, 276.

Cap worn by professional buffoon, 276.

“Chafariz” (fountain) of Portugal (der. from Sakáríj), 5.

Chavis and Cazotte quoted, 27.

Cheek, he set his right hand upon, meaning he rested his cheek upon his
right hand, 9.

Circumcision (Jewish rite) must always be performed by the Mohel, an
official of the Synagogue, 217.

—— three operations of, 217.

Circumstantial (affecting the), a favourite manœuvre with the Ráwí,
233.

Cistern or tank in terrace-roof of Syrian houses, 246.

Cloud (which contains rain) always typical of liberality and generous
dealing, 179.

Coffee and smoking, 236.

Concealments inevitable in ancient tale or novel, 417.

Couplets rhyming in “—ání” and “—álí” not lawful, 128.

Courser, rubbing his cheeks upon his master’s back and shoulders, 405.

Cuddy, _der. from Pers._ “Kadah” = a room, 24.

Curiosity (playing upon the bride’s) = a favourite topic in Arab. and
all Eastern folk-lore, 443.

Dabbah = wooden bolt, 265.

Dahmár (King) called by Scott “Rammaud,” 105.

Dann = Amphora (_Gr._ ἀμφορεύς short for ἀμφιφορεύς = having two
handles), _tr._ “two-handed jar,” 198.

Darabukkah-drum (or “tom-tom”), 13.

Darajah = an instant; also a degree (of the Zodiac), _tr._ “one watch,”
90.

—— is also used for any short space of time (ST.), 90.

Dár al-Ziyáfah (in Northern Africa) = a kind of caravanserai in which
travellers are lodged at Government expense, 330.

“Darín” for “Zarín” = what is powdered, collyrium, 111.

Dashísh (_Arab._), _tr._ “flour” (_Dicts._ make “wheat broth to be
sipped”), 347.

—— this is a pop. cor. of the class. Jashísh = coarsely ground wheat
(ST.), 347.

Daylakí = Daylakian (garments), 143.

Dayr Nashshábah = the Monastery of the Archers (a fancy name), 129.

_Decies repetitæ_, forms which go down with an Eastern audience, but
intolerable in a Western volume, 170.

“Diapedesis” of bloodstained tears frequently mentioned in the
“Nights,” 149.

“Díním” (religious considerations) of the famous Andalusian Yúsuf Caro
(a most fanatical work), 160.

“Dive not into the depths unless thou greed for thyself and thy wants,”
_i.e._, “tempt not Providence unless compelled so to do by
necessity,” 422.

Díwán (_Arab._) = Council-chamber, 227.

Díwan = Divan (the “Martabah” when placed on “Mastabah,” etc.), 68.

Doggerel, fit only for coffee-house, 164.

“Draw me aside its tail, so that I may inform thee thereanent” (also
similar facetia in Mullah Jámí), 46.

Dried fruits, to form the favourite “filling” for lamb and other meats
prepared in “Puláo” (Pilaff), 358.

“Drowned in her blood” in the text, for “all bleeding” (hyperbole run
mad), 139.

Drunkenness (instead of “intoxication”), 315.

Duty of good neighbour, to keep watch and guard from evil, 285.

Eateth on the spittle, _i.e._, on an empty stomach, 51.

Embárah (_pron._ ’Mbárah), _pop. for_ Al-bárihah = the last part of the
preceding day or night, yesterday, 256.

Enallage of persons (“third” for “first”—“youth” for “I”), 468.

Exaggeration necessary to impress an Oriental audience, 139.

Fadáwí (_Arab._) = a blackguard (_tr._ “ne’er-do-well”), 441.

Faddah, _tr._ “groats,” 226.

Faddán (here miswritten “Faddád”) = a plough, a yoke of oxen, 347.

—— also the common land-measure of Egypt and Syria, 347.

“Fa ghábá thaláthat ayyamin” = an he (or it, the mountain?) disappeared
for three days, 390.

—— (Dr. Steingass translates), 390.

Fahata (for “Fahasa?”) or, perhaps, _cl. error for_ “Fataha” = he
opened (the ground), _tr._ “choosing a place,” 353.

Fahata (prob. vulgarism for “Fahatha”) (fahasa) = to investigate (ST.),
353.

—— or may be read “Fataha” and _tr._ “he recited a ’Fátihah’ for them,”
(ST.), 353.

Fál or omen (taking a), 424.

Farárijí, _tr._ “Poulterer” (in text, as if the _pl._ of “Farrúj” =
chicken were “Farárij” instead of Faráríj) (ST.), 291.

Fatáirí = a maker of “Fatírah” pancake (_tr._ “Pieman”), 298.

“Fa tarak-hu Muusí am’à dáir yaltash fí ’l-Tarík” = “hereupon Musa left
his companion darkly tramping about,” 323.

—— (Dr. Steingass explains and translates), 323.

Fátihah (fem. of “fátih” = an opener, a conqueror), 460.

Fátimah and Halímah = Martha and Mary, 318.

Fatír (_for_ “Fatírah”) = pancake (_tr._ “scone”), 321.

Feeding captives and prisoners (exception being usually made in cases
of brigands, assassins and criminals condemned for felony), 430.

“Feeling conception” unknown except in tales, 124.

Fidáwi (also “Fidá’i” and “Fidawíyah”) = pirate-men, 25.

Fighting (the Fellah will use anything in preference to his fists in),
350.

Fí Hayyi-kum Taflatun háma, etc. (“A maiden in your tribe avails my
heart with love to fire,” etc.) (Steingass also translates), 149.

“Fí ’irzak” (_vulg._ “arzak”), formula for “I place myself under thy
protection” (ST.), 220.

Fikí (the pop. form of present day for “Fakíh,” _prop._ “learned in the
law”), _tr._ “tutor” (ST.), 420.

Fí Kib = “a mat” (Scott), 214.

Fingán (_pl._ “Fanájíl,” _pron._ “Fanágil”), and “Filgál” used
promiscuously (ST.), 236.

Finjál (_Arab._), systematically repeated for “Finján” (_pron._ in
Egypt “Fingán”), 236.

First night (wedding night), 223.

Flfl’a (a scribal error?), may be Filfil = pepper or palm-fibre, 351.

“Folk are equal, but in different degrees” (compared with “All men are
created equal”), 425.

Food, respect due to (Tale of “Daftardar”), 86.

Formula of the cup and lute, 196.

“Full dressed and ornamented” (a girl, lying beneath a slab), a sign of
foul play, 317.

Gardener, Egyptian names for (ST.), 293.

Gauttier quoted, 3, 17, 21, 63, 123, 125, 231, 263.

Ghába = departed (may here mean “passed away”), 390.

Ghashím (_Arab._) = a “raw lad,” a favourite word in Egypt, 29.

Ghaylah, Al- = Siesta-time (Badawi speech), 151.

Ghetto, the Jewish quarter (Hárah) which Israelites call “Hazer” = a
court-yard, an inclosure, 217.

“Ghibtu ’an al-Dunyá” a pop. phrase, _tr._ “I was estranged from the
world” meaning simply “I fainted,” 97.

Ghirárah (_Arab._) (_pl._ “Gharáír”) = a sack, 228.

“Ghul-who-eateth-man-we-pray-Allah-for-safety” (compound name), 161.

“Ghurrát” (_Arab._) may be bright looks, charms in general, or
“fore-locks” (ST.), 88.

Ghusl, or complete ablution, 93.

Girbahs = water-skins, 28.

Goodwife of Cairo and her four gallants (analogous), 253.

Gouged out the right eye, 322.

Guernsey and Sark folk-lore, 328.

Guide (in Africa), following instead of leading the party, 388.

“H” (the final aspirate), use of, 419.

Habbah, Al- = grain (for al-Jinnah) (ST.), 108.

“Hábíl” and “Kábíl” (_Arab._) equiv. of Abel and Cain, 56.

“Hadda ’lláho bayní wa baynakum,” _tr._ “Allah draw the line between me
and you,” 406.

Hajárata ’l-Bahramán (_Arab._) carbuncles, 133.

Hajjáj, Al- son of Yúsuf the Thakafí, 39.

Halbún, The Boobies of (tale concerning the), 273.

Hamákah = fury, 446.

Hamám = ruffed pigeon, culver, 151.

Hand (She raised her) heavenwards (not “her hands” after Christian
fashion), 174.

“Handicraft an it enrich not, still it veileth” _i.e._, enables a man
to conceal the pressure of impecuniosity, 223.

“Hanná-kumú’llah” = Almighty Allah make it pleasant to you, 69.

“Haply there will befal thee somewhat contrary to this”—a euphuism
meaning some disaster, 237.

Harárah = heat (_here der._ from “Hurr,” free born), noble, and _tr._
“nobility,” 289.

Harem, 283.

Harím (women) = the broken pl. of “Hurmah,” from “Haram,” the honour of
the house (also an infinitive whose pl. is Harímát = the women of a
family), 283.

Hasab wa nasab = degree and descent, 43.

Hasal (for which read Khasal), _tr._ “gain,” 425.

Hatím (wall) = The “broken” (wall) to the north of Ka’abah, 180.

Haudaj (_Arab._) = a camel-litter, _tr._ “Howdahs,” 193.

Hawálín, cler. error for either “hawálà” = all around, or “Hawálí” =
surroundings (ST.), 301.

Hawwúlín (_Arab._) _tr._ “over his ears,” (a corrupt passage in text),
301.

Hayfá, Al-, _i.e._ “The Slim-waisted,” 125.

Hazár = the nightingale, or bird of a thousand songs, 151.

Hazer = a court-yard, an inclosure, 217.

“He ... who administereth between a man and his heart,” a Koranic
phrase (ST.), 42.

Heaven, the fifth = the planet Mars, 119.

“He found her a treasure wherefrom the talisman had been loosed,” 14.

“Help ye a Moslemah” (in text “Help ye the Moslems”), 368.

Herklots quoted, 28.

Heron quoted, 27.

Hifán (_pl._ of “Hafnah”) = handful, mouthful (ST.), 11.

Hilál = the crescent (waxing or waning) for the first and last two or
three nights, 72.

Himà = the private and guarded lands of a Badawi tribe (_tr._
“demesne”), 142.

“Ho! Aloes good for use. Ho! Pepper,” etc., cries of an itinerant
pedlar hawking about woman’s wares, 351.

Holy House (youth being of, can deny that he belongs to any place or
race), 39.

Hospitality (House of), 330.

Houdas (Professor) quoted, 47, 48.

House of Háshim, great grandfather to the prophet, 46.

Hudá Sirru-hu, _i.e._, his secret sin was guided (by Allah) to the
safety of concealment, _tr._ “his secret was safe-directed,” 339.

—— Dr. Steingass reads “Wahadá Sirru-hu” = “and his mind was at rest”,
339.

“I am an Irání but Walláhi indeed I am not lying” (Persian saying for
“I will shun leasing”), 303.

“I will shun leasing,” 303.

Ibráa = deliverance from captivity, 203.

Ibrahim of Mosul, the far-famed musician, 193.

Ihtimám wa Ghullah (former should be written with major _h_, meaning
“fever”), _tr._ “there befel him much concern,” 421.

“Ilà an káta-ka ’l-’amal al-rabíh” (In MS. giving no sense.
Translations by Author and Dr. Steingass), 58.

Imr al-Kays (in text “Imriyyu ’l-Kays”) a pre-Islamitic poet (“The man
of al-Kays”), 181.

“’Ind ’uzzáti ’s-siníni” (_Arab._) = _lit._ the thorny shrubs of ground
bare of pasture, 59.

“Inna házih Hurmah lam ’alay-há Shatárah” = “Truly this one is a woman;
I must not act vilely or rashly towards her” (ST.), 220.

“Insistance overcometh hindrance” (equiv. of “’Tis dogged as does it”
of Charles Darwin), 171.

Intersexual powers, vaunting, 91.

“Intihába ’l furas” _lit._ = the snatching of opportunities (_tr._
“divest himself in a pleasurable case”), 222.

Intoxication (properly meaning “poisoning”) a term to be left for
“teetotallers” to use, 315.

Inverted speech, form of, 60.

Irak, Al-, the head-quarters of the Khárijite heresy, 213.

Irham turham = Pity and shalt be pitied (one of the few passive verbs
still used in pop. par.), 169.

“’Irk al-Unsá” (_Arab._) = chordæ testiculorum (_tr._
“testicle-veins”), 52.

“’Irz” (= protection), “Hurmah” and “Shatárah” (words explaining each
other mutually) (ST.), 220.

Ishtalaka = he surmised, discovered (a secret), 33.

Islam (Shaykh of), 317.

Isráfíl = Raphael, 302.

Istanáda ’ala Shakkati-h, _tr._ “(he might) lean against his quarter,”
401.

—— “he lay down on his rug” (ST.), 401.

“Istanatú lá-ha” (presupposing “istanattú” 10th form of “natt” = he
jumped), _tr._ “they threw themselves on her neck” (Dr. Steingass
takes it for 8th form of “sanat” and translates “listened
attentively”), 34.

Istífá = choice, selection, 203.

Istikhráj, Al- = making “elegant extracts,” 126.

“Itowwaha,” _tr._ “throwing his right leg over his back,” 382.

—— (Dr. Steingass also explains and translates), 382.

Ja’afar, the model Moslem minister, 72.

Jabal al-Saháb = “The mount of clouds,” 376.

Jady (_Arab._) = the zodiacal sign Capricorn (_tr._ “kid”), 46.

Jahím-hell, 55.

Jahím (Hell), 201.

“Jalabí” (in text), afterwards written “Shalabí,” 335.

Janínáti, Al- = the market gardener, 293.

Jannat al-Khuld (_Arab._) = the Eternal Garden, 172.

Járiyah rádih, Al-, _tr._ “the good graces of her mistress,” 161.

Jarrah (_Arab._) = flask, 321.

Jay’a, Al- = the onyx (a well-omened stone), 130.

Jazr = cutting, strengthening, flow (of tide), 203.

Jiház (_Arab. Egypt._ “Gaház”) = marriage portion, 28.

“Jílan ba’da Jíl” the latter word = revolutions, change of days, tribe,
people, 476.

Jinn-mad (or in Persian “Parí-stricken,”—Smitten by the Fairies), 249.

Jugular veins (esp. the external pair) carry blood to the face, and are
subject abnormally to the will, 340.

Jummayz (_Arab._) = a tall sycamore tree, 117.

Kababjí (for “Kabábji”), seller of Kabábs (_tr._ “cook,”), 225.

Kabdan (usual form “Kaptan” from _Ital._ “Capitano”) = Captain (ship’s)
(Turk, form, as in “Kapúdán-pashá” Lord High Admiral of ancient
Osmanli-land), 402.

Kabsh (_Arab._) = ram, 299.

Kabút (_pl._ Kabábít) = “Capotes,” 274.

Kadíd, Al- (_Arab._) = jerked meat flesh smoked, or sun-dried (_tr._
“boucan’d meat”), 51.

“Káík” and “Káík-jí” the well-known Caïque of the Bosphorus, 236.

Káim-makám = a deputy (governor, etc.), 281.

Kála’ l-Ráwi = the reciter saith, 64.

Kalím = one who speaks with another, a familiar, 203.

Kalímu’llah = Title of Moses, on account of the Oral Law and
conversations at Mount Sinai, 203.

Kamrah = the chief cabin (from _Gr._ καμάρα = vault), _tr._ “cuddy,”
24.

Kapúdán-pashá = Lord High Admiral of ancient Osmanli-land, 402.

Karawán = crane or curlew (_Charadrius ædicnemus_), 151.

Kárishín = chasing, being in hot pursuit of (ST.), 405.

Karm (✓), originally means cutting a slip of skin from the camel’s nose
by way of mark, 266.

Kasalah = a shock of corn, assemblage of sheaves, 53.

—— may be cler. error for “Kasabah” = stalk, haulm, straw, 53.

Kas’at (= a wooden platter or bowl) Mafrúkah, _tr._ “handrubbed flour,”
349.

Kashshara = grinned a ghastly smile (also laughing so as to shew the
teeth), 461.

Katá = sandgrouse, 151.

“Kata’ al-arba’,” or cutting off the four members, equiv. to our
“quartering,” 96.

Kata’a Judúr-há (for “hú”), _tr._ “backbone,” 353.

—— (Dr. Steingass refers pronoun in “Judúr-há” _tr._ “Rakabah,” taking
the “roots of the neck,” _tr._ = spine), 353.

Kawá’ib, Al- = High-breasted (also P. N. of the river), 176.

Kawá’ib, Al- (a name unknown to author); _lit._ meaning “of
high-breasted virgins,” 129.

Kázánát Al- (_pl._ of Kázán) = chauldrons (_Turk._ “Kazghán”), (ST.),
25.

Kazánát, (_pl._ of “Kázán”) = crucibles (opp. to Kawálib = moulds),
108.

Kází al-Askar = the great legal authority of a country (_tr._ “Kazi of
the Army”), 310.

Kbb (possibly “Kubb” for “Kubbah”) = a vault, a cupola, 376.

—— (Dr. Steingass also explains and translates), 376.

Khálat-kí insánun (_Arab._), _tr._ “(some man) has mixed with thee”;
meaning also “to lie with,” 398.

Khálata-há al-Khajal wa ’l-Hayá = shame and abasement mixed with her,
_i.e._, “suffused or overwhelmed her” (ST.), 399.

Khalífah (never written “Khalíf”) = a viceregent or vicar, 64.

Khallí-ná nak’ud (_Arab._) = let us sit together (a thoroughly modern
expression) (ST.), 475.

Khams Ghaffár = “five pardoners” (Steingass reads Khamr (= wine) ’ukár
another name for wine, as in “Al-Khamr al-’ukár” = choice wine),
137.

Kharrat (in text) = tripping and stumbling (in her haste), 253.

—— (also may be meant for “Kharajat” = “she went out),” (ST.), 253.

Khátá = Cathay = China, 27.

Khazíb-dye; 200.

Khaznah (Khazínah) or 10,000 Kís each = £5, 236.

Khaznat al-Síláh (_Arab._) = the ship’s armoury, 403.

Khil’at = robe of honour, 410.

Khimár (_Arab._) = head-veil (a covering for the back of the head),
255.

Khizr = the Green Prophet, 301.

Kíb (_pl._ “Kiyáb” and “Akyáb”) = a small thick mat used to produce
shade (ST.), 215.

Kirsh = piastre, 226.

“Kisrat al-yábisah ’ala ’l-Rík, etc.” = a slice of dry bread on the
spittle, for it absorbs ... phlegm on the mouth of the stomach
(ST.), 51.

“Kohl’d her eyes,” 292.

Kohl-powder, 292.

Koran quoted, 44, 47, 48, 49, 50, 56, 58, 180, 460.

Kuláh meant for “Kuláh” a Dervish’s cap (ST.), 108.

Kumrí = turtle-dove, 151.

Kurúd = apes (occurring as a rhyme twice in three couplets), 190.

Kutb (Al-) al-Ghauth (_Arab._) = _lit._ “The pole star of invocation
for help” (_tr._ “Prince of the Hallows”) the highest degree of
sanctity in the mystic fraternity of Tasawwuf, 426.

“Lá Haul of Allah is upon thee,” _i.e._, it is a time when men should
cry for thy case, 359.

Lá Haula = there is no Majesty, etc., 359.

“Lá khuzibat Ayday al-Firák,” meaning, “May Separation never ornament
herself in sign of gladness at the prospect of our parting,” 200.

Laban, pop. word for milk artificially soured, 352.

Laban halíb (a trivial form) = sweet milk, 352.

La’bat Shawáribu-hu = _lit._ “his mustachios played” (_tr._ “curled”),
273.

La-hu Diráah (for Diráyah = prudence) fí tadbírí ’l-mulúk = _tr._ “Also
he had controul,” 465.

“Lá iláha illa ’llah,” the refrain of Unity, 403.

Lakasha = be conversed with, 285.

—— one of the words called “Zidd,” _i.e._, with opposite meanings, 285.

Laklaka-há (_Arab._), an onomatopœia, 265.

“Lam yakthir Khayrak”; this phrase (_pron._ “Kattir Khayrak”) is the
Egypt. and Moslem equiv. for our “thank you,” 60.

“Lam yanúb al-Wáhidu min-hum nisf haffán,” _tr._ “each took his turn
thereat and drank without drinking his full,” 11.

—— Dr. Steingass explains and translates “And none took his turn
without sipping a few laps,” 11.

Lane quoted, 28, 86, 90, 97, 226, 265, 291, 351, 363, 426.

Learn from thyself what is thy Lord (Sufi language) = in _Gr._ γνῶθι
σεαυτόν and corresponding with our “looking up through nature to
nature’s God,” 276.

Lijám (Al-) w’al-Bílám = the latter being a Tábi’ or dependent word
used only for a jingle, 381.

Litám = the mouth-band for man (_tr._ “Litham”), 139.

“Look-at-me-and-thou-shalt-know-me” (compound name), 276.

Lovers dressing themselves up and playing the game of mutual
admiration, 153.

Lovers of Al-Hayfá and Yúsuf (note concerning), 123.

Lute, beautiful song of the, 152.

Lukmah (_Arab._) = a balled mouthful (_tr._ “morsels”), 264.

“Luss,” is after a fashion λῃστής (the Greek word however includes
piracy while the Arab term is mostly applied to petty larcenists),
337.

Má al-Fasíkh = water of salt-fish (_tr._ “dirty brine”) (ST.), 292.

Madínat al-Andalús = City of Andalús, (usually Seville), 402.

“Madínat al-Nabi,” City of the Prophet, and vulg. Al-Madínah _the_
City, 43.

Mad’úr, here translated (even if thou hadst been) an “invited guest,”
41.

—— it may also be a synonym and be rendered “as though thou wert a boor
or clown” (ST.), 41.

Máfrúkah (an improvement upon the Fatírah), a favourite dish with the
Badawi (ST.), 349.

Maghbún _usually_ = deceived, cajoled, 366.

Maghrib = set of sun, 151.

Maháshim (_acc._ to Bocthor, is a _pl._ without a singular, meaning
“les parties de la génération”) (ST.), 359.

Maháshima-k = good works, merits (in a secondary sense, beard,
mustachios), _tr._ here “yard,” 359.

Mahkamah (Place of Judgment) or Kazi’s Court at Cairo, mostly occupied
with matrimonial disputes, 363.

Mahr = dowry, settled by the husband upon the wife, 28.

Májúr, Al- (_Arab._) for “Maajúr” = a vessel, an utensil, 291.

Mál (in text), _tr._ “coin” (also applied to “hidden treasure” amongst
Badawin), 313.

Mameluke (like unto a), _i.e._, well fed, sturdy, bonny, 472.

Ma ’múrah (_Arab._) = haunted, 118.

Mandíl (kerchief) used by women “on the loose” in default of water to
wipe away results of car. cop., 94.

Man of Al-kays, the (pre-Islamitic poet), 181.

Manná’ = a refuser, a forbidder, 185.

Markab mausúkah (from ✓ “Wask” = conceiving, being pregnant), 474.

—— _tr._ “a vessel in cargo and about to set sail,” 474.

“Marham al-akbar, Al-” (_Arab._) = the greater salve, 51.

Marriage portion, 28.

“Martabah” = a mattress, placed upon “Mastabah” (bench) or upon its
“Sarír” (framework of jaríd or midribs of the palm) becomes the
“Díwan” = Divan, 68.

Martabat Saltanah (for “Sultániyah”) which may mean a royal Divan, 68.

Martha and Mary (Fátimah and Halímah), 318.

Masbúbah, _tr._ “Cakes,” 347.

Mayzah (_Arab._) = the large hall with a central fountain for ablution
attached to every great mosque (_tr._ “lavatory”), 458.

Mazbúh = slaughtered for good, 159.

Medicine-man (Israelite) always a favorite amongst Moslems and
Christians, 160.

Mezzízah = applying styptics to the wound (third operation of
circumcision), 217.

Miftáh (prop. “Miftah”) = key used throughout the Moslem East, 265.

Mihrján, Al- (a P.N. not to be confounded with Maháráj = Great Rajah),
123.

Mihtár, also may mean superintendent, head equerry, chief of military
band (ST.) (_here tr._ “Shaykh of the Pipers”), 298.

Mihtár (in text) = a prince, a sweeper, a scavenger, 298.

Milah = the cut (first operation of circumcision), 217.

“Mí’lakat” (pop. cor. for Mil’akat) al-Hilál “may be the spoon or
hollow part of an ear-picker” (ST.), 108.

Min ba’ada-hu (making Jesus of later date than Imr al-Kays), 199.

Min ghayr Wa’ad = without appointment (_tr._ “casually”), 373.

“Min Hakk la-hu Asl an ’and-ná huná Rájil,” a thoroughly popular phrase
= “Of a truth hath any right or reason to say that here in this
house is a man?” 247.

—— (Dr. Steingass explains and translates), 247.

“Min kuddám-ak” (meaning doubtful), 113.

—— perhaps it means “from before thee,” _i.e._, in thy presence (ST.),
113.

“Misla’l-Kalám” (? a cler. error for “misla’l-Kiláb”) = as the dogs do
(ST.), 282.

Misla ’l-Khárúf (for “Kharúf”) a common phrase for an innocent, a half
idiot, 283.

“Misri” here = local name (in India applied exclusively to sugar
candy), 352.

“Mithkála Zarratin” (translations by Author, Rodwell, Houdas and
Steingass), 48.

Mohsin = _i.e._, one who does good, a benefactor, 321.

Mother of our Harím = my wife, 283.

Mouse, passing over food, makes it impure for a religious Moslem to
eat, 239.

Moyah (in text), or as Fellah of Egypt says “Mayyeh,” or the Cairenne
“Mayya” and other forms, 323.

Mubdi’ = the beginner, the originator, 196.

Mubtalí, Al- = sores (leprous), 301.

Mudáwi, Al- = the man of the people who deals in simples, etc. (as
opposed to scientific practitioner), 326.

Muhibbattu (Al-), _fem_ or “Muhibb” lover (in Tasawwuf particularly =
“lover of God”) (ST.), 393.

Muhjat al-kulúb = “Core” or “Life-blood of hearts,” 201.

“Muhkaman,” a word never found in the Koran, 47.

Mukaddam (_Anglo-Indicè_ “Mucuddum”) = overseer, 310.

“Mukawwamína (Al-) wa Arbábu ’l Aklam,” the latter usually meaning
“scribes skilled in the arts of caligraphy,” 374.

Mukh, _lit._ = brain, marrow (_tr._ “dimple”), 86.

Munawwarah, Al- = the enlightened, 43.

Músà wa Múzí = Músà the Malignant (Múzí = vexatious, troublesome), 321.

—— (Dr. Steingass reads Muusí, the malignant, the malefactor), 321.

Muslimína, here the reg. _pl._ of “Muslim” = a True Believer, 367.

Musulmán (our “Mussalman,” too often made _pl._ by “Mussalmen”) is
corrupted Arab. used in Persia, Turkey, etc., 367.

Mustafà = the Chosen Prophet, Mohammed, 203.

Mustafà bin Ism’aíl (began life as apprentice to a barber and rose to
high dignity), 110.

“Mutalaththimín” = races in North Africa whose males wear the
face-swathe (“Lithám”) of cloth, 139.

Mutátí be zahri-h (_Arab._) = “hanging an arse,” 459.

Mutawassí ... al-Wisáyat al-támmah (Wisáyat is corr. noun) = he charged
himself with her complete charge, _i.e._, maintenance (ST.), 474.

Mu’izz bi Díni’llah, Al- (first Fatimite Caliph raised to throne of
Egypt), tale of, 43.

Mysteries of marriage-night but lightly touched on, because the bride
had lost her virginity, 417.

Naakhaz bi-lissati-him (in text), _tr._ “until I catch them in their
robbery” (see under “Luss”), 337.

—— (Dr. Steingass reads “Balsata-hum” = until I have received their
“ransom”), 337.

Nabbút = a quarter-staff, opp. to the “Dabbús” or club-stick of the
Badawin, etc., 250.

Náfishah = _Pers._ “Náfah” der. from the ✓ “naf” = belly or testicle
(the part in the musk-deer supposed to store the perfume), 207.

Nahawand, “Nahávand” the site in Al-Irak where the Persians sustained
their final defeat at the hands of the Arabs (A. H. 21), 209.

—— also one of many musical measures (like the Ispaháni, the Rásti,
etc.), 209.

Na’ím = “the Delight” (also a P. N. of one of the Heavens), 199.

Na’íman = may it be pleasurable to thee (said by barber after
operation), 106.

Nás malmúmín = assembled men, a crowd of people (ST.), 253.

Nasím = the Zephyr, or the cool north breeze of Upper Arabia, 197.

Nassafa = libavit, delibavit, etc. (ST.), 11.

Natar (watching) for “Nataf” (indigestion, disgust), 63.

Natawású sawíyah = Solace ourselves with converse, 395.

—— (cler. error for “Natawánású Shuwayyah” = “let us divert ourselves a
little”) (ST.), 395.

Naubah, _lit._ = a period, keeping guard (here a band of pipes and
drums playing at certain periods), 299.

Navel-string, treatment of, 411.

Nayízátí (_Arab._ afterwards “Nuwayzátí” and lastly “Rayhání”) = a man
who vends sweet and savoury herbs (_tr._ “Herbalist”), 298.

Nisf ra’as sukkar Misri, _tr._ “half a loaf of Egyptian sugar,” 352.

“Niyat” (or intention) not pure, cause of King’s failure, 111.

“None misses a slice from a cut loaf,” 393.

Nuwájira ’l-wukúfát = Settlement of bequeathal, 467.

—— (Steingass reads “nuwájiru (for “nuájiru”) ’l-wakúfát” and
translates “letting for hire such parts of my property as were
inalienable”), 467.

Nuzhat al-Zaman = “Delight of the age,” 180.

“Of which a description will follow in its place,” a regular formula of
the Ráwí, or professional reciter, 131.

“O man, O miserablest of men, O thou disappointed,” etc.,
characteristic words of abuse, 359.

“Open the spittle” = to break the fast, 51.

“O worshipper of Allah,” _i.e._, “O Moslem, opposed to enemy of Allah”
= a non-Moslem, 460.

Padding introduced to fill up the “Night,” 460.

Payne quoted, 55, 69.

Pear-tree, not found in Badawi-land, 117.

Pennyroyal (here mere “shot”; the orig. has “Baítharán”), 458.

Perspired in her petticoat trowsers (a physical sign of delight in
beauty, usually attributed to old women), 142.

Pertinence (in couplets) not a _sine quâ non_ amongst Arabs, 135.

Pigeon blood, used to resemble the results of a bursten hymen, 29.

Pilgrimage quoted, 43, 180, 214.

Practical joking, a dangerous form of fun, as much affected by
Egyptians as Hibernians, 455.

Precious stones, Arab, superstitions concerning, 130.

Pretext for murdering an enemy to his faith (Jewish), an idea prevalent
in Eastern world, utterly wrong, 214.

“Pretty Fanny’s ways” amongst Moslems, 85.

Priah = tearing the foreskin (second operation of circumcision), 217.

Prison had seven doors (to indicate its formidable strength), 233.

Prisoners expected to feed themselves in Moslem lands, 338.

Public gaol = here the Head Policeman’s house. In mod. times it is part
of the wall in Governor’s palace, 337.

Raas Sukkar = Loaf-sugar, 352.

Radáh (a form of “Rádih”) = “the large-hipped,” 198.

Radíf or back-rider, common in Arabia, 162.

Rádih, a P.N. (ST.), 161.

Rafaka (and “Zafaka”) = took their pleasure, 282.

Ra’ís (_fem._ Ra’ísah) the captain, the skipper (not the owner), 22.

Raisins, an efficacious “pick-me-up,” 51.

Rajul ikhtiyár, _tr._ “a man of a certain age” (polite term for old
man), 402.

Rajul khuzari (_Arab._) = a green-meat man (_tr._ “costermonger”), 291.

Rajul Khwájá = Gentleman, 254.

“Rákiba-há”; the technical term for demoniac possession, 326.

Ramaha bi-h = bolted, 382.

Rankah or “Ranakah” prob. for “Raunakah,” which usually means
“troubled” (speaking of water) (ST.), 66.

Ram’s mutton preferred in wilder tribes of the East, because it gives
the teeth more to do, 299.

Rashákah, Al- (_Arab._), a word not found in common lexicons, said to
be a fork with three prongs, here probably a hat stand (_tr._ “peg”)
(ST.), 244.

Revetment of old wells in Arabia, mostly of dry masonry, 132.

Rent his robes (usually a sign of quiet, here a mark of strong
excitement), 71.

Rheumatism, a common complaint in even the hottest climates, 160.

Ríh = Wind, gust (of temper), pride, rage, 58.

Rodwell quoted, 42, 48.

“Rose up and sat down,” a sign of agitation, 328.

Russians (Asiatics have a very contemptible opinion of the), 119.

Sá’ah = the German _Stunde_, our old “Stound” (meaning to Moslems the
spaces between prayer times), 151.

“Sabbal ’alayhim (for ’alayhinna, the usual masc. _pro fem._)
Al-Sattár” (_Arab._) = _lit._ “the Veiler let down a curtain upon
them,” 276.

Sabt = Sabbath, Saturday, 228, 324.

Sádah (Al-) wa al-Khatáyát _tr._ “various colors both plain and
striped,” 223.

“Sáhib al-Hayát” = astronomer (may also = a physiognomist), 289.

Sahl, _meaning_ “the easy-tempered” (Scott writes “Sohul”), 138.

Sahríj = Cistern, 5.

Sakf (flat roof), must have a parapet (a Jewish precaution neglected by
Al-Islam), 219.

Sakhtúr (_Arab._) for “Shakhtúr” _tr._ “batel,” 163.

Sakk (_pl._ “Sikák” and “Sukúk”) = “nail” (ST.), 380.

Salaku-hu wa nashalú-hu = “they scored it,” 395.

Salkh (_Arab._) = flay (meaning also a peculiar form of circumcision),
214.

Salt rubbed on wounds to staunch the blood, 97.

Samár (_Arab._) from _Pers._ “Sumar” = a reed, a rush, 226.

Samm Sá’ah (in text), _tr._ “poison of the hour,” 352.

Sammán = quail, 151.

Sapídaj (corresponding with “Isfidaj”), _tr._ “ceruse” or white lead,
130.

Sára la-hu Shanán, _tr._ “In his new degree he was feared,” 472.

—— (Steingass reads “Thániyan” = and he became second to him (the
Sultan), _i.e._, his alter ego), 472.

Sára yuráshí-h, _tr._ “kindness and liberality,” 473.

—— “Yuráshí” and “Yuráshú” are the 6th form of “rashá, yarshú” = he
bestowed a gift (principally for the sake of bribery), he treated
kindly (ST.), 473.

Sar’a’l-Lijám, _tr._ “bridle thongs,” 385.

“Sárayah” (for “Saráyah,” Serai, Government House), _tr._ “Palace,” 6.

Sardáb = a souterrain, 117.

Sarmújah (_Arab._) from _Pers._ “Sar-múzah,” a kind of hose or gaiter
worn over a boot (ST.), 217.

Sarmújah (_Arab._) = sandals, slippers, etc., 442.

Sarsarah (cler. error for “Akhaza (?) surratan”) = he took a purse,
412.

—— Sarra Surrah (Surratan) = he tied up a purse (ST.), 412.

Sawábi (a regularly formed broken plural of a singular “Sábi’” = the
pointing one) (ST.), 419.

Sayf kunúzí = a talismanic scymitar (_tr._ “magical sword”), 426.

Sayfu (Al-) w’-al Kalanj = scymitar and dagger, 381.

Sayyid (descendant of Hasan) and the Sharíf (der. from Husayn) =
difference between, 39.

Scott quoted, 3, 17, 21, 22, _ib._ 24, 30, 36, 39, 44, 50, 63, 65, 105,
114, 116, 119, 120, 123, 125, 138, 153, 184, 210, 213, 214, 227,
231, 253, 263, 273, 321, 335, 347, 357, 465.

Sentiment, morbid and unmasculine French, contrasted with the healthy
and manly tone of the Nights, 267.

Seven ages of womankind, 56.

Sha’abán (his face gladdening as the crescent moon of), 142.

Shabaytar = the Shuhrúr (in MS. Suhrúr) = a blackbird, 151.

—— also called “Samaytar” and “Abu al-Ayzar” = the father of the brisk
one (a long-necked bird like heron) (ST.), 151.

Sháhbandar = King of the port, a harbour-master, 254.

Shá’il, copyist’s error for “Shághil,” act. part of Shughl = business
affairs, 245.

—— Here probably for the fuller “Shughl shághil” = an urgent business,
(ST.), 245.

Shakhat, or modern word, _tr._ here “revile” (ST.), 3.

Shakhs = carven image, 30.

Shakk (_Arab._) = splitting or quartering, 96.

Shaklaba, here = “shakala” = he weighed out (money), he had to do with
a woman (_tr._ “tumbled”), 291.

Shalabí = a dandy, a macaroni (from the Turk. Chelebi), 243.

Shame (uncovered my), in this instance “head and face,” 329.

Shásh = a small compact white turband, and distinctive sign of the true
Believer, 143.

Shashmah (from _Pers._ “Chashmah” = a fountain) _tr._ “privies,” 458.

Shatárah, signifying vileness and rashness (ST.), 220.

Shawwara binta-hu = he gave a marriage outfit to his daughter (ST.),
28.

Shaykh of Islam, 317.

Shi’ah doctrine, 178.

Ship’s crew ran on shore on their own business immediately the vessel
cast anchor, 475.

Shooting shafts and firing bullets at the butt, practised by Easterns
on horseback, 421.

“Shuhrúr al-kanísah” = the blackbird of the Church (Christians in Syria
call St. Paul, on account of his eloquence), (ST.), 151.

Shúwár (_Arab._) = trousseau (ST.), 28.

Signet-ring made of carnelian, 52.

Signet-ring of kingship (important sign of sovereignty), 112.

Sikkah (_pl._ Sikak) = (amongst other meanings) “an iron post or stake”
(ST.), 380.

Simá’a _lit._ hearing, applied idiomatically to the ecstasy of
Darwayshes when listening to esoteric poetry, 151.

Sín, Al- (in text) = China (here “Al-Sind”), 194.

“Sind revisited” quoted, 3.

Sind (so-called from Sindhu, the Indus, _Pers._ “Sindáb”), 3.

“Sirru ’l-iláhi,” _i.e._, the soul which is “divinæ particula auræ”
(_tr._ “Divine mystery”), 466.

Sirt’anta = thou hast become (for Sirtu ana = I have become), 86.

“Sitt-há” (_Arab._), _tr._ “Mistress” (Mauritanians prefers “Sídah” and
Arabian Arabs “Kabírah” = the first lady, _Madame Mère_), 364.

Slaves, when useless, made to “walk a plank” or tossed into the sea,
405.

“Sleep with both feet in one stocking” (Irish saying for “Have a care
of thyself”), 442.

Smoking and coffee, 236.

“Solaced himself by gazing upon the trees and waters,” a feeling well
known to the traveller, 390.

Spreading (the mats, mattresses, rugs, etc., of well-to-do Eastern
lodging), 233.

“Stick wherewith he tapped and drew lines in absent fashion on the
ground,” 10.

Stomach has two mouths, œsophagic above and pyloric below, 52.

Stone tied in kerchief or rag, weapon for fighting, 350.

Story-telling, servile work, 34.

St. Paul, called by the Christians in Syria “Shuhrúr al-Kanísah,” the
blackbird of the Church (on account of his eloquence) (ST.), 151.

“Subaudi” = “that hath not been pierced” (a virgin), 223.

Sugar (Europe-made white) avoided by Moslems as unlawful, 352.

Sugar (Sukkar), 352.

Sujjádah, _tr._ “prayer-rug,” 225.

Sukkar (from _Pers._ “Shakkar,” whence Lat. Saccharum), the generic
term, 352.

Sunnah = the practice, etc., of the Prophet, 193.

Supernatural agency makes the most satisfactory version of tale, 118.

Surúr = Joy, contentment, 200.

Su’ubán (_Arab._) = cockatrice (_tr._ “Basilisk”), 427.

Syria, city of (“the stubbornest of places and the feeblest of races”),
41.

“Syrian and three women of Cairo” (Variants), 273.

Ta’ayyun = influence (especially by the “’Ayn” (evil) Eye), _tr._
“fascinate,” 166.

Taawíl = the commentary or explanation of Moslem Holy Writ, 43.

Tabíb, Al- = the scientific practitioner (in pop. parlance), 326.

Tá-Há = the Koranic chapter No. XX. revealed at Meccah, 180.

“Tahlíl” = making word or deed canonically lawful, 43.

Tahrím = rendering any action “harám” or unlawful, 43.

Taí, Al- (relative adjective of irregular formation), 46.

Tá’il al-Wasf = “Drawer-out of Descriptions,” 185.

Tajrís, rendered by a circumlocution “Bell,” 337.

Takbír and Tahlíl, _i.e._, Crying the war-cry, “Alláho Akbar” = “God is
most Great,” and “Lá iláha illa ’llah” the refrain of Unity, 403.

Takhsa-u, _tr._ “baffled,” a curious word of venerable age (ST.), 44.

Takht Raml = table of sand, geomantic table, 153.

Tale of Simpleton Husband (W. M. Version), 116.

Tanzíl = coming down, revelation of the Koran, 43.

Tarajjama = he deprecated, 12.

Tartara (_Arab._), _tr._ “perked up” (prob. an emphatic reduplication
of Tarra = “sprouting, pushing forward),” 443.

Tasawwuf (mystic fraternity of), 426.

Tasht = “basin” (the consonantic outline being the same as of
“tashshat” = she was raining, sprinkling) a possible pun, (ST.),
147.

Tastaghís (_Arab._) = _lit._ crying out “Wa Ghausáh!”—“Ho to my aid”
(_tr._ “Help! Help!”), 157.

Tauhán al-Husán, _tr._ “lost in the waste,” 409.

Tawánís (instead of “Tawánis,” _pl._ of Taunas), _tr._ “Cordage” (ST.),
133.

Tayhál (_pl._ “Tawáhil”) for the usual “Tihál” = spleen (ST.), 53.

Tayyibah = the good, sweet or lawful, 43.

Tazaghzagha, _gen._ = he spoke hesitatingly, he scoffed (_tr._ “waxed
wroth,”) 106.

“Tazaghghara fíhi” (rendered pop.) “he pitched into him” (ST.), 106.

Tazarghít (error for “Zaghrítah”) = the cry of joy, 429.

—— (numerous forms of) (ST.), 430.

“Ten camel loads” about a ton, at the smallest computation of 200 lbs.
to each beast, 395.

Ter-il-bas (Tayr Táús?), a kind of peacock, made to determine elections
by alighting on the head of a candidate, 26, 27. (Old Translation.)

Time, division of, in China and Japan, 90.

“Tirrea Bede” (Night 655) note concerning, 119.

Tisht (a basin for the ewer), _tr._ “tray,” 428.

Thakálah (_Arab._) = heaviness, dulness, stupidity (_tr._ “horseplay”),
457.

“Them” for “her” (often occurrence of), 178.

This matter is not far to us = “is not beyond our reach,” 311.

“Thou hast been absent overlong,” a kindly phrase pop. addressed to the
returning traveller, 444.

“Thy rose-hued cheek showeth writ new-writ,” _i.e._, the growing beard
and whisker is compared with black letters on a white ground, 148.

T Kh DH (= takhuz-hu, according to author); may be either 2nd or 8th
form of “ahad,” in the sense that “thou comest to an agreement
(Ittihád) with him,” 189.

Tuhál or Tihál (_Arab._) in text “Tayhál,” _tr._ “spleen,” 53.

Turtúr = the Badawi’s bonnet, 255.

Tutty, in low Lat. “Tutia” prob. from _Pers._ “Tutiyah” = protoxide of
zinc, 352.

Unsak (_Arab._), an expression used when drinking one’s health (_tr._
“Thy favour”) (ST.), 458.

’Urrah (_Arab._) = dung, 75.

Usburú = be ye patient, 83.

“Verily great is their craft” (Koranic quotation from “Joseph”), 294.

Violation of the Harem (son “having” his father’s wives), very common
in Egypt, 441.

Vows of Pious Moslems, 234.

“Wa Ghausáh!” = “Ho, to my aid,” 157.

“—— inní la-ar’ákum wa ar’à widáda-kum,” etc., _tr._ “And I make much
of you and your love,” etc. (ST.), 172.

—— Kulli Tárik = night-traveller, magician, morning-star, 378.

“—— lá huwa, ashamná min-ka talkas (read “talkash”) ’alà Harimi-ná,”
_tr._ “that thou wouldst strive to seduce our Harím” (or “that thou
hadst an itching after our Harím”) (ST.), 285.

“—— lásh: Murádí bas ism al-Madinah” (_Arab._) = For nothing: my only
want is the city’s name, 402.

“—— lau anunahá li ’l-Mushrikín,” etc., lines which have occurred
before, 55.

“—— min-hum man fáha,” evidently an error of the scribe for “Man
nafá-hu,” 114.

—— Nikáh = conjugal intercourse, 153.

“Wa sába’l-dár wa Zaujatu-hu mutawaṣṣín bi-há,” _tr._ “the house
prospered, for the master and the dame had charge of it,” 420.

—— Steingass explains the plural “Mutawaṣṣín,” by supposing “Sáb
al-Dár” is blunder for “Sáhibu ’l-Dár” and translates “the master of
the house and his wife took charge of her (the nurse) during the
days of suckling,” 420.

“—— Sawábi ’hu (Asábi ’a-hu?) fí hanaki-h” _tr._ “his fingers in his
mouth and sucking thereat,” 419.

—— Talattuf Alfázak wa ma’áník al-hisán = and for the pleasingness of
thy sayings and meanings so fine and fair (ST.), 146.

“—— zand mujauhar fí-hi Asáwir,” etc., may mean “and a fore-arm (became
manifest) ornamented with jewels, on which were bracelets of red
gold” (ST.), 86–7.

Waka’h (_Arab._) = an affair (of fight), 403.

Wakálah = inn (_tr._ “Caravanserai”), 455.

“——” or caravanserai, 273.

Walad al-Hayáh (for “Hayát”) _tr._ “Thou make him a child of life,”
_i.e._, let him be long-lived, 378.

Wasayah (prob. cler. error for “wa Miah”—spelt “máyah”—and a hundred
pair of pigeons) (ST.), 217.

Weapons taken from Easterns when embarking as passengers, ticketed and
placed in safe cabin, 403.

Well, Angels choking up a, 332.

Well, filled in over the intruding “villain” of the piece, 332.

“Whose van was not known from its rear” = “both could not be seen at
the same time,” 189.

“—— weal Allah increase,” well nigh sole equiv. amongst Moslems of our
“thank you,” 325.

Wife (exalting the character of) whilst the Mistress is a mere shadow
(kind of tale not unfrequent amongst Moslems), 335.

Wiják = a stove, a portable hearth (_tr._ “a brazier”), 110.

Without a vein swelling, _i.e._, so drunk that his circulation had
apparently stopped, 276.

“With the tongue of the case” = words suggested by the circumstance, 9.

Wizzatayn = geese, 357.

Woman, fulfilling the desires of, fatal to love, when she revolts
against any reduction of it, 91.

“Womankind, Allah kill all” (note by Dr. Steingass), 304.

“Written,” either on the Preserved Tablet or on the Sutures of the
Skull, 398.

Yá ’Ars, yá Mu’arras = O pimp, O pander, 246.

Ya Ghárati a-zay má huná Rájil = O, the shame of me! however, O my
Lord, can there be here a man? 247.

—— Dr. Steingass explains and translates, 247.

Yahya (according to Scott “Yiah”), 153.

Yá = í and Mím = m, composing the word “Ibrahím,” 203.

Yá’llah, _i.e._, “By Allah,” meaning “Be quick!” 325.

“Yállah, Yállah,” gen. meaning “Look sharp” (here syn. with “Allah!
Allah!” = “I conjure thee by God”), 302.

Yaman, Al-, people of, are still deep in the Sotadic Zone and practice,
42.

Yarjú (presumably error for “Yarja’u”), _tr._ “retracing their steps,”
382.

—— (may be error for “Yajrú”) (ST.), 382.

“Yá Sín” = “The Heart of the Koran,” 94.

Yastanít (_Arab._), aor. to the pretext “istanat” (ST.), 218.

Yastanit = he listened attentively (_tr._ “he firmly believed”) (ST.),
432.

“Yasta’ amilúna al-Mrd” (_tr._ “their noblest make womanly use of
Murd”)—may also have a number of meanings, 42.

Yá Sultán-am = “O my chief,” 312.

Yatama’ash min-hu, _tr._ “wherewith he might nourish himself,” 472.

—— a denominative of the 5th form of “Ma’ásh” = livelihood (ST.), 473.

Yathrib = Al-Madinah, 183.

Yathrib, the classical name Ἰατρίππα (one of the titles of “Madínat
al-Nabi,” City of the Prophet), 43.

Yá Wárid = “O farer to the fountain,” 148.

Yazghaz-há fí Shikkati-ha = verb being prob. a cler. error for
“Yazaghzagh” from ✓ “Zaghzagha” = he opened a skin bag (_tr._
“thrusting and foining at her cleft”), 267.

Young man, being grown up, would not live in his father’s house, 442.

Youth worn out by genial labours of the (marriage) night, but bride
made the merrier and livelier (a neat touch of realism), 429.

Yúzbáshí, in text “Uzbáshá” or “úzbáshá” = head of a hundred (men)
centurion, captain, 243.

“Zad Yakún Z R H ahad fí Mál jazíl, etc.” (error in MS. explained.)
(ST.), 72.

Zahrat = a blossom especially yellow, commonly applied to
orange-flower, 201.

Zahrat al-Hayy, _i.e._, “Bloom of the Tribe,” 201.

“Zakarayn Wizz (ganders) simán,” _tr._ “a pair of fatted ganders,” 357.

Zamaku-há, _tr._ “arabesque’d,” 133.

Zakka (meaning primarily “a bird feeding her young”), _tr._
“largessed,” 182.

Zarb al-Aklám = caligraphy, 376.

—— ——, _tr._ “penmanship,” 432.

—— al-Fál = casting lots for presage (_tr._ “prognostic,)” 374.

“Zardiyá” (for Zaradiyyah = a small mail coat, a light helmet), _tr._
“a haubergeon,” 58.

“Zug” or draught which gave him rheumatism (_tr._ “the air smote me,”)
157.

Zuhà, Al- (= undurn-hour, or before noon) and Maghrib (= set of sun)
become Al-Ghaylah (= Siesta time) and Ghaybat al-Shams, in Badawi
speech, 151.

Appendix

Appendix I.

_CATALOGUE OF WORTLEY MONTAGUE MANUSCRIPT CONTENTS._

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

VOL. I.,

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

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

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

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

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

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

PAGE.

Conclusion of the Trader and the Jinni, Night v. 43

The Fisherman and the Jinni, including the Tales of the Sage Dúbán
and the ensorcelled Prince and omitting the Stories (1) of King
Sindibád and his Falcon (2) the Husband and the Parrot and (3)
the Prince and the Ogress: 44

The Porter and the Three Ladies of Baghdad, Night v. 100

The First Kalandar’s Tale, Night xxxix. 144

The Second Kalandar’s Tale, Night xlviii. 152

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

The Third Kalandar’s Tale, Night lv. 173

The Eldest Lady’s Tale, Night lxvi. 231

Tale of the Portress. Conclusion of the Story of the Porter and
Three Ladies of Baghdad, Night lxii. (a clerical mistake for
lxx.?) 260

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

The Tailor and the Hunchback, Night lxviii. (for lxxiv.) 295

The Nazarene Broker’s Story, Night lxviii. (for lxxiv.?) 308

The Youth whose hand was cut off, Night (?)[629] 312

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

The Barber’s Tale of his First Brother 314

—— Second —— 317

—— Third —— 323

—— Fourth —— 327

—— Fifth —— 331

—— Sixth —— 343

The end of the Tale of the Hunchback, the Barber and others, Night
lxviii. (?) 350

(HERE ENDS MY VOL. I.)

Núr al-Dín Alí and the Damsel Anis al-Jalís, Night lxviii. 355

Sayf al-Mulúk and Badí’a al-Jamal, Night xci.[630] 401

Tale of the Youth of Mosul whose hand was cut off, Night xcii. 466–472

(_The Tale of the Jewish Doctor in my vol. i. 288–300._)

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

VOL. II.

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

VOL. III.

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

The following is a list of the contents:—

PAGE.

Part of the Tale of Hasan of Bassorah, Nights cccvi.–cccxxix. 1–81

Story of the Sultan of Al-Yaman[631] and his Sons, told to
Al-Rashíd by Hasan of Bassorah, Nights cccxxix.–cccxxxiv. 81

Story of the Three Sharpers,[632] Nights cccxxxiv.–cccxlii. 96

The Sultan who fared forth in the habit of a Darwaysh, Night
cccxlii. 121

History of Mohammed, Sultan of Cairo, Night cccxliii.–cccxlviii. 124

Story of the First Lunatic,[633] Night cccxlviii.–ccclv. 141

Story of the Second Lunatic, Night ccclv.–ccclvii. 168

Story of the Sage and his Scholar, Night ccclvii.–ccclxii. 179

Night-Adventure of Sultan Mohammed of Cairo with three foolish
Schoolmasters, Night ccclxii. 204

Tale of the Mother and her Three Daughters, Night ccclxii. 206

Story of the broke-back Schoolmaster, Night ccclxiii. 211

Story of the Split-mouthed Schoolmaster, Night ccclxiii. 214

Story of the limping Schoolmaster, Night ccclxiv.–ccclxv. 219

Story of the three Sisters and their Mother the Sultánah, Night
ccclxvi.–ccclxxxvi. 231

History of the Kází who bare a babe, Night ccclxxxvi.–cccxcii. 322

Tale of the Kazi and the Bhang-eater, Night cccxciii.–cdiii. 344

History of the Bhang-eater and his wife, Night cccxciii.–cdiii. 348

How Drummer Abú Kásim became a Kází, Night cdiii.–cdxii. 372

Story of the Kazi and his Slipper (including the Tale of the
Bhang-eater who became the Just Wazir and who decided two
difficult cases), Night cdxii.–cdxiii. 424

Tale of Mahmúd the Persian and the Kurd Sharper, Night
cdiii.–cdxvi. 428

Tale of the Sultan and the poor man who brought to him fruit,
including the Fruit-seller’s[634] Tale, Night cdxvi.–cdxxv. 432

Story of the King of Al-Yaman and his Three Sons and the
Enchanting Bird, which ends this volume, Night cdxvii-cdxxvi. 437

VOL. IV.

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

Continuation of the Story of the King of Al-Yaman[635] and his
Three Sons and the Enchanting Bird, Night cdxxvi.–cdxxxix. 1–34

SCOTT _prefers “the Sultan of the East,” etc._

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

SCOTT: “_The first Sharper in the Cave_,” _p._ 185.

History of the Second Larrikin, Night cdxliii.–cdxlv. 46

History of the Third Larrikin, Night cdxlv.–cdxlvi. 53

Story of a Sultan of Hind and his Son Mohammed, Night
cdxlvi.–cdlviii. 58

SCOTT: “_The Sultan of Hind._”

Tale of a Fisherman and his Son, Night cdlix.–cdlxix. 83

Tale of the Third Larrikin concerning himself, Night
cdlxix.–cdlxxii. 107

SCOTT: “_The Unfortunate Lovers._”

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

SCOTT: “_Abou Neeut, the well-intentioned Sultan of Moussul, and Abou
Neeutteen, the double-minded._”

The Courtier’s Story, or Tale of the Nadím to the Emir of Cairo,
Night cdlxxxiii.–cdxci. 140

SCOTT: “_Story related to an Ameer of Egypt by a Courtier_,” _p._ 229.

Another relation of the Courtier, Night cdcxi. 157

(_Here Iblis took the place of a musician._)

The Shaykh with Beard shorn by the Shaytan, Night cdxcii. 162

History of the King’s Son of Sind and the Lady Fatimah, Night
cdxci.–di. 165

SCOTT: “_The Sultan of Sind and Fatimah, daughter of Ummir[636] (’Ámir)
Ibn Naomann (Nu’umán)._”

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

SCOTT: “_The Lovers of Syria._”

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

SCOTT: “_The Young Sayd and Hijauje._”

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

SCOTT: “_Ins al-Wujood and Wird al-Ikmaum, daughter of Ibrahim, Vizier
of Sultan Shamìkh._”

Story of the Sultan’s Son and Daughter of the Wazir, Night
dxli.–dxlv. 293

Tale of Sultan Káyyish, Night dxlv.–dlvii. 312

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

The Young Lady transformed into a Gazelle by her Step-mother,
Night dlviii.–dlxiii. 345

The History of Mázin, Night dlxviii.–dxcv. (omitted, because it is
the same as “Hasan of Bassorah and the King’s Daughter of the
Jinn,” vol. viii. 7); to the end of vol. iv. 456

VOL. V.

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

Continuation and end of the History of Mazin, Night dxcvi-dcxxiv. 1–94

Night adventure of Harun al-Rashid, Night dcxxxxi.–dcl. 95

SCOTT: “_Adventure of Haroon al-Rusheed_, _vol. vi. 343 (including
Story related to Haroon al-Rusheed) by Ibn Munsoor of Damascus, of his
adventures at Bussorah; the Story related to Haroon al-Rusheed by
Munjaub (Manjab) and Haroon’s conduct on hearing the story of
Munjaub._”

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

SCOTT: “_Story of the Sultan, the Dervishe and the Barber’s Son._”

The Badawi Woman and her Lover, Night dclv.–dclvi. 196

Story of the Wife and her two Gallants, Night dclvi.–dclx. 199

Tale of Princess Al-Hayfá and Prince Yusuf, Night dclx.–dccx. 210

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

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

SCOTT: “_Adventures of the Three Princes, sons of the Sultan of
China._”

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

SCOTT: “_The Military Braggadocio_;” OUSELEY, “_the Gallant Officer_;”
_and the Lat. list_ “_Miles Gloriosus_.”

History of another Brave, Night dccxxii.–dccxxiii. 395

The Merry Adventures of a Simpleton,[637] Night dccxxiii.–dccxxvi. 400

SCOTT: “_The Idiot and his Asses._”

The Goodwife of Cairo and the three Rakehells, Night
dccxxvi.–dccxxviii. 409

Story of the righteous Wazir wrongfully gaoled, Night
dccxxviii.–dccxxxviii. 416

Tale of the Barber, the Captain and the Cairene Youth, Night
dccxxxiii.–xxxviii. 430

(_In the Lat. list we find “Tonsor et Juvenis Cahirensis.”_)

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

SCOTT: “_The virtuous Woman of Cairo and her Suitors_,” _p._ 380.

The Kazi’s Tale of the Tailor, the Lady and the Captain,[638]
Night dccxlii.–dccxlvi. 455

SCOTT: “_The Cauzee’s Story_,” _p._ 386.

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

VOL. VI.

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

The following is a list of the contents:—

Continuation of the Story of the Syrian, Night dccxlvi.–dccxlix. 1–9

Tale of the Káim-makám’s Lady and her two Coyntes, Night
dccxlix.–dcclii. 9

Tale of the whorish Wife who vaunted her virtues, Night
dcclii.–dcclv. 18

Cœlebs the Droll[639] and his Wife and her four lovers, Night
dcclv.–dcclx. 26

SCOTT: “_The Deformed Jester._”

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

SCOTT: “_The aged Watchman of Cairo and the artful female thief._”

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

SCOTT: “_Mhassun the liberal and Mousseh the treacherous Friend._”

Mohammed Shalabí[640] and his Wife and the Kazi’s Daughter, Night
dcclxxii.–dcclxxvii. 76

SCOTT: “_Mahummud Julbee_,” _etc._

The Fellah and his wicked Wife, Night dcclxxvii.–dcclxxx. 92

The Woman who humoured her Lover at her Husband’s expense, Night
dcclxxx.–dcclxxxi. 102

SCOTT: “_The Adulteress._”

The Kazi Schooled by his Wife, Night dcclxxxi.–dcclxxxv. 106

The Merchant’s Daughter and the Prince of Al-Irák, Night
dccclxv.–dcccxxiv. 118

SCOTT: “_Story of the Merchant, his Daughter, and the Prince of
Eerauk_,” _p._ 391. _In the text we find ’Irák for Al-Irák._

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

SCOTT: “_The Two Orphans._”

The Fellah and his fair Wife, Night dcccxxix.–dcccxxx. 241

The Youth who would futter his Father’s Wives, Night
dcccxxx.–dcccxxxviii. 247

SCOTT: “_The Vicious Son, translating the Arab. Al-Ibn al-Fidawí._”

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

SCOTT: “_The two wits of Cairo and Sind._”

The Tale of Musa and Ibrahim, including Anecdotes of the
Berberines, Night dcccxl.–dcccxliii. 271

The Brother Wazirs, Ahmad and Mohammed, Night
dcccxiiii.–dccclxxiii. 280

And to end of vol. vi. 365

VOL. VII.

Contains 447 pages, from Night dccclxxiii.–mi.

The following is a list of the contents:—

PAGE.

Conclusion of the Brother Wazirs 1–69

Story of the thieving Youth and his Step-mother, Night
dcccxcvii.–cm. 69

The Kazi of Baghdad and his virtuous Wife, Night cm.–cmxi. 77

History of the Sultan who protected the Kazi’s Wife, Night
cmxi.–cmxvii. 109

The Sultan of Al-’Irák, Zunnár ibn Zunnár, Night cmxvii.–cmxxi. 126

Ardashir, Prince of Persia, and the Princess Hayát al-Nufús,
daughter of Sultan Kádir, Night cmxxi.–cmlxviii. 139

Story of Shaykh Nakkit the Fisherman, Night cmlxviii.–cmlxxviii. 297

The Sultan of Andalusia, and the Prince of Al-’Irák who deflowered
the Wazir’s daughter; a prose replica of Al-Hayfá and Yusuf. MS.
vol. v. 210. Night cmlxxviii.–cmlxxxviii. 329

Tale of Sultan Taylún and the generous Fellah, Night
cmlxxxviii.–cmxciv. 365

The retired Sage and his Servant-lad, Night cmxcviii. 414

The Merchant’s Daughter who married an Emperor of China, Night
cmxcviii.–mi., ending the work 430–447

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

Appendix II.

_I.—NOTES ON THE STORIES CONTAINED IN VOL. IV. OF “SUPPLEMENTAL
NIGHTS.”_[641]

BY W. F. KIRBY.

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

P. 9.—The hippopotamus has also been observed, at the Zoological
Gardens, to scatter his dung in the manner described.

P. 13.—It is evident from the importance which the author attaches to
good birth and heredity, that he would hardly approve of the Socialistic
custom, so prevalent in the East, of raising men of low birth to
important offices of State.

_THE STORY OF THE THREE SHARPERS (pp. 17–35)._

P. 19.—In quoting the titles of this and other tales of the Wortley
Montague MS., in which the word Ja’ídí frequently occurs, Scott often
wrote “labourer” or “artisan” instead of “sharper.” The term “sharper”
is hardly applicable here, for the fellows appear really to have
possessed the knowledge to which they laid claim. The “sharpers” in this
story differ much from such impostors as the Illiterate Schoolmaster
(No. 93, vol. v. pp. 119–121) who escapes from his dilemma by his ready
wit, or from European pretenders of the type of Grimm’s Dr. Knowall, who
escapes from his difficulties by mere accident; or again from our old
friend Ma’aruf (No. 169) whose impudent pretensions and impostures are
aided by astounding good luck.

P. 23.—This test was similar to that given to Ma’aruf (vol. x. pp. 16,
17), but there is nothing in the latter passage to show whether Ma’aruf
had any real knowledge of gems, or not. In the present story, the
incident of the worm recals the well-known incident of Solomon ordering
worms to pierce gems for Bilkees, the Queen of Sheba.

P. 23.—English schoolboys sometimes play the “trussing game.” Two boys
have their wrists and ankles tied together, and their arms are passed
over their knees, and a stick thrust over the arms and under the knees,
and they are then placed opposite each other on the ground, and
endeavour to turn each other over with their toes.

P. 25 note.—Can the word Kashmar be a corruption of Kashmiri?

_HISTORY OF MOHAMMED, SULTAN OF CAIRO (pp. 37–49)._

P. 37.—A few years ago, a travelling menagerie exhibited a pair of
dog-faced baboons in Dublin as “two monstrous gorillas!”

P. 40.—Ma’aruf’s jewel has been already referred to. The present
incident more resembles the demand made by the king and the wazir from
Aladdin and his mother, though that was far more extravagant.

Pp. 42, 43.—A more terrible form of these wedding _disillusions_, is
when the bridegroom is entrapped into marriage by an evil magician, and
wakes in the morning to find the phantom of a murdered body in the place
of his phantom bride, and to be immediately charged with the crime.
Compare the story of Naerdan and Guzulbec (Caylus’ Oriental Tales;
Weber, ii. pp. 632–637) and that of Monia Emin (Gibb’s Story of Jewād,
pp. 36, 75.) Compare my Appendix, Nights, x. pp. 502, 508, 509.

Pp. 44, 45.—There is a Western story (one of the latest versions of
which may be found in Moore’s Juvenile Poems under the title of “The
Ring”) in which a bridegroom on his wedding-day places the ring by
accident on the finger of a statue of Venus; the finger closes on it,
and Venus afterwards interposes continually between him and his bride,
claiming him as her husband on the strength of the ring. The unfortunate
husband applies to a magician, who sends him by night to a meeting of
cross-roads, where a procession similar to that described in the text
passes by. He presents the magician’s letters to the King (the devil in
the mediæval versions of the story) who requires Venus to surrender the
ring, and with it her claim to the husband.

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

_THE KING OF THE RATS._[642]

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

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

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

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

_STORY OF THE SECOND LUNATIC (pp. 67–74)._

This is a variant of “Woman’s Craft” (No. 184 of our Table), or “Woman’s
Wiles,” (Supp. Nights, ii. pp. 135–148). Mr. L. C. Smithers tells me
that an English version of this story, based upon Langlès’ translation
(Cf. Nights, x. App., p. 498, sub “Sindbad the Sailor,”) appeared in the
Literary Souvenir for 1831, under the title of “Woman’s Wit.”

Pp. 69–76.—Concerning the Shikk and the Nesnás, Lane writes (1001
Nights, i., Introd. note 21): “The Shikk is another demoniacal creature,
having the form of half a human being (like a man divided
longitudinally); and it is believed that the Nesnás is the offspring of
a Shikk and of a human being. The Shikk appears to travellers; and it
was a demon of this kind who killed, and was killed by, ’Alkamah, the
son of Safwán, the son of Umeiyeh, of whom it is well known that he was
killed by a Jinnee. So says El-Kazweenee.

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

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

_STORY OF THE BROKEN-BACKED SCHOOLMASTER (pp. 95–97)._

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

_STORY OF THE SPLIT-MOUTHED SCHOOLMASTER (pp. 97–101)._

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

_NIGHT ADVENTURE OF SULTAN MOHAMMED OF CAIRO (pp. 90–109)._

P. 103.—Scott (vi. p. 403) makes the proclamation read, “Whoever
presumes after the first watch of the night to have a lamp lighted in
his house, shall have his head struck off, his goods confiscated, his
house razed to the ground, and his women dishonoured.” A proclamation in
such terms under the circumstances (though not meant seriously) would be
incredible, even in the East.

_STORY OF THE KAZI WHO BARE A BABE (pp. 167–185)._

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

_HISTORY OF THE BHANG-EATER AND HIS WIFE (pp. 202–209)._

Selling a bull or a cow in the manner described is a familiar incident
in folk-lore; and in Rivière’s “Contes Populaires Kabyles” we find a
variant of the present story under the title of “L’Idiot et le Coucou.”
In another form, the cow or other article is exchanged for some
worthless, or apparently worthless, commodity, as in Jack and the
Bean-stalk; Hans im Glück; or as in the case of Moses in the Vicar of
Wakefield. The incident of the fool finding a treasure occurs in
Cazotte’s story of Xailoun.[643]

_HOW DRUMMER ABU KASIM BECAME A KAZI (pp. 210–212)._

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

_STORY OF THE KAZI AND HIS SLIPPER (pp. 212–215)._

This story is well known in Europe, though not as forming part of The
Nights. Mr. W. A. Clouston informs me that it first appeared in
Cardonne’s “Mélanges de littérature orientale” (Paris, 1770), Cf. Nights
x. App. pp. 509 and 512.

_HISTORY OF THE THIRD LARRIKIN (pp. 296–297)._

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

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

_TALE OF THE FISHERMAN AND HIS SON (pp. 314–329)._

The present story, though not very important in itself, is interesting
as combining some of the features of three distinct classes of
folk-tales. One of these is the anti-Jewish series, of which Grimm’s
story of the Jew in the Bramble-Bush is one of the most typical
examples. According to these tales, any villany is justifiable, if
perpetrated on a Jew. We find traces of this feeling even in Shakspeare,
and to this day Shylock (notwithstanding the grievous wrongs which he
had suffered at the hands of Christians) rarely gets much sympathy from
modern readers, who quite overlook all the extenuating circumstances in
his case.[644] Nor do we always find the Jew famous for ’cuteness in
folk-tales. This phase of his reputation is comparatively modern, and in
the time of Horace, “Credat Judæus” was a Roman proverb, which means,
freely translated, “Nobody would be fool enough to believe it except a
Jew.”

The present story combines the features of the anti-Jewish tales, the
Alaeddin series, and the Grateful Beasts series. (Compare Mr. W. A.
Clouston’s remarks on Aladdin, Supp. Nights, App. iii., pp. 564–581; and
also his “Tales and Popular Fictions.”)

In vol. 53 of the Journal of the Asiatic Society of Bengal (1884, pp.
24–39) I find a Nicobar story which relates how Tiomberombi received a
magic mirror from a snake whose enemy he had killed. Its slaves obeyed
all his orders if he only put the key into the keyhole, but he was not
allowed to open the mirror, as he was too weak to face the spirits
openly. He dwelt on an island, but when a hostile fleet came against
him, the gunners could not hit it, as the island became invisible. The
hostile chief sent an old woman to worm the secret out of Tiomberombi’s
wife; the mirror was stolen, and Tiomberombi and his wife were carried
off. On reaching land, Tiomberombi was thrown into prison, but he
persuaded the rats to fetch him the mirror.[645] He destroyed his
enemies, went home, and re-established himself on his island, warning
his wife and mother not to repeat what had happened, lest the island
should sink. They told the story while he was eating; the island sank
into the sea, and they were all drowned.

_THE HISTORY OF ABU NIYYAH AND ABU NIYYATAYN (pp. 334–352)._

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

_TRUTH AND INJUSTICE._[646]

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

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

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

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

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

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

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

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

_II.—NOTES ON THE STORIES CONTAINED IN VOL. V. OF “SUPPLEMENTAL
NIGHTS.”_

BY W. F. KIRBY.

_HISTORY OF THE KINGS SON OF SIND AND THE LADY FATIMAH (pp. 1–18)._

P. 5.—This mixture of seeds, &c., is a very common incident in
folk-tales.

P. 10.—Compare the well-known incident in John xviii. 1–11, which
passage, by the way, is considered to be an interpolation taken from the
lost Gospel of the Hebrews.

_HISTORY OF THE LOVERS OF SYRIA (pp. 21–36)._

P. 26.—Divination by the flight or song of birds is so universal that it
is ridiculous of Kreutzwald (the compiler of the Kalevipoeg) to quote
the fact of the son of Kalev applying to birds and beasts for advice as
being intended by the composers as a hint that he was deficient in
intelligence.

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

P. 36, _note 2_.—Scott may possibly refer to the tradition that the
souls of the dead are stored up in the trumpet of Israfil, when he
speaks of the “receiving angel.”

_NIGHT ADVENTURE OF HARUN AL-RASHID AND THE YOUTH MANJAB (pp. 61–105)._

P. 102.—In the Danish ballads we frequently find heroes appealing to
their mothers or nurses in cases of difficulty. Compare “Habor and
Signild,” and “Knight Stig’s Wedding,” in Prior’s Danish Ballads, i. p.
216 and ii. p. 339

_HISTORY OF AL-HAJJAJ BIN YUSUF AND THE YOUNG SAYYID (pp. 39–60)._

P. 43, _note 1_.—I doubt if the story-teller intended to represent
Al-Hajjaj as ignorant. The story rather implies that he was merely
catechising the youth, in order to entangle him in his talk.

P. 46.—Compare the story of the Sandal-wood Merchant and the Sharpers
(Nights, vi. p. 206) in which the Merchant is required to drink up the
sea [or rather, perhaps, river], and requires his adversary to hold the
mouth of the sea for him with his hand.

P. 52, _note 3_.—It is well known that children should not be allowed to
sleep with aged persons, as the latter absorb their vitality.

_STORY OF THE DARWAYSH AND THE BARBER’S BOY AND THE GREEDY SULTAN (pp.
105–114)._

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

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

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

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

_THE LOVES OF AL-HAYFA AND YUSUF (pp. 121–210.)_

P. 149, _note 1_.—I believe that a sudden attack of this kind is always
speedily fatal.

_THE GOODWIFE OF CAIRO AND HER FOUR GALLANTS (pp. 251–294)._

P. 255, _note_.—It may be worth while to note that Swedenborg asserts
that it is unlawful in Heaven for any person _to look at the back of the
head_ of another, as by so doing he interrupts the divine influx. The
foundation of this idea is perhaps the desire to avoid mesmeric action
upon the cerebellum.

_TALE OF MOHSIN AND MUSA (pp. 319–332)._

The notes on the story of Abu Niyyat and Abu Niyyateen (_antea_, pp.
511–512) will apply still better to the present story.

_THE MERCHANT’S DAUGHTER, AND THE PRINCE OF AL-IRAK (pp. 371–437)._

Pp. 422–430.—The case of Tobias and Sara (Tobit, chaps, iii.–viii.) was
very similar: but in this instance the demon Asmodeus was driven away by
fumigating with the liver and heart of a fish.

FOOTNOTES:

-----

Footnote 1:

In the same volume (ii. 161) we also find an “Introductory Chapter of
the Arabian Tales,” translated from an original manuscript by Jonathan
Scott, Esq.; neither MS. nor translation having any merit. In pp. 34,
35 (ibid.) are noticed the “Contents of a Fragment of the Arabian
Nights procured in India by James Anderson, Esq., a copy of which”
(made by his friend Scott) “is now in the possession of Jonathan
Scott, Esq.” (See Scott, vol. vi. p. 451.) For a short but sufficient
notice of this fragment cf. the Appendix (vol. x. p. 497) to my
Thousand Nights and a Night, the able and conscientious work of Mr. W.
F. Kirby. “The Labourer and the Flying Chain” (No. x.) and “The King’s
Son who escaped death by the ingenuity of his Father’s seven Viziers”
(No. xi.) have been translated or rather abridged by Scott in his
“Tales, Anecdotes and Letters” before alluded to, a vol. of pp. 446
containing scraps from the Persian “Tohfat al-Majális” and
“Hazliyát’Abbíd Zahkání” (Facetiæ of ’Abbíd the Jester), with letters
from Aurangzeb and other such padding much affected by the home public
in the Early XIX^{th} Century.

Footnote 2:

So called from Herr Uri, a Hungarian scholar who first catalogued “The
Contents.”

Footnote 3:

W. M. MS. iv. 165–189: (Scott, vi. 238–245) “Story of the Prince of
Sind, and Fatima, daughter of Amir Bin Naomaun”: Gauttier (vi.
342–348) _Histoire du Prince de Sind et de Fatime_.

Sind is so called from Sindhu, the Indus (in Pers. Sindáb), is the
general name of the riverine valley: in early days it was a great
station of the so-called Aryan race, as they were migrating eastwards
into India Proper, and it contains many Holy Places dating from the
era of the Puránás. The Moslems soon made acquaintance with it, and
the country was conquered and annexed by Mohammed bin Kásim, sent to
attack it by the famous or infamous Hajjáj bin Yúsuf the Thakafite,
lieutenant of Al-’Irák under the Ommiade Abd al-Malik bin Marwán. For
details, see my “Sind Re-visited”: vol. i. chapt. viii.

Footnote 4:

[In MS. “shakhat,” a modern word which occurs in Spitta Bey’s “Contes
Arabes Modernes,” spelt with the palatal instead of the dental, and is
translated there by “injurier.”—ST.]

Footnote 5:

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

——Chafariz,
Joam Antam e a Matriz:

which may be roughly rendered

——Parish church,
Pump on the Green and Johnny Birch.

Footnote 6:

[Here I suppose the scribe dropped a word, as “yahtáj,” or the like,
and the sentence should read: it requires, etc.—ST.]

Footnote 7:

In text “Sárayah,” for “Saráyah,” Serai, Government House: vol. ix.
52.

Footnote 8:

A manner of metonymy, meaning that he rested his cheek upon his right
hand.

Footnote 9:

For the sig. of this phrase = words suggested by the circumstances,
see vol. i. 121.

Footnote 10:

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

Footnote 11:

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

Footnote 12:

“Tarajjama”: vol. iv. 242. I shall always translate it by “he
deprecated” scil. evil to the person addressed.

Footnote 13:

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

Footnote 14:

See vol. i. 311 for this “tom-tom” as Anglo-Indians call it.

Footnote 15:

_i.e._ Whereinto the happy man was able to go, which he could not
whilst the spell was upon the hoard.

Footnote 16:

Here ends this tale, a most lame and impotent conclusion, in the W. M.
MS. iv. 189. Scott (p. 244–5) copied by Gauttier (vi. 348) has, “His
father received him with rapture, and the prince having made an
apology to the sultana (!) for his former rude behaviour, she received
his excuses, and having no child of her own readily adopted him as her
son; so that the royal family lived henceforth in the utmost harmony,
till the death of the sultan and sultana, when the prince succeeded to
the empire.”

Footnote 17:

W. M. MS. iv. 189: Scott (vi. 246–258) “Story of the Lovers of Syria;
or, the Heroine:” Gauttier (iv. 348–354) _Histoire des Amans de
Syrie_.

Footnote 18:

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

Footnote 19:

The captain, the skipper, not the owner: see vols. i. 127; vi. 12; the
fem. (which we shall presently find) is “Ra’isah.”

Footnote 20:

Scott (p. 247) has:—“At length the vessel anchored near a city, to
which the captain went to make preparations for his marriage; but the
lady, while he was on shore, addressed the ship’s crew, setting forth
with such force his treacherous conduct to herself, and offering such
rewards if they would convey her to her lover at the port they had
left, that the honest sailors were moved in her favour, agreed to obey
her as their mistress, and hoisting sail, left the master to shift for
himself.”

Footnote 21:

In text “Kamrah,” = the chief cabin, from the Gr. καμάρα = vault;
Pers. Kamar; Lat. “Camera” or “Camara”; Germ. “Kammer.” It is still
the popular term in Egypt for the “cuddy,” which is derived from Pers.
“Kadah” = a room.

Footnote 22:

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

Footnote 23:

In text “Fidáwi,” see “Fidá’i” and “Fidawíyah,” vol. iv. 281.

Footnote 24:

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

Footnote 25:

In text “Banj al-tayyár,” _i.e._ volatile: as we should say, that
which flies fastest to the brain.

Footnote 26:

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

Footnote 27:

Lit. “hath given it to him.”

Footnote 28:

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

Footnote 29:

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

Footnote 30:

Arab. “Ghashím,” see vol. ii. 330. It is a favourite word in Egypt
extending to Badawi-land, and especially in Cairo, where it is looked
upon as slighting if not insulting.

Footnote 31:

The whole of the scene is a replica of the marriage between Kamar
al-Zamán and that notable blackguard the Lady Budúr (vol. iii. 211),
where also we find the pigeon slaughtered (p. 289). I have mentioned
that the blood of this bird is supposed throughout the East, where the
use of the microscope is unknown, and the corpuscules are never
studied, most to resemble the results of a bursten hymen, and that it
is the most used to deceive the expert eyes of midwives and old
matrons. See note to vol. iii. p. 280.

Footnote 32:

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

Footnote 33:

In text “Shakhs,” see vol. iii. 26; viii. 159.

Footnote 34:

This assemblage of the dramatis personæ at the end of the scene,
highly artistic and equally improbable, reminds us of the ending of
King Omar bin al-Nu’uman (vol. iii. 112).

Footnote 35:

The King and the Minister could not have recognised the portrait as
neither had seen the original.

Footnote 36:

In text “Ishtalaka” = he surmised, discovered (a secret).

Footnote 37:

In the Arab. “she knew them,” but the careless story-teller forgets
the first part of his own story.

Footnote 38:

Story-telling being servile work.

Footnote 39:

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

Footnote 40:

Here the converse is probably meant, as we have before seen.

Footnote 41:

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

Footnote 42:

Scott (vi. 259–267), “Story of Hyjauje, the tyrannical Governor of
Coufeh, and the Young Syed.” For the difference between the “Sayyid”
(descendant of Hasan) and the “Sharíf,” derived from Husayn, see vol.
v. 259. Being of the Holy House the youth can truly deny that he
belongs to any place or race, as will be seen in the sequel.

Footnote 43:

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

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

Footnote 44:

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

Footnote 45:

A neat specimen of the figure anachronism. Al-Hajjaj died in A.H. 95
(= A.D. 714), and Cairo was built in A.H. 358 (= A.D. 968).

Footnote 46:

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

Footnote 47:

In text “Yasta’amilúna al-Mrd,” which may have a number of meanings,
_e.g._ “work frowardness” (Maradd), or “work the fruit of the tree
Arák” (Marad = wild capparis) and so forth. I have chosen the word
mainly because “Murd” rhymes to “Burd.” The people of Al-Yaman are
still deep in the Sotadic Zone and practice; this they owe partly to a
long colonization of the “’Ajam,” or Persians. See my Terminal Essay,
§ “Pederasty,” p. 205.

Footnote 48:

“Burd,” plur. of “Burdah” = mantle or woollen plaid of striped stuff:
vol. vii. 95. They are still woven in Arabia, but they are mostly
white.

Footnote 49:

So in Tabari (vol. iii. 127) Al-Hajjáj sees a man of haughty mien (Abd
al-Rahmán bin Abdullah), and exclaims, “_Regarde comme il est
orgueilleux: par Dieu, j’aurais envie de lui couper la tête!_”

Footnote 50:

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

Footnote 51:

“Yathrib,” the classical name Ἰατρίππα, one of the multifarious titles
of what is called in full “Madínat al-Nabi,” City of the Prophet, and
vulgarly, Al-Madinah, _the_ City. “Tayyibah,” = the good, sweet, or
lawful: “Al Munawwarah” = the enlightened, _i.e._ by the light of The
Faith and the column of (odylic) flame supposed to be based upon the
Prophet’s tomb. For more, see my Pilgrimage, ii. 162. I may note how
ridiculously the story-teller displays ignorance in Al-Hajjaj, who
knew the Moslem’s Holy Land by heart.

Footnote 52:

In text “Taawíl,” = the commentary or explanation of Moslem Holy Writ:
“Tanzíl” = coming down, revelation of the Koran: “Tahrím” = rendering
any action “harám” or unlawful, and “Tahlíl” = the converse, making
word or deed canonically legal. Those are well-known theological
terms.

Footnote 53:

The Banú Ghálib, whose eponymous forefather was Ghálib, son of Fihr,
the well-known ancestor of Mohammed.

Footnote 54:

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

Footnote 55:

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

Footnote 56:

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

Footnote 57:

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

Footnote 58:

Surah xxxiii. (The Confederates), v. 40, which ends, “And Allah
knoweth all things.”

Footnote 59:

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

Footnote 60:

The House of Háshim, great grandfather to the Prophet.

Footnote 61:

Ibn Khallikan (vol. i. 354) warns us that “Al-Taî” means belonging to
the Taî which is a famous tribe. This relative adjective is of
irregular formation; analogy would require it to be Táîî; but the
formation of relative adjectives admits some variations; thus from
_dahr_ (_time_) is derived _duhrí_ (_temporal_), and from _sahl_ (_a
plain_), _suhlí_ (plain, level). The author might also have told us
that there is always a reason for such irregularities; thus “_Dahrí_”
(from Dahr) would mean a Mundanist, one who believes in this world and
not in a next or another.

Footnote 62:

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

Footnote 63:

In Arab. “Jady” = the Zodiacal sign Capricorn.

Footnote 64:

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

Footnote 65:

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

Footnote 66:

Surah ii. (The Cow) v. 56, the verse beginning, “Allah! there be no
God but He; ... His Throne overreacheth the Heavens and the Earth,”
etc.

Footnote 67:

Surah lxxiii. (The Bee) v. 92; ending with, “And he forbiddeth
frowardness and wrong-doing and oppression; and He warneth you that
haply may ye be warned.”

Footnote 68:

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

Footnote 69:

Surah lxx. 38, Mr. Rodwell (p. 60) translates, “Is it that every man
of them would fain enter the Garden of Delights?”

Footnote 70:

Surah xxxix. 54: they sinned by becoming apostates from Al-Islam. The
verset ends, “Verily all sins doth Allah forgive: aye, Gracious, and
Merciful is He.”

Footnote 71:

Surah ii. 159; the quotation in the MS. is cut short.

Footnote 72:

Surah ii. 107; the end of the verse is, “Yet both are readers of the
Book. So with like words say they (the pagan Arabs) who have no
knowledge.”

Footnote 73:

Surah li. (The Scattering), v. 56.

Footnote 74:

Surah ii. v. 30.

Footnote 75:

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

Footnote 76:

Surah (The Believers) lxiv. 108.

Footnote 77:

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

Footnote 78:

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

Footnote 79:

In text “Aná min ahli zálika,” of which the vulgar equivalent would be
“Kizí” (for “Kazálika,” “Kazá”) = so (it is)!

Footnote 80:

_i.e._ On an empty stomach, to “open the spittle” is = to break the
fast. Sir Wm. Gull in his evidence before a Committee of the House of
Commons deposed that after severe labour he found a bunch of raisins
as efficacious a “pick-me-up” as a glass of stimulants. The value of
dried grapes to the Alpinist is well known.

Footnote 81:

Arab. “Al-Kadíd” = jerked (charqui = chaire cuite) meat-flesh smoked,
or (mostly) sun-dried.

Footnote 82:

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

Footnote 83:

Arab. “Al-Marham al-akbar.”

Footnote 84:

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

Footnote 85:

The stomach has two mouths, œsophagic above (which is here alluded to)
and pyloric below.

Footnote 86:

Arab. “’Irk al-Unsá” = chordæ testiculorum, in Engl. simply the cord.

Footnote 87:

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

Footnote 88:

Arab. “Al-’Akík,” vol. iii. 179: it is a tradition of the Prophet that
the best of bezels for a signet-ring is the carnelian, and such are
still the theory and the practice of the Moslem East.

Footnote 89:

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

Footnote 90:

In text “Kasalah” = a shock of corn, assemblage of sheaves. It may be
a clerical error for “Kasabah” = stalk, haulm, straw.

Footnote 91:

Of course the conversation drifts into matters sexual and intersexual:
in a similar story, “Tawaddud,” the learned slave-girl, “hangs down
her head for shame and confusion” (vol. v. 225); but the young Sayyid
speaks out bravely as becomes a male masculant.

Footnote 92:

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

Footnote 93:

These lines have often occurred before: see index (vol. x. 443) “Wa
lau anunahá li ’l-Mushrikín,” etc. I have therefore borrowed from Mr.
Payne, vol viii. 78, whose version is admirable.

Footnote 94:

For the Jahim-hell, see vol. viii. 111.

Footnote 95:

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

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

and end with:—

From sixty to three score ten ✿ On all befal Allah’s malison.

Footnote 96:

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

Footnote 97:

“Hábíl” and “Kábíl” are the Arab. equivalent of Abel and Cain. Neither
are named in the Koran (Surah v. “The Table,” vv. 30–35), which
borrows a dialogue between the brothers derived from the Targum
(Jeirus. on Gen. iv. 8) and makes the raven show the mode of burial to
Cain, not to Adam as related by the Jews. Rodwell’s Koran, p. 543.

Footnote 98:

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

Footnote 99:

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

Footnote 100:

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

Footnote 101:

In text “Zardiyá,” for “Zaradiyyah” = a small mail-coat, a light
helmet.

Footnote 102:

Arab. “’Ind ’uzzáti ’s-siníni” = lit. the thorny shrubs of ground bare
of pasture.

Footnote 103:

This is another form of “inverted speech,” meaning the clean contrary:
see vols. ii. 265; vi. 262; and viii. 179.

Footnote 104:

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

Footnote 105:

In the W. M. MS. this tale is followed by the “History of Uns al-Wujúd
and the Wazir’s daughter Rose-in-hood,” for which see vol. v. 32 et
seq. Then comes the long romance “Mázin of Khorásán,” which is a
replica of “Hasan of Bassorah and the King’s daughter of the Jinn”
(vol. viii. 7). I have noted (vol. x. 78) that this story shows us the
process of transition from the Persian original to the Arabic copy.
“Mázin” is also the P. N. of an Arab tribe: De Sacy, Chrest. i. 406.

Footnote 106:

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

Footnote 107:

In text “Natar” (watching) for “Nataf” (indigestion, disgust).

Footnote 108:

Here again we have the formula “Kála ’l-Ráwí” = the reciter saith,
showing the purpose of the MS. See Terminal Essay, p. 163.

Footnote 109:

It were well to remind the reader that “Khalífah” (never written
“Khalíf”) is = a viceregent or vicar, _i.e._ of the Prophet of Allah,
not of Allah himself, a sense which was especially deprecated by the
Caliph Abubakr as “vicar” supposes _l’absence du chef; or Dieu est
présent partout et à tout instant_. Ibn Khal. ii. 496.

Footnote 110:

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

Footnote 111:

In pop. parlance “Let us be off.”

Footnote 112:

Arab. “Al-Áfák” plur. of Ufk, “elegant” (as the grammarians say) for
the world, the universe.

Footnote 113:

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

Footnote 114:

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

Footnote 115:

In text “Bi-izá-humá;” lit. vis-à-vis to the twain.

Footnote 116:

These have occurred vol. i. 176: I quote Mr. Payne (i. 156).

Footnote 117:

In text “Hanná-kumú ’llah:” see “Hanian,” vol. ii. 5.

Footnote 118:

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

Footnote 119:

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

Footnote 120:

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

Footnote 121:

The sense is that of Coleridge:—

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

Footnote 122:

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

Footnote 123:

In text “’Aurat” = nakedness: see vol. vi. 30.

Footnote 124:

In Arab. “’Urrah”: see Fatimah the Dung in vol. x. 1.

Footnote 125:

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

Footnote 126:

In text “Ballát,” the name still given to the limestone slabs cut in
the Torah quarries South of Cairo. The word is classical, we find in
Ibn Khaldún (vol. i. p. 21, Fr. Trans.) a chief _surnommé_ el-Balt
(_le pavé_), _à cause de sa fermeté et de sa force de caractère_.

Footnote 127:

In text “Usburú” = be ye patient, the cry addressed to passengers by
the Grandee’s body-guard.

Footnote 128:

The “young person” here begins a tissue of impertinences which are
supposed to show her high degree and her condescension in mating with
the jeweller. This is still “pretty Fanny’s way” amongst Moslems.

Footnote 129:

A “swear” peculiarly feminine, and never to be used by men.

Footnote 130:

In text “’Alà-Aklí:” the whole passage is doubtful.

[I would read, and translate the passage as follows: “Má tastahlí ’alà
hazá illá shay lá tazann-hu allazí (for “allatí,” see Suppl. iv. 253)
kayyamtíní (2nd fem. sing.) min ’alà aklí wa aná zanantu innahu man
yújab la-hu al-kiyám; thumma iltifatat illayya wa kálat hakazá sirtu
aná la-ghazárat al-thiyáb al-wasikhat min al-fakr fa-hal má ghasalta
wajhak?” = Thou deservest not for this but a thing thou doest not
fancy, thou who madest me rise from before my food, while I thought he
was one to whom rising up is due. Then she turned towards me, saying,
“Am I then in this manner (_i.e._ like thyself) a bundle of clothes
all dirty from poverty, and hast thou therefore (“fa” indicating the
effect of a cause) not washed thy face?” Or to put it in more
intelligible English; “Am I then like thyself a heap of rags that thou
shouldst come to me with unwashed face?”—ST.]

Footnote 131:

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

Footnote 132:

I would read (for “Sirtu ana” = I have become) “Sirt’ anta” = thou
hast become.

Footnote 133:

In text “Mukh;” lit. = brain, marrow.

Footnote 134:

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

Footnote 135:

For this famous type of madman see Suppl. Vol. vi. 155.

Footnote 136:

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

Footnote 137:

In the text “Darajah” = an instant; also a degree (of the Zodiac). We
still find this division of time in China and Japan, where they divide
the twenty-four hours into twelve periods, each of which is marked by
a quasi-Zodiacal sign: _e.g._—

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

See p. 27 Edit. ii. of C. B. Mitford’s Tales of Old Japan, a most
important contribution to Eastern folk-lore.

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

Footnote 138:

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

Footnote 139:

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

Footnote 140:

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

Footnote 141:

“The Heart of the Koran,” chap. xxxvi. see vol. iv. 50.

Footnote 142:

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

Footnote 143:

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

Footnote 144:

In text “Ghibtu ’an al-Dunyá,” a popular phrase, meaning simply I
fainted.

Footnote 145:

This was done to staunch the blood: see the salt-wench in vol. i. 341.

Footnote 146:

This couplet has repeatedly occurred: in the preceding volume, Night
cdv. (Suppl. iv. 222); and in The Nights (proper), vol. vi. 246. Here
I have quoted Lane (A. N. iii. 220), who has not offered a word of
comment or of explanation concerning a somewhat difficult couplet.

Footnote 147:

The plur. masc. for the sing. fem.: see vol. vii. 140.

Footnote 148:

He speaks after the recognised conventional fashion, as if reporting
the camp-shift of a Badawí tribe.

Footnote 149:

See vol. i. 25 for the parallel of these lines.

Footnote 150:

The text inserts here, “Saith the Reciter of this adventure and right
joyous history strange as rare,” etc.

Footnote 151:

Scott, in the “Story of the Sultan, the Dirveshe, and the Barber’s
son” (vi. 348), calls the King “Rammaud.” The tale is magical and
Rosicrusian, laid somewhat upon the lines of “The Physician Dúbán”; i.
45.

Footnote 152:

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

Footnote 153:

The least that honest Figaro expected to witness was an attempt upon
the boy’s chastity.

Footnote 154:

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

Footnote 155:

In the text “Kazánát” (plur. of “Kázán”), afterwards written “Kázát”
(a clerical error?). They are opposed to the “Kawálib” = moulds. [See
note to p. 24.—ST.]

Footnote 156:

“Akhraja min Kuláhi-hi (Kulah?) búsah.”

Footnote 157:

“Akhaza min-há ’ala ma’ lakati ’l-Hilál shay misl al-Jinnah.”

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

Footnote 158:

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

Footnote 159:

In text “Wiják,” a stove, a portable hearth.

Footnote 160:

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

Footnote 161:

In text “Darín” for “Zarín” = what is powdered, collyrium.

Footnote 162:

The King failed because his “Niyat” or intention was not pure; that
is, he worked for wealth and not, as the Darwaysh had done, for the
good of his brother man.

Footnote 163:

For the importance attached to this sign of sovereignty see in my
Pilgrimage (ii. 218–19) the trouble caused by the loss of the
Prophet’s seal-ring (_Khátim_) at Al-Madinah.

Footnote 164:

The text is somewhat doubtful—“Min kuddám-ak.” [Perhaps it means only
“from before thee,” _i.e._ in thy presence, without letting him out of
sight and thereby giving him a chance of escape.—ST.]

Footnote 165:

This especially is on the lines of “The Physician Dúbán”; vol. i. 45.

Footnote 166:

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

Footnote 167:

See under the same name the story in my Suppl. vol. i. 239: where the
genealogy and biography of the story is given. I have translated the
W. M. version because it adds a few items of interest. A marginal note
of Scott’s (in the W. M. MS. v. 196) says that the “Tale is similar to
Lesson iv. in the Tirrea Bede.” See note at the end of this History.

Footnote 168:

For the Badawí tent, see vol. vii. 109.

Footnote 169:

In text “Birkah” = a fountain-basin, lake, pond, reservoir. The Bresl.
Edit. has “Sardáb” = a souterrain.

Footnote 170:

Arab. “Jummayz”: see vol. iii. 302. In the Bresl. Edit. it is a “tall
tree,” and in the European versions always a “pear-tree,” which is not
found in Badawi-land.

Footnote 171:

“Adí” in Egyptian (not Arabic) is = that man, the (man) here; “Adíní”
(in the text) is = Here am I, _me voici_. Spitta Bey (loc. cit. iv.
20, etc.)

Footnote 172:

Arab. “Ma’múrah.” In the Bresl. edit. “the place is full of Jinns and
of Marids.” I have said that this supernatural agency, ever at hand
and ever credible to Easterns, makes this the most satisfactory
version of the world-wide tale.

Footnote 173:

The planet Mars.

Footnote 174:

The Asiatics have a very contemptible opinion of the Russians,
especially of the females, whom they believe to be void of common
modesty. Our early European voyagers have expressed the same
idea.—SCOTT.

Footnote 175:

_i.e._ having enjoyed the woman.—R.F.B.

Footnote 176:

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

Footnote 177:

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

Footnote 178:

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

Footnote 179:

I need not inform the civilised reader that this “feeling conception”
is unknown except in tales.

Footnote 180:

_i.e._ “The Slim-waisted.” Scott (vi. 352) persistently corrupts the
name to “Aleefa,” and Gauttier (vi. 380) follows suit with “Alifa.”

Footnote 181:

In text “Al-Istikhráj,” _i.e._ making “elegant extracts.”

Footnote 182:

These lines are the merest doggerel of a strolling Ráwí, like all the
_pièces d’occasion_ in this MS.

Footnote 183:

Which are still worse: two couplets rhyme in —ání, and one in —álí,
which is not lawful.

Footnote 184:

In text “Dayr Nashshábah,” a fancy name.

Footnote 185:

So in text: the name is unknown to me; its lit. meaning would be, “of
high-breasted Virgins.”

Footnote 186:

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

Footnote 187:

Or white lead: in the text it is “Sapídaj,” corresponding with the
“Isfidaj” of vol. vi. 126.

Footnote 188:

In the text “Bashkhánah”; corr. of the Pers. “Peshkhánah” =
state-tents sent forward on the march.

Footnote 189:

This phrase, twice repeated, is the regular formula of the Ráwí or
professional reciter; he most unjustifiably, however, neglects the
“Inshallah.”

Footnote 190:

The revetment of the old wells in Arabia is mostly of dry masonry.

Footnote 191:

[Ar. “Tawánís,” with a long final to rhyme with “Kawádís,” instead of
the usual “Tawánis,” pl. of “Taunas,” which Dozy (Suppl. s.v.)
identifies with the Greek τύνος in the sense of cable.—ST.]

Footnote 192:

In Arab. “Hajárata ’l-Bahramán.”

Footnote 193:

In text “Zamakú-há.”

Footnote 194:

I can see little pertinence in this couplet: but that is not a _sine
quâ non_ amongst Arabs. Perhaps, however, the Princess understands
that she is in a gorgeous prison and relieves her heart by a cunning
hint.

Footnote 195:

I again omit “Saith the Reciter of this marvellous relation,” a
formula which occurs with unpleasant reiteration.

Footnote 196:

_i.e._ she cried “Astaghfiru ’llah” (which strangers usually pronounce
“Astaffira ’llah”); a pious exclamation, humbling oneself before the
Creator, and used in a score of different senses, which are not to be
found in the dictionaries.

Footnote 197:

In vol. viii. 183, there are two couplets of which the first is here
repeated.

Footnote 198:

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

Footnote 199:

I understand this as the cupbearer who delights the five senses.

Footnote 200:

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

Footnote 201:

Meaning “The easy-tempered.” Scott (vi. 354) writes “Sohul.”

Footnote 202:

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

Footnote 203:

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

Footnote 204:

For this allusion see vol. v. 191.

Footnote 205:

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

Footnote 206:

In text “Himà” = the private and guarded lands of a Badawi tribe;
viii. 102.

Footnote 207:

In text “Daylakí.”

Footnote 208:

A small compact white turband and distinctive sign of the True
Believers: see vol. viii. 8.

Footnote 209:

[The words in the text seem to be: “wa Talattuf Alfázak wa Ma’áník
al-hisán” = and for the pleasingness of thy sayings and meanings so
fine and fair.—ST.]

Footnote 210:

[The Arabic seems here to contain a pun, the consonantic outline of
“Tasht” = “basin” being the same as of “tashshat” = she was raining,
sprinkling.—ST.]

Footnote 211:

In Arab. “Yá Wárid”: see vol. iii. 56.

Footnote 212:

The growing beard and whisker being compared with black letters on a
white ground.

Footnote 213:

In the text these seven couplets form one quotation, although the
first three rhyme in—úru and the second four in—íru.

Footnote 214:

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

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

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

Footnote 215:

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

Footnote 216:

In the text “Simá’a,” lit. hearing, applied idiomatically to the
ecstasy of Darwayshes when listening to esoteric poetry.

Footnote 217:

The birds mentioned in the text are the “Kumrí” (turtle-dove), the
“Shabaytar” [also called “Samaytar” and “Abu al-’Ayzar” = the father
of the brisk one, a long-necked water bird of the heron kind.—ST.],
the Shuhrúr (in MS. Suhrúr) = a blackbird [the Christians in Syria
call St. Paul “Shuhrúr al-Kanísah,” the blackbird of the Church, on
account of his eloquence.—ST.], the “Karawán,” crane or curlew
(_Charadrius ædicnemus_) vol. vi. 1; the “Hazár,” nightingale or bird
of a thousand songs, vol. v. 48; the “Hamám,” ruffed pigeon, culver,
vol. v. 49; the “Katá,” or sandgrouse vols. i. 131, iv. 111, etc.; and
the “Sammán” or quail, Suppl. vol. vi. 66.

Footnote 218:

The “Sá’ah,” I may here remark, is the German _Stunde_, our old
“Stound,” somewhat indefinite but meaning to the good Moslem the
spaces between prayer times. The classical terms, Al-Zuhà
(undurn-hour, or before noon) and Maghrib = set of sun, become in
Badawi speech Al-Ghaylah = siesta-time and Ghaybat al-Shams. (Doughty,
index.)

Footnote 219:

For the beautiful song of the lute, referred to here, see vol. viii.
281.

Footnote 220:

Alluding to the “Takht Raml,” table of sand, geomantic table?

Footnote 221:

As before noted, her love enables her to deal in a somewhat of
prophetic strain.

Footnote 222:

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

Footnote 223:

The text bluntly says “Wa Nikáh,” which can mean nothing else.

Footnote 224:

Scott calls him “Yiah”; vi. 354.

Footnote 225:

Arab. “Akhbarú-hu,” alluding to the lord Yahyà.

Footnote 226:

Here I presume a “Kála” (quoth he) is omitted; for the next sentence
seems appropriate to Yusuf.

Footnote 227:

In Arab. “Tastaghís” = lit. crying out “Wa Ghausáh!”—Ho, to my aid!

Footnote 228:

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

Footnote 229:

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

Footnote 230:

In text “Mazbúh” = slaughtered for food.

Footnote 231:

_i.e._ “I suffer from an acute attack of rheumatism”—a complaint
common in even the hottest climates.

Footnote 232:

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

Footnote 233:

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

Footnote 234:

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

Footnote 235:

The “Radíf,” or back-rider, is common in Arabia, esp. on dromedaries
when going to the Razzia: usually the crupper-man loads the matchlock
and his comrade fires it.

Footnote 236:

The text has “thirty,” evidently a clerical error.

Footnote 237:

Arab. “Sakhtúr” for “Shakhtúr,” vol. vii. 362.

Footnote 238:

Doggerel fit only for the coffee-house.

Footnote 239:

In text “Ta’ayyun” = influence, especially by the “’Ayn,” or (Evil)
Eye.

Footnote 240:

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

Footnote 241:

In text “Irham turham:” this is one of the few passive verbs still
used in popular parlance.

Footnote 242:

This formula will be in future suppressed.

Footnote 243:

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

Footnote 244:

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

Footnote 245:

“’Tis dogged as does it” was the equivalent expression of our British
Aristotle, the late Charles Darwin.

Footnote 246:

Arab. “Jannat al-Khuld” = the Eternal Garden: vol. ix. 214.

Footnote 247:

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

Footnote 248:

In text: “He swam the stream and bestrode his she-camel.”

Footnote 249:

In text “Then she folded the letter and after sealing it,” etc.

Footnote 250:

Not “her hands” after Christian fashion.

Footnote 251:

In text, “Ahyaf,” alluding to Al-Hayfá.

Footnote 252:

Arab. “Al-Kawá’ib,” also P. N. of the river.

Footnote 253:

This is moralising with a witness, and all it means is “handsome is
that handsome does.”

Footnote 254:

In text “’Arsh” = the Ninth Heaven; vol. v. 167.

Footnote 255:

The Shi’ah doctrine is here somewhat exaggerated.

Footnote 256:

“Them” for “her,” as has often occurred.

Footnote 257:

In the original “entrusted to her the missive:” whereas the letter is
delivered afterwards.

Footnote 258:

The cloud (which contains rain) is always typical of liberality and
generous dealing.

Footnote 259:

The Koranic chapt. No. xx., revealed at Meccah and recounting the
(apocryphal) history of Moses.

Footnote 260:

The “broken” (wall) to the North of the Ka’abah: Pilgrimage iii. 165.

Footnote 261:

_i.e._ “Delight of the Age:” see vol. ii. 81.

Footnote 262:

In the text written “Imriyyu ’l-Kays”: for this pre-Islamitic poet see
Term. Essay, p. 258. “The Man of Al-Kays” or worshipper of the
Priapus-idol was a marking figure in Arabian History. The word occurs,
with those of Aera, Dusares (Theos Ares), Martabu, Allat and Manát in
the Nabathæan (Arabian) epigraphs brought by Mr. Doughty from Arabia
Deserta (vol. i. pp. 180–184).

Footnote 263:

In text “Zakka,” which means primarily a bird feeding her young.

Footnote 264:

In the text “months and years,” the latter seeming _de trop_.

Footnote 265:

Or “Yathrib” = Al-Madinah; vol. iv. 114.

Footnote 266:

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

Footnote 267:

_i.e._ “Drawer-out of Descriptions.”

Footnote 268:

_i.e._ a Refuser, a Forbidder.

Footnote 269:

_i.e._ both could not be seen at the same time.

Footnote 270:

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

Footnote 271:

In the MS. v. 327, we find four hemistichs which evidently belong to
Al-Mihrján; these are:—

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

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

Footnote 272:

In this doggerel, “Kurúd” (apes) occurs as a rhyme twice in three
couplets.

Footnote 273:

“Upon the poll of his head” (’alà hámati-hi) says the Arabian author,
and instantly stultifies the words.

Footnote 274:

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

Footnote 275:

In text “Sunnah” = the practice, etc., of the Prophet: vol. v. 36,
167.

Footnote 276:

This, as the sequel shows, is the far-famed Musician, Ibrahim of
Mosul: vol. vii. 113.

Footnote 277:

In the text King of Al-Sín = China, and in p. 360 of MS. Yusuf is made
“King of China and Sind,” which would be much like “King of Germany
and Brentford.”

Footnote 278:

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

Footnote 279:

This formula of the cup and lute is _decies repetitæ_, justifying
abbreviation.

Footnote 280:

_i.e._ The Beginner, the Originator.

Footnote 281:

The Zephyr, or rather the cool north breeze of upper Arabia, vol.
viii. 62.

Footnote 282:

The “Full Moon”; plur. Budúr: vols. iii., 228, iv., 249.

Footnote 283:

“Dann” = amphora, Gr. ἀμφορεύς short for ἀμφιφορεύς = having two
handles.

Footnote 284:

= “The large-hipped,” a form of Rádih.

Footnote 285:

In text “Minba’ada-hu” making Jesus of later date than Imr al-Kays.

Footnote 286:

_i.e._ “The Delight”: also a P.N. of one of the Heavens: vols. iii.
19; iv. 143.

Footnote 287:

_i.e._ Joy, Contentment.

Footnote 288:

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

Footnote 289:

_i.e._ “Bloom of the Tribe.” “Zahrat” = a blossom especially yellow
and commonly applied to orange-flower. In line 10 of the same page the
careless scribe calls the girl “Jauharat (Gem) of the Tribe.”

Footnote 290:

For this Hell, see vol. viii. 111.

Footnote 291:

“Core” or “Life-blood of Hearts.”

Footnote 292:

Presently explained.

Footnote 293:

In text “Afrákh al-Jinn,” lit. = Chicks of the Jinns, a mere
vulgarism; see “Farkh ’Akrab,” vol. iv. 46.

Footnote 294:

“Ibráa” = deliverance from captivity, etc. Yá = í, and Mím = m,
composing the word “Ibrahím.” The guttural is concealed in the Hamzah
of Ibráa, a good illustration of Dr. Steingass’s valuable remarks in
Terminal Essay, pp. 273, 275.

Footnote 295:

“Kalím” = one who speaks with another, a familiar. Moses’ title is
Kalímu’llah on account of the Oral Law and certain conversations at
Mount Sinai.

Footnote 296:

In text “Istífá” = choice, selection: hence Mustafà = the Chosen
Prophet, Mohammed; vols. i. 7; ii. 40.

Footnote 297:

In text “Jazr” = cutting, strengthening, flow (of tide).

Footnote 298:

In the text “Náfishah” = Pers. “Náfah,” derived, I presume, from the ✓
“Náf” = belly or testicle, the part which in the musk-deer was
supposed to store up the perfume.

Footnote 299:

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

Footnote 300:

This second half of the story is laid upon the lines of “The Man of
Al-Yaman and his six Slave-girls”: vol. iv. 245.

Footnote 301:

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

Footnote 302:

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

Footnote 303:

Scott (vi. 366) “Adventures of the Three Princes, sons of the Sultan
of China.”

Footnote 304:

In the text “’Ajam,” for which see vol. i. 2, 120. Al-Irak, I may
observe, was the head-quarters of the extensive and dangerous
Khárijite heresy; and like Syria has ever a bad name amongst orthodox
Moslems.

Footnote 305:

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

Footnote 306:

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

Footnote 307:

[The text has here “Wasayah,” probably a clerical error for “wa Miah”
(spelt “Máyah”), and a hundred pair of pigeons.—ST.]

Footnote 308:

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

Footnote 309:

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

Footnote 310:

[Ar. “Sarmújah,” from Persian “Sar-múzah,” a kind of hose or gaiter
worn over a boot.—ST.]

Footnote 311:

[Arab. “Yastanít,” aor. to the preter. “istanat,” which has been
explained, p. 34.—ST.]

Footnote 312:

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

Footnote 313:

Good old classical English. In the “Breeches Bible” (A.D. 1586) we
read, “But a certaine woman cast a piece of millstone upon Abimelech’s
head and broke his brain-panne” (Judges ix. 33).

Footnote 314:

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

Footnote 315:

In the text “Sind,” still confounding this tale with the preceding.

Footnote 316:

In text “Intihába ’l furas,” lit. = the snatching of opportunities, a
jingle with “Kanas.”

Footnote 317:

[Compare with this episode the viith of Spitta Bey’s Tales: Histoire
du Prince qui apprit un métier.—ST.]

Footnote 318:

_i.e._ enables a man to conceal the pressure of impecuniosity.

Footnote 319:

In text “Al-Sádah wa al-Khatáyát.”

Footnote 320:

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

Leaves not much mystery for the nuptial night.

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

Footnote 321:

[Arab. “’Alà ghayri tarík,” which I would translate “out of the way,”
like the Persian “bí-Ráh.”—ST.]

Footnote 322:

In text “Kababjí” (for Kabábji) seller of Kabábs, mutton or kid
grilled in small squares and skewered: see vol. vi. 225.

Footnote 323:

In text “Sujjádah;” vol. vi. 193.

Footnote 324:

In text “Faddah” all through.

Footnote 325:

In text “Kirsh” (= piastre) a word before explained. See Lane (M.E.)
Appendix B.

Footnote 326:

In Arab. “Samár;” from the Pers. “Sumar” = a reed, a rush.

Footnote 327:

In Arab. “Díwán:” vols. vii. 340; ix. 108.

Footnote 328:

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

Footnote 329:

In Arab. “Ghirárah” (plur. “Gharáír”) = a sack. In Ibn Khall. (iv. pp.
90, 104) it is a large sack for grain and the especial name of a tax
on corn.

Footnote 330:

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

Footnote 331:

Scott (vi. 375) “Story of the Good Vizier unjustly imprisoned.”
Gauttier (vi. 394) _Histoire du bon Vizier injustement emprisonné_.

Footnote 332:

This detail has no significance, though perhaps its object may be to
affect the circumstantial, a favourite manœuvre with the Ráwí. [It may
mean that the prisoner had to pass through seven gates before reaching
it, to indicate its formidable strength and the hopelessness of all
escape, except perhaps by a seven-warded, or as the Arabs would say, a
seven-pinned key of gold. In the modern tale mentioned on p. 223 the
kidnapped Prince and his Wazir are made to pass “through one door
after the other until seven doors were passed,” to emphasise the utter
seclusion of their hiding place.—ST.]

Footnote 333:

_i.e._ the mats and mattresses, rugs and carpets, pillows and cushions
which compose the chairs, tables and beds of a well-to-do Eastern
lodging.

Footnote 334:

The pretext was natural. Pious Moslems often make such vows and
sometimes oblige themselves to feed the street dogs with good bread.

Footnote 335:

In text “Min hakk házá ’l-Kalám sahíh.”

Footnote 336:

In text “Káík” and “Káík-jí,” the well-known caïque of the Bosphorus,
a term which bears a curious family resemblance to the “Kayak” of the
Eskimos.

Footnote 337:

Here coffee is mentioned without tobacco, whereas in more modern days
the two are intimately connected. And the reason is purely hygienic.
Smoking increases the pulsations without strengthening them and
depresses the heart-action with a calming and soothing effect. Coffee,
like alcohol, affects the circulation in the reverse way by exciting
it through the nervous system; and not a few authorities advise
habitual smokers to end the day and prepare for rest with a glass of
spirits and water. It is to be desired that the ignorants who write
about “that filthy tobacco” would take the trouble to observe its
effects on a large scale, and not base the strongest and extremest
opinions, as is the wont of the Anglo-Saxon _Halb-bildung_, upon the
narrowest and shakiest of vases. In Egypt, India and other parts of
the Eastern world they will find nicotiana used by men, women and
children, of all ranks and ages; and the study of these millions would
greatly modify the results of observing a few hundreds at home. But,
as in the case of opium-eating, _populus vult decipi_, the
philanthrope does not want to know the truth, indeed he shrinks from
it and loathes it. All he cares for is his own especial “fad.”

Footnote 338:

Arab. “Finjál” systematically repeated for “Finján” pronounced in
Egypt “Fingán:” see vol. viii. 200. [The plural “Fanájíl,” pronounced
Fanágíl, occurs in Spitta Bey’s Contes Arabes Modernes, p. 92, and in
his Grammar, p. 26, the same author states that the forms “Fingán” and
“Fingál” are used promiscuously.—ST.]

Footnote 339:

For the “Khaznah” (Khazínah) or 10,000 kís each = £5, see vols. ii.
84; iii. 278.

Footnote 340:

A euphuism meaning some disaster. The text contains a favourite
incident in folk-lore; the first instance, I believe, being that of
Polycrates of Samos according to Herodotus (lib. iii. 41–42). The
theory is supported after a fashion by experience amongst all versed
in that melancholy wisdom the “knowledge of the world.” As Syr Cauline
the knight philosophically says:—

Everye white will have its blacke,
And everye sweete its sowre: etc.

Footnote 341:

Thus making the food impure and unfit for a religious Moslem to eat.
Scott (vi. 378) has “when a huge rat running from his hole leaped into
the dish which was placed upon the floor.” He is probably thinking of
the East Indian “bandycoot.”

Footnote 342:

In text this tale concludes, “It is ended and this (next) is the
History of the Barber.”

Footnote 343:

A dandy, a macaroni, from the Turk. Chelebi, see vol. i. 22. Here the
word is thoroughly Arabised. In old Turk. it means, a Prince of the
blood; in mod. times a gentleman, Greek or European.

Footnote 344:

In the text “Úzbáshá” (‏اوضباشا‎) or “Uzbáshá,” a vile Egyptianism for
Yúzbáshí = head of a hundred (men) centurion, captain.

Footnote 345:

_Scil._ the household, the Harem, etc. As usual, the masc. is used for
the fem.

Footnote 346:

[Ar. “Al-Rashákah,” a word is not found in the common lexicons. In
“Dozy and Engelmann’s Glossary of Spanish and Portuguese words derived
from the Arabic,” it is said to be a fork with three prongs, here
probably a hat-stand in the shape of such a fork.—ST.]

Footnote 347:

In text “Shá’il” copyist’s error for “Shághil,” act. part. of “Shughl”
= business, affairs. [Here it stands probably for the fuller “Shughl
shághil,” an urgent business.—ST.]

Footnote 348:

In text “Yá ’Ars, yá Mu’arras”: vol. i. 338.

Footnote 349:

In Syria most houses have a rain cistern or tank into which the
terrace-roof drains and which looks from above like a well with a
cover. The water must have been low when the lover hid himself in the
reservoir.

Footnote 350:

[In the MS. “Min Hakk la-hu Asl an ’and-ná huná Rájil,” a thoroughly
popular phrase. “Min Hakk” and “min Hakkan,” where in the adverbial
meaning of Hakkan its grammatical form as an accusative is so far
forgotten that it allows itself to be governed by the preposition
“min,” is rendered by Bocthor “tout de bon,” “sérieusement.” “Asl” =
root has here the meaning of foundation in fact. The literal
translation of the passage would therefore be: “Forsooth, is there any
truth in it that a man is here in our house?” “Min Hakk” has occurred
page 235, where the text, quoted in the note, may perhaps be
translated: “Of a truth, is this saying soothfast?”—ST.]

Footnote 351:

[The MS. has: “Yá Gháratí a-Zay má huná Rájil;” “Yá Gháratí” will
recur presently, p. 256, along with “yá Musíbatí” = Oh my calamity! I
take it therefore to be an exclamation of distress from “Ghárat” =
invasion, with its incidents of devastation, rapine and ruin. It would
be the natural outcry of the women left helpless in an unprotected
camp, when invaded by a hostile tribe. In “a-Zay má” the latter
particle is not the negative, but the pronoun, giving to “a-Zay” = “in
what manner,” “how?” the more emphatical sense of “how ever?” In the
same sense we find it again, _infra_, Night 754, “a-Zay má tafút-ní” =
how canst thou quit me? I would therefore render: “Woe me, I am
undone, how ever should there be a man here?” or something to that
purpose—ST.]

Footnote 352:

In Persian he would be called “Parí-stricken,”—smitten by the Fairies.

Footnote 353:

A quarter-staff (vols. i. 234: viii. 186.) opp. to the “Dabbús” or
club-stick of the Badawin, the Caffrés’ “Knob-kerry,” which is also
called by the Arabs. “Kaná,” pron. “Ganá.”

Footnote 354:

Scott’s “Story of the Lady of Cairo and her four Gallants” (vol. vi.
380): Gauttier, _Histoire d’une Dame du Caire et de ses Galans_ (vi.
400). This tale has travelled over the Eastern world. See in my vol.
vi. 172 “The Lady and her Five Suitors,” and the “Story of the
Merchant’s Wife and her Suitors” in Scott’s “Tales, Anecdotes, and
Letters” (Cadell, London, 1800), which is in fact a garbled version of
the former, introduced into the répertoire of “The Seven Wazírs.” I
translate the W. M. version of the tale because it is the most
primitive known to me; and I shall point out the portions where it
lacks finish.

Footnote 355:

This title does not appear till p. 463 (vol. v.) of the MS., and it
re-appears in vol. vi. 8.

Footnote 356:

_i.e._ in her haste: the text has “Kharrat.” The Persians who
rhetorically exaggerate everything say “rising and sinking like the
dust of the road.” [I doubt whether “Kharrat” could have the meaning
given to it in the translation. The word in the MS. has no Tashdíd and
I think the careless scribe meant it for “Kharajat,” she went
out.—ST.]

Footnote 357:

[I read “Nás maimúmín” = assembled men, a crowd of people.—ST.]

Footnote 358:

“Rajul Khwájá:” see vol. vi. 46, etc. For “Sháhbandar” = king of the
port, a harbour-master, whose post I have compared with our “Consul,”
see vol. iv. 29. It is often, however, applied to Government officials
who superintend trade and levy duties at inland marts.

Footnote 359:

Arab. “Khimár,” a veil or rather a covering for the back of the head.
This was the especial whorishness with which Shahrazad taxes the
Goodwife: she had been too prodigal of her charms, for the occiput and
the “back hair” should not be displayed even to the moon.

Footnote 360:

These four become five in the more finished tale—the King, the Wazir,
the Kazi, the Wali or Chief of Police and the Carpenter. Moreover each
one is dressed in different costume, gowns yellow, blue, red and
patched with headgear equally absurd.

Footnote 361:

In text “Turtúr” = the Badawi’s bonnet: vol. ii. 143. Mr. Doughty (i.
160) found at Al-Khuraybah the figure of an ancient Arab wearing a
close tunic to the knee and bearing on poll a coif. At Al-’Ula he was
shown an ancient image of a man’s head cut in sandstone: upon the
crown was a low pointed bonnet. “Long caps” are also noticed in i.
562; and we are told that they were “worn in outlandish guise in
Arabia.”

Footnote 362:

In text “Embárah” (pron. ’Mbárah); pop. for Al-bárihah = the last part
of the preceding day or night, yesterday. The vulgar Egyptian uses it
as if it were a corruption of the Pers. “ín bár” = this time. The Arab
Badawin pronounce it El-beyrih (with their exaggerated “Imálah”) and
use it not only for “yesterday,” but also for the past afternoon.

Footnote 363:

This device is far inferior in comic effect to the carpenter’s press
or cabinet of five compartments, and it lacks the ludicrous
catastrophe in which all the lovers make water upon one another’s
heads.

Footnote 364:

Scott (vi. 386) “The Cauzee’s story:” Gauttier (vi. 406) does not
translate it.

Footnote 365:

In the text the message is delivered verbatim: this iteration is well
fitted for oral work, with its changes of tone and play of face, and
varied “gag”; but it is most annoying for the more critical reader.

Footnote 366:

Arab. “Lukmah” = a balled mouthful: vols. i. 261, vii. 367.

Footnote 367:

The “Miftáh” (prop. “Miftah”) or key used throughout the Moslem East
is a bit of wood, 7–14 inches long, and provided with 4–10 small iron
pins which correspond with an equal number of holes in the “Dabbah” or
wooden bolt. If one of these teeth be withdrawn the lock will not
open. Lane (M. E. Introduction) has a sketch of the “Miftah” and
“Dabbah.”

Footnote 368:

In text “Ayoh” which is here, I hold, a corruption of “Í (or Ayy) hú”
= “yes indeed he.” [I take “aywah” (as I would read the word) to be a
different spelling for “aywa” = yes indeed, which according to Spitta
Bey, Gr. p. 168 is a contraction of “Ay (Í) wa’lláhi,” yes by Allah,
“What? thy lover?” asks the husband, and she emphatically affirms the
fact, to frighten the concealed tailor.—ST.]

Footnote 369:

In the Arab. “Al-Ashkhákh,” plur. of “Shakhkh” and literally “the
stales” meaning either dejection. [I read: “bi ’l-Shakhákh,” the usual
modern word for urine. “’Alayya Shakhákh” is: I want to make water.
See Dozy Suppl. s.v.—ST.]

Footnote 370:

In text “Ahú ma’í”—pure Fellah speech.

Footnote 371:

In the Arab. “laklaka-há”—an onomatopœia.

Footnote 372:

In text “Ilà an yasír Karmu-hu.” The ✓ Karm originally means cutting a
slip of skin from the camel’s nose by way of mark, in lieu of the
normal branding.

Footnote 373:

In text “Yazghaz-há fí shikkati-ha,” the verb being probably a
clerical error for “Yazaghzagh,” from ✓ “Zaghzagha” = he opened a skin
bag.

Footnote 374:

This is the far-famed balcony-scene in “Fanny” (of Ernest Feydeau
translated into English and printed by Vizetelly and Co.) that
phenomenal specimen of morbid and unmasculine French (or rather
Parisian) sentiment, which contrasts so powerfully with the healthy
and manly tone of The Nights. Here also the story conveys a moral
lesson and, contrary to custom, the husband has the best of the
affair. To prove that my judgment is not too severe, let me quote the
following passages from a well-known and popular French novelist,
translated by an English littérateur and published by a respectable
London firm.

In “A Ladies’ Man:” by Guy de Maupassant, we read:—

_Page 62._—And the conversation, descending from elevated theories
concerning love, strayed into the flowery garden of polished
blackguardism. It was the moment of clever double meanings; veils
raised by words, as petticoats are lifted by the wind; tricks of
language, cleverly disguised audacities; sentences which reveal nude
images in covered phrases, which cause the vision of all that may not
be said to flit rapidly before the eyes of the mind, and allow
well-bred people the enjoyment of a kind of subtle and mysterious
love, a species of impure mental contact, due to the simultaneous
evocations of secret, shameful, and longed-for pleasures.

_Page 166._—George and Madeleine amused themselves with watching all
these couples, the woman in summer toilette and the man darkly
outlined beside her. It was a huge flood of lovers flowing towards the
Bois, beneath the starry and heated sky. No sound was heard save the
dull rumble of wheels. They kept passing by, two by two in each
vehicle, leaning back on the seat, clasped one against the other, lost
in dreams of desire, quivering with the anticipation of coming
caresses. The warm shadow seemed full of kisses. A sense of spreading
lust rendered the air heavier and more suffocating. All the couples,
intoxicated with the same idea, the same ardour, shed a fever about
them.

_Page 187._—As soon as she was alone with George, she clasped him in
her arms, exclaiming: “Oh! my darling Pretty-boy, I love you more and
more every day.”

The cab conveying them rocked like a ship.

“It is not so nice as our own room,” said she.

He answered; “Oh, no.” But he was thinking of Madame Waller.

_Page 198._—He kissed her neck, her eyes, her lips with eagerness,
without her being able to avoid his furious caresses, and whilst
repulsing him, whilst shrinking from his mouth, she, despite herself,
returned his kisses. All at once she ceased to struggle, and,
vanquished, resigned, allowed him to undress her. One by one he neatly
and rapidly stripped off the different articles of clothing with the
light fingers of a lady’s maid. She had snatched her bodice from his
hands to hide her face in it, and remained standing amidst the
garments fallen at her feet. He seized her in his arms and bore her
towards the couch. Then she murmured in his ear in a broken voice, “I
swear to you, I swear to you, that I have never had a lover.”

And he thought, “That is all the same to me.”

Footnote 375:

In text “Ant' amilta maskhará (for maskharah) matah (for matà),”
diomatica Fellah-tongue.

Footnote 377:

Scott (Appendix vol. vi. 460) simply entitled this tale “The Syrian.”
In M. Clouston’s “Book of Noodles” (pp. 193–194) we find a man who is
searching for three greater simpletons than his wife, calling himself
“_Saw ye ever my like?_” It is quoted from Campbell’s “Popular Tales
of the West Highlands” (ii. 385–387), but it lacks the canopic wit of
the Arabo-Egyptian. I may note anent the anecdote of the Gabies (p.
201), who proposed, in order to make the tall bride on horseback enter
the low village-gate, either to cut off her head or the legs of her
steed, that precisely the same tale is told by the biting wits of
Damascus concerning the boobies of Halbún. “Halbáún,” as these
villagers call their ancient hamlet, is justly supposed to be the
Helbon whose wine is mentioned by Ezekiel in the traffic of Damascus,
although others less reasonably identify it with Halab = Aleppo.

Footnote 378:

In text “La’bat Shawáribu-hu” = lit. his mustachios played.

Footnote 379:

For the “Wakálah,” or caravanserai, see vol. i. 266.

Footnote 380:

In text “Kabút,” plur. Kabábít:

Oh! who is more brave than a dark Suliote,
In his snowy camise and his shaggy capote? _“Childe Harold,” Canto
II._

And here I cannot but notice the pitiful contrast (on the centenary of
the poet’s nativity, Jan. 22nd, ’88) between the land of his birth and
that of his death. The gallant Greeks honoured his memory with wreaths
and panegyrics and laudatory articles, declaring that they will never
forget the anniversaries of his nativity and his decease. The British
Pharisee and Philistine, true to his miserable creed, ignored all the
“real Lord Byron”—his generosity, his devotion to his friends, his
boundless charity, and his enthusiasm for humanity. They exhaled their
venom by carping at Byron’s poetry (which was and is to Europe a
greater boon than Shakspeare’s), by condemning his morality (in its
dirty sexual sense) and in prophesying for him speedy oblivion. Have
these men no shame in presence of the noble panegyric dedicated by the
Prince of German poets, Goethe, to his brother bard whom he welcomed
as a prophet? Can they not blush before Heine (the great German of the
future), before Flaubert, Alfred de Musset, Lamartine, Leopardi and a
host of Italian, Spanish and Portuguese notables? Whilst England will
not forgive Byron for having separated from his unsympathetic wife,
the Literary society of Moscow celebrated his centenary with all
honour; and Prof. Nicholas Storojenko delivered a speech which has
found an echo

further west
That his sires’ “Islands of the Blest.”

He rightly remarked that Byron’s deadly sin in the eyes of the
Georgian-English people was his Cosmopolitanism: he was the poetical
representative of the _Sturm und Drang_ period of the xixth century.
He reflected, in his life and works, the wrath of noble minds at the
collapse of the cause of freedom and the reactionary tendency of the
century. Even in the distant regions of Monte Video Byron’s hundredth
birthday was not forgotten, and Don Luis Desteffanio’s lecture was
welcomed by literary society.

Footnote 381:

He cried out thinking of the mystical meaning of such name. So γνῶθι
σεαυτόν, would mean in Sufí language—Learn from thyself what is thy
Lord;—corresponding after a manner with the Christian “looking up
through Nature to Nature’s God.”

Footnote 382:

The phrase prob. means so drunk that his circulation had apparently
stopped.

Footnote 383:

This is the article usually worn by the professional buffoon. The cap
of the “Sutarí” or jester of the Arnaut (Albanian) regiments—who is
one of their professional braves—is usually a felt cone garnished with
foxes’ brushes.

Footnote 384:

In Arab. “Sabbal alayhim (for Alayhinna, the usual masc. pro fem.)
Al-Sattár” = lit. the Veiler let down a curtain upon them.

Footnote 385:

The barber being a surgeon and ever ready to bleed a madman.

Footnote 386:

_i.e._ Can play off equally well the soft-brained and the hard-headed.

Footnote 387:

_i.e._ a deputy (governor, etc.); in old days the governor of
Constantinople; in these times a lieutenant-colonel, etc.

Footnote 388:

Which, as has been said, is the cab of Modern Egypt, like the gondola
and the caïque. The heroine of the tale is a Nilotic version of
“Aurora Floyd.”

Footnote 389:

In text “Rafaka” and infrà (p. 11) “Zafaka.”

Footnote 390:

[In text “Misla ’l-Kalám,” which I venture to suggest is another
clerical blunder for: “misla ’l-Kiláb” = as the dogs do.—ST.]

Footnote 391:

_i.e._ My wife. In addition to notes in vols. i. 165, and iv. 9, 126,
I would observe that “Harím” (women) is the broken plur. of “Hurmah;”
from Haram, the honour of the house, _forbidden_ to all save her
spouse. But it is also an infinitive (whose plur. is Harîmát = the
women of a family); and in places it is still used for the women’s
apartment, the gynæceum. The latter by way of distinction I have
mostly denoted by the good old English corruption “Harem.”

Footnote 392:

In text “Misla ’l-khárúf” (for Kharúf) a common phrase for an
“innocent,” a half idiot; so our poets sing of “silly (harmless, Germ.
_Selig_) sheep.”

Footnote 393:

In text this ends the tale.

Footnote 394:

In text “Wa lá huwa ’ashamná min-ka talkash ’alà Harimi-ná.”
“’Ashama,” lit. = he greeded for; and “Lakasha” = he conversed with.
[There is no need to change the “talkas” of the text into “talkash.”
“Lakasa” is one of the words called “Zidd,” _i.e._ with opposite
meanings: it can signify “to incline passionately towards,” or “to
loath with abhorrence.” As the noun “Laks” means “itch” the sentence
might perhaps be translated: “that thou hadst an itching after our
Harím.” What would lead me to prefer the reading of the MS. is that
the verb is construed with the preposition “’alà” = upon, towards,
for, while “lakash,” to converse, is followed by “ma’” = with.—ST.]

Footnote 395:

Such was the bounden duty of a good neighbour.

Footnote 396:

He does not insist upon his dancing because he looks upon the offence
as serious, but he makes him tell his tale—for the sake of the reader.

Footnote 397:

“Sáhib al-Hayát:” this may also = a physiognomist, which, however, is
probably not meant here.

Footnote 398:

In text “Harárah” = heat, but here derived from “Hurr” = freeborn,
noble.

Footnote 399:

In text “Azay má tafút-ní?”

Footnote 400:

In the Arab. “Rajul Khuzari” = a green-meat man. [The reading
“Khuzarí” belongs to Lane, M.E. ii. 16. and to Bocthor. In
Schiaparelli’s Vocabulista and the Muhít the form “Khuzrí” is also
given with the same meaning.—ST.]

Footnote 401:

[In text “Farárijí,” as if the pl. of “Farrúj” = chicken were
“Farárij” instead of “Faráríj.” In modern Egyptian these nouns of
relation from irregular plurals to designate tradespeople not only
drop the vowel of the penultimate but furthermore, shorten that of the
preceding syllable, so that “Farárijí” becomes “Fararjí.” Thus
“Sanádikí,” a maker of boxes, becomes “Sanadkí,” and “Dakhákhiní, a
seller of tobacco brands,” “Dakhakhní.” See Spitta Bey’s Grammar, p.
118.—ST.]

Footnote 402:

In the Arab. “Al-Májúr,” for “Maajúr” = a vessel, an utensil.

Footnote 403:

In text, “shaklaba” here = “shakala” = he weighed out (money, whence
the Heb. Shekel), he had to do with a woman.

Footnote 404:

[The trade of the man is not mentioned here, p. 22 of the 5th vol. of
the MS., probably through negligence of the copyist, but it only
occurs as far lower down as p. 25.—ST.]

Footnote 405:

A certain reviewer proposes “stained her eyes with Kohl,” showing that
he had never seen the Kohl-powder used by Asiatics.

Footnote 406:

[“Bi-Má al-fasíkh ’alà Akrás al-Jullah.” “Má al-Fasíkh” = water of
salt-fish, I would translate by “dirty brine” and “Akrás al-Jullah” by
“dung-cakes,” meaning the tale should be written with a filthy fluid
for ink upon a filthy solid for paper, more expressive than
elegant.—ST.]

Footnote 407:

“Al-Janínáti;” or, as Egyptians would pronounce the word “Al-Ganínátí”
[Other Egyptian names for gardener are “Janáiní,” pronounced
“Ganáiní,” “Bustánjí,” pronounced “Bustangi,” with a Turkish
termination to a Persian noun, and “Bakhshawángí,” for “Baghchawánjí,”
where the same termination is pleonastically added to a Persian word,
which in Persian and Turkish already means “gardener.”—ST.]

Footnote 408:

A Koranic quotation from “Joseph,” chap. xii. 28: Sale has “for verily
your cunning is great,” said by Potiphar to his wife.

Footnote 409:

I have inserted this sentence, the tale being absolutely without
termination. So in the Mediæval Lat. translations the MSS. often omit
“explicit capitulum (primum). Sequitur capitulum secundum,” this
explicit being a sine qua non.

Footnote 410:

In text “Fatáirí” = a maker of “Fatírah” = pancake, or rather a kind
of pastry rolled very thin, folded over like a napkin, saturated with
butter and eaten with sugar or honey poured over it.

Footnote 411:

In Arab. “Nayízátí,” afterwards “Nuwayzátí,” and lastly “Rayhání” (p.
34) = a man who vends sweet and savoury herbs. We have neither the
craft nor the article, so I have rendered him by “Herbalist.”

Footnote 412:

In text a “Mihtár” = a prince, a sweeper, a scavenger; the Pers.
“Mihtar,” still used in Hindostani. [In Quatremère’s Histoire des
Sultans Mamlouks “Mihtár” occurs also in the sense of superintendent,
of head-equerry, and of chief of a military band. See Dozy Supp. s.
v.—ST.]

Footnote 413:

“Ant’aysh” for “man,” decidedly not complimentary, “What (thing) art
thou?”

Footnote 414:

Arab. “Kabsh.” Amongst the wilder tribes of the East ram’s mutton is
preferred because it gives the teeth more to do: on the same principle
an old cock is the choicest guest-gift in the way of poultry.

Footnote 415:

“Naubah,” lit. = a period, keeping guard; and here a band of pipes and
kettledrums playing before the doors of a great man at certain
periods.

Footnote 416:

In text “Al-Mubtalí.”

Footnote 417:

Arab. “Hawwálín”; the passage is apparently corrupt. [“Hawálín” is
clerical error for either “hawálà” = all around, or “Hawálí” =
surroundings, surrounding parts, and “Audán” is pl. of the popular
“Widn” or “Wudn” for the literary “Uzn,” ear.—ST.]

Footnote 418:

The exclamation would be uttered by the scribe or by Shahrazad. I need
hardly remind the reader that “Khizr” is the Green Prophet and here
the Prophet of greens.

Footnote 419:

For “Isráfíl” = Raphael, the Archangel who will blow the last trump,
see vol. ii. 287.

Footnote 420:

Gen. meaning “Look sharp,” here syn. with “Allah! Allah!” = I conjure
thee by God. Vol. i. 346.

Footnote 421:

A Persian would say, “I am a Irání but Walláhi indeed I am not lying.”

Footnote 422:

[This sentence of wholesale extermination passed upon womankind,
reminds me of the Persian lines which I find quoted in ’Abdu
’l-Jalíl’s History of the Barmicides:

Agar nek búdí Zan u Ráy-i-Zan
Zan-rá _Ma-zan_ Nám búdí, na _Zan_

and which I would render Anglicè:

If good there were in Woman and her way,
Her name would signify “_Slay not_,” not “_Slay_.”

“Zan” as noun = woman; as imp. of “zadan” = strike, kill, whose
negative is “ma-zan.”—ST.]

Footnote 423:

In the text the Shaykh, to whom “Amán” was promised, is also gelded,
probably by the neglect of the scribe.

Footnote 424:

This tale is a variant of “The First Constable’s History:” Suppl.
Nights, vol. ii. 6–15.

Footnote 425:

In text “Al-Bawwábah” = a place where door-keepers meet, a
police-station; in modern tongue “Karakol,” for “Karaghol-khánah” =
guard-house.

Footnote 426:

In text “Kází al-’Askar” = the great legal authority of a country:
vol. vi. 131.

Footnote 427:

_Anglo-Indicè_ “Mucuddum”= overseer, etc., vol. iv. 42.

Footnote 428:

_i.e._ is not beyond our reach.

Footnote 429:

In text “Yá Sultán-am” with the Persian or Turkish suffixed
possessional pronoun.

Footnote 430:

In text “mál,” for which see vol. vi. 267. Amongst the Badawin it is
also applied to hidden treasure.

Footnote 431:

I carefully avoid the obnoxious term “intoxication” which properly
means “poisoning,” and should be left to those amiable enthusiasts the
“Teetotallers.”

Footnote 432:

A sign of foul play; the body not having been shrouded and formally
buried.

Footnote 433:

For the title, the office and the date see vol. ix. 289.

Footnote 434:

The names are = Martha and Mary.

Footnote 435:

MS. vi. 57–77, not translated by Scott, who entitles it (vi. 461)
“Mhassun, the Liberal, and Mouseh, the treacherous Friend.” It is a
variant of “The Envier and the Envied:” vol. i. 123.

Footnote 436:

The Arab, “Jarrah”: vol. viii. 177.

Footnote 437:

_i.e._ One who does good, a benefactor.

Footnote 438:

In the text “Músà wa Múzí,” the latter word = vexatious, troublesome.
[I notice that in the MS. the name is distinctly and I believe
purposely spelt with Hamzah above the Wáw and Kasrah beneath the Sín,
reading “Muusí.” It is, therefore a travesty of the name Músà, and the
exact counterpart of “Muhsin,” being the active participle of “asáa,”
4th form of “sáa,” = he did evil, he injured, and nearly equivalent
with the following “Muuzí.” The two names may perhaps be rendered:
Muhsin, the Beneficent, and Muusí, the Malignant, the Malefactor.—ST.]

Footnote 439:

In text “Fatír” for “Fatírah” = a pancake, before described.

Footnote 440:

In text “Bi-khátiri-k” = Thy will be done; the whole dialogue is in
pure Fellah speech.

Footnote 441:

Supposed to be American, but, despite Bartlett, really old English
from Lancashire, the land which has supplied many of the so-called
“American” neologisms. A gouge is a hollow chisel, a scoop; and to
gouge is to poke out the eye: this is done by thrusting the fingers
into the side-hair thus acting as base and by prising out the ball
with the thumb-nail which is purposely grown long.

Footnote 442:

[In the text: “Fa tarak-hu Muusí am’à dáir yaltash fí ’l-Tarík.”
Latash has the meaning of beating, tapping; I therefore think the
passage means: “hereupon Muusí left him, blind as he was, tramping and
groping his way” (feeling it with his hands or stick).—ST.]

Footnote 443:

In text “Biiru milyánah Moyah.” As a rule the Fellah of Egypt says
“Mayyeh,” the Cairene “Mayya,” and the foreigner “Moyah”: the old
Syrian is “Mayá,” the mod. “Moy,” and the classical dim. of “Má” is
“Muwayh,” also written “Muwayy” and “Muwayhah.”

Footnote 444:

“Sabt” = Sabbath, Saturday: vol. ii. 305, and passim.

Footnote 445:

_i.e._ “By Allah,” meaning “Be quick!”

Footnote 446:

For this well-nigh the sole equivalent amongst the Moslems of our
“thank you,” see vol. iv. 6, and v. 171.

Footnote 447:

In Arab. “Ana ’l-Tabíb, al-Mudáwi.” In pop. parlance, the former is
the scientific practitioner and the latter represents the man of the
people who deals in simples, etc.

Footnote 448:

In text “Rákiba-há,” the technical term for demoniac insiliation or
possession: the idea survives in our “succubi” and “incubi.” I look
upon these visions often as the effects of _pollutio nocturna_. A
modest woman for instance dreams of being possessed by some man other
than her husband; she loves the latter and is faithful to him, and
consequently she must explain the phenomena superstitiously and recur
to diabolical agency. Of course it is the same with men, only they are
at less trouble to excuse themselves.

Footnote 449:

The construction here, MS. p. 67, is very confused. [The speech of
Muhsin seems to be elliptical. In Ar. it runs: “Li-anní izá, lam
nukhullis-ha (or nukhlis-há, 2nd or 4th form) taktulní, wa aná iz lam
tattafik ma’í anní izá khallastu-há tu’tí-há alayya”—which I believe
to mean: “for if I do not deliver her, thou wilt kill me; so I (say)
unless thou stipulate with me that when I have delivered her thou wilt
give her to me in marriage——” supply: “well then I wash my hand of the
whole business.” The Shaykh acts on the tit for tat principle in a
style worthy of the “honest broker” himself.—ST.]

Footnote 450:

In text “Yaum Sabt” again.

Footnote 451:

As has been said (vol. ii. 112) this is a sign of agitation. The tale
has extended to remote Guernsey. A _sorcier_ named Hilier Mouton
discovers by his art that the King’s daughter who had long and
beautiful tresses was dying because she had swallowed a hair which had
twined round her præcordia. The cure was to cut a small square of
bacon from just over the heart, and tie it to a silken thread which
the Princess must swallow, when the hair would stick to it and come
away with a jerk. See (p. 29.) “Folk-lore of Guernsey and Sark,” by
Louise Lane-Clarke, printed by E. Le Lievre, Guernsey, 1880; and I
have to thank for it a kind correspondent, Mr. A. Buchanan Brown, of
La Coûture, p. 53, who informs us why the Guernsey lily is scentless,
emblem of the maiden who sent it from fairy-land.

Footnote 452:

The text says only, “O my father, gift Shaykh Mohsin.”

Footnote 453:

Her especial “shame” would be her head and face: vol. vi. 30, 118.

Footnote 454:

In northern Africa the “Dár al-Ziyáfah” was a kind of caravanserai in
which travellers were lodged at government expense. Ibn Khaldún (Fr.
Transl. i. 407).

Footnote 455:

In most of these tales the well is filled in over the intruding
“villain” of the piece. Ibn Khaldun (ii. 575) relates a “veritable
history” of angels choking up a well; and in Mr. Doughty (ii. 190) a
Pasha-governor of Jiddah does the same to a Jinni-possessed pit.

Footnote 456:

This tale is of a kind not unfrequent amongst Moslems, exalting the
character of the wife, whilst the mistress is a mere shadow.

Footnote 457:

Here written “Jalabí” (whence Scott’s “Julbee,” p. 461) and afterwards
(p. 77, etc.) “Shalabí”:—it has already been noticed in vol. i. 22 and
elsewhere.

Footnote 458:

In text “Baltah” for Turk “Báltah” = an axe, a hatchet. Hence
“Baltah-ji” a pioneer one of the old divisions of the Osmanli troops
which survives as a family name amongst the Levantines and
semi-European Perotes of Constantinople.

Footnote 459:

Here the public gaol is in the Head Policeman’s house. So in modern
times it is part of the Wali or Governor’s palace and is included in
the Maroccan “Kasbah” or fortalice.

Footnote 460:

In text “Naakhaz bi-lissati-him;” “Luss” is after a fashion λῃστής;
but the Greek word included piracy which was honourable, whenas the
Arab. term is mostly applied to larcenists and similar blackguards. [I
would read the word in the text “Balsata-hum,” until I have received
their “ransom.”—ST.]

Footnote 461:

In the text “Tajrís” which I have rendered by a circumlocution. [For
the exact meaning of “Tajrís” see Dozy, Suppl. s.v. “jarras,” where an
interesting passage from Mas’údí is quoted.—ST.]

Footnote 462:

In Moslem lands prisoners are still expected to feed themselves, as
was the case in England a century ago and is still to be seen not only
in Al-Islam, Egypt and Syria, but even in Madeira and at Goa.

Footnote 463:

In text “Hudá Sirru-hu,” _i.e._ his secret sin was guided (by Allah)
to the safety of concealment. [A simpler explanation of this passage
would perhaps be: “wa hadá Sirru-hu,” = and his mind was at rest.—ST.]

Footnote 464:

Arab. “Audáj” (plur. of “Wadaj”) a word which applies indiscriminately
to the carotid arteries and jugular veins. The latter, especially the
external pair, carry blood from the face and are subject abnormally to
the will: the late lamented Mr. Charley Peace, who murdered and
“burgled” once too often, could darken his complexion and even change
it by arresting jugular circulation. The much-read Mr. F. Marion
Crawford (Saracinesca, chapt. xii.) makes his hero pass a foil through
his adversary’s throat, “without touching the jugular artery (which
does not exist) or the spine.” But what about larynx and pharynx? It
is to be regretted that realistic writers do not cultivate a little
more personal experience. No Englishman says “in guard” for “on
guard.” “Colpo del Tancredi” is not = “Tancred’s lunge” but “the
thrust of the (master) Tancredi:” it is quite permissible and to say
that it loses half its dangers against a left-handed man is to state
what cannot be the fact as long as the heart is more easily reached
from the left than from the right flank.

Footnote 465:

Lit. “Then faring forth and sitting in his own place.” I have modified
the too succinct text which simply means that he was anxious and
agitated.

Footnote 466:

After this in the text we have only, “End of the Adventure of the
Kazi’s Daughter. It is related among the many wiles of women that
there was a Fellah-man,” etc. I have supplied the missing link.

Footnote 467:

On the margin of the W. M. MS. (vi. 92) J. Scott has written: “This
story bears a faint resemblance to one in the Bahardanush.” He alludes
to the tale I have already quoted. I would draw attention to “The
Fellah and his wicked Wife,” as it is a characteristic Fellah-story
showing what takes place too often in the villages of Modern Egypt
which the superficial traveller looks upon as the homes of peace and
quiet. The text is somewhat difficult for technicalities and two of
the pages are written with a badly nibbed reed-pen which draws the
lines double.

Footnote 468:

The “Faddán” (here miswritten “Faddád”) = a plough, a yoke of oxen, a
“carucate” which two oxen can work in a single season. It is also the
common land-measure of Egypt and Syria reduced from acre 1·1 to less
than one acre. It is divided into twenty-four Kíráts (carats) and
consists or consisted of 333 Kasabah (rods), each of these being 22–24
Kabzahs (fists with the thumb erect about = 6½ inches). In old Algiers
the Faddán was called “Zuijah” (= a pair, _i.e._ of oxen) according to
Ibn Khaldun i. 404.

Footnote 469:

In text “Masbúbah.”

Footnote 470:

Arab. “Dashísh,” which the Dicts. make = wheat-broth to be sipped.
[“Dashísh” is a popular corruption of the classical “Jashísh” =
coarsely ground wheat (sometimes beans), also called “Sawík,” and
“Dashíshah” is the broth made of it.—ST.]

Footnote 471:

In text “Ahmar” = red, ruddy-brown, dark brown.

Footnote 472:

In text “Kas’at (= a wooden platter bowl) afrúkah.” [The “Mafrúkah,”
an improvement upon the Fatírah, is a favourite dish with the Badawí,
of which Dozy quotes lengthy descriptions from Vansleb and Thévenot.
The latter is particularly graphical, and after enumerating all the
ingredients says finally: “ils en font une grosse pâte dont ils
prennent de gros morceaux.”—ST.]

Footnote 473:

The Fellah will use in fighting anything in preference to his fists
and a stone tied up in a kerchief or a rag makes no mean weapon for
head-breaking.

Footnote 474:

The cries of an itinerant pedlar hawking about woman’s wares. See Lane
(M. E.) chapt. xiv. “Flfl’a” (a scribal error?) may be “Filfil” =
pepper or palm-fibre. See Index, vol. v. p. 493, “Tutty,” in low-Lat.
“Tutia,” probably from the Pers. “Tutiyah,” is protoxide of zinc,
found native in Iranian lands, and much used as an eye-wash.

Footnote 475:

In text “Samm Sá’ah.”

Footnote 476:

“Laban halíb,” a trivial form = “sweet milk;” “Laban” being the
popular word for milk artificially soured. See vols. vi. 201; vii.
360.

Footnote 477:

In text “Nisf ra’as Sukkar Misri.” “Sukkar” (from Pers. “Shakkar,”
whence the Lat. Saccharum) is the generic term, and Egypt preserved
the fashion of making loaf-sugar (Raas Sukkar) from ancient times.
“Misri” here = local name, but in India it is applied exclusively to
sugar-candy, which with Gúr (molasses) was the only form used
throughout the country some 40 years ago. Strict Moslems avoid
Europe-made white sugar because they are told that it is refined with
bullock’s blood, and is therefore unlawful to Jews and the True
Believers.

Footnote 478:

Lit. “that the sugar was poison.”

Footnote 479:

In text “Kata’a Judúr-há” (for “hu”). [I refer the pronoun in
“Judúr-há” to “Rakabah,” taking the “roots of the neck,” to mean the
spine.—ST.]

Footnote 480:

In text “Fahata” for “Fahasa” (?) or perhaps a clerical error for
“Fataha” = he opened (the ground). [“Fahata,” probably a vulgarisation
of “fahatha” (fahasa) = to investigate, is given by Bocthor with the
meaning of digging, excavating. Nevertheless I almost incline to the
reading “fataha,” which, however, I would pronounce with Tashdíd over
the second radical, and translate: “he recited a ’Fátihah’ for them,”
the usual prayer over the dead before interment. The dative “la-hum,”
generally employed with verbs of prayer, seems to favour this
interpretation. It is true I never met with the word in this meaning,
but it would be quite in keeping with the spirit of the language, and
in close analogy with such expressions as “kabbara,” he said “Allahu
akbar,” “Hallala,” he pronounced the formula of unity, and a host of
others. Here it would, in my opinion, wind up the tale with a neat
touch of peasant’s single-mindedness and loyal adherence to the
injunctions of religion even under provoking circumstances.—ST.]

Footnote 481:

In the MS. we have only “Ending. And it is also told,” etc. I again
supply the connection.

Footnote 482:

Scott does not translate this tale, but he has written on the margin
(MS. vi. 101), “A story which bears a strong resemblance to that I
have read (when a boy) of the Parson’s maid giving the roasted goose
to her Lover and frightening away the guests, lest he should geld
them.”

Footnote 483:

In text “Zakarayn Wizz (ganders) simán”; but afterwards “Wizzatayn” =
geese.

Footnote 484:

These dried fruits to which pistachios are often added, form the
favourite “filling” of lamb and other meats prepared in “puláo”
(pilaff).

Footnote 485:

“Anta jáib(un) bas rájul (an) wáhid (an)”—veritable and characteristic
peasant’s jargon.

Footnote 486:

_i.e._ it is a time when men should cry for thy case. “Lá Haula” =
there is no Majesty, etc. An ejaculation of displeasure,
disappointment, despair.

Footnote 487:

In text “Maháshima-k” = good works, merits; in a secondary sense beard
and mustachios. The word yard (etymologically a rod) is medical
English, and the young student is often surprised to see, when a
patient is told to show his yard, a mere inchlet of shrunken skin.
[“Maháshim,” according to Bocthor, is a plural without singular,
meaning: les parties de la génération. Pedro de Alcala gives
“Hashshúm,” pl. “Hasháshim,” for the female parts, and both words are
derived from the verb “hasham, yahshím,” he put to shame.—ST.]

Footnote 488:

Characteristic words of abuse, “O thou whose fate is always to fail, O
thou whose lot is ever subject to the accidents of Fortune!”

Footnote 489:

Arab. “Bayzah” = an egg, a testicle. See “Bayza’áni,” vol. ii. 55.

Footnote 490:

Here the text ends with the tag, “Concluded is the story of the Woman
with her Husband and her Lover. It is related of a man which was a
Kazi,” etc. I have supplied what the writer should have given.

Footnote 491:

The “Mahkamah” (Place of Judgment), or Kazi’s Court, at Cairo is
mostly occupied with matrimonial disputes, and is fatally famous for
extreme laxness in the matter of bribery and corruption. During these
days it is even worse than when Lane described it, M.E., chapt. iv.

Footnote 492:

The first idea of an Eastern would be to appeal from the Kazi to the
Kazi’s wife, bribing her if he failed to corrupt the husband; and he
would be wise in his generation as the process is seldom known to
fail.

Footnote 493:

In Arab. “Sitta-há”: the Mauritanians prefer “Sídah,” and the Arabian
Arabs “Kabírah” = the first lady, _Madame Mère_.

Footnote 494:

In text “Ahú ’inda-k,”—pure Fellah speech.

Footnote 495:

In text here and below “Maghbún” usually = deceived, cajoled.

Footnote 496:

He began to fear sorcery, Satan, etc. “Muslimína” is here the reg.
Arab. plur. of “Muslim” = a True Believer. “Musulmán” (our “Mussalman”
too often made plur. by “Mussalmen”) is corrupted Arab. used in
Persia, Turkey and India by the best writers as Sa’adi; the plur. is
“Musulmánán” and the Hind. fem. is Musalmání. Francois Pyrard, before
alluded to, writes (i. 261) “Mouselliman, that is, the faithful.”

Footnote 497:

In the text “help ye the Moslems.”

Footnote 498:

Again the old, old story of the “Acrisian maid,” and a prose variant
of “Yusuf and Al-Hayfa” for which see vol. v. p. 123. I must note the
difference of treatment and may observe that the style is rough and
the incidents are unfinished, but it has the stuff of an excellent
tale.

Footnote 499:

In text “Min ghayr Wa’ad” = without appointment, sans préméditation, a
phrase before noticed.

Footnote 500:

In text, “Al-Mukawwamína wa Arbábu ’l-Aklam,” the latter usually
meaning “Scribes skilled in the arts of caligraphy.”

Footnote 501:

In text “Zarb al-Fál” = casting lots for presage, see vol. v. 136.

Footnote 502:

“The Mount of Clouds.”

Footnote 503:

In the margin is written “Kbb,” possibly “Kubb” for “Kubbah” = a
vault, a cupola. [I take “Kubba” for the passive of the verb “Kabba” =
he cut, and read “Fajwatun” for “Fajwatan” = “and in that cave there
is a spot in whose innermost part from the inside a crevice is cut
which,” etc.—ST.]

Footnote 504:

“Zarb al-Aklám,” before explained: in a few pages we shall come upon
“San’at al-Aklám.”

Footnote 505:

A pun upon the name of the Mountain.

Footnote 506:

In text “Wa kulli Tárik” = Night-traveller, magician, morning-star.

Footnote 507:

_i.e._ In Holy Writ—the Koran and the Ahádís.

Footnote 508:

“Walad al-Hayáh” for “Hayát;” _i.e._ let him be long-lived.

Footnote 509:

This and other incidents appear only at the latter end of the tale, p.
221.

Footnote 510:

_i.e._ “Father of a Pigeon,” _i.e._ surpassing in swiftness the
carrier-pigeon.

Footnote 511:

“Bi-sab’a Sikak” = lit. “with seven nails;” in the MS. vol. vi. p.
133, l. 2, and p. 160, l. 4, we have “four Sikak,” and the word seems
to mean posts or uprights whereto the chains were attached. [“Sakk,”
pl. “Sikák” and “Sukúk,” is nail, and “Sikkah,” pl. “Sikak,” has
amongst many other meanings that of “an iron post or stake” (Bocthor:
piquet de fer).—ST.]

Footnote 512:

In text “Al-Lijám w’ al-Bílám” = the latter being a “Tábi’” or
dependent word used only for jingle. [The Muhít explains “Bilám” by
“Kimám at-Thaur” = muzzle of a bull, and Bocthor gives as equivalent
for it the French “caveçon” (English “cavesson,” nose-band for
breaking horses in). Here, I suppose, it means the head-stall of the
bridle.—ST.]

Footnote 513:

In Arab. “Al-Sayfu w’-al Kalanj.”

Footnote 514:

In text “Itowwaha,” which is repeated in p. 146, l. 2. [“Ittawwah”
seems to be the modern Egyptian 5th form of “Tauh.” In classical
Arabic it would be “tatawwah,” but in the dialect of to-day the prefix
becomes “it,” whose final dental here assimilates with the initial
palatal of the root; p. 146 the word is correctly spelt with two
Tashdids. The meaning is: he threw himself (with his right foot
foremost) upon the horse’s back. Instances of this formation, which
has now become all but general in Egyptian, are not unfrequent in old
Arabic, witness chapters lxxiii. and lxxiv. of the Koran, which begin
with “ayyuhá ’l-Muddassiru” and “ayyuhà ’l-Muzzammilu”
respectively.—ST.]

Footnote 515:

In text “Ramaha bi-h.”

Footnote 516:

The vowel points in the MS. show this to be a quotation.

Footnote 517:

In text “Yarjú,” I presume an error for “yarja’u.” [I believe “yarju”
is an error for “yajrú,” and the various paces to which they put their
horses are meant: sometimes they galloped (ramahú), sometimes they
trotted (Pedro de Alcala gives “trotar” for “jará yajrí”), sometimes
they ambled (yasírú).—ST.]

Footnote 518:

In text “Saith the Sayer of this say so wondrous and this delectable
matter seld-seen and marvellous,”—which I omit as usual.

Footnote 519:

In text “Sar’a ’l-Lijám.”

Footnote 520:

The invariable practice of an _agent de police_ in England and France,
according to the detective tales of MM. Gaboriau and Du Boisgobey. In
Africa the guide often attempts to follow instead of leading the
party, and this proceeding should always awake suspicion.

Footnote 521:

In text another prothesis without apodosis: see vol. vi. 203, etc.

Footnote 522:

In text, “Fa ghába thaláthat ayyamin” = and he (or it the mountain?)
disappeared for three days. [“Ghába” = departed, may have here the
meaning of “passed away” and three days had gone, and he ever
travelling, before (ilà an) he reached it.—ST.]

Footnote 523:

A feeling well-known to the traveller: I have often been laughed at
for gazing fondly upon the scanty brown-green growth about Suez after
a few months’ sojourn in the wolds of Western Arabia. It is admirably
expressed in that book of books Eothen (chapt. xvii.):—“The next day I
entered upon Egypt, and floated along (for the delight was as the
delight of bathing) through green wavy fields of rice, and pastures
fresh and plentiful, and dived into the cold verdure of grasses and
gardens, and quenched my hot eyes in shade, as though in deep, rushing
waters.”

Footnote 524:

The writer does not mean to charge the girl with immodesty (after the
style “Come to my arms, my slight acquaintance!”) but to show how
powerfully Fate and Fortune wrought upon her. Hence also she so
readily allowed the King’s son to possess her person.

Footnote 525:

[I read “al-Muhibbattu,” fem. of “Muhibb,” lover (in Tasawwuf
particularly = lover of God), and take the “lam taku taslah” in the
second verse for the 3rd person fem., translating: The loving maiden
has come in obedience to the lover’s call, proudly trailing her skirts
(“tajarru min al-Tíhi Azyála-há”), and she is meet, etc.—ST.]

Footnote 526:

Again the work of Fate which intended to make the lovers man and wife
and probably remembered the homely old English proverb, “None misses a
slice from a cut loaf.”

Footnote 527:

A little matter of about a ton at the smallest computation of 200 lbs.
to each beast.

Footnote 528:

In text “Natawású sawiyah.” [Clerical error for “natawánasú
(nataánasú, the rarely used 6th form of anisa) shuwayyah” = let us
divert ourselves a little.—ST.]

Footnote 529:

In text “salaku-hu wa nashalú-hu.” The ✓ “salk” = scoring the skin and
the ✓ “nashl” = drawing meat from the cooking-pot with its fingers or
a flesh-hook or anything but a ladle which would be “Gharf.”

Footnote 530:

This account has been slightly abridged seeing that it is a twice-told
tale.

Footnote 531:

“Written” either on the Preserved Tablet (vol. ii. 68) or on the
sutures of the skull (iii. 123).

Footnote 532:

In Arab. “Khálat-kí insánun,” meaning also to lie with: compare the
Gr. μίγνυμι Lat. misceo. [The same word occurs presently in another
tropical sense: “Khálata-há al-Khajal wa ’l-Hayá” = shame and
abashment mixed with her, _i.e._ suffused or overwhelmed her.—ST.]

Footnote 533:

In text “Istanade ’alà Shakkati-h.” [“Istanáda ’alà” is in the
Vocabulista in Arabico rendered by “recumbere” and “Shikkah” is a rug,
while I can find no authority for “Shakkah” as quarter. The passage
may therefore mean he lay down on his rug. If he had been leaning
against the standing horse, it would on bolting have thrown him on the
ground and awaked him rudely.—ST.]

Footnote 534:

“Rajul ikhtiyár,” a polite term for an old man: See i. 55. In the
speech of the Badawin it means a man of substance and hospitality.

Footnote 535:

In Arab. “Wa lásh: Murádí bas Ism al-Madinah.” I seem to hear some
Fellah speaking to me from the door of his clay hut.

Footnote 536:

“Madínat al-Andalús” = usually Seville.

Footnote 537:

In text “Kabdán,” the usual form being “Kaptan,” from the Ital.
Capitano (iv. 85): here, however, we have the Turk. form as in
“Kapúdán-pashá” = Lord High Admiral of ancient Osmanli-land.

Footnote 538:

Arab. “Khaznat al-Síláh.” When Easterns, especially Maroccan Moslems
and Turkish Pilgrims, embark as passengers, their weapons are taken
from them, ticketed and placed in a safe cabin.

Footnote 539:

Arab. “Waka’h” = an affair (of fight).

Footnote 540:

_i.e._ crying the war-cry, “Alláho Akbar” = God is most Great (vol.
ii. 89, etc.) and “Lá iláha illa ’llah,” the refrain of Unity: vol.
ii. 236.

Footnote 541:

In text “A’atú Al-Wírah.” [“Wírah” is gerund of the Turkish “wírmek”
or “wermek,” to give, to give up, and the phrase in the text
corresponds to the Turkish “wírah wírmek” (‏ويره ويرمك ‎) = to
capitulate.—ST.]

Footnote 542:

The “buccaneers,” quite as humane, made their useless prisoners “walk
a plank.” The slave-ships, when chased and hard-driven, simply tossed
the poor devil niggers overboard; and the latter must often have died,
damning the tender mercies of the philanthrope which had doomed them
to untimely deaths instead of a comfortable middle passage from
Blackland to Whiteland.

Footnote 543:

[In the text “Kárishín” = chasing, being in hot pursuit of; see Dozy,
Suppl. s. v. “karash.”—ST.]

Footnote 544:

See in Mr. Doughty’s valuable “Arabia Deserta” (i. 309) how the
Badawi’s mare puts down her soft nose to be kissed by the sitters
about the coffee-hearth.

Footnote 545:

In text, “Hadda ’lláho bayní wa baynakum.”

Footnote 546:

The last clause is omitted in the text which is evidently defective:
MS. vol. vi. p. 180, line 7.

Footnote 547:

In text “Tauhán al-Husán.”

Footnote 548:

In Abyssinia the “Khil’at” = robe of honour (see vol. i. 195) is an
extensive affair composed of a dress of lion’s pelt with silver-gilt
buttons, a pair of silken breeches, a cap and waist-shawl of the same
material, a sword, a shield and two spears; a horse with furniture of
silk and silver and a mule similarly equipped. These gifts accompany
the insignia of the “Order of Solomon,” which are various medals
bearing an imperial crown, said to represent the Hierosolymitan Temple
of the Wise King, and the reverses show the Amharic legend “Yohanne
Negus zei Etiopia”—John, Emperor of Etiopia. The orders are
distinguished as (1) the Grand Cross, a star of 100 grammes in massive
gold, hammer-wrought, and studded with gems, given only to royalties;
(2) the Knighthood, similar, but of 50 grammes, and without jewels,
intended for distinguished foreigners; (3) the Officer’s Star,
silver-gilt, of 50 grammes; and (4) the Companion’s, of pure silver,
and the same weight. All are worn round the neck save the last, which
hangs upon the chest. This practice of gilding the medals prevails
also in Europe, for instance in Austria, where those made of gun-metal
are often gilt by the recipients contrary to all official etiquette.

Footnote 549:

Meaning only that the babe was perfectly beautiful.

Footnote 550:

In order that the cord might not be subject to the evil eye or fall
into the hand of a foe who would use it magically to injure the babe.
The navel-string has few superstitions in England. The lower classes
mostly place over the wound a bit of cloth wherein a hole has been
burned, supposing that the carbon will heal the cut, and make it fast
to the babe by a “binder” or swathe round the body, as a preventative
to “pot-belly.” But throughout the East there are more observances. In
India, on the birth of the babe, the midwife demands something
shining, as a rupee or piece of silver, and having touched the
navel-string therewith she divides it and appropriates the glittering
substance, under the pretence that the absence of the illuminating
power of some such sparkling object would prevent her seeing to
operate. The knife with which the umbilical cord has been cut is not
used for common purposes but is left beside the puerpera until the
“Chilla” (fortieth day), when “Kajjal” (lamp-black), used by way of
Kohl, is collected on it and applied to the child’s eyelids. Whenever
the babe is bathed or taken out of the house the knife must be carried
along with it; and when they are brought in again the instrument is
deposited in its former place near the mother. Lastly, on the
“Chilla”-day they must slaughter with the same blade a cock or a sheep
(Herklots, chapt. i. sec. 3). Equally quaint is the treatment of the
navel-string in Egypt; but Lane (M.E.) is too modest to give details.

Footnote 551:

In text “Sarsarah,” a clerical error for “Akhaza (?) surratan.” See
MS. vol. vi. p. 197, line 9 [I read “sarra Surrah (Surratan)” = he
tied up a purse.—ST.]

Footnote 552:

In the text “on account of the dust-cloud” which, we were just told,
had cleared away. [The translator seems to have overlooked the “kána”
before “kad dákhala-hu al-Ra’b,” which gives to the verb the force of
a pluperfect: “and fear _had_ entered into him at the sight of the
dust-cloud.”—ST.]

Footnote 553:

_i.e._ his daughter, of whom he afterwards speaks in the plur.

Footnote 554:

These concealments are inevitable in ancient tale and modern novel,
and it need hardly be said that upon the nice conduct of them depends
all the interest of the work. How careful the second-rate author is to
spoil his plot by giving a needless “pregustation” of his purpose, I
need hardly say.

Footnote 555:

The mysteries of the marriage-night are touched with a light hand
because the bride had already lost her virginity.

Footnote 556:

In text “Abúyah,” a Fellah vulgarism for Abí which latter form occurs
a few lines lower down.

Footnote 557:

In text “Wa-Ṣawábi ’hu (Asábi ’a-hu?) fí hanaki-h:” this is explained
in MS. p. 216: “Bi-yarza’u fí Asábí hi.” Dozy, Suppl. i. 815, gives
“Sawábi’” as an irregular pl. of “Asba’” quoting from Bresl. ed. iii.
381, 9. I would rather say it is a regularly formed broken plural of a
singular “Sábi’” = the pointing one, _i.e._ index, now commonly called
“Sabbábah” = the reviler, where the same idea of pointing at with
contempt seems to prevail, and “Sháhid” = the witnessing, because it
is raised in giving testimony. In the plural it would be naturally
generalised to “finger,” and in point of fact, the sing. “Sábi’” is
used nowadays in this sense in Egypt along with the other popular form
“Subá’.”

Footnote 558:

I write “Cafilah” and not “Cafila” with the unjustifiable suppression
of the final “h” which is always made sensible in the pure
pronunciation of the Badawi. The malpractice has found favour chiefly
through the advocacy of Dr. Redhouse, an eminent Turkish scholar whose
judgments must be received with great caution; and I would quote on
this subject the admirable remarks of my late lamented friend Dr. G.
P. Badger in “The Academy” of July 2, 1887. “Another noticeable
default in the same category is that, like Sale, Mr. Wherry frequently
omits the terminal ’h’ in his transliteration of Arabic. Thus he
writes Sura, Amína, Fátima, Madína, Taháma; yet, inconsistently
enough, he gives the ’h’ in Allah, Khadijah, Kaabah, Makkah, and many
other words. This point deserves special notice, owing to Dr.
Redhouse’s letter, published in ’The Academy’ of November 22 last, in
which he denounces as (’a very common European error’) the addition of
the ’h’ or ’final aspirate,’ in the English transliteration of many
Arabic words. Hence, as I read the eminent Orientalist’s criticism,
when that aspirate is not sounded in pronunciation he omits it,
writing “Fátima,” not Fatimah, lest, as I presume, the unwary reader
may aspirate the ’h.’ But in our Bibles we find such names as _Sarah_,
_Hannah_, _Judah_, _Beulah_, _Moriah_, _Jehovah_, in the enunciation
of which no one thinks of sounding the last letter as an aspirate. I
quite agree with Dr. Redhouse that in the construct case the final _h_
assumes the sound of _t_, as in _Fatimatu bint-Muhammed_; yet that
does not strike me as a valid reason for eliding the final _h_, which
among other uses, is indicative of the feminine gender, as in Fâtimah,
Khadîjah, Amînah, etc.; also of the _nomina vicis_, of many abstract
nouns, nouns of multitude and of quality, as well as of adjectives of
intensiveness, all which important indications would be lost by
dropping the final _h_. And further unless the vowel _a_, left after
the elision of that letter, be furnished with some etymological mark
of distinction, there would be great risk of its being confounded with
the _â_, formative of the singular of many verbal nouns, such as
_binâ_, _safâ_, _jalâ_; with the masculine plurals ending in the same
letters, such as _hukamâ_, _ághniyâ_, _kúfarâ_; and with the feminine
plurals of many adjectives, such as _kúbra_, _súghra_, _húsna_, etc.
Dr. Redhouse says that ’many eminent Arabists avoid such errors’—a
remark which rather surprises me, since Pocock, Lane and Palmer, and
Fresnel and Perron among French Orientalists, as also Burton, all
retain the final aspirate _h_, the latter taking special care to
distinguish, by some adequate, diacritical sign, those substantive and
adjective forms with which words ending in the final aspirate _h_
might otherwise be confounded.”

Footnote 559:

In the text, “Wa sába’l-dár wa Zaujatu-hu mutawassíyín bi-há.” [I
cannot explain to myself the plural “Mutawaṣṣín” unless by supposing
that the preceding “Sáb al-Dár” is another blunder of the scribe for
“Sáhibu ’l-Dár” when the meaning would be: “and the master of the
house and his wife took charge of her (the nurse) during the days of
suckling.”—ST.]

Footnote 560:

In text “Sárú yaráshú-hu wa yatawaṣṣu.”

Footnote 561:

[In the text “Fikí” the popular form of the present day for “Fikíh,”
properly “learned in the law” (LL.D. as we would say), but now the
usual term for “schoolmaster.”—ST.]

Footnote 562:

Both of which are practised by Easterns from horseback, the animal
going at fullest speed. With the English saddle and its narrow
stirrup-irons we can hardly prove ourselves even moderately good shots
after Parthian fashion.

Footnote 563:

In text “Ihtimám wa Ghullah”: I suspect that the former should be
written with the major _h_, meaning fever.

Footnote 564:

See vol. iv. p. 245.

Footnote 565:

_i.e._ tempt not Providence unless compelled so to do by necessity.

Footnote 566:

The youth was taking a “Fál” or omen: see vol. v. 136.

Footnote 567:

In text “Hasal,” for which I would read “Khasal.”

Footnote 568:

A wiser _Sprichwort_ than those of France and America. It compares
advantageously with the second par. of the Declaration of Independence
(July 4, 1776) by the Representatives of the U.S., which declares,
“these truths to be self-evident:—that all men are created equal,”
etc. It is regretable that so trenchant a state-paper should begin
with so gross and palpable a fallacy. Men are not born equal, nor do
they become equal before their death-days even in condition, except by
artificial levelling; and in republics and limited monarchies, where
all are politically equal, the greatest social inequalities ever
prevail. Still falser is the shibboleth-crow of the French cock,
“_Liberté, Egalité, Fraternité_,” which has borrowed its plumage from
the American Bird o’ Freedom. And Douglas Jerrold neatly expressed the
truth when he said,—“We all row in the same boat but not with the same
sculls.”

Footnote 569:

Sayf Kunúzí = a talismanic scymitar: see “Kanz,” ix. 320.

Footnote 570:

In Arab. “Al-Kutb al-Ghauth” = lit. The pole-star of invocation for
help; or simply “Al-Ghauth” is the highest degree of sanctity in the
mystic fraternity of Tasawwuf. See v. 384; and Lane (A. N.) i. 232.
Students who would understand these titles will consult vol. iii.
chapt. 12 of The Dabistán by Shaw and Troyer, Paris and London, 1843.
By the learned studies of Dr. Pertsch the authorship of this work of
the religious eclecticism of Akbar’s reign, has been taken from the
wrongful claimant and definitively assigned to the legitimate owner,
Mobed Shah. (See Z. d. M. G. xvi. 224). It is regretable that the
index of the translation is worthless as its contents are valuable.

Footnote 571:

Arab. “Su’ubán” = cockatrice, etc., vols. i. 172; vii. 322. Ibn
Khaldun (vol. iii. 350) tells us that it was the title of a famous and
fatal necklace of rubies.

Footnote 572:

In Ar. “Anakati-h.” [This is a very plausible conjecture of the
translator for the word written in the text: “’Anfakati-h” = the hair
between the lower lips and the chin, and then used for the chin
itself.—ST.]

Footnote 573:

In the text “Tisht” (a basin for the ewer), which I have translated
tray: these articles are often six feet in diameter.

Footnote 574:

A neat touch of realism: the youth is worn out by the genial labours
of the night which have made the bride only the merrier and the
livelier. It is usually the reverse with the first post-nuptial
breakfast: the man eats heartily and the woman can hardly touch solid
food. Is this not a fact according to your experience, Mesdames?

Footnote 575:

In text “Tazarghít” a scribal error for “Zaghrítah.” In Mr.
Doughty (ii. 621) “Zalághít” for “Zaghárit” and the former is
erroneously called a “Syrian word.” The traveller renders it by
“Lullul-lullul-lullul-lá.” [Immediately before, however, the
correct form “hiya tazaghritu,” she was lullilooing, had been used
The word occurs in numerous forms, differentiated by the
interchange of the dental and palatal “t” and of the liquid
letters “r” and “l.” Dozy gives: “Zaghrata,” “Zaghlata” and
“Zalghata” for the verb, and “Zaghrítah,” “Zaghrútah” (both with
pl. “Zaghárít”) “Zalghútah,” “Zalghatah” (both with pl.
“Zalághít”), and even a plural “Zaghálít” for the noun.—ST.]

Footnote 576:

In these cases usually an exception is made of brigands, assassins and
criminals condemned for felony. See Ibn Khaldun, iv. 189.

Footnote 577:

[In text: “biyarza’ fí Asábí-hi” (see supra p. 409). This is, as far
as I remember, the only instance where in the MS. the aorist is
preceded by the preposition “bi,” a construction now so common in the
popular dialects. Strange as it may appear at first sight, it has a
deep foundation in the grammatical sentiment, if I may say so, of the
Arabic language, which always ascribed a more or less nominal
character to the aorist. Hence its inflection by Raf’ (u), Nasb (a)
and Jazm (absence of final vowel), corresponding to the nominative,
accusative and oblique case of the noun. Moreover in the old language
itself already another preposition (“li”) was joined to the aorist.
The less surprising, therefore, can it be to find that the use of a
preposition in connection with it has so largely increased in the
modern idiom, where it serves to mark this semi-nominal character of
the aorist, which otherwise would be lost in consequence of the loss
of the vowel terminations. This interesting subject deserves a fuller
development, but I must reserve it for another opportunity—inshá
’lláh!—ST.]

Footnote 578:

[Again “yastanit” = he listened attentively; comp. note p. 24.—ST.]

Footnote 579:

In text “Zarb al-Aklám.”

Footnote 580:

Vol. iii. 247–261. This violation of the Harem is very common in
Egypt.

Footnote 581:

Arab. “Fadáwi,” here again = a blackguard, see vol. iv. 281.

Footnote 582:

The Irishman says, Sleep with both feet in one stocking.

Footnote 583:

Arab. or rather Egypt. “Bábúj,” from “Bábúg,” from the Pers.
“Pay-púsh” = foot-clothing, vulg. “Pápúsh.” To beat with shoe,
slipper, or pipe-stick is most insulting; the idea, I believe, being
that these articles are not made, like the rod and the whip, for
corporal chastisement, and are therefore used by way of slight. We
find the phrase “he slippered the merchant” in old diaries, _e.g._ Sir
William Ridges, 1683, Hakluyts, m dccc lxxvii.

Footnote 584:

Arab. “Sarmújah” = sandals, slippers, shoes, esp. those worn by
slaves.

Footnote 585:

Suggesting carnal need.

Footnote 586:

The young man being grown up did not live in his father’s house.

Footnote 587:

Arab. “Tartara.” The lexicons give only the sigs. “chattering” and so
forth. Prob. it is an emphatic reduplication of “Tarra” = sprouting,
pushing forward.

Footnote 588:

The youth plays upon the bride’s curiosity, a favourite topic in Arab.
and all Eastern folk-lore.

Footnote 589:

There is a confusion in the text easily rectified by the sequel. The
facetia suggests the tale of the Schildburgers, who on a fine summer’s
day carried the darkness out of the house in their caps and emptied it
into the sunshine which they bore to the dark room.

Footnote 590:

A kindly phrase popularly addressed to the returning traveller whether
long absent or not.

Footnote 591:

In the text “Hamákah.”

Footnote 592:

Arab. “Adi” which has occurred before.

Footnote 593:

This “little orgie,” as moderns would call it, strongly suggests the
Egyptian origin of the tale.

Footnote 594:

MS. vol. vi. 262–271. Arab. “’Adím al-Zauk” which the old Latin
dictionaries translate “destitutus experientiæ” and “expers
desiderii,” and it is = to our deficient in taste, manners, etc. The
term is explained in vol. ix. 266 (correct my General Index “ix.
206”). Here it evidently denotes what we call “practical joking,” a
dangerous form of fun, as much affected by Egyptians as by the
Hibernians.

Footnote 595:

In text “Wakálah” = an inn: vol. i. 266.

Footnote 596:

“’Ausaj,” for which the dictionaries give only a thorny plant, a
bramble.

Footnote 597:

The grand old Eastern or Desert-gate of Cairo: see vol. vi. 234.

Footnote 598:

Arab. “Thakálah,” lit. = heaviness, dulness, stupidity.

Footnote 599:

This is a mere “shot”: the original has “Baítharán.”

Footnote 600:

Arab. “Mayzah” = the large hall with a central fountain for ablution
attached to every great Mosque.

Footnote 601:

In the text “Shashmah,” from Pers. “Chashmah” a fountain; applied in
Egypt to the small privies with slab and hole; vol. i. 221.

Footnote 602:

[In Ar. “Unsak,” an expression principally used when drinking to one’s
health, in which sense it occurs, for instance, in the Bresl. ed. of
The Nights i. 395, 7.—ST.]

Footnote 603:

Arab. “Mutátí bi zahri-h”: our ancestors’ expression was not polite,
but expressive and picturesque.

Footnote 604:

The normal pun: “Fátihah,” fem. of “fátih” = an opener, a conqueror,
is the first Koranic chapter, for which see iv. 36.

Footnote 605:

This appears to be a kind of padding introduced to fill up the Night.
The loan of an ass is usually granted gratis in Fellah villages and
Badawi camps. See Matth. xxi. 2, 3; Mark xi. 2–6, and Luke xix. 30–34.

Footnote 606:

_i.e._ O Moslem, opposed to Enemy of Allah = a non-Moslem. In text Yá
’Ibád, plur. for sing.

Footnote 607:

Arab. “Kashshara” = grinned a ghastly smile; it also means laughing so
as show the teeth.

Footnote 608:

This tale follows “The Kazi of Baghdad, his treacherous Brother and
his Virtuous Wife,” which is nothing but a replica of “The Jewish Kazi
and his Pious Wife” (vol. v. 256). Scott has translated it, after his
fashion, in vol. vi. p. 396–408, and follows it up with “The Sultan’s
Story of Himself,” which ends his volume as it shall be the conclusion
of mine.

Footnote 609:

In text, “Wa yaakhazu ’l thalátha arbá’ min máli-hi wa salbi hálí-hi.”

Footnote 610:

In text, “La-hu Diráah (for “Diráyah” = prudence) fí tadbírí
’l-Mulúk.”

Footnote 611:

In text “Al-Sirru ’l-iláhi,” _i.e._ the soul, which is “divinæ
particula auræ.”

Footnote 612:

In text “Nuwájiru ’l-wukúfát.” [I read “nuwájiru (for “nuájiru”)
’l-wukúfát,” taking the first word to be a verb corresponding to the
preceding, “nabí’u,” and the second a clerical error for
“al-Maukúfát.” In this case the meaning would be: “and letting for
hire such parts of my property as were inalienable.”—ST.]

Footnote 613:

Here the text has the normal enallage of persons, the third for the
first, “the youth” for “I.” I leave it unaltered by way of specimen.

Footnote 614:

In text “’Arús muhallíyah.”

Footnote 615:

He fainted thinking of the responsibilities of whoso should sit
thereupon.

Footnote 616:

Here is a third enallage, the King returning to the first person, the
_oratio directa_.

Footnote 617:

_i.e._ “by Allah;” for “Bi” (the particle proper of swearing) see
viii. 310.

Footnote 618:

Here again is a fourth enallage; the scribe continuing the narrative.

Footnote 619:

_i.e._ well fed, sturdy and bonny.

Footnote 620:

“Sára lá-hu Shanán.” [The word in the text, which is exceedingly badly
written, looks to me as if it were meant for “Thániyan” = and he (the
youth) became second to him (the Sultan), _i.e._ his alter ego.—ST.]

Footnote 621:

In text “Yatama’ash min-hu.” [A denominative of the 5th form from
“Ma’ásh,” livelihood. It usually has the meaning of “earning one’s
living,” but occurs in Makkari’s Life of Ibn al-Khatíb also in the
sense of “feeding or glutting upon,” although applied there not to
victuals but to books.—ST.]

Footnote 622:

In text “Sára yuráshí-h.” [“Yuráshí” and “yuráshú,” which had occurred
p. 420, are the 6th form of “rashá, yarshú” = he bestowed a gift
(principally for the sake of bribery, hence “Rashwah” or “Rishwah” = a
bribe), he treated kindly.—ST.]

Footnote 623:

“Markab Mausúkah,” from ✓ “Wask” = conceiving, being pregnant, etc.

Footnote 624:

“Mutawassi * * * al-Wisáyat al-Támmah.” [“Mutawassí” has been met with
before (see p. 420) and “Wisáyah” is the corresponding noun = he
charged himself with (took upon himself) her complete charge, _i.e._
maintenance.—ST.]

Footnote 625:

[In Ar. “khallí-ná nak’ud,” a thoroughly modern expression. It reads
like a passage from Spitta Bey’s Contes Arabes Modernes, where such
phrases as: “khallí-ná niktib al-Kitáb,” let us write the marriage
contract, “ma-tkhallihsh (for “má takhallíhu shay”) yishúfak,” let him
not see thee, and the like are very frequent.—ST.]

Footnote 626:

“Fi Kashshi ’l-Markab:” According to custom in the East all the ship’s
crew had run on shore about their own business as soon as she cast
anchor. This has happened to me on board an Egyptian man-of-war where,
on arriving at Suez, I found myself the sum total of the crew.

Footnote 627:

In text, “Jílan ba’da Jíl:” the latter word = revolutions, change of
days, tribe, people.

Footnote 628:

The dénouement is a replica of “The Tale of the King who lost kingdom
and wife and wealth and Allah restored them to him” (Suppl. Nights,
vol. i. 319). That a Sultan should send his Ministers to keep watch
over a ship’s cargo sounds passably ridiculous to a European reader,
but a coffee-house audience in the East would find it perfectly
natural. Also that three men, the Sultan and his sons, should live
together for years without knowing anything of one another’s lives
seems to us an absurdity: in the case of an Oriental such detail would
never strike him even as impossible or even improbable.

Footnote 629:

Between Nights lxviii. and xci. (p. 401) the Nights are not numbered.

Footnote 630:

Here the numeration begins again.

Footnote 631:

In Ouseley he becomes a “King of Greece.”

Footnote 632:

The Arab. is “Ja’idi”: Scott has “Artizans or Sharpers”: Ouseley,
“labourers.”

Footnote 633:

Ouseley has “Story of the first foolish Man.”

Footnote 634:

In the Latin Catalogue he is called Agricola, and by Scott the
Husbandman.

Footnote 635:

In Ouseley he now becomes a King of Greece.

Footnote 636:

In Ouseley, “Bint-Ameen.”

Footnote 637:

In Arab. “Rujub al-Mutarmakh,” in the Lat. list “insipicus.”

Footnote 638:

In Ouseley “The Taylor, a story told by the Cauzee.”

Footnote 639:

In Scott “The Deformed Jester,” reading “Al-Ahdab” for “Al-Maskharat
al-Azib.”

Footnote 640:

In text “Al-Jalabí,” whence Ouseley and Scott’s “Mahummud Julbee.”

Footnote 641:

Further notes illustrative of this and the succeeding volumes will be
found in the Bibliography in Supp. Nights, vol vi. I frequently refer
to tales by their numbers in the Table (Nights, vol. x., pp. 514–530).

Footnote 642:

Veckenstedt, Mythen, Sagen und Legenden der Zamaiten, ii. pp. 160,
162.

Footnote 643:

Compare, too, Mr. Clouston’s “Book of Noodles,” chap. v., “The Silly
Son.”

Footnote 644:

Cf. “An Apology for the Character and Conduct of Shylock,” in a volume
of Essays published by a Society of Gentlemen in Exeter (1796), pp.
552–573.

Footnote 645:

This incident shews that the story belongs to the Grateful Beasts’
class, though it is not said that Tiomberombi had conferred any
benefit on the rats; it is only implied that he understood their
language.

Footnote 646:

Veckenstedt, Mythen, Sagen und Legenden der Zamaiten, i. pp. 163–166.

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

TRANSCRIBER’S NOTES

1. P. 512, changed “the wolf and the fox” to “the wolf and the mouse”.
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=.
7. Superscripts are denoted by a caret before a single superscript
character or a series of superscripted characters enclosed in
curly braces, e.g. M^r. or M^{ister}.

*** End of this LibraryBlog Digital Book "The Book of the Thousand Nights and a Night—Volume 05 [Supplement]" ***

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